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PRINCETON,    N.    J. 
 
 S/^#". 
 
 Section. .y.l\XZ+).  
 
 Number 
 
it? 
 
GOSPEL    DIFFICULTIES. 
 
3LotrtJ<m:    C.  J.  CLAY  AND   SON, 
 
 CAMBRIDGE   UNIVERSITY  PRESS  WAREHOUSE, 
 
 Ave  Maria  Lane. 
 
 CambTfbgt:  DEIGHTON,   BELL,  AND  CO. 
 icipjig:    f.  a.  brock-hats. 
 
IVibk.NT,    G-o^j>e\s>.    English- 
 Havmoin\e.^,      I88&.  T\evisecA 
 
 GOSPEL    DIFFICULTIES 
 
 OR    THE 
 
 DISPLACED  SECTION  OF  S.  LUKE. 
 
 BY 
 
 J.   J.    HALCOMBE,   M.A., 
 
 RECTOR   OF    BALSHAM    AND    RURAL    DEAN    OF    NORTH    CAMPS, 
 FORMERLY    READER    AND    LIBRARIAN    OF   CHARTERHOUSE. 
 
 LONDON: 
 
 C.    J.    CLAY   AND    SON, 
 
 CAMBRIDGE   UNIVERSITY    PRESS    WAREHOUSE, 
 
 1886 
 
 [All  Rights  reserved.] 
 
"That  ye  may  believe  that  Jesus  is  The  Christ,  The  Son  of 
 God  ;  and  that  believing  ye  may  have  life  in  His  Name." 
 
 S.  John  xx.  31. 
 
OBJECT   OF   THE    PRESENT   VOLUME; 
 TO   PROVE 
 
 I. 
 
 That  on  applying  to  the  general  arrangement  of  the  Four 
 Gospels  certain  rules  of  construction  uniformly  obtaining  in 
 their  detailed  narratives,  it  becomes  at  once  apparent  that  a 
 section  of  S.  Luke's  Gospel  has  been  placed  after  a  section 
 which  it  originally  preceded,  and  that  a  new  and  utterly  con- 
 fusing order  of  events  has  been  created  at  three  points  :  (a)  where 
 the  section  was  taken  from  its  right  place,  (J?)  where  it  was  in- 
 serted in  the  wrong  place,  (c)  where  a  fictitious  connexion  was 
 established  between  the  reversed  sections. 
 
 II. 
 
 That,  as  it  originally  stood,  the  displaced  section  of  S.  Luke 
 presented  a  singularly  flagrant  contradiction  to  what  is,  to  the 
 present  day,  supposed  to  be  an  implied  statement  of  S.  Mark. 
 
 III. 
 
 That  the  merely  apparent  contradiction  involved  by  the 
 original  order  of  the  text  was  got  rid  of  at  the  cost,  not  only 
 of  creating  a  host  of  real  though  less  immediately  obvious  con- 
 tradictions, but  of  effectually  obscuring  the  designed  clue  both 
 to  the  original  difficulty  and  to  several  minor  difficulties  of  the 
 same  kind,  viz.  S.  Luke's  statement  that  he  wrote  "in  order" 
 and  for  the  purpose  of  establishing  the  'truthfulness  of  the 
 Gospels  (Aoycov)  in  which  Theophilus  had  been  instructed.' 
 
 IV. 
 
 That  the  above  displacement  being  rectified,  the  general 
 arrangement  of  the  Gospels  is  perfectly  simple  throughout, 
 S.  Luke's  restored  order  at  once  explaining  both  the  exact  plan 
 of  S.  Matthew's  Gospel  and  the  rare  and  very  slight  departures 
 from  a  chronological  arrangement  observable  in  S.  Mark. 
 
 V. 
 
 That,  in  accordance  with  the  implied  statement  of  the 
 Parable  of  the  Barren  Fig-tree,  our  Lord's  Ministry  lasted  for 
 a  period  of  four  years,  eveiy  portion  of  which  is  duly  accounted 
 for,  and  that  in  a  manner  which  the  exact  order  observed  renders 
 it  impossible  to  misunderstand. 
 
 H.  G.  b 
 
<v^  °f  tri"Cl 
 
 PREFACE. 
 
 Whilst  engaged  in  an  unsuccessful  attempt  to  prepare 
 a  book  on  the  Gospels  of  a  sufficiently  simple  character  to 
 make  it  available  for  school  and  parochial  purposes,  I  was 
 brought  continually  face  to  face  with  the  two  old  problems, 
 into  which  nearly  all  Gospel  Difficulties  may  be  said  to 
 resolve  themselves,  viz.  (i)  what  are  the  rules  which  govern 
 the  method  of  narration  and  literary  construction  adopted 
 by  each  Evangelist,  and  (2)  what  principles  underlie  the 
 variations  and  agreements  in  their  several  narratives  and 
 what  may  be  termed  the  phenomena  of  selection. 
 
 Having  come  to  the  conclusion  that  until,  or  unless, 
 these  problems  could,  at  least  to  some  extent,  be  solved, 
 any  effort  to  carry  out  my  purpose  could  only  result  in  a 
 'darkening  of  counsel  by  words  without  knowledge',  I  de- 
 termined to  make  the  actual  text  of  the  Gospels  a  subject 
 of  special  study,  with  a  view  to  ascertain  the  exact  measure 
 of  the  difficulties  which  these  problems  presented. 
 
 In  the  course  of  this  study  I  eventually  found  myself 
 confronted  with  the  ascertained  fact  that  whilst  certain 
 principles  bearing  upon  both  problems  applied  with  the 
 most  absolute  uniformity  to  the  separate  parallel  narratives 
 throughout  the  whole  of  all  the  Gospels,  and  also  to  the 
 method  of  construction  of  the  earlier  and  later  portions  of 
 each  Gospel,  there  was  a  central  section  in  all  four  Gospels 
 — varying  from  a  third  to  a  fourth  of  the  whole  in  each — 
 
viii  PREFACE. 
 
 in  which  these  principles,  so  far  as  they  concerned  the 
 method  of  construction,  were  contradicted,  so  to  speak,  at 
 every  turn. 
 
 Assuming  from  this  point  that  principles,  clearly  de- 
 ducible  from  a  great  variety  of  facts,  and  so  generally  applic- 
 able, must  be  right,  and  that  the  failure  of  their  application 
 must  be  due  to  some  entirely  abnormal  arrangement 
 peculiar  to  the  middle  portion  of  the  Gospels,  I  was 
 soon  able  to  ascertain  the  exact  manner  in  which  the 
 apparent  inconsistency  would  be  removable,  and  eventually 
 to  localize  and  define  the  exact  limits  of  what  was  ab- 
 normal, and  to  see  how  the  offending  arrangement,  with 
 all  the  well-nigh  inextricable  complications  it  involved, 
 was  undoubtedly  caused. 
 
 I  found  that  in  one  particular,  S.  Luke's  Gospel  was 
 demonstrably  not  in  the  order,  in  which,  from  overwhelm- 
 ing internal  and  external  evidence,  it  must  have  been 
 written.  The  alteration  which  had  been  made  stood  out 
 as  clearly  revealed  as  though  the  arguments,  by  which  some 
 early  revisers  had  justified  it,  came  floating  down  the  cen- 
 turies no  less  audibly  than  when  they  first  propounded  them 
 to  their  contemporaries.  Nay,  the  mistake  was  evidently 
 of  such  a  plausible  and  inviting  character  that,  especially 
 in  an  age  of  MSS.,  it  was  not  only  very  likely  to  be 
 made,  but  was  so  apparently  necessary,  that,  when  once 
 made,  it  would  be  almost  certain  to  have  the  effect  of  dis- 
 crediting correct  MSS.  and  to  establish  itself  as  the  true 
 reading. 
 
 The  mistake  was  evidently  due  to  causes  exactly  analo- 
 gous to  those  which  led  to  the  substitution  of  Galilee  for 
 Judaea  in  Luke  iv.  44,  a  mistake  equally  plausible,  and  one 
 which   though    not    so    wide-reaching   in    its    consequences 
 
PREFACE.  ix 
 
 has  a  similar  effect  in  throwing  a  distinct  section  of  the 
 Gospels  into  confusion. 
 
 The  exact  way  in  which  the  misconception  leading  to  the 
 alteration  arose  was  presumably  as  follows.  Supposing  that 
 S.  Mark  distinctly  states,  as  at  first  sight  he  seems  to  do,  that 
 the  Parable  of  the  Sower  was  spoken  on  the  same  day  on 
 which  Christ  embarked  for  a  voyage  across  the  Sea  of 
 Galilee,  the  revisers  were  met  by  the  apparent  difficulty  that 
 S.  Luke  interposed  between  these  two  events  a  number  of 
 incidents,  mostly  peculiar  to  his  own  narrative,  and  which 
 extended  over  a  period  of  time,  including  at  least  one 
 Sabbath  Day.  To  avoid  what  seemed  like  absolute  con- 
 tradiction— and  not  recognizing  that  St  Luke  was  really 
 elucidating  the  true  meaning  of  what  was  only  a  grouping 
 of  parables  in  S.  Mark,  and  at  the  same  time  shewing 
 S.  Mark's  practical  agreement  with  S.  Matthew — they 
 omitted  the  section  which  created  their  difficulty,  and  thus 
 brought  'the  embarkation '  into  the  same  apparent  con?iexion  in 
 S.  Luke  i?i  which  it  stood  in  S.  Mark. 
 
 To  do  this  they  were  obliged  to  postpone  the  offending 
 section,  and  to  insert  it  at  the  first  available  place  where 
 they  thought  it  could  not  involve  contradiction,  viz.  after, 
 and  as  a  sort  of  Appendix  to,  what  they  considered  to 
 be  the  conclusion  of  the  Galilaean  ministry.  To  persons 
 unacquainted  with  the  principles  of  construction  which 
 regulate  S.  Luke's  method  of  narration  a  number  of  sub- 
 sidiary reasons  would  at  the  same  time  give  irresistible 
 cogency  to  this  primary  argument  in  favor  of  altering  his 
 'order,'  whilst  they  would  equally  tend,  not  only  to  give 
 to  the  alteration  once  made  an  appearance  of  correctness, 
 but  to  make  it  singularly  difficult  of  detection,  so  much 
 so  indeed  that  the  very  point  at  which  the  cause  of  con- 
 
x  PREFACE. 
 
 fusion  would  ultimately  have  to  be  sought  would  always  be 
 the  very  one  at  which,  more  than  anywhere  else,  everything 
 would  seem  to  indicate  absolute  agreement  and  correctness. 
 Thus  the  mistake  not  only  effectually  removed,  so  to  speak, 
 S.  Luke's  original  landmarks,  but  it  actually  set  up  false 
 and  marvellously  plausible  ones  in  their  place. 
 
 Looking  in  fact  at  all  the  circumstances  of  the  case, 
 I  do  not  think  it  would  be  any  exaggeration  to  say  that 
 human  ingenuity,  however  bent  on  mischief,  could  not 
 possibly  have  devised  any  one  apparently  simple  and  harm- 
 less alteration,  which  could  have  had  more  disastrous  and 
 wide-reaching  effects  in  throwing  into  confusion  and  utterly 
 obscuring,  directly  a  very  large  portion  of  each  of  the 
 Gospels,  and  indirectly  the  whole  of  them.  But  for  this 
 — and  the  kindred  mistake  in  Luke  iv.  44 — not  only  would 
 the  general  accuracy  of  all  the  Evangelists  have  been 
 perfectly  apparent,  but  there  would  have  been  no  sufficient 
 prima  facie  ground  for  the  too  common  assumption  that 
 intensely  minute  accuracy  was  not  one  of  the  main  cha- 
 racteristics of  the  Gospels,  an  assumption  absolutely  incom- 
 patible with  a  right  appreciation  of  their  distinctive  cha- 
 racters. 
 
 In  dealing  with  the  results  of  the  examination  of  the 
 Text  of  the  Gospels,  which  led  me  to  the  above  conclusions, 
 I  originally  prepared  a  work  which  would  have  formed  two 
 somewhat  bulky  volumes.  But  on  attempting  to  revise 
 these  for  publication  it  seemed  to  me  better,  in  spite  of 
 many  obvious  objections  to  such  a  course,  to  recast  the 
 whole  into  three  smaller  volumes  which  might  each  be  fairly 
 complete  in  itself,  the  first  and  present  one  dealing  with  the 
 order   of  events  in  our  Lord's   life,  the    second  with  the 
 
PREFACE.  xi 
 
 significance  of  the  variations,  additions  and  omissions  in  the 
 several  Gospels,  and  the  third  shewing  the  general  bearing 
 of  the  conclusions  thus  arrived  at  on  the  interpretation  of 
 particular  portions  of  the  Gospels  and  upon  the  general 
 view  of  our  Lord's  ministry  and  teaching  which  they  involve. 
 The  present  volume  must  therefore  be  regarded  as 
 merely  a  first  instalment  of  a  more  complete  work  and  as 
 only  intended  to  prepare  the  way  for  a  fuller  treatment  of 
 the  subject  from  the  above  points  of  view. 
 
 Having  thus  indicated  the  origin  of  the  present  work, 
 and  to  some  extent  the  lines  upon  which  it  proceeds,  I 
 will  only  add  that  in  confining  myself  in  the  first  instance 
 to  the  attempt  to  demonstrate  the  real  order  of  events  in 
 the  Gospels,  to  the  exclusion  of  other  cognate  and  equally 
 important  questions,  I  am  influenced  by  the  desire  not  in 
 any  way  to  complicate  that  which  is  necessarily  the  first 
 question  to  be  settled,  or  even  to  run  the  risk  of  raising 
 side  issues  which  might  only  tend  to  obscure  it. 
 
 That  I  am  exaggerating  in  my  own  mind  the  interest 
 which  must  attach  to  every  honest  attempt  to  deal  even 
 with  this  one  problem  of  Gospel  criticism  I  cannot  think. 
 Nor  do  I  fear  but  that,  such  honesty  being  assumed,  due 
 allowance  will  be  made  for  the  many  imperfections,  and 
 it  may  be  errors,  by  which  the  present  attempt  may  be 
 more  or  less  marred.  As  one  of  the  Parochial  Clergy  I 
 feel  strongly  that  in  trying  to  deal  with  this  subject  I  am 
 at  least  well  within  the  domain  of  what  must  ever  be  to 
 them  a  subject  of  study  as  appropriate  as  it  is  fascinating. 
 They  alone  know,  as  no  others  can,  the  insidious  effects 
 of  the  attempts  which  are  being  so  continually  made  to 
 discredit  and  invalidate  the  very  Title-deeds  of  Christianity, 
 
xii  PREFACE. 
 
 and  how,  both  amongst  those  who  are  more  or  less  directly 
 influenced  by  the  arguments  advanced,  and  amongst  the 
 great  masses  of  those  who  only  catch  the  distant  and  per- 
 verted echoes  of  the  controversy,  faith  is  sometimes  utterly 
 shipwrecked,  and  still  more  often  reduced  to  a  mere  pro- 
 fession utterly  inoperative  whether  as  a  restraining  or  a 
 motive  power.  To  encourage  'broader  and  more  liberal' 
 views  of  the  truth  is  the  modern  panacea  for  all  the  evils 
 thus  arising.  But  for  the  less  educated  classes  it  is  a 
 panacea  simply  inapplicable,  whilst  for  those  who  are  most 
 apt  to  trust  to  it,  it  may  well  prove  a  reed  which,  when  really 
 leant  upon,  will  only  break  and  pierce  the  hand. 
 
 Unhappily  it  is  from  within,  as  much  from  without,  that 
 dangers  of  this  kind  threaten.  What  are  really  terms  of 
 capitulation  are  openly  discussed  within  the  camp,  and 
 by  the  very  leaders  whose  hearts  should  be  the  staunchest. 
 
 To  quote  a  single  instance  : — 
 
 A  modern  writer  of  considerable  repute  puts  forward 
 an  opinion,  which,  though  seldom  advanced  in  such  uncom- 
 promising terms,  does,  so  far  at  least  as  its  premisses  are  con- 
 cerned, really  embody  the  opinion  of  a  continually  increas- 
 ing number  of  those  who  would  be  amongst  the  very  last 
 to  suggest  the  surrender  of  that  in  which  they  had  any 
 adequate  belief.  Assuming  that  there  are  certain  grave 
 discrepancies  in  the  Gospels,  and  that  such  discrepancies 
 are — as  they  certainly  would  be  if  they  existed — entirely 
 inconsistent  with  the  commonly  understood  meaning  of 
 Inspiration,  the  writer  argues  that  the  first  thing  we  ought 
 to  do  is  to  abandon  a  claim  on  behalf  of  the  Evangelists, 
 which  is  manifestly  not  consistent  with  the  facts  of  the 
 case.  Then,  he  argues,  and  then  only,  will  the  general 
 historical  truthfulness  of   the    Gospels  and   the  force  and 
 
PREFACE.  xiii 
 
 beauty  of  their  teaching  be  so  universally  recognized  and 
 appreciated  that  the  time  must  soon  come  when,  to  use 
 his  own  words1,  "works  like  that  of  Strauss  would  hardly 
 be  produced,  or  if  produced  would  fall  at  once  to  their 
 proper  level,  being  classed  with  such  writings  as  those 
 of  one  of  his  countrymen  (Professor  S.  S.  Witte),  who  in 
 the  last  quarter  of  the  18th  century  maintained  that  the 
 Pyramids  and  the  ruins  of  Persepolis,  Palmyra,  and  Baalbec 
 were  natural  productions,  the  result  of  volcanic  agency." 
 
 That  a  consummation  so  devoutly  to  be  wished  will  ever 
 be  brought  about  by  any  such  impossible  concessions,  few 
 persons  probably  will  for  a  moment  imagine.  That  it  might 
 be  by  an  exactly  opposite  process  some  may  perhaps  hope. 
 
 Let  us  only  suppose  it  possible — and  I  am  profoundly 
 convinced  that  it  is  so — to  prove  that  all  these  imagined 
 instances  of  "human  error  and  imperfection",  of  which  the 
 writer  speaks,  have  really  no  existence  whatever;  let  them  be 
 explained,  not  by  arguments  designed  to  prove  that  words 
 may  mean  what  no  one  would  ever  suppose  they  were 
 intended  to  mean,  but  by  arguments  and  proofs  requiring 
 for  their  acceptance  nothing  more  than  the  not  uncommon 
 qualities  of  candour  and  common  sense,  and  it   may  not 
 
 1  Norton,  Internal  Evidences  of  the  Genuineness  of  the  Gospels, 
 p.  119.     Supporting  the  above  view  Mr  Norton  writes 
 
 "  It  is  from  this  doctrine  [i.e.  of  the  inspiration  of  the  Gospels]  that 
 the  objections  with  which  their  genuineness  and  authenticity  have  been 
 assailed  derive  their  chief  strength. 
 
 "  It  having  been  assumed  that  they  are  infallible  books  free  from  the 
 imperfections  and  mistakes  that  belong  to  works  of  merely  human 
 narrators,  and  especially  to  those  of  writers  so  uneducated  as  the  Evan- 
 gelists, when  such  imperfections  and  mistakes  have  been  discovered 
 in  them,  the  unbeliever  has  thought  himself  to  have  found  an  argument 
 against  the  reality  of  God's  revelation  by  Christ,  while  in  fact  he  had 
 only  found  an  argument  against  a  false  doctrine.  " 
 
 H.  G.  C 
 
xiv  PREFACE. 
 
 then  be  so  unreasonable  to  expect  that  every  person  of 
 ordinary  intelligence,  whether   he   be   constrained   to    act 
 upon  the  teaching  of  the  Gospels  or  not,  would  yet  be  fain 
 to  admit  that — apart  from  all  that  has  been  so  universally 
 recognized  as  giving  to  them  their  unrivalled  beauty  and 
 sublimity — apart  from  the  multitudinous  evidences  of  their 
 being  something  other  than  the  unassisted  handiwork   of 
 man — even  the  very  phenomena,  which   have  been  most 
 often    urged   against   their   Divine  Authorship,  do  in  fact 
 constitute  an  abounding  evidence  of  its  reality,  testifying 
 in  no  uncertain  manner  to  a  design,  the  conception  of  which 
 is  as  alien  to  the  ideas,  as  the  execution  of  it  would  be 
 beyond  the  powers,  even  of  the  greatest  master  minds  of 
 which  the  literary  history  of  the  world  has  ever  had  cog- 
 nizance. 
 
 I  am  glad  to  take  this  opportunity  of  expressing  my 
 sincere  thanks  to  the  Authorities  of  the  Oxford  and 
 Cambridge  University  Presses  for  their  great  kindness  in 
 allowing  me  to  make  such  full  use  of  the  Revised  Version 
 of  the  Gospels,  in  illustrating  the  views  here  put  forward. 
 
 Any  one  who  may  yet  entertain  the  very  old,  but  now 
 too  generally  old-fashioned  belief,  that, — as  anything  which 
 falls  short  of  absolute  truthfulness  is  untruth, — the  Inspira- 
 tion of  Holy  Scripture  must  extend  even  to  the  very  turn  of 
 every  phrase,  will  readily  understand  that  the  above  is  not 
 intended  to  be  a  mere  formal  acknowledgement,  and  that  it 
 is  only  the  fear  lest  the  doing  so  should  seem  to  savour  of 
 presumption  that  prevents  my  expressing  the  same  sense  of 
 obligation  to  those  whose  prolonged  labours  have  given  to 
 the  English  speaking  world  so  rich  an  inheritance  as  the 
 Revised  Version  represents. 
 
CONTENTS. 
 
 CHAPTER   I. 
 
 PAGE 
 
 Is  it  a  thing  incredible  that  the  Gospels  as  first  given 
 to  men  should  have  presented  a  perfect  Unity  of  Design 
 and  Execution  ? xlv 
 
 CHAPTER   II. 
 The  Displaced  Section  of  S.  Luke lxxiv 
 
 CHAPTER    III. 
 The  Four  Pictures xcv 
 
 CHAPTER   IV. 
 The  Meaning  of  S.  Luke's  Preface ciii 
 
 CHAPTER   V. 
 The  Plan  of  S.  Matthew's  Gospel cxv 
 
 CHAPTER   VI. 
 
 The  Chronological  Problem  presented  by  the  Gospels      .    cxxi 
 
 c  2 
 
XVI 
 
 CONTENTS. 
 
 CHAPTER   VII. 
 The  Four  Years  of  the  Ministry  ....        cxxxiii 
 
 CHAPTER  VIII. 
 
 S.  Luke's  Testimony  to  Christ's  Divinity  obscured  by  the 
 Displacement  of  his  Text clxxx 
 
 CHAPTER  IX. 
 The  Settlement  at  Bethlehem clxxxvii 
 
 CHAPTER  X. 
 A  Crucial  Question,  or  the  Unnamed  Feast  of  S.  John  v.  i.   cxciii 
 
 The  Four  Gospels  Arranged  for  Comparison  and  Con- 
 secutive Reading i — 475 
 
 TABLES. 
 
 i.     Outline  of  suggested  Restoration  of  the  original  Gospel 
 
 Picture  of  our  Lord's  Ministry       .         .  to  face  title-page 
 
 2.  The  Displaced  Section  of  S.  Luke     .        .         tofacefl.xiv. 
 
 3.  The  Gospels  Self-arranged,  being   an   Index   to   the 
 
 Gospels  arranged  for  Comparison  and  Consecutive 
 Reading     .         .         .         ...         .         .         .  xvii — xliii 
 
 4.  Plan  of  S.  Matthew's  Gospel cxix 
 
THE 
 
 GOSPELS   SELF-ARRANGED, 
 
 OR   THE 
 
 -ORDER"  PRESCRIBED    BY  S.  LUKE, 
 
 RULE   OBSERVED. 
 
 Rectify  displacement  in  S.  Luke,  and  then  follow  his  "Order" 
 implicitly  and  without  a  single  exception. 
 
 OBJECT  WITH  WHICH  S.  LUKE  WROTE  "IN  ORDER." 
 
 "  That    thou    mightest    know    the    truthfulness    of    the   Gospels 
 
 (Aoywv)  in  which  thou  wast  instructed." 
 
 S.  Luke  i.  4. 
 
(     xviii     ) 
 
 THE    GOSPELS 
 OR   THE    -ORDER"    PRE 
 
 Every  section  or  group  of  sections  marked  with  an  asterisk 
 may  be  made  without  impugning  the  exact  accuracy  of  the 
 page  cxxv.    The  sections  correspond  with  those  printed  at  length 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.    I.      Introductory.      From    Annunciation 
 
 Genealogy. 
 
 1. 1-17 
 
 Chap.  II.    Introductory.    From  the  birth  of  John 
 
 9 
 10 
 11 
 
 12 
 13 
 
 14 
 15 
 
 l6 
 
 17 
 
 18 
 
 19 
 20 
 21 
 
 Angelic    announcement 
 
 to  Joseph. 
 Summary. 
 
 Wise  Men.     Nazareth. 
 
 1. 1H-23 
 i.  24,  25 
 
 11. 1-23 
 
(     xix     ) 
 
 SELF-ARRANGED, 
 SCRIBED    BY   S.    LUKE. 
 
 has  been  transposed.  The  rules  under  which  transpositions 
 Evangelist  whose  "order"  is  altered  will  be  found  on 
 in  the  annexed  arrangement  of  the  Gospels. 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 of   Birth    of  John    Baptist   to   return  of  Mary  to 
 
 Nazareth. 
 
 S.  Luke's  Preface. 
 
 i.  1-4 
 
 Annun.  of  Baptist's  birth. 
 
 i-  5-25 
 
 ... 
 
 Annun.  of  birth  of  Christ. 
 
 i.  26-38 
 
 ...                         ... 
 
 Mary  leaves  Nazareth. 
 
 i.  39,  40 
 
 ... 
 
 Elizabeth's     Hymn     of 
 
 i-  4i-45 
 
 Praise. 
 
 Mary's  Hymn  of  Thanks- 
 
 i- 46-55 
 
 giving. 
 
 Mary  returns  to  Naza- 
 
 i. 56 
 
 reth. 
 
 the    Baptist   to    the    end    of  Jesus'    residence    at 
 
 Nazareth. 
 
 Birth  of  John  the  Baptist 
 
 i.  57,  58 
 
 Circumcision  of  John. 
 
 i.  59-66 
 
 Hymn  of  Zacharias. 
 
 i.  67-79 
 
 Summary. 
 
 i.  80 
 
 Settlement  at  Bethlehem. 
 
 ii.  1-5 
 
 Birth  of  Christ. 
 
 ii.  6-20 
 
 Circumcision  of  Christ. 
 
 ii.  21 
 
 Purification     and    Pre- 
 
 ii. 22-38 
 
 sentation. 
 
 Summary. 
 
 "•  39 
 
 Early  life  of  Christ. 
 
 ii.  40-52 
 
XX 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  III.   Introductory.    From  commencement 
 
 22 
 
 23 
 
 Ministry  of  John  Bapt. 
 
 iii.  1-12 
 
 Ministry  of  John  Bapt. 
 
 i.  1-8 
 
 «4 
 
 25 
 26 
 27 
 28 
 
 Baptism  of  Christ. 
 The  Temptation. 
 
 iii.  13-17 
 iv.  1-11 
 
 Baptism  of  Christ. 
 The  Temptation. 
 
 i.  9-1 1 
 i.  12,  13 
 
 29 
 
 3° 
 3i 
 
 ... 
 
 ...                                           ... 
 
 32 
 33 
 
 Chap.    IV.     Commencement    of    first    year    of 
 
 34 
 35 
 
 36 
 37 
 
 38 
 
 39 
 
 ... 
 
 40 
 
 41 
 42 
 
 43 
 44 
 45 
 
 ... 
 
 ... 
 
SELF-ARRANGED. 
 
 xxi 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 of  John   Baptist's  Ministry  to  Christ's  first  visit 
 
 to  Capernaum. 
 
 Ministry  of  John  Bapt. 
 
 iii.  1-18 
 
 Anticipatory.  John  and 
 
 iii.  19,  20 
 
 ... 
 
 Herod. 
 
 Baptism  of  Christ. 
 
 iii.  21,  22 
 
 ... 
 
 Jesus  the  Son  of  God. 
 
 iii.  23-38 
 
 ... 
 
 The  Temptation. 
 
 iv.  1-13 
 
 S.  John's  Preface. 
 
 Baptist's   Testimony    to 
 Christ.                      (1) 
 
 «             11              (2) 
 
 Volunteer  disciples. 
 Call  of  Philip  and  Na- 
 thanael. 
 
 i.  1-14 
 
 i.  15-28 
 i-  29-34 
 i-  35-42 
 i.  43-5i 
 
 ... 
 
 First  Miracle  at  Cana.     ii.  1-11 
 
 ... 
 
 Christ    goes    to   Caper- 
 
 ii 12 
 
 naum. 
 
 Ministry. 
 
 First  Passover. 
 
 ii.  13-22 
 
 . . . 
 
 Effect  of  unrecorded  mi- 
 
 ii. 23-25 
 
 racles. 
 
 ... 
 
 Nicodemus. 
 
 iii.  1-21 
 
 Spring  circuit  in  Judaea. 
 
 iii.  22 
 
 Baptist's     Final     Testi- 
 
 iii. 23-36 
 
 mony. 
 
 ... 
 
 Christ's  journey  towards 
 Galilee. 
 
 iv.  1-3 
 
 ... 
 
 Christ  at  well  of  Samaria. 
 
 iv.  4-30 
 
 Parable  of  the  Ministry. 
 
 iv.  31-38 
 
 Christ  remains  two  days. 
 
 iv.  39-42 
 
 ... 
 
 Arrives  again  at  Cana. 
 
 iv.  43-45 
 
 ... 
 
 Ascension-tide  miracle. 
 
 iv.  46-54 
 
 At  Feast  of  Pentecost. 
 
 v.  1-47 
 
XX11 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  V.     Rest  of  first  and  beginning  of  second 
 
 46 
 
 First  summer  circuit  in 
 Galilee. 
 
 iv.  12 
 
 First  summer  circuit  in 
 Galilee. 
 
 i-  14.  15 
 
 47 
 
 48 
 
 On   the  way  to  Caper- 
 naum. 
 
 i   16-20 
 
 49 
 
 Christ  dwells  at  Caper- 
 naum. 
 
 iv.  13-17 
 
 Christ  dwells  at  Caper- 
 naum. 
 
 i.  21,  22 
 
 50 
 
 ... 
 
 Miracle  in  Synagogue. 
 
 i.  23-26 
 
 51 
 
 ...                     ... 
 
 Effect  of  miracle. 
 
 i.  27,  28 
 
 52 
 
 Miracle  in  Peter's  house* 
 
 viii.  14,  15 
 
 Miracle  in  Peter's  house. 
 
 i.  29-31 
 
 53 
 
 Miracles  at  door  of  house 
 where  Christ  was. 
 
 viii.  16,  17 
 
 Miracles  at  door  of  house 
 where  Christ  was. 
 
 i-  32-34 
 
 54 
 
 Second  spring  circuit  in 
 Judaea. 
 
 i-  35-38 
 
 Chap.  VI.     Part  of  second   year    of   Ministry 
 
 55 
 
 Call  of  first  four  disciples. 
 
 iv.  18-22 
 
 56 
 
 Summer  circuit  in  Galilee 
 
 iv.  23-25 
 
 Summer  circuit  in  Galilee 
 
 i-  39 
 
 57 
 
 Typical   Miracle.       Le- 
 prosy*. 
 
 viii.  2-5 
 
 Typical    Miracle.      Le- 
 prosy. 
 
 i.  40-44 
 
 58 
 
 Christ      withdraws      to 
 Deserts. 
 
 i.  45 
 
 59 
 
 ... 
 
 Return  to  Capernaum. 
 
 ii.  1,  2 
 
 Chap.  VII.     Winter  and  Spring  circuit.    Rest  of 
 
 60 
 
 The  1  st  offence*. 
 
 ix.  2-7 
 
 The  1st  offence. 
 
 ii.  3-12 
 
 61 
 
 Effect  of  Miracle. 
 
 ix.  8 
 
 Effect  of  Miracle. 
 
 ii.  12 
 
 62 
 
 Christ  leaves  Capernaum . 
 
 ii.  13 
 
 63 
 
 The  2nd  offence. 
 
 ix   9-13 
 
 The  2nd  offence. 
 
 ii.  14-17 
 
 64 
 
 The  3rd  offence. 
 
 ix.  14-17 
 
 The  3rd  offence. 
 
 ii.  18-22 
 
 65 
 
 The  4th  offence*. 
 
 xii.  1-8 
 
 The  4th  offence. 
 
 ii.  23-28 
 
 66 
 
 The  5th  offence. 
 
 xii.  9-13 
 
 The  5th  offence. 
 
 iii.  1-5 
 
 67 
 
 Plot  to  kill. 
 
 xii.  14 
 
 Plot  to  kill. 
 
 iii.  6 
 
 68 
 
 Return  to  sea  of  Galilee 
 
 xii.  15-21 
 
 Return  to  sea  of  Galilee. 
 
 iii.  7-12 
 
 m^ 
 
SELF-ARRANGED. 
 
 xxm 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 year  of  Ministry. 
 
 First  summer  circuit  in 
 
 Galilee. 
 Christ  at  Nazareth. 
 
 iv.  14,  15 
 iv.  16-30 
 
 ... 
 
 Christ  dwells  at  Caper- 
 naum. 
 Miracle  in  Synagogue. 
 Effect  of  Miracle. 
 Miracle  in  Peter's  house. 
 
 Miracles  at  door  of  house 
 where  Christ  was. 
 
 Second  Spring  circuit  in 
 Judaea. 
 
 iv.  31,  32 
 
 iv.  33-35 
 iv.  36,  37 
 
 iv.  38,  39 
 iv.  40,  41 
 
 iv.  42-44 
 
 ... 
 
 From  F.  of  Pentecost  to  F.  of  Tabernacles. 
 
 Call  of  first  four  disciples. 
 
 v.  i-it 
 
 Typical    Miracle.      Le- 
 prosy. 
 
 Christ      withdraws      to 
 Deserts. 
 
 v.  12-14 
 v.  15,  16 
 
 ... 
 
 second  and  beginning  of  third  year  of  Ministry. 
 
 The  i  st  offence. 
 Effect  of  Miracle. 
 
 v.  17-25 
 v.  26 
 
 The  2nd  offence. 
 The  3rd  offence. 
 The  4th  offence. 
 The  5th  offence. 
 Plot  to  kill. 
 
 v.  27-32 
 
 v.  33-39 
 vi.  1-5 
 vi.  6-10 
 vi.  11 
 
 ...                        ... 
 
 ... 
 
XXIV 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  VIII.     Feast  o 
 
 f  Pentecost   in   the   third 
 
 i 
 
 69 
 
 The  Twelve  chosen*. 
 
 x.  2-4 
 
 The  Twelve  chosen. 
 
 iii.  13-19 
 
 70 
 
 Healing  in  the  Plain. 
 
 iv.  24,  25 
 
 ... 
 
 71 
 
 Teaching  on  the  Moun- 
 tain. 
 
 v.  i-vii.  29 
 
 72 
 
 73 
 
 Centurion's  servant*. 
 
 viii.  1  and 
 
 5-i3 
 
 ... 
 
 Chap.  IX.      Summer 
 
 circuit    of   third    year   of 
 
 74 
 
 75 
 76 
 
 John's  disciples*. 
 
 xi.  2-19 
 
 Chap.  X.     The  Three 
 
 Days'  Teaching. 
 
 77 
 
 Return  to  Capernaum. 
 
 iii.  20,  21 
 
 78 
 
 Parable  of  Sower*. 
 
 xiii.  1-9 
 
 Parable  of  Sower*. 
 
 iv.  1-9 
 
 79 
 
 Reason  of  Parables. 
 
 xiii.  10-17 
 
 Reason  of  parables. 
 
 iv.  ic-12 
 
 80 
 
 Parable  explained. 
 
 xiii.  18-23 
 
 Parable  explained. 
 
 iv.  13-20 
 
 81 
 
 ... 
 
 ... 
 
 Parable  of  Lamp. 
 
 iv.  21-25 
 
 82 
 
 ... 
 
 Parable  of  Seed. 
 
 iv.  26-29 
 
 83 
 
 "Thy  mother    and    thy 
 Brethren*." 
 
 xii.  46-50 
 
 "Thy   Mother  and   thy 
 Brethren*." 
 
 iii-  3*~35 
 
 84 
 
 Pharisees'  accusation*. 
 
 xii.  22-37 
 
 Pharisees'  accusation. 
 
 iii.  22-30 
 
 85 
 
 The  unclean  Spirit*. 
 
 xii.  43-45 
 
 86 
 
 87 
 
 Demand  for  a  sign. 
 
 xii.  38-42 
 
 88 
 
 89 
 
 ... 
 
 90 
 
 9i 
 
 ... 
 
 ... 
 
 92 
 
 ... 
 
 93 
 
 94 
 
 ... 
 
SELF- A  RRA  NGED. 
 
 XXV 
 
 S.   LUKE. 
 
 S.  JOHN. 
 
 year  of  Ministry. 
 
 The  Twelve  chosen. 
 
 vi.  12-16 
 
 Healing  in  the  Plain. 
 
 vi.  17-19 
 
 ... 
 
 Teaching  on  the  Moun- 
 
 vi. 20-49 
 
 tain. 
 
 Centurion's  servant. 
 
 vii.  1-10 
 
 First  raising  of  the  Dead. 
 
 vii.  11-17 
 
 Ministry, 
 
 John's  disciples. 
 
 vii.  18-35 
 
 "Thy  sins  are  forgiven." 
 
 vii.  36-50 
 
 ... 
 
 Third    Summer    Circuit 
 
 viii.  1-3 
 
 through  Galilee. 
 
 Autumn  of  third  year  of 
 
 Ministry. 
 
 Parable  of  Sower. 
 
 viii.  4-8 
 
 Reason  of  Parables. 
 
 viii.  9,  10 
 
 Parable  explained. 
 
 viii.  11-15 
 
 Parable  of  Lamp. 
 
 viii.  16-18 
 
 "Thy   Mother   and   thy 
 Brethren." 
 
 viii.  19-21 
 
 Pharisees'  accusation x. 
 The  unclean  Spirit. 
 A  woman's  Testimony. 
 Demand  for  a  sign. 
 
 xi.  14-23 
 xi.  24-26 
 xi.  27,  28 
 xi.  29-32 
 
 x  [Beginning  of  displaced 
 and   postponed    Sec- 
 tion of  S.  Luke.    See 
 pp.  xxvii.  and  xxxiii.] 
 
 Application  of  Parable. 
 
 xi.  33-36 
 
 ... 
 
 In  Pharisee's  house. 
 
 xi.  37-41 
 
 Christ  denounces  Phari- 
 
 xi. 42-44 
 
 sees. 
 
 Christ     denounces     the 
 
 xi-  45-52 
 
 Lawyers. 
 
 Plot  to  kill. 
 
 xi.  53,  54 
 
 Warning  of  Disciples. 
 
 xii.  1-12 
 
 ,,         ,,     multitude. 
 
 xii.  13-21 
 
XXVI 
 
 THE    GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  X.     The  Three 
 
 Days'  Teaching  {continued).  1 
 
 95 
 
 96 
 
 97 
 
 98 
 
 99 
 
 100 
 
 101 
 
 ... 
 
 102 
 
 ... 
 
 ... 
 
 103 
 
 Parable  of  mustard  seed  * 
 
 xiii.  31-32 
 
 Parable  of  mustard  seed. 
 
 iv.  30-32 
 
 104 
 
 Parable  of  the  Leaven. 
 
 xiii.  33 
 
 ... 
 
 105 
 
 Parable  of  the  Tares*. 
 
 xiii.  24-30 
 
 106 
 
 Parables  explained. 
 
 xiii.  34.  35 
 
 Parables  explained. 
 
 iv.  33,  34 
 
 107 
 
 P.  of  Tares  explained. 
 
 xiii.  36-43 
 
 108 
 
 Parables  of  the  Kingdom . 
 
 xiii.  44-53 
 
 ..- 
 
 109 
 
 The  Tempest  stilled*. 
 
 viii.  18-23- 
 27 
 
 The  Tempest  stilled. 
 
 iv.  35-41 
 
 110 
 
 Gadarene  Demoniacs*. 
 
 xiii.  28-34 
 
 Gadarene  Demoniacs. 
 
 v.  1-20 
 
 in 
 
 Daughter  of  Jairus*. 
 
 ix.  18-26 
 
 Daughter  of  Jairus. 
 
 v.  21-43 
 
 112 
 
 Blind  and  dumb  healed. 
 
 ix.  27-34 
 
 : 1    -       I 
 
 Chap.  XI.     Last    hal 
 
 f    of    third     year     of    the 
 
 113 
 
 Nazareth  revisited. 
 
 xiii.  54-58 
 
 Nazareth  revisited. 
 
 vi.  1-6 
 
 114 
 
 Summary. 
 
 ix.  35 
 
 Circuit  round  Nazareth. 
 
 vi.  6 
 
 115 
 
 Mission  of  the  Twelve. 
 
 ix.  36— x.  42 
 
 Mission  of  the  Twelve. 
 
 vi.  7-12 
 
 116 
 
 Disciples     begin     their 
 mission. 
 
 vi.  12,  13 
 
 117 
 
 Christ  preaches  alone. 
 
 xi.  1 
 
 118 
 
 Herod's  enquiries. 
 
 xiv.  1,  2 
 
 Herod's  enquiries. 
 
 vi.  14-16 
 
 119 
 
 Death  of  John  Baptist. 
 
 xiv.  3-12 
 
 Death  of  John  Baptist. 
 
 vi.  17-29 
 
 120 
 
 Bethsaida. 
 
 xiv.  13 
 
 Bethsaida. 
 
 vi.  30-33 
 
 121 
 
 Christ  teaching &healing 
 
 xiv.  14 
 
 Christ  teaching  &  healing 
 
 vi-  34 
 
 122 
 
 The  Five  thousand. 
 
 xiv.  15-21 
 
 The  Five  thousand. 
 
 vi.  35-44 
 
 123 
 
 Christ  walks  upon  the  sea 
 
 xiv.  22-34 
 
 Christ  walks  upon  the  sea 
 
 vi.  45-53 
 
 124 
 
 ... 
 
 i*5 
 
 ... 
 
 126 
 
 ... 
 
 127 
 
 ... 
 
 ... 
 
SELF-ARRANGED. 
 
 xxvn 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 Over-carefulness. 
 
 xii.  22-31 
 
 Christ's    departure    and 
 
 xii.  32-40 
 
 return  foretold. 
 
 The  faithful  Steward. 
 
 xii    41-48 
 
 The  Baptism  of  Suffering 
 
 xii.  49-53 
 
 Neglect  of  warnings. 
 
 xii.  54-59 
 
 . . . 
 
 Pilate  and  Galilceans. 
 
 xiii.  1-5 
 
 Barren  Fig  tree. 
 
 xiii.  6-9 
 
 Sabbath  Healing. 
 
 xiii.  10-16 
 
 Effect  of  miracle. 
 
 xiii   17 
 
 The  mustard  seed. 
 
 xiii.  18,  19 
 
 The  Leaven x. 
 
 xiii.  20,  21 
 
 x  [End  of  displaced  Sec- 
 tion.] 
 
 The  Tempest  stilled *. 
 
 viii.  22-25 
 
 x  [Bible  order  of  S.  Luke 
 resumed  here  after  in- 
 sertion   of    displaced 
 
 Gadarene  Demoniacs. 
 
 viii.  26-39 
 
 Section  as  above.  For 
 
 Daughter  of  Jairus. 
 
 viii.  40-56 
 
 Bible  position  of  Dis. 
 Sec.  see  page  xxxiii.] 
 
 ... 
 
 Ministry. 
 
 Mission  of  the  Twelve. 
 
 ix.  1-5 
 
 Disciples     begin     their 
 
 ix.  6 
 
 mission. 
 
 Herod's  enquiries. 
 
 ix.  7-9 
 
 ... 
 
 Bethsaida. 
 
 ix.  10,  11 
 
 Bethsaida. 
 
 vi.  t,  2 
 
 Christ  teaching  &  healing 
 
 ix.  11 
 
 The  Five  thousand. 
 
 ix.  12-17 
 
 : 
 
 The  Five  thousand. 
 Christ  walks  upon  the  sea 
 The  Bread  of  Life. 
 Many  forsake  Him. 
 Appeal  to  the  Twelve. 
 Summary. 
 
 vi.  3-13 
 vi.  14-21 
 vi.  22-58 
 vi.  59-66 
 vi.  67-71 
 vii.  1 
 
XXV111 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.     XII.       Mission    to    Heathen.      Part    of 
 
 128 
 129 
 '3° 
 x3i 
 132 
 
 133 
 134 
 
 135 
 
 136 
 137 
 
 Spring  circuit. 
 Hypocrisy  of  Pharisees. 
 Blind  Guides  *. 
 Parable  of  Defilement. 
 Parable  explained. 
 Woman  of  Canaan. 
 Circuit  in  Heathen  dis- 
 tricts. 
 
 Christ     heals     on     the 
 mountain. 
 
 The  Four  Thousand. 
 
 xiv.  35,  36 
 
 xv.  1-9 
 xv.  12-14 
 
 XV.  IO,  II 
 
 xv.  15-20 
 xv.  21-28 
 xv.  29 
 
 xv.  29-31 
 
 xv.  32- 
 
 Spring  circuit. 
 Hypocrisy  of  Pharisees. 
 
 Parable  of  Defilement. 
 Parable  explained. 
 Woman  of  Canaan. 
 Circuit  in  Heathen  dis- 
 tricts. 
 
 One  that  was  deaf. 
 The  Four  Thousand. 
 
 vi.  54-56 
 
 vii.  1-13 
 
 vii.  14,  15 
 vii.  17-23 
 vii.  24-30 
 vii.  31 
 
 vn.  32-37 
 viii.  1-9 
 
 Chap.     XIII.      The    Transfiguration.      Part    of 
 
 138 
 139 
 140 
 141 
 142 
 
 H3 
 i44 
 
 145 
 146 
 
 r47 
 
 148 
 149 
 
 Christ  rejected  by  Jews. 
 Departs  from  them. 
 Disciples'  dulness. 
 
 "Upon  this  rock." 
 Prediction  of  sufferings. 
 Bearing  the  Cross. 
 The  Transfiguration. 
 Descent  from  the  Mount. 
 A  child  healed. 
 The  Power  of  Faith. 
 The  Passion  foretold. 
 
 xv.  39-xvi.  4 
 
 xvi. 
 
 4 
 
 xvi. 
 
 5-12 
 
 xvi. 
 
 13-20 
 
 xvi. 
 
 21-23 
 
 xvi. 
 
 24-28 
 
 xvii 
 
 1-8 
 
 xvii 
 
 9-13 
 
 xvii 
 
 14-18 
 
 xvii 
 
 19-21 
 
 xvii 
 
 22,  23 
 
 Christ  rejected  by  Jews. 
 Departs  from  them. 
 Disciples'  dulness. 
 The  blind  see. 
 "  Upon  this  rock." 
 Prediction  of  sufferings. 
 Bearing  the  Cross. 
 The  Transfiguration. 
 Descent  from  the  Mount. 
 A  child  healed. 
 The  Power  of  Faith. 
 The  Passion  foretold. 
 
 Vlll.   10-12 
 viii.  13 
 viii.  14-21 
 viii.  22-26 
 viii.  27-30 
 viii.  31-33 
 viii.  34-ix.  1 
 ix.  2-8 
 ix.  9-13 
 ix.  14-27 
 ix.  28,  29 
 ix.  30-32 
 
 Chap.    XIV.       Final   Teaching   at   Capernaum. 
 
 150 
 
 Temple  dues 
 miracle. 
 
 paid  by  a 
 
 xvii.  24-27 
 
 151 
 
 Instruction  of  Disci 
 
 pies. 
 
 xviii.  1-5 
 
 152 
 
 j) 
 
 5> 
 
 xviii.  6 
 
 '53 
 
 >» 
 
 >) 
 
 xviii.  7-9 
 
 154 
 
 J  J 
 
 )> 
 
 xviii.  10-14 
 
 155 
 
 >  J 
 
 5» 
 
 xviii.  15-20 
 
 I56 
 
 5) 
 
 J  J 
 
 xviii.  21-35 
 
 157 
 
 Summary. 
 
 xix.  1,  2 
 
 Temple  dues  paid  by  a 
 
 miracle. 
 Instruction  of  Disciples. 
 
 Summary. 
 
 J*.  33 
 
 «•  33-37 
 ix.  38-42 
 ix.  43-50 
 
SELF-ARRANGED. 
 
 XXIX 
 
 T 
 
 S.  LUKE. 
 
 fourth    year   of    Ministry. 
 
 fourth   year   of   Ministry, 
 
 "Upon  this  rock." 
 Prediction  of  sufferings. 
 Bearing  the  Cross. 
 The  Transfiguration 
 
 A  child  healed. 
 
 The  Passion  foretold. 
 
 ix.  18-20 
 ix.  21,  22 
 
 ix.  23-27 
 ix.  28-36 
 
 ix.  37-42 
 ix.  43-45 
 
 S.  JOHN. 
 
 Part  of  fourth  year  of  Ministry, 
 
 Instruction  of  Disciples. 
 
 ix.  46-48 
 ix.  49,  50 
 
 H.  G. 
 
XXX 
 
 THE    GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  XV.     At  Feast  of  Tabernacles  in  fourth 
 
 158 
 
 ... 
 
 .. 
 
 159 
 160 
 
 ... 
 
 161 
 
 ... 
 
 162 
 
 ... 
 
 163 
 
 164 
 
 ... 
 
 ... 
 
 165 
 166 
 
 ... 
 
 .. 
 
 167 
 
 16S 
 
 ... 
 
 169 
 
 .. 
 
 170 
 
 ... 
 
 Chap.  XVI. 
 
 Feast    of    Dedication    in 
 
 l    fourth 
 
 171 
 
 172 
 
 173 
 
 Counting  the  cost*. 
 Chorazin  *. 
 
 viii.  10-22 
 xi.  20-24 
 
 174 
 175 
 
 Christ  rejoices. 
 
 xi.  25-27 
 
 176 
 
 "Come  unto  Me." 
 
 xi.  28-30 
 
 177 
 178 
 
 ... 
 
 179 
 180 
 
 ... 
 
 181 
 
 182 
 
 ... 
 
 183 
 
 ... 
 
 ... 
 
 ... 
 
 184 
 
 185 
 186 
 
 ... 
 
 ... 
 
 ... 
 
 187 
 188 
 
 ... 
 
 '" 
 
SELF-ARRANGED. 
 
 XXXI 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 year  of  Ministry. 
 
 Secret  Journey  to  F.  of 
 Tabernacles. 
 
 vii.  2-1 1 
 
 Conflict  of  opinion. 
 
 vii.  11-13 
 
 The  Divine  Teacher. 
 
 vii.  14-24 
 
 Christ  and  the  Jews. 
 
 vii.  25-36 
 
 ... 
 
 "If  any  man  thirst." 
 
 vii.  37-44 
 
 Nicodemus. 
 
 vii.  45-52 
 
 Woman  taken  in  Adul- 
 tery. 
 
 The  Light  of  the  World. 
 
 viii.  i-ii 
 viii.  12-19 
 
 ... 
 
 "I  go  away." 
 "Who  art  thou?" 
 
 viii.  20-24 
 viii.  25-29 
 
 True  Freedom. 
 
 viii.  30-47 
 
 "Before   Abraham  was 
 I  am." 
 
 viii.  48-58 
 
 "They  took  up  stones." 
 
 viii.  59 
 
 year  of  Ministry. 
 
 Public  Journey  to  F.  of 
 Dedication. 
 
 ix.  51-56 
 
 ... 
 
 Counting  the  cost. 
 
 ix.  57-62 
 
 ... 
 
 The  Seventy.   Chorazin. 
 
 x.  1-16 
 
 Return  of  the  Seventy. 
 
 x.  17-20 
 
 ... 
 
 Christ  rejoices. 
 
 x.  21-24 
 
 The  Good  Samaritan. 
 
 x-  25-37 
 
 ...                     ... 
 
 With  Martha  and  Mary. 
 
 x.  38-42 
 
 "Blind  from  his  birth." 
 
 Questionings. 
 Pharisees  disconcerted. 
 Christ  finds  and  teaches 
 
 him  who  had  been  blind 
 Parabolic    meaning    of 
 
 miracle. 
 The  Sheepfold. 
 Christ  the  Door. 
 The  Good  Shepherd. 
 '  He  hath  a  Devil." 
 They  seek  to  stone  Him. 
 
 ix.  1-7 
 ix.  8-12 
 ix.  13-34 
 ix.  35-38 
 
 ix.  39-41 
 
 x.  1-6 
 
 x.  7-10 
 x.  11-18 
 x.  19-21 
 x.  22-39 
 
 d  2 
 
xxxn 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.  XVII.       Journey   to    Bethany  in    fourth 
 
 189 
 190 
 191 
 192 
 
 193 
 194 
 
 195 
 
 196 
 
 197 
 19$ 
 199 
 
 200 
 
 201 
 
 202 
 203 
 204 
 205 
 206 
 207 
 
 Summary  repeated. 
 
 Summary  repeated. 
 
 Chap.  XVIII.     Last  Journey  to  Jerusalem 
 
 208 
 209 
 210 
 211 
 212 
 
 213 
 214 
 
 215 
 216 
 217 
 
 218 
 
 Jewish  Law  of  Divorce. 
 
 Christian  Law  of  Mar- 
 riage. 
 
 Little  children. 
 
 xix.  3-9 
 xix.  10-12 
 
 xix.  13-15 
 
 Jewish  Law  of  Divorce. 
 Christian  Law  of  Mar- 
 riage. 
 Little  children. 
 
 x.  2-9 
 X.  10-12 
 
 x.  13-16 
 
SELF-ARRA  NGED. 
 
 XXXlll 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 year  of  Ministry. 
 
 "Teach  us  to  pray." 
 
 Prayer  effectual. 
 
 ,,       answered. 
 
 [Here  "Displaced  Sec- 
 tion" was  inserted.} 
 
 Journey  into  Judcea. 
 
 Jews1  rejection  foretold. 
 
 Herod.     Three  days. 
 
 Sabbath  Miracle. 
 
 Parable  of  Marriage 
 Feast. 
 
 Parable  of  Great  Sup- 
 per. 
 
 Third  Day.   Self-denial. 
 
 God's  love  to  sinners. 
 
 The  Unjust  Steward. 
 
 The  Pharisees  rebuked. 
 
 Dives  and  Lazarus. 
 
 xi.  1-4 
 
 xi.  5-8 
 xi.  9-13 
 
 X1U.   22 
 
 xiii.  23-30 
 xiii.  31-35 
 xiv.  1-6 
 xiv.  7-14 
 
 xiv.  15-24 
 
 xiv.  25-35 
 xv.  1-32 
 xvi.  1-13 
 xvi.  14-18 
 xvi.  19-3  1 
 
 "Beyond  Jordan." 
 
 Prayer  from  Bethany. 
 "Let  us  go  into  Judaea.'' 
 
 Raising  of  Lazarus. 
 
 x.  40-42 
 
 xi.  1-6 
 xi.  7-16 
 
 xi.  17-44 
 
 Offences.     Forgiveness. 
 
 In  Sycamine  District. 
 On  the  way  to  Jerusalem. 
 The  kingdom  of  God. 
 The  Unjust  Judge. 
 The  Publican  justified. 
 
 Little  children. 
 
 xvii. 
 
 1-4 
 
 xvii. 
 
 5-10 
 
 xvii. 
 
 11-19 
 
 xvii. 
 
 20-37 
 
 xviii 
 
 1-8 
 
 xviii 
 
 9-14 
 
 xviii 
 
 15-17 
 
 Offence  caused. 
 Christ  at  Ephraim. 
 
 «•  45-53 
 
 «•  54 
 
XXXIV 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.    XVIII.      Last   Journey    to   Jerusalem 
 
 219 
 220 
 221 
 222 
 223 
 224 
 
 225 
 226 
 
 227 
 228 
 
 229 
 
 The  Young  Ruler. 
 
 ' '  They  that  have  riches. ' ' 
 
 ♦'What  shall  we  have?" 
 
 Labourers  in  Vineyard. 
 
 The  Passion  foretold. 
 
 Request  of  James  and 
 John. 
 
 He      touched 
 eyes." 
 
 their 
 
 XIX.  10-22 
 xix.  23-26 
 xix.  27-30 
 xx.  1-16 
 xx.  17-19 
 xx.  20-28 
 
 xx.  29-34 
 
 The  Young  Ruler.  x.  17-22 
 
 "They  that  have  riches.":  x.  23-27 
 Christ's  Rewards.  x.  28-31 
 
 52-34 
 
 The  Passion  foretold. 
 
 Request   of  James   and    x.  35-45 
 John. 
 
 In  the  house  of  a  Chief    x.  45 
 Publican. 
 
 Bartimseus. 
 
 x.  46-52 
 
 Chap.  XIX.     Final  Teaching. 
 
 230 
 231 
 
 1X1 
 
 234 
 235 
 236 
 
 237 
 
 238 
 
 239 
 
 240 
 
 241 
 
 242 
 
 243 
 
 244 
 
 245 
 
 Mary  anointeth  Him*. 
 Entry  into  Jerusalem. 
 
 The  Temple  cleansed. 
 Christ  at  Bethany. 
 The  Withered  Fig-tree. 
 By  what  authority? 
 The  Two  Sons. 
 
 The  Vineyard  and  hus- 
 bandmen. 
 
 Marriage  of  King's  Son. 
 
 Tribute  to  Ciesar. 
 
 The  Sadducees  and  the 
 Resurrection. 
 
 The  great  Command- 
 ment. 
 
 David's  Son. 
 
 The  Pharisees  condem- 
 ned. 
 
 XXV 
 
 •  6-13 
 
 xxi. 
 
 1-11 
 
 xxi. 
 
 12-16 
 
 xxi. 
 
 17 
 
 xxi. 
 
 18-22 
 
 xxi. 
 
 23-27 
 
 xxi. 
 
 28-32 
 
 xxi. 
 
 33-46 
 
 xxii 
 
 1-14 
 
 xxii 
 
 15-22 
 
 xxii 
 
 23-33 
 
 xxii. 
 
 34-4° 
 
 xxii. 
 
 41-46 
 
 xxiii 
 
 •  1-34 
 
 Mary  anointeth  Him*. 
 Entry  into  Jerusulem. 
 Christ  at  Bethany. 
 The  Leafy  Fig-tree. 
 The  Temple  cleansed. 
 "  Every  Evening." 
 The  Withered  Fig-tree. 
 By  what  authority? 
 
 The  Vineyard  and  hus- 
 bandmen. 
 
 Tribute  to  Csesar. 
 
 The  Sadducees  and  the 
 Resurrection. 
 
 The  great  command- 
 ment. 
 
 David's  Son. 
 
 The  Pharisees  condem- 
 ned. 
 
 xiv.  3-9 
 
 xi. 
 
 I-JO 
 
 xi. 
 
 11 
 
 xi. 
 
 12-14 
 
 xi. 
 
 15-18 
 
 xi. 
 
 19 
 
 xi. 
 
 20-26 
 
 xi. 
 
 27-33 
 
 xii 
 
 1-12 
 
 xii 
 
 »3-i7 
 
 xii 
 
 18-27 
 
 xii. 
 
 28-34 
 
 xii 
 
 35~37a 
 
 xii. 
 
 37b-4<> 
 
SELF-ARRANGED. 
 
 XXXV 
 
 S.   LUKE. 
 
 S.  JOHN. 
 
 (continued). 
 
 The  Young  Ruler. 
 
 •'  They  that  have  riches." 
 
 Christ's  Rewards. 
 
 The  Passion  foretold. 
 
 "Receive  thy  sight." 
 
 In  the  house  of  a  Chief 
 Publican. 
 
 A  mistake  corrected. 
 
 xviii.  18-23 
 
 xviii.  24-27 
 
 xviii.  28-30 
 
 xviii.  31-34 
 
 xviii.  35-43 
 
 xix.  1-10 
 
 xix   11-27 
 
 Entry  into  Jerusalem. 
 
 The  Temple  cleansed. 
 
 By  what  authority? 
 
 The  Vineyard  and  hus- 
 bandmen. 
 
 Tribute  to  Caesar. 
 
 The  Sadducees  and  the 
 Resurrection. 
 
 David's  Son. 
 The  Pharisees  condem- 
 ned. 
 
 xix.  29-44 
 
 xix.  45- 
 
 xx.  9-19 
 
 xx.  20-26 
 xx.  27-40 
 
 xx.  41-44 
 xx.  45-47 
 
 Mary  anointeth  Him. 
 Entry  into  Jerusalem. 
 
 xi.  55-xn.  II 
 xii.  12-19 
 
XXXVI 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.   MARK. 
 
 _ 
 
 Chap.  XIX.     Final  Teaching  {continued). 
 
 246 
 
 Widow's  mite. 
 
 xii.  41-44 
 
 247 
 
 Destruction  of  Temple. 
 
 xxiv.  1,  2 
 
 Destruction  of  Temple. 
 
 xiii.  1,  2 
 
 248 
 
 What  Sign? 
 
 xxiv.  3 
 
 What  sign? 
 
 xiii.  3,  4 
 
 249 
 
 False  Christs. 
 
 xxiv.  4-8 
 
 False  Christs. 
 
 xiii.  5-8 
 
 250 
 
 Sufferings  of  disciples. 
 
 xxiv.  9-14 
 
 Sufferings  of  disciples. 
 
 xiii.  9-13 
 
 251 
 
 The  time  for  flight. 
 
 xxiv.  15-28 
 
 The  time  for  flight. 
 
 xiii.  14-23 
 
 252 
 
 "The  Son  of  Man  com- 
 ing." 
 
 xxiv.  29-31 
 
 "The  Son  of  Man  com- 
 ing." 
 
 xiii.  24-27 
 
 253 
 
 "  The  Summer  is  nigh. " 
 
 xxiv.  32-41 
 
 "He  is  nigh." 
 
 xiii.  28-32 
 
 254 
 
 "Watch." 
 
 xxiv.  42-51 
 
 "Watch." 
 
 xiii.  33-37 
 
 255 
 
 The  Virgins. — The  Ta- 
 lents. 
 
 xxv.  1-30 
 
 ... 
 
 256 
 
 "Inherit  the  Kingdom." 
 
 xxv.  31-46 
 
 257 
 
 Summary  (repeated). 
 
 xi.  19 
 
 258 
 
 Covenant  of  Betrayal. 
 
 xxvi    1-5,  14 
 -16 
 
 Covenant  of  Betrayal. 
 
 xiv.  i,  2,  10, 
 
 259 
 
 ...                     ... 
 
 • .. 
 
 ...                                          ... 
 
 . . . 
 
 260 
 
 . .  • 
 
 •  •  •                                          •  •  • 
 
 26  r 
 
 Chap.  XX.     Closing   Scenes. 
 
 262 
 
 Passover  prepared. 
 
 xxvi.  17-19 
 
 Passover  prepared. 
 
 xiv.  12-16 
 
 263 
 
 First  Paschal  cup  *. 
 
 xxvi  20,  29 
 
 First  Paschal  cup*. 
 
 xiv.  17,  25 
 
 264 
 
 Judas,  "Is  it  I?" 
 
 xxvi.  21-25 
 
 Judas,  "Is  it  I?" 
 
 xiv.  18-21 
 
 265 
 
 "He  took  bread." 
 
 xxvi.  26 
 
 "  He  took  bread." 
 
 xiv.  22 
 
 266 
 
 267 
 
 "  The  cup  after  supper." 
 
 xxvi.  27,  28 
 
 "  The  cup  after  supper." 
 
 xiv.  23,  24 
 
 268 
 
 269 
 
 270 
 
 271 
 
 272 
 
 273 
 
 ... 
 
 274 
 
 "  They  went  out." 
 
 xxvi.  30 
 
 "  They  went  out." 
 
 xiv.  26 
 
SELF-ARRA  NGED. 
 
 XXX  VI 1 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 Widow's  mite. 
 
 Destruction  of  Temple. 
 
 What  sign? 
 
 False  Christs. 
 
 Sufferings  of  Disciples. 
 
 The  time  for  flight. 
 
 "The  Son  of  man  com- 
 ing." 
 
 "The  Summer  is  nigh." 
 
 "Watch." 
 
 Summary. 
 
 Covenant  of  Betrayal. 
 
 XXI. 
 
 !-4 
 
 xxi. 
 
 5,6 
 
 xxi. 
 
 7 
 
 xxi. 
 
 8-i  i 
 
 xxi. 
 
 12-19 
 
 xxi. 
 
 20-24 
 
 xxi. 
 
 25--S 
 
 xxi. 
 
 29-33 
 
 xxi. 
 
 34-36 
 
 xxi.  37,  3* 
 xxii.  1-6 
 
 Certain  Greeks.  ;  xii.  20-26 
 
 A  voice  from  Heaven,     xii.  27-36 
 Belief  in  Christ.  xii.  37-50 
 
 Passover  prepared. 
 First  Paschal  cup. 
 
 "  He  took  bread." 
 
 "  The  cup  after  supper." 
 
 Betrayal. 
 
 S.  Peter  warned. 
 
 "  And  He  came  out." 
 
 xxn.  7-13 
 xxii.  14-1S 
 
 xxn.  19 
 
 xxu.  20 
 xxii.  21-24 
 xxii.  25-38 
 
 xxn.  39 
 
 He     washes    disciples' 
 feet. 
 
 Betrayal. 
 
 A  new  commandment. 
 
 Many  mansions. 
 
 The     promise    of    the 
 Comforter. 
 
 Xlll.   1-20 
 
 X1U. 
 
 21 
 
 -30 
 
 xiii. 
 
 3i 
 
 -38 
 
 xiv. 
 
 1- 
 
 '4 
 
 xiv. 
 
 J5 
 
 -3i 
 
XXXV111 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chapter  XX. 
 
 Closing  Scenes  {continued). 
 
 275 
 
 276 
 
 On  the  way  to  Gethsa- 
 
 mane. 
 
 xxvi.  30-35 
 
 On  the  way  to  Gethsa- 
 mane. 
 
 xiv.  26-31 
 
 277 
 
 The  Agony  in  the  Gar- 
 den. 
 
 xxv  i.  36-46 
 
 The  Agony  in  the  Gar- 
 den. 
 
 xiv.  32-42 
 
 278 
 
 The  Betrayal. 
 
 xxvi.  47-50 
 
 The  Betrayal. 
 
 xiv.  43-46 
 
 279 
 
 Malchus. 
 
 xxvi.  51-54 
 
 Malchus. 
 
 xiv.  47 
 
 280 
 
 "Are  ye  come  out,  as — " 
 
 xxvi.  55,  56 
 
 "Are  ye  come  out,  as — " 
 
 xiv.  48,  49 
 
 281 
 
 "All  left  Him." 
 
 xxvi.  56 
 
 "All  left  Him." 
 
 xiv  50-52 
 
 Chap.  XXI. 
 
 Closing  Scenes. 
 
 282 
 
 Before  Annas. 
 
 xxvi.  57,  58 
 
 Before  Annas. 
 
 xiv.  53,  54 
 
 283 
 
 Before  Caiaphas. 
 
 xxvi.  59-66 
 
 Before  Caiaphas. 
 
 xiv.  55-64 
 
 284 
 
 Mockings. 
 
 xxvi.  67,  68 
 
 Mockings. 
 
 xiv.  65 
 
 285 
 
 Peter's  denials. 
 
 xxvi.  69,  70 
 
 Peter's  denials. 
 
 xiv.  66-68» 
 
 286 
 
 5>                      5> 
 
 xxvi.  71,  72 
 
 11           ■>■> 
 
 xiv.  68b-7o 
 
 287 
 
 »»                      >» 
 
 xxvi.  73-75 
 
 >>           j> 
 
 xiv.  7ob-72 
 
 288 
 
 289 
 
 Jesus  is  sent  to  Pilate. 
 
 xxvii.  1,  2 
 
 Jesus  is  sent  to  Pilate. 
 
 XV.  1 
 
 290 
 
 Judas. 
 
 xxvii.  3-10 
 
 291 
 
 ... 
 
 ... 
 
 292 
 
 ... 
 
 ... 
 
 293 
 
 Pilate  questions  Jesus. 
 
 xxvii.  11 
 
 Pilate  questions  Jesus. 
 
 XV.  2 
 
 294 
 
 Pilate  takes  Jesus  out. 
 
 xxvii.  12-14 
 
 Pilate  takes  Jesus  out. 
 
 xv.  3-5 
 
 ^95 
 
 296 
 
 297 
 
 Proposal  to  release. 
 
 xxvii.  15-18 
 
 Proposal  to  release. 
 
 XV.  6-10 
 
 298 
 
 Pilate's  wife's  message. 
 
 xxvii.  19 
 
 299 
 
 Barabbas. 
 
 xxvii.  20 
 
 Barabbas. 
 
 XV.    II 
 
 300 
 
 "Crucify  Him." 
 
 xxvii.  21-23 
 
 "  Crucify  Him. 
 
 xv.  12-14 
 
 30I 
 
 Soldiers  mock  Him*. 
 
 xxvii.  27-30 
 
 Soldiers  mock  Him*. 
 
 xv.  16-19 
 
 302 
 
 ... 
 
 ... 
 
 303 
 
 ... 
 
 ... 
 
 304 
 
SELF-ARRANGED. 
 
 XXXIX 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 The  Agony  in  the  Gar-  xxii.  39-46 
 
 den. 
 
 The  Betrayal.  xxii.  47,  48 
 
 Malchus.  xxii.  49-51 
 
 "Are  ye  come  out,  as — "  xxii.  52,  53 
 
 Farewell  discourse. 
 
 Agony  in  Garden. 
 
 The  Betrayal. 
 
 Malchus. 
 
 XV,  XVI,  XVII 
 
 xvm.  1,  2 
 
 xvm.  3-9 
 xviii.  10,  11 
 
 Before  Annas. 
 
 Peter's  denials. 
 
 Continued  mockings. 
 Jesus  is  sent  to  Pilate. 
 
 Pilate  goes  out  to  the 
 Jews. 
 
 Pilate  questions  Jesus. 
 
 Jesus  is  sent  to  Herod. 
 Pilate  acquits  Jesus. 
 Proposal  to  release. 
 
 "Crucify  Him." 
 
 xxii.  54,  55 
 
 xxii.  56,  57 
 
 xxii.  58 
 
 xxii.  59-62 
 
 xxii.  63-65 
 
 xxii.    66 — 
 
 xxiii.  1 
 
 xxni.  3 
 
 xxiii.  4-12 
 xxiii.  13-15 
 xxiii.  16 
 
 xxui.  18-23 
 
 Before  Annas. 
 
 Peter's  denials. 
 
 The  Judgment  Hall. 
 Pilate  goes  out  to  the 
 
 Jews. 
 Pilate  questions  Jesus. 
 Pilate  takes  Jesus  out. 
 Jesus  is  sent  to  Herod. 
 
 Proposal  to  release. 
 
 "Crucify  Him." 
 Soldiers  mock  Him. 
 "Behold  the  man." 
 "Whence  art  thou." 
 "Behold  your  King. 
 
 xvm.  12-24 
 
 xviii.  25 
 xviii.  26,  27 
 
 xviii.  28 
 xviii.  39-32 
 
 xviii.  33-38 
 xviii.  38 
 xviii.  38 
 
 xviii.  29 
 
 xviii.  40 
 xix.  1-3 
 xix.  4-7 
 xix.  8-1 1 
 xix.  12-15 
 
xl 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.   MATTHEW. 
 
 S.  MARK. 
 
 Chap.  XXI.     Closing  Scenes  {continued). 
 
 305 
 
 Christ  delivered  up. 
 
 xxvii.  24-26 
 
 Christ  delivered  up. 
 
 xv.  15 
 
 306 
 
 ,,         led  away. 
 
 xxvii.  31 
 
 ,,        led  away. 
 
 xv.  20 
 
 3°7 
 
 On  the  way  to  Cruci- 
 
 xxvii. 32 
 
 On   the  way  to  Cruci- 
 
 XV.   21 
 
 fixion. 
 
 fixion. 
 
 308 
 
 Wine  mingled  with  gall. 
 
 xxvii.  33,  34 
 
 Wine      mingled      with 
 myrrh. 
 
 XV.    22,   23 
 
 309 
 
 Crucified. 
 
 xxvii.  38 
 
 Crucified. 
 
 xv.  25-27 
 
 310 
 
 3ii 
 
 His  garments  divided. 
 
 xxvii.  35 
 
 His  garments  divided. 
 
 xv.  24 
 
 312 
 
 He  is  mocked. 
 
 xxvii.  39-43 
 
 He  is  mocked. 
 
 xv.  29-32 
 
 3r3 
 
 The  Title. 
 
 xxvii.  36,  37 
 
 The  Title. 
 
 xv.  26 
 
 3H 
 
 Thieves  reproach  Him. 
 
 xxvii.  44 
 
 Thieves  reproach  Him. 
 
 xv.  32 
 
 315 
 
 ... 
 
 316 
 
 ... 
 
 ... 
 
 3i7 
 
 Darkness. 
 
 xxvii.  45-47 
 
 Darkness. 
 
 xv.  33-35 
 
 318 
 
 "I  thirst." 
 
 xxvii.  48,  49 
 
 I  thirst. 
 
 xv.  36 
 
 3r9 
 
 ... 
 
 320 
 
 Signs. 
 
 xxvii.  51-53 
 
 Signs. 
 
 xv.  38 
 
 321 
 
 Jesus  dieth. 
 
 xxvii  50 
 
 Jesus  dieth. 
 
 xv.  37 
 
 322 
 
 The  centurion. 
 
 xxvii.  54 
 
 The  Centurion. 
 
 xv.  39 
 
 323 
 
 324 
 
 The  Women. 
 
 xxvii.  55,  56 
 
 The  Women. 
 
 xv.  40-41 
 
 Chap.   XXII. 
 
 Burial,    Resurrection,    and    As- 
 
 325 
 
 326 
 
 Joseph  of  Arimathrea. 
 
 xxvii.  57,  5& 
 
 Joseph  of  Arimathasa. 
 
 xv.  42-45 
 
 327 
 
 Nicodemus  and  Joseph. 
 
 xxvii.  59 
 
 Nicodemus  and  Joseph. 
 
 xv.  46 
 
 328 
 
 Jesus  is  buried. 
 
 xxvii.  60 
 
 Jesus  is  buried. 
 
 xv.  46 
 
 329 
 
 Sepulchre  closed. 
 
 xxvii.  60 
 
 Sepulchre  closed. 
 
 xv.  46 
 
 33o 
 
 The  Two  Maries. 
 
 xxvii.  61 
 
 The  Two  Maries. 
 
 xx.  47 
 
 33i 
 
 332 
 
 Sepulchre  made  sure. 
 
 xxvii.  62-66 
 
 333 
 
 The  two  Maries. 
 
 xxviii.  1 
 
 334 
 
 Two  Maries  and  Salome. 
 
 xvi.  1 
 
 335 
 
 Stone  rolled  away. 
 
 xxviii.  2-4 
 
SELF-ARRA  NGED. 
 
 xli 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 Christ  delivered  up. 
 
 xxiii.  23-25 
 
 Christ  delivered  up. 
 
 xix.  16 
 
 On  the  way  to  Cruci- 
 
 xxiii. 26-32 
 
 On   the  way  to  Cruci- 
 
 xix. 17 
 
 fixion. 
 
 fixion. 
 
 Crucified. 
 
 xxiii.  33 
 
 Crucified. 
 
 xix.  17,  18 
 
 "Father,  forgive  them." 
 
 xxiii.  34 
 
 His  garments  divided. 
 
 xxiii.  34 
 
 His  garments  divided. 
 
 xix.  23,  24 
 
 He  is  mocked. 
 
 xxiii.  35-37 
 
 The  Title. 
 
 xxiii.  38 
 
 The  Title. 
 
 "Behold  Thy  Mother." 
 
 xix.  19-22 
 xix.  25-27 
 
 The  Penitent  thief. 
 
 xxiii.  39-43 
 
 ... 
 
 Darkness. 
 
 xxiii.  44,  45a 
 
 "I  thirst." 
 
 "It  is  finished." 
 
 xix.  28,  29 
 xix.  30 
 
 Signs. 
 
 xxiii.  45b 
 
 Jesus  dieth. 
 
 xxiii.  46 
 
 Jesus  dieth. 
 
 xix.  30 
 
 The  Centurion. 
 
 xxiii.  47 
 
 ... 
 
 The  multitude. 
 
 xxiii.  48 
 
 ... 
 
 ... 
 
 The  Women. 
 
 xxiii.  49 
 
 cension. 
 
 His  side  is  pierced. 
 
 xix.  31-37 
 
 Joseph  of  Arimathaea. 
 
 xxiii.  50-52 
 
 Joseph  of  Arimathsea. 
 
 xix.  38 
 
 Nicodemus  and  Joseph. 
 
 xxiii.  53 
 
 Nicodemus  and  Joseph. 
 
 xix.  39,  40 
 
 Jesus  is  buried. 
 
 xxiii.  53,  54 
 
 Jesus  is  buried. 
 
 xix.  41,  42 
 
 Women  from  Galilee. 
 
 xxiii.  55,  56 
 
 ... 
 
xlii 
 
 THE   GOSPELS 
 
 Sect. 
 
 S.  MATTHEW. 
 
 S.  MARK. 
 
 Chap.    XXII.      Burial,    Resurrection,    and    As 
 
 336 
 
 ...                         ... 
 
 337 
 
 The  women  from  Galilee. 
 
 xvi.  2 
 
 338 
 
 Stone  found  rolled  back. 
 
 xvi.  %  4 
 
 339 
 
 The  Angel's  invitation. 
 
 xxviii.  5,  6 
 
 340 
 
 The  second  Angel. 
 
 xvi.  5 
 
 34i 
 
 Women  amazed. 
 
 xvi.  5 
 
 342 
 
 An  Angel  addresses  the 
 women. 
 
 xxviii.  7 
 
 An  Angel  addresses  the 
 women. 
 
 xvi.  6,  7 
 
 343 
 
 Most  of  women  flee. 
 
 xvi.  8 
 
 344 
 
 The  two  Maries 
 
 xxviii.  8 
 
 ... 
 
 345 
 
 Jesus  appears  to  Mary. 
 
 xvi.  9 
 
 34<5 
 
 Rest     of    women     see 
 Jesus. 
 
 xxviii.  9,  10 
 
 Disciples  informed. 
 
 xvi.  io,  11 
 
 347 
 
 ... 
 
 348 
 
 The  soldiers  and  Chief 
 Priests. 
 
 xxviii.  n-15 
 
 ... 
 
 349 
 
 Journey  to  Emmaus. 
 
 xvi.  12 
 
 350 
 
 Report  of  Disciples. 
 
 xvi.  13 
 
 35i 
 
 352 
 
 S.  Thomas  absent. 
 
 xvi.  14 
 
 353 
 
 ... 
 
 354 
 
 355 
 
 ... 
 
 356 
 
 357 
 
 The  Eleven  in  Galilee. 
 
 xxviii.  16,  17 
 
 358 
 
 Apostolic  commission. 
 
 xxviii.  18-20 
 
 Apostolic  commission. 
 
 xvi.  15-18 
 
 359 
 
 360 
 
 ... 
 
 361 
 
 The  Ascension. 
 
 xvi.  19 
 
 362 
 
 ... 
 
 ... 
 
 363 
 
 ... 
 
 364 
 
 ... 
 
 Apostles  go  forth. 
 
 xvi.  20 
 
SELF-ARRANGED. 
 
 xliii 
 
 S.  LUKE. 
 
 S.  JOHN. 
 
 cension  {continued}. 
 
 The  Women  from  Galilee. 
 Stone  found  rolled  back. 
 
 xxiv.  i 
 xxiv.  2 
 
 Mary  Magdalene. 
 
 XX.    I 
 
 Two  Angels. 
 
 Women  affrighted. 
 
 Address     of    the     two 
 Angels. 
 
 xxiv.  3,  4 
 xxiv.  5 
 xxiv.  5-7 
 
 ... 
 
 Rest  of  women  tell  dis- 
 ciples. 
 Peter  believes. 
 
 xxiv   8-1 1 
 xxiv.  12 
 
 Mary    Mag.,  Peter  and 
 John. 
 
 Jesus  appears  to  Mary. 
 
 Mary    Magdalene's   re- 
 port. 
 
 xx.  2-9 
 
 xx.  10-17 
 xx.  18 
 
 Journey  to  Emmaus. 
 
 xxiv.  13-33 
 
 The  two  join  the  eleven. 
 S.  Thomas  absent. 
 
 xxiv.  33-35 
 xxiv.  36-43 
 
 S.  Thomas  absent. 
 S.  Thomas  present. 
 Unrecorded  signs. 
 At  the  sea  of  Tiberias. 
 Conclusion. 
 
 xx.  19-25 
 xx.  26-29 
 xx.  30,  31 
 xxi.  1-24 
 xxi.  25 
 
 S.  Luke's  summary. 
 Parting  injunctions. 
 
 Acts  i.  1-5 
 1-6,  8 
 
 :       ::: 
 
 The  Ascension. 
 
 The  Angel's  promise. 
 Return  to  Jerusalem. 
 
 Luke   xxiv 
 44-49 
 
 ,,       xxiv. 
 
 50,  51 
 Acts  1.  9 
 
 ,,     1.  10  11 
 Luke  xxiv 
 52    53 
 Acts  i.  12,  14 
 
CHAPTER    I. 
 
 IS  IT  A  THING  INCREDIBLE  THAT  THE 
 GOSPELS  AS  FIRST  GIVEN  TO  MEN 
 SHOULD  HAVE  EXHIBITED  A  PER- 
 FECT UNITY  OF  DESIGN  AND  EXECU- 
 TION ? 
 
 However  wide  a  range  of  subjects  might  be  taken, 
 it  would  probably  be  impossible  to  formulate  any  proposi- 
 tion which  should  at  once  suggest  such  conclusive  evidences 
 of  its  own  incredibility,  and  yet  be  in  itself  so  intrinsically 
 probable,  as  the  following  :  "  That  the  real  order  of  events 
 related  in  the  four  Gospels  is  not  a  matter  of  opinion,  but  is 
 capable  of  absolute  demonstration." 
 
 The  proposition  is  at  first  sight  in  direct  contradiction  to 
 all  the  evidences  supplied  by  the  Gospels  themselves;  it  is 
 altogether  opposed  to  opinions,  which  are  the  product  of 
 centuries  of  inquiry,  and  which  in  modern  times  have  been 
 endorsed  alike  by  scholars  and  theologians ;  its  acceptance 
 would  mean,  not  only  that  this  or  that  set  of  opinions 
 upon  a  great  variety  of  keenly  debated  questions  must 
 be  erroneous,  but  that  at  least  the  great  majority  of  the 
 alleged  discrepancies  and  contradictions,  which  give  rise 
 to  such  controversies,  are  simply  non-existent. 
 
 h.  g.  e 
 
xlvi  GOSPEL   DIFFICULTIES. 
 
 Assume  the  proposition  to  be  true,  and  the  very  corner- 
 stone of  works  written  for  the  purpose  of  impugning  the 
 historical  truthfulness  of  the  Gospels  at  once  falls  from  its 
 place,  whilst  a  whole  class  of  works  dealing  with  the  other 
 side  of  the  question  become  at  once  mere  literary  anachron- 
 isms. Such  a  monument  of  patient  labour  and  critical  inves- 
 tigation as  those  five  octavo  volumes  of  Dissertations,  in 
 which  Mr  Greswell  supported  the  views  put  forward  in  what 
 for  a  long  time  was  the  received  text-book  of  our  two 
 Universities,  the  Harmonia  Evangelica,  must,  for  instance, 
 appear,  in  spite  of  the  vast  wealth  of  learning  which  it 
 exhibits,  to  be  merely  a  house  built  upon  the  sand ;  all  his 
 "Dissertations"  turning  out  to  be  based  upon  an  utter  fallacy, 
 and  that  simply  because,  of  all  the  '  transpositions '  of  the 
 text  which  they  are  meant  to  justify,  scarcely  one  would  be 
 found  to  be  either  necessary  or  admissible. 
 
 And  yet,  in  spite  of  all  this  array  of  evidence  of  incredi- 
 bility, the  proposition  undoubtedly  does  carry  with  it  a 
 certain  air  of  intrinsic  probability — a  probability  manifestly 
 arising  from  the  fact  that  the  establishment  of  it  would  only 
 be  a  fresh  testimony  to  the  certain  erroneousness  of  all 
 opinions,  however  universally  held,  which  in  the  smallest 
 degree  derogate  from  the  perfect  Unity  and  Truthfulness  of 
 the  several  parts  of  the  Inspired  Word  of  God. 
 
 But  having  already  placed  on  one  side  of  the  balance  the 
 antecedent  incredibility  admittedly  attaching  to  our  proposi- 
 tion, let  us  place  on  the  other  some  further  and  more  detailed 
 suggestions  with  reference  to  its  antecedent  and  intrinsic 
 probability.     For  only  by  so  doing,  and  that  on  the  very 
 
J  HE    UNITY  OF   THE  GOSPELS.  xlvii 
 
 threshold  of  our  inquiry,  is  it  at  all  possible  to  anticipate  the 
 unreasoning  non  placet  of  the  objector,  and  to  counteract 
 the  feeling  of  impatience  and  consequent  prejudice,  which 
 any  reopening  of  a  question  generally  supposed  to  be 
 settled  for  all  time,  must  necessarily  evoke. 
 
 Of  the  many  considerations  which  might  more  or  less 
 serve  the  purpose  thus  indicated,  perhaps  the  following  will 
 carry  the  most  weight — 
 
 i.  Existing  opinions  with  regard  to  the  Gospels,  so  far 
 as  they  are  inconsistent  with  the  Gospels  being  in  the  f idlest 
 sense  of  the  word  Inspired,  rest  upon  an  assumption,  which 
 itself  rests  upon  merely  assumed  inaccuracies,  and  which,  if 
 erroneous,  is  a  snare  as  fatal  to  any  adequate  examination  of 
 them  as  any  glaringly  false  assumption  tuould  necessarily  be 
 in  any  subject  of  recognised  scientific  inquiry. 
 
 Let  us  suppose  the  Inspiration  of  Holy  Scripture  to  be 
 accepted  in  the  plain  sense  of  such  passages  as  the  following, 
 
 Well  spake  the  Holy  Ghost  by  Isaiah  the  prophet. 
 Acts  xxviii.  25. 
 
 It  is  not  ye  that  speak,  but  the  Holy  Ghost.  Mark 
 xiii.  11. 
 
 Thus  saith  the  Holy  Ghost.     Acts  xxi.  11. 
 
 As  the  Holy  Ghost  saith,  To-day  if  ye  &c.     Heb.  iii.  7. 
 
 No  prophecy  ever  came  by  the  will  of  man  :  but  men 
 spake  from  God,  being  moved  by  the  Holy  Ghost.  2 
 Peter  i.  21. 
 
 The  Holy  Ghost  this  signifying,  that  &c.     Heb.  ix.  8. 
 
 Every  Scripture  is  inspired  of  God.     2  Tim.  iii.  16. 
 
 It  will  then  follow  as  a  necessary  consequence 
 
 (1)  That  the  books  of  Holy  Scripture  are  not  to  be 
 judged  exclusively,  nor  even  primarily,  by  the  laws  which 
 
 e  2 
 
xlviii  GOSPEL   DIFFICULTIES. 
 
 govern  ordinary  literary  productions,  but  by  those  which 
 govern  other  works  of  God,  viz.  those  realms  of  nature 
 which  are  the  special  fields  of  scientific  research. 
 
 (2)  That  all  scrutiny  of  the  books  of  Holy  Scripture, 
 based  upon  a  supposed  exact  parallelism  between  them  and 
 ordinary  literary  productions,  will  be  altogether,  as  men 
 speak,  unscientific,  and  so  liable  to  lead  to  altogether 
 erroneous  results. 
 
 (3)  That  Holy  Scripture  affords  a  field  of  inquiry  not 
 only  immeasurably  more  important,  but,  from  the  variety 
 and  exceptional  combinations  of  the  phenomena  which  it 
 presents,  more  fitted  to  tax  to  the  utmost  all  the  natural  and 
 acquired  powers  of  the  human  intellect  than  any  with  which 
 modern  science  has  as  yet  grappled. 
 
 Apply  these  conclusions  to  the  study  of  the  Gospels, 
 and  it  is  evident  that  there  is  no  necessary  prima  facie 
 reason  for  doubting  that  when  they  have  been  once  made 
 the  objects  of  that  kind  of  study,  which  their  origin,  thus 
 regarded,  imperatively  demands,  we  may  find  that  there  is 
 as  much  difference  between  the  appearance  which  they 
 present  when  viewed  as  human  compositions,  and  that 
 which  they  present  when  their  underlying  but  essential 
 constructive  elements  are  understood,  as  there  is  between 
 the  actual  knowledge  with  which  some  old-world  sage 
 might  have  gazed  at  the  phenomena  of  the  heavens  and 
 that  which  enables  the  astronomer  of  to-day  to  deduce 
 conclusions  from  them  with  such  unerring  accuracy. 
 
 Speaking  of  his  early  studies  in  chemistry  at  Giessen  the 
 late  Mr  Frank  Buckland  says, 
 
 "When  a  young  man   begins  here   he   generally  goes 
 through  the    course   of  analysing   a   set   of  one   hundred 
 
THE    UNITY  OF   THE  GOSPELS.  xlix 
 
 bottles,  which  takes  him  sometimes  a  year.  These  bottles 
 are  various  compounds  which  he  must  find  out;  viz.,  in  the 
 first  ten  he  has  only  to  find  one  metal  &c.  \  in  the  second 
 two  metals  or  substances  &c. ;  till  at  last  the  highest  bottles 
 contain  six  or  seven  substances,  all  of  which  he  must  find 
 out1." 
 
 But  where  are  the  "bottles"  which  may  thus  serve  for 
 the  first  training  of  the  scientific  theologian?  The  very 
 necessity  for  providing  them  is  not  yet  recognized,  whilst 
 the  cumulative  stores  of  knowledge  requisite  to  fill  them 
 have  yet  to  be  gathered. 
 
 Assumptions  of  error  and  imperfection,  standing  as 
 with  a  flaming  sword  at  the  gate  of  knowledge,  have 
 prevented  any  from  entering  in  just  as  much  as  similar 
 assumptions  would  have  prevented  men  from  entering  into 
 any  of  those  fields  of  inquiry  which  in  recent  times  have 
 produced  the  richest  harvest  of  results.  The  bee  may  have 
 all  the  instincts  of  untiring  energy  implanted  in  it,  but  if, 
 from  some  superinduced  defect  of  sight,  it  regard  all  honey- 
 producing  vegetation  as  a  beach  of  shingle  it  is  certain,  so 
 long  as  that  defect  remains,  to  find  its  labour  profitless. 
 
 Let  us  continue  to  assume  that  Holy  Scripture,  being 
 the  express  Revelation  of  Him  of  whom  it  is  said,  God  is 
 Truth,  does  in  fact  present  a  field  of  inquiry  which  has 
 special  claims  to  be  termed  scientific,  and  we  are  bound  to 
 recognize  as  lying  open  before  us  a  wholly  unexplored  region 
 of  facts  which  for  importance  must  dwarf  every  other  into 
 comparative  insignificance. 
 
 That  the  Gospels  should  contain  these  facts  in  their 
 most  highly  developed  form,  and  that  they  should  afford 
 1  Life  of  F.  Buckland,  p.  53. 
 
1  GOSPEL  DIFFICULTIES. 
 
 the  designed  key  to  the  elucidation  of  such  of  the  mysteries 
 of  Creation  and  Redemption  as  from  time  to  time  it  may 
 seem  good  to  The  Author  of  all  wisdom  more  fully  to  revealr 
 would  be  a  natural  corollary  to  our  assumption. 
 
 It  is  therefore  with  reference  to  the  Gospels  especially 
 that  it  behoves  us  to  seek  to  ascertain  the  truth  or  untruth 
 of  an  assumption  as  to  the  nature  and  extent  of  the  Inspi- 
 ration of  their  writers,  upon  which  so  much  depends. 
 
 A  merely  experimental  attempt  to  examine  closely  the 
 varied  phenomena  of  the  Gospels  reveals  facts  wholly 
 inconsistent  with  many  theories,  as  to  the  origin  of  the 
 Gospels,  which,  if  accepted,  would  go  furthest  to  support  any 
 assumption  of  inaccuracy. 
 
 Even  the  few  portions  of  the  Gospels  which,  in  the 
 annexed  arrangement  of  them,  are  subdivided  with  anything 
 approximating  to  minuteness  will — at  least  as  far  as  their 
 constructive  phenomena  are  concerned — afford  considerable 
 evidence  of  this  assertion. 
 
 Let  us  take  for  instance  the  parallel  narratives,  which 
 present  the  most  acknowledged  difficulty,  those  detailing 
 the  circumstances  attending  our  Lord's  Resurrection. 
 
 It  would  be  impossible  to  imagine  explanations  at  once 
 more  learned,  more  elaborate,  more  complicated,  but  withal 
 more  contradictory,  than  those  to  which  the  four  narratives 
 of  this  event,  and  the  necessity  of  reconciling  them  with  the 
 expressions  used  by  the  two  disciples  journeying  to  Emmaus, 
 have  given  rise.  If  the  circumstances  really  were  at  all  like 
 what,  in  order  to  satisfy  each  separate  narrative,  the  explana- 
 tions suppose,  the  difficulty  of  imagining  that  the  several 
 writers  would  have  written  as  they  did,  and  that  without  any 
 sign    of   their   so   writing   elsewhere,    seems    almost    over- 
 
THE    UNITY  OF   THE  GOSPELS.  li 
 
 whelming.  The  result  of  Mr  McClellan's  recent  and  ex- 
 haustive  discussion  of  the  whole  subject  must  be  generally 
 recognized  as  a  distinct  advance  upon  any  previous  attempt 
 at  reconciling  the  accounts  of  the  several  Evangelists.  At 
 the  same  time  the  extent  to  which  his  "expository  summary" 
 follows  in  the  track  of  similar  explanations  and  multiplies 
 events,  may  be  gathered  from  the  single  fact  that  he  is 
 obliged  to  suppose  Mary  Magdalene  to  make  no  fewer  than 
 six  distinct  visits  to  the  Sepulchre1.  The  difficulties  of  verbal 
 reconciliation  are  indeed  met,  and  all  the  events  might  have 
 happened  as  suggested,  but  the  feeling  unavoidably  created 
 is,  if  so  many  events  really  did  take  place,  why  in  dealing 
 with  a  subject  of  such  infinite  importance  did  not  the 
 Evangelists  give  some  clearer  intimation  of  them,  or,  as 
 Strauss  expresses  his  objection  to  all  similar  theories  "How 
 comes  it,  if  combination  be  possible,  that,  of  the  entire 
 series  of  occurrences,  each  Evangelist  has  selected  for 
 himself  a  separate  portion"?2 
 
 Mr  McClellan  answers  this  inquiry  by  shewing  how  the 
 different  occurrences  illustrate  a  proposition  which  he  thus 
 states : 
 
 "The  Resurrection  of  Christ,  inexhaustible  in  its 
 applications,  has  been  designedly  exhibited  by  the  Evangel- 
 ists, under  special  guidance  of  the  Holy  Spirit,  in  four 
 distinct,  principal,  and  comprehensive  aspects,  requiring 
 just  so  many  different  selections  from  the  known  series  of 
 incidents3." 
 
 i  « 
 
 Mary   Magdalene... again,    for   the  sixth  time,  proceeds  to  the 
 Sepulchre."     New  Testament,  vol.  I.  p.  534. 
 
 2  Life  of  Jesus.     Part  III.  ch.  IV.  §  137. 
 
 3  New  Testament,  vol.  I.  p.  536. 
 
lii  GOSPEL  DIFFICULTIES. 
 
 If,  as  an  exceedingly  humble  inquirer  into  a  science  the 
 very  existence  of  which  has  yet  to  be  proved,  and  of  which, 
 supposing  it  to  exist,  the  very  rudiments  have  yet  to  be 
 learnt,  I  may  express  the  conclusions  to  which  the  facts  of 
 the  case  so  far  as  I  can  ascertain  them  seem  to  me  to  point, 
 I  should  say  that  the  weak  point  of  the  above  answer  is, 
 that,  whilst  it  recognizes  what  may  be  termed  the  pheno- 
 mena of  selection  observable  in  the  several  narratives,  it 
 does  so  very  inadequately,  and  that  it  entirely  ignores  their 
 influence  upon  the  far  more  marked  and  predominant  phe- 
 nomena of  construction. 
 
 If  any  one  will  be  at  the  pains  to  note  carefully  the 
 subdivisions  of  the  general  narrative,  as  given  in  the  annexed 
 arrangement  of  the  Gospels,  in  the  case  both  of  our  Lord's 
 trial  before  Pilate,  and  in  that  of  the  Resurrection,  and  will 
 then  compare  these  narratives  with  others  not  so  subdivided, 
 he  will  find  that  the  same  method  of  construction  runs 
 throughout  them  all;  whilst,  if  he  will  carry  his  examination 
 a  step  further,  he  will  find  that  it  continually  extends  even 
 to  the  construction  of  parallel  verses,  and  this  to  such  an 
 extent  that  it  is  hardly  an  exaggeration  to  say  that  parallel 
 verses  often  present  a  perfect  microcosm  of  parallel 
 narratives,  just  as  parallel  narratives  afford  a  microcosm, 
 more  or  less  complete,  of  the  parallel  records  of  the 
 Gospels  regarded  as  a  whole. 
 
 If  we  simply  apply  to  the  History  of  the  Resurrection 
 the  laws  or  rules  which  appear  to  be  established  by  the 
 continual  recurrence  of  the  above  phenomena  we  shall  find 
 that  the  several  component  elements  of  the  whole  narrative, 
 like  so  many  substances  resolved  by  some  ascertained 
 chemical  process,  at  once  fall  apart,  and  are  then  capable  of 
 
THE    UNITY  OF   THE  GOSPELS.  liii 
 
 being  recombined  on  a  definite  principle  in  an  entirely  new 
 and  unlooked-for  form.  The  beauty,  force,  and  minute 
 truthfulness  of  each  separate  record  remains  unimpaired. 
 Each  is  complete  in  itself  and  yet  absolutely  consistent  with 
 the  composite  narrative.  The  separate  narratives  repre- 
 sent in  fact  four  distinct  pictures,  all  exceedingly  beautiful 
 but  all  combining  to  form  one  more  complete  picture,  which 
 may  in  some  sense  be  said  to  be  an  entirely  new  one,  and 
 which  in  beauty  far  surpasses  each  of  those  which  combine 
 to  create  it. 
 
 Nor  is  this  result  arrived  at  by  arguments,  which  may  be 
 controverted,  or  by  conjectures,  which  many  may  think 
 erroneous.  Long  before  he  has  come  to  this  point  in  the 
 Gospel  story,  the  Student  will  have  become  so  perfectly 
 familiar  with  the  ascertained  principles,  which  he  has  to 
 apply,  that  he  will  realize  the  force  both  of  the  separate  and 
 of  the  combined  records  much  as  a  musician  might  realize 
 the  beauty  of  each  of  the  component  parts  of  a  piece  of 
 music,  and  see  at  once  the  harmony  which  would  necessarily 
 result  from  their  combination. 
 
 The  truth  of  what  is  thus  stated  may  be  seen  at  once  by 
 reference  to  the  actual  text  of   the  narrative  as  given  on 
 
 PP-  450—464- 
 
 To  attempt  to  comment  on  an  arrangement  so  simple 
 
 would  only  seem  to  rob  of  its  chief  force  the  statement  that, 
 when  regarded  in  the  light  of  certain  fixed  and  ascertainable 
 principles,  the  Gospel  text  is  absolutely  independent  ot 
 explanation. 
 
 The  many  objects  which  such  an  arrangement  of  the 
 component  elements  of  the  complete  narrative  may  be 
 designed   to   subserve   may   be   illustrated    by   the    single 
 
liv  GOSPEL   DIFFICULTIES. 
 
 example  of  the  manner  in  which  in  the  narrative  we  are  deal- 
 ing with  the  exceptional  character  both  of  the  love  and  of  the 
 reward  of  Mary  of  Magdala  is,  without  any  distinct  statement 
 about  it,  made  so  singularly  conspicuous. 
 
 Immediately  after  the  Burial  of  Christ,  Mary  of  Magdala 
 is  found  with  only  one  companion  remaining  by  the 
 Sepulchre. 
 
 Late  on  the  Sabbath  Day,  she  is  the  only  one  who  again 
 goes  to  visit  the  Sepulchre. 
 
 On  the  Sabbath  Evening,  her  previous  visit  to  the 
 Sepulchre  does  not  prevent  her  joining  those  who  went  to 
 "buy"  spices  "  that  they  might  come  and  anoint  Him." 
 
 On  the  Resurrection  Morning  she  is  the  earliest  astir  of 
 all,  being  the  only  one  who  comes  " before  dawn'"  to  the 
 Sepulchre. 
 
 After  the  command  given  by  the  Angels  to  all  the 
 women  alike,  she  is  one  of  two  who  alone  have  a  love 
 sufficiently  strong  to  overcome  their  terror,  and  to  enable 
 them  to  go  at  once  and  do  as  they  were  bidden. 
 
 When  Peter  and  John  run  to  the  Sepulchre,  she  is 
 distinguished  even  from  James'  Mary  by  alone  following 
 them. 
 
 When  Peter  and  John  leave  the  Sepulchre,  she  is  again 
 distinguished  from  them  by  still  herself  remaining  on  the 
 spot. 
 
 Finally,  as  a  reward  for  her  exceptional  devotion  she  is 
 distinguished  from  and  above  all  by  being  "the  first"  to 
 whom  Christ  appeared,  and  with  whom  He  conversed. 
 
 If  any  one  is  inclined  to  doubt  whether  so  absolutely 
 simple  a  narrative  can  be  the  designed  and  complete  record 
 of  the  events  of  that  first  Easter  morning,  he  may  find  an 
 
THE   UNITY  OF  THE   GOSPELS.  Iv 
 
 indirect,  but  very  certain  proof,  in  the  words  which  S.  Luke 
 quotes  as  spoken  by  the  two  disciples  journeying  to  Emmaus. 
 For,  unless  the  events  happened  exactly  as  this  record 
 indicates,  it  is  well-nigh  impossible  to  imagine  how  their 
 words  could  be  literally  true,  viz.  that  they  had  gained  their 
 information  from  certain  women,  who  though  they  had  seen 
 a  vision  of  Angels,  had  not  seen  Christ  Himself. 
 
 Whilst  venturing  to  make  the  above  suggestions  with 
 reference  to  a  single  portion  of  the  Gospel  narrative,  I  need 
 hardly  say  that  I  do  not  claim  to  prove  anything  by  a  single 
 illustrative  example  of  this  kind.  My  sole  object  in 
 adducing  what  I  conceive  to  be  such  self-evidencing  facts  as 
 the  above,  is  to  try  and  weaken  the  force  of  any  and  every 
 assumption  which  militates  against  the  inviolable  accuracy 
 of  the  Gospels  and  the  belief  that  when  sufficiently  examined 
 they  may  be  found  to  exhibit  the  most  perfect  Unity  both 
 of  design  and  execution. 
 
 Supposing  this  belief  once  admitted  to  be,  I  will  not 
 even  say  probable,  but  merely  possible,  and  it  will  be 
 apparent  that  there  may  and  probably  do  exist  the  most 
 absolutely  certain  means  of  demonstrating  the  existence  of 
 any  serious  error  in  the  Gospels,  which  may  be  due  to  some 
 corruption  of  the  original  text,  and  so  in  turn  of  doing  that 
 which,  so  long  as  such  error  remained  undiscovered,  might 
 be  universally  recognized  as  impossible,  viz.  to  prove  that 
 "  the  actual  order  of  events  in  the  Gospels  is  a  matter  of 
 demonstration  and  not  of  conjecture." 
 
 2.  The  proposition  will  be  found  to  represent  a  via  media, 
 or  compromise,  between  the  two  directly  opposite  opinions  whicJi 
 theologians  have  held  on  the  subject. 
 
 Thus  on  the  one  hand,  we  have  the  opinion — as  expressed- 
 
Ivi  GOSPEL  DIFFICULTIES. 
 
 by  the  Archbishop  of  York  in  his  Introduction  to  the 
 Speakers  Commentary — of  those  who  believe  that  though  the 
 Gospels  are  mainly  chronological,  yet  that  "the  Evangelists 
 have  not  so  treated  their  subject  that  the  construction  of  a 
 complete  harmony  is  possible." 
 
 On  the  other  hand,  we  have  the  opinion — as  expressed 
 by  Professor  Westcott  in  his  Introduction  to  the  Study  of  the 
 Gospels — of  those  who  hold  that  the  "real  harmony"  of  the 
 Gospels  is  "  essentially  moral,  and  not  mechanical,"  "  not  to 
 be  found  in  an  ingenious  mosaic  composed  of  their  dis- 
 jointed fragments,  but  in  the  contemplation  of  each  narrative 
 from  its  proper  point  of  sight." 
 
 Having  regard  to  the  vast  number  of  persons  whose 
 views  these  two  diametrically  opposite  opinions  represent, 
 it  is  obvious  that  both  experience  and  probability  would 
 alike  point  to  some  '  compromise '  as  the  logical  resultant 
 of  such  opposing  forces,  a  compromise  which  should  at 
 once  shew  the  truth  to  be  partly  with  one  side  and  partly 
 with  the  other. 
 
 3.     A  perfectly  sufficient  cause  exists,  not  only  to  account 
 
 for  the  opinion  that  the  Gospels  are  more  or  less  unchrono- 
 
 logical    in   their  arrangement,    but,    supposing  that  opinion 
 
 to   be  erroneous,    to   account  for  the   error   remaining  long 
 
 undiscovered. 
 
 The  opinion  is  traditional.  But  traditions,  though 
 descending  from  times  when  the  means  of  forming  con- 
 clusions on  critical  subjects  were  far  more  limited  than  in 
 the  present  day,  are  seldom  received  with  the  caution  which 
 they  ought  to  be,  especially  when  there  appears  to  be  the 
 strongest  prima  facie  ground  for  supposing  a  particular 
 tradition  to  be  correct. 
 
THE    UNITY  OF  THE   GOSPELS.  lvii 
 
 To  account  for  this  preeminently  conservative  influence 
 of  tradition,  we  must  remember  that,  even  when  erroneous, 
 it  still  for  the  most  part  represents  the  misconception  or 
 misapplication  of  some  really  existing  fact ;  and  so  generally 
 has  about  it  just  that  appearance  of  truthfulness  which 
 leads  to  its  being  adopted,  if  not  without  question,  at  least 
 without  the  exhaustive  testing  of  the  truth  of  what  it  asserts 
 to  which  it  would  otherwise  be  subjected. 
 
 The  substratum  of  truth  contained  in  the  tradition  which 
 affects  the  present  question  is  that  in  the  Gospels  there 
 exists  a  certain  amount  of  unchronological  arrangement ; 
 whilst  the  misconception  based  upon  it  is  that  this  unchro- 
 nological arrangement  is  distributed  over  all  the  Gospels 
 instead  of  being,  without  any  exception  worthy  of  note,, 
 concentrated  upon  a  portion  of  one  of  them. 
 
 Supposing  this  view  of  the  matter  to  be  correct,  we 
 see  at  once  that,  in  this  traditional  belief  in  the  unhistorical 
 order  of  the  Gospels,  we  have  the  exact  conditions  fulfilled, 
 which  are  almost  universally  found  to  prevail  in  cases 
 where  any  long  accepted  opinion  has  at  last  proved  to  be 
 nothing  more  or  less  than  a  'popular  error.' 
 
 Thus  it  may  well  have  happened  that,  by  the  mere  force 
 of  this  tradition,  men  have  been  led  to  commence  their 
 study  of  the  Gospels  upon  an  assumption  which,  from  the 
 nature  of  the  case,  absolutely  precluded  the  possibility  of 
 their  discovering  the  error  of  that  assumption.  Taking 
 for  granted  that  no  means  were  at  his  disposal  for  ascer- 
 taining with  certainty  the  real  order  of  events,  the  would- 
 be  Harmonist  has  at  once  cast  about  to  see  what  transpo- 
 sitions were  necessary  to  bring  the  several  narratives  into 
 at  least  approximate  agreement;  the  result  being  that  the 
 
Iviii  GOSPEL  DIFFICULTIES. 
 
 very  first  transposition — which  necessarily  required  others 
 to  be  made  to  support  it — made  it  once  for  all  impossible 
 that  he  should  perceive,  or  even  suspect,  the  erroneousness 
 of  the  basis  on  which  he  had  commenced  his  work. 
 
 Thus,  under  the  treatment  adopted,  the  stately  intricacy  of 
 the  original  design  of  the  text,  difficult  to  unravel  before 
 and  probably  designed  to  be  difficult,  became  inextricable 
 confusion;  and  a  "mosaic  of  disjointed  fragments"  or  a 
 series  of  what  Strauss  terms  mere  "  historical  conjectures," 
 exhibiting  more  or  less  of  an  approximation  to  the  truth, 
 according  as  the  spirit  of  the  inspired  narrative  had  been 
 caught,  was  the  utmost  that  could  be  hoped  for  as  the  result 
 of  the  most  painstaking  endeavours. 
 
 But  even  supposing  that  any  one  did  commence  his 
 study  of  the  Gospels  with  a  sufficient  doubt  of  the  cor- 
 rectness of  this  traditional  belief  in  their  want  of  historical 
 accuracy  to  induce  him  to  try  and  test  it,  he  would,  until 
 very  recently,  have  been  met  at  the  outset  of  his  work 
 with  difficulties  which  would  be  exceedingly  likely  to 
 induce  him,  as  it  has  induced  multitudes  before  him,  to 
 abandon  the  attempt  in  despair.  Without  the  aid  which 
 modern  criticism  has  provided  in  such  rich  profusion, 
 facts,  which  ultimately  become  the  most  potent  factors 
 in  his  work  of  investigation,  would  not  only  escape  him, 
 but  the  erroneous  influences  based  upon  their  previous 
 misconception  would  continue  to  mislead  him  as  they  had 
 misled  others.  Without  such  works,  for  instance,  as  those 
 of  Dr  Scrivener,  or  of  Professors  Westcott  and  Hort 
 by  his  side,  and  without  the  confidence  which  the  infinite 
 labour  and  research  bestowed  upon  them  gave  him  as  to 
 the   balance  of  evidence   in  favour  of  particular  readings 
 
THE    UNITY  OF   THE  GOSPELS.  lix 
 
 of  the  text,  his  very  striving  after  accuracy  would  only 
 prevent  his  taking  for  granted  that  a  reading  which  suited  his 
 purpose  was  really  the  right  one  ;  the  mere  fact  that  it  did 
 so  suit  his  purpose  naturally  making  him  suspicious  of  its 
 being  due  to  some  harmonizing  tendency  in  an  early 
 copyist. 
 
 Thus,  let  him  feel  obliged  to  accept  the  usually  received 
 reading  in  Luke  iv.  44,  "He  preached  in  the  synagogues  of 
 Galilee"  instead  of  the  reading  adopted,  solely  on  the  ground 
 of  overwhelming  manuscript  evidence,  by  Professors  Westcott 
 and  Hort,  "  He  preached  in  the  synagogues  of  Judcea  ",  and 
 he  would  (1)  lose  one  of  the  earliest  evidences  of  the 
 supplementary  relation  in  which  he  would  afterwards  find 
 S.  Luke's  narrative  so  perpetually  standing  to  those  of 
 the  other  Evangelists ;  (2)  he  would  be  met  by  an  utter 
 impossibility  of  reconciling  the  several  records  with  which 
 he  has  to  deal ;  (3)  he  would  be  deprived  of  the  only  certain 
 evidence  of  the  perfect  consistency  between  the  several 
 accounts  of  the  calling  of  the  first  four  disciples  ;  and  (4)  he 
 would  be  unable  to  see  any  satisfactory  answer  to  the  difficul- 
 ties suggested  by  sceptical  writers  with  regard  to  the  circum- 
 stances which  immediately  preceded  our  Lord's  first 
 departure  from  Capernaum. 
 
 In  the  absence  of  the  aid  which  modern  criticism  and 
 research  thus  afford,  a  mere  passing  doubt  of  the  truth  of  this 
 traditional  belief  in  the  chronological  inaccuracy  of  the 
 Gospels  might  indeed  have  suggested  itself  to  one  and 
 another,  but  could  scarcely  have  sufficed  to  induce  a  student 
 to  persevere  long  enough  in  any  investigation  on  which 
 he  might  enter  to  change  the  doubt  of  its  truth  into  the 
 certainty  of  its  untruth. 
 
lx  GOSPEL  DIFFICULTIES. 
 
 For  simple  as  the  chronological  problem  afforded  by  the 
 Gospels  seems,  when  the  method  of  its  solution  once 
 becomes  apparent,  and  easy  as  it  is  then  to  lay  down  a  rule 
 which  any  school-boy  can  follow — "Except  in  such  and 
 such  cases  and  for  such  and  such  reasons  never  transpose 
 a  single  verse  of  any  of  the  Gospels,  and  remember  that 
 there  is,  save  in  these  exceptional  cases,  always  a  way,  and 
 generally  only  one  way,  of  reading  parallel  passages  without 
 transposing  them  and  without  making  them  involve  some 
 evident  contradiction," — still  the  difficulties  to  be  overcome 
 before  this  point  can  be  arrived  at  are  of  a  kind  which 
 involve,  not  indeed  any  peculiar  aptitude  for  critical  study, 
 still  less  any  greater  amount  of  information  than  is  common 
 even  to  the  rank  and  file  of  the  clergy,  but  so  large  an 
 amount  and  variety  of  careful  work,  leading  necessarily  until 
 the  very  last  to  little  tangible  result,  that  no  one,  who  had 
 not  a  sufficient  doubt  of  the  tradition  to  induce  him  to 
 commence  his  work  with  the  distinct  intention  of  carrying  it 
 on  to  the  end,  and  of  ascertaining  exactly  upon  what  basis  of 
 fact  the  tradition  rested,  and,  if  it  was  true,  what  was  the  precise 
 measure  of  its  truth,  would  be  at  all  likely  to  carry  it  on 
 until  he  reached  the  point  from  which  alone  the  real  facts  of 
 the  case  would  at  once  stand  out  plainly  revealed. 
 
 Under  these  circumstances  it  may  easily  have  happened 
 that  the  chronological  problem  presented  by  the  Gospels 
 as  they  now  stand  has  really  only  remained  unsolved  partly 
 because  of  the  implicit  acceptance  of  this  traditional  belief 
 in  its  not  admitting  of  complete  solution,  and  partly  because, 
 without  the  light  which  modern  students,  not  consciously 
 working  for  this  end,  have  yet  thrown  upon  details  upon 
 which  its  solution  turns,  no  one  was  likely  to  have  a  doubt 
 
THE    UNITY  OF   THE   GOSPELS.  lxi 
 
 of  the  truth  of  the  old  tradition  sufficiently  strong  to  lead 
 him  to  test  it  at  all,  and  still  less  a  doubt  strong  enough  to 
 lead  him  beyond  what  would  have  appeared  insurmount- 
 able difficulties. 
 
 But  with  the  results  of  modern  criticism  and  research, 
 accessible  to  all,  the  whole  aspect  of  the  case  was  altered. 
 This  opposing  fabric  of  tradition  being  undermined  at 
 every  point,  the  time  could  not  be  long  delayed  when 
 some  one  would  observe  the  tendency  of  the  work  done 
 ready  to  his  hand,  and  speedily  effect  the  mere  mechanical 
 task  of  adjusting  the  lever  of  revised  facts  in  such  a  way  as 
 once  for  all  to  upset  its  hardly  retained  equilibrium. 
 
 4.  Coincident  with  the  tradition  thus  tending  to  discourage 
 exhaustive  inquiry  there  have  always  existed  two  causes  of 
 complication  in  the  Gospel  narratives  which,  though  they  i??ipe- 
 ratively  demanded  such  ifiquiry,  were  nevertheless,  because  of 
 this  tradition,  not  likely  to  be  recognized  as  denianding  it. 
 
 The  first  and  most  obvious  complication  arises  from  the 
 peculiar  method  of  construction  adopted  by  S.  Matthew, 
 especially  in  the  earlier  part  of  his  Gospel ;  a  method  the 
 more  perplexing  because — supposing  the  contention  of  this 
 volume,  viz.  that  S.  Mark,  S.  Luke  and  S.  John  all  agree  in 
 their  chronology,  to  be  true — it  involves  a  constant  transi- 
 tion from  a  strictly  chronological  to  a  wholly  unchrono- 
 logical  arrangement  of  incidents,  or  because,  in  other  words, 
 he  illustrates  the  oral  teaching  of  our  Lord,  which  it  was 
 his  primary  object  to  set  forth,  sometimes  by  a  single 
 incident, — which  happened  perhaps  a  year  before  or  perhaps 
 a  year  after  the  discourse  which  it  is  used  to  illustrate,  and 
 which  is  chosen  only  for  its  doctrinal  significance, — and  some- 
 times by  a  group  of  incidents  all  given  in  their  right  order 
 
 h.  g.  / 
 
Ixii  GOSPEL   DIFFICULTIES. 
 
 relatively  to  each  other,  but  not  in  their  right  order  relatively 
 to  the  rest  of  the  ministry. 
 
 For  instance,  being  desirous  of  giving  the  greatest 
 possible  prominence  to  the  Sermon  on  the  Mount,  and  that 
 by  placing  it  in  the  very  forefront  of  his  Gospel,  S.  Matthew 
 summarizes  the  events  of  the  two  years  which  preceded  it 
 in  nine  verses,  these  verses  being  again  divided  into  three 
 separate  summaries ;  the  first  dealing  generally  with  the 
 whole  of  the  early  part  of  that  period ;  the  second  dealing 
 specifically  with  one  subject,  and  combining  the  account 
 of  the  first  meeting  of  Christ  with  the  four  Disciples  after 
 leaving  Nazareth  with  His  call  of  the  same  Disciples  on  His 
 second  departure  from  Capernaum  six  months  later ;  and 
 the  third  embracing  in  three  verses  the  whole  history  of 
 the  next  twelve  months  as  well  as  the  general  result  of  the 
 work  of  the  whole  two  years.  Then,  having  recorded  the 
 Sermon  on  the  Mount,  he  uses  not  all,  but  a  certain  number 
 of  the  incidents  designedly  excluded  from  the  former  sum- 
 maries, for  the  purpose  of  illustrating  its  teaching,  but  in 
 doing  this  reverses  the  real  order  of  incidents,  and  uses  single 
 incidents  or  groups  of  incidents  just  as  his  subject  requires. 
 
 Nor  is  the  second  section  of  S.  Matthew's  Gospel,  from 
 our  present  point  of  view,  one  whit  less  perplexing. 
 
 The  first  choice  of  the  twelve  Apostles,  which  took  place 
 before  the  Sermon  on  the  Mount,  is  combined  with  their  first 
 despatch  on  an  independent  mission,  which  took  place  many 
 months  after  it,  whilst  very  much  that  was  spoken  at  an  alto- 
 gether later  date  is  incorporated  with  the  oral  teaching  of 
 that  occasion.  At  the  same  time,  with  regard  to  the  inci- 
 dents mentioned  immediately  after  these  discourses,  what 
 happened  after  the  later  is  recorded  before  what  happened 
 
THE    UNITY  OF   THE   GOSPELS.  lxiii 
 
 after  the  earlier  event,  whilst  these  records  are  followed  by 
 incidents  excluded  from  the  earliest  summaries ;  these  again 
 being  immediately  followed,  and  that  without  any  apparent 
 want  of  connexion,  by  incidents  separated  from  them  by  an 
 interval  to  be  measured  by  years,  and  connected,  not  by  any 
 chronological  tie,  but  by  their  appropriateness  for  illustrating 
 the  unbelief  and  progressive  hostility  of  the  Pharisees. 
 
 Thus  we  have  only  to  make  allowance  for  the  entire 
 absence  of  any  means  of  determining  with  exactness  where 
 S.  Matthew's  order  was,  and  where  it  was  not,  chronological, 
 and  to  remember  the  influence  which,  from  its  standing 
 first,  his  Gospel  was  likely  to  exercise  upon  every  attempt 
 to  ascertain  the  actual  sequence  of  events,  and  we  shall  see 
 at  once  how  many  elements  of  difficulty  his  method  of  writing 
 involved,  and  yet  how  likely  they  were  to  remain  unsuspected 
 so  long  as  no  such  key  to  this  method,  as  I  hope  to  prove 
 S.  Luke's  Gospel  originally  afforded,  was  available.  An 
 historical  outline  suggested  by  S.  Matthew  and  filled  in 
 from  the  other  Gospels  could  not  under  these  circumstances 
 possibly  do  otherwise  than  give  an  entirely  erroneous  view 
 of  the  Gospel  narrative  as  a  whole,  and  involve  the  very 
 contradictions  which  have  brought  Harmonies  into  such 
 grave  disrepute. 
 
 The  second  cause  of  complication  is  to  be  found  in  the 
 fact  already  alluded  to,  viz.  that  a  considerable  section  of 
 S.  Luke's  Gospel  is  the  scene  of  an  entirely  abnormal 
 arrangement  of  incidents,  the  unanimous  testimony  of  the 
 other  Evangelists  shewing  that  ch.  viii.  22 — xi.  13  requires 
 to  be  read  after  xi.  14 — xiii.  21. 
 
 Without  attempting  at  present  to  go  into  the  details  of 
 this  cause  of  complication,  it  may  suffice  to  point  out  that, 
 
lxiv  GOSPEL   DIFFICULTIES. 
 
 though  the  two  parts  of  this  section  thus  practically  stand 
 transposed,  the  order  of  the  incidents  peculiar  to  each  section 
 is,  as  everywhere  else  in  S.  Luke,  in  what  would  appear 
 to  be  exact  chronological  order,  though  this  fact,  as  well 
 as  the  necessity  for  reading  the  second  before  the  first  part 
 of  the  whole  section,  is  greatly  obscured  both  by  the  large 
 amount  of  matter  peculiar  to  S.  Luke  which  the  section 
 contains,  and  by  the  same  cause  in  the  parallel  sections  of 
 S.  Matthew  and  S.  Mark. 
 
 Assuming  the  facts  to  be  as  here  stated,  we  shall  see  at 
 once  that  so  hopelessly  abnormal  an  arrangement  was  not 
 likely  even  to  be  suspected,  much  less  made  due  allowance 
 for,  until  its  existence  was  revealed  by  such  an  exhaustive 
 inquiry  as  we  have  shown  was  not  generally  thought  to  be 
 necessary.  At  the  same  time,  so  long  as  its  existence  remained 
 unsuspected  or  undiscovered,  the  task  of  adjusting  the 
 Gospels  to  each  other,  and  that  without  any  transposition 
 which  would  impugn  the  accuracy  of  either  Evangelist,  was 
 bound  to  remain  an  altogether  impossible  one. 
 
 5.  All  attempts  hitherto  made  to  harmo7iize  the  Gospels, 
 inasmuch  as  they  have  invariably  proceeded  upon  the  tra- 
 ditional belief  of  their  being  at  least  to  a  certai?i  extent 
 inexact,  have  involved  alterations  of  the  text,  the  assumed 
 necessity  for  which  has  seemed  to  many  to  militate  against  any 
 adequate  conception  of  their  Inspiration  and  consequently 
 against  their  supreme  claim  to  universal  acceptance. 
 
 On  the  very  threshold  of  his  work  any  student  attempting 
 the  task  of  harmonizing  the  Gospels  perceives  it  to  be 
 absolutely  certain  that,  in  order  to  reduce  the  four  narratives 
 into  one  connected  whole,  a  certain  number  of  incidents 
 recorded  must  be  transposed  from  the  order  which  one  or 
 
THE    UNITY  OF   THE   GOSPELS.  lxv 
 
 other  narrative  assigns  to  them ;  and,  as  no  principle  upon 
 which  such  transpositions  should  be  made  is  apparent,  he 
 assumes,  mainly  on  the  faith  of  the  tradition  we  have  been 
 considering,  that  no  such  principle  is  ascertainable.  Hence 
 he  necessarily  regards  the  making  such  alterations  as  seem 
 most  certainly  to  be  required  as  the  proper  commencement 
 of  his  work. 
 
 But  before  he  can  make  these  alterations  he  is  obliged, 
 in  the  absence  of  any  clearly  denned  principle  upon  which 
 he  can  proceed,  to  formulate  for  himself  certain  theories 
 as  to  an  order  of  events,  which  is  no  longer  to  be  the 
 Gospel  order,  but  one  carefully  elaborated  from  his  own 
 consciousness,  and  depending  entirely  upon  his  power  of 
 doing  what  is  in  its  nature  impossible,  viz.  so  to  balance 
 conflicting  evidence  as  to-  arrive  at  a  satisfactory  decision 
 as  to  .the  facts  on  which  it  bears. 
 
 Having  thus  in  the  first  instance  formulated  for  himself 
 certain  guiding  theories,  the  Harmonist  proceeds  to  the 
 work  of  deducing  from  them  his  facts ;  the  more  usual 
 process  of  marshalling  all  his  facts  and  from  them  de- 
 ducing his  theories  being,  he  assumes,  impossible.  The 
 inevitable  result  of  this  process  is  that  he  is  finally  led  on  to 
 conclusions,  arrived  at  by  infinite  labour  but  all  depending 
 upon  a  complicated  series  of  "historical  conjectures,"  even 
 the  proximate  accuracy  or  inaccuracy  of  which  it  must 
 be  impossible  to  test,  but  the  inaccuracy  of  any  one  of 
 which  must  be  more  or  less  fatal  to  the  whole  super- 
 structure raised  on,  or  in  any  way  depending  upon  them. 
 Thus,  if  the  general  result  of  his  labours  satisfies  himself,  it 
 is  the  utmost  that  the  Harmonist  can  expect;  the  hope  that 
 any  considerable  number  of  persons  should  take  the  same 
 
lxvi  GOSPEL   DIFFICULTIES. 
 
 view  on  such  an  infinite  variety  of  topics,  on  all  of  which 
 the  evidence  is  more  or  less  conflicting,  being  out  of  the 
 question. 
 
 But  practical  failure  in  the  task  attempted  is  not  the 
 only  result  of  efforts  thus  commencing,  instead  of  ending, 
 with  alterations.  A  very  few  merely  arbitrary  emendations 
 of  the  original  text  are  quite  sufficient  not  only  to  increase 
 the  original  obscurity  in  which  the  real  order  of  events  was 
 involved,  but  so  strongly  to  accentuate  previously  existing 
 difficulties,  that  the  wonder  is,  not  that  so  many  have  had 
 their  faith  in  the  Gospels  shaken  by  the  obvious  failure  of 
 these  strivings  after  harmony,  but  that  so  many  have  pre- 
 served it  intact. 
 
 That  this  view  of  the  case  is  by  no  means  an  exagge- 
 rated one  is  to  a  great  extent  shewn  by  the  strong  reaction 
 which  has  of  late  years  set  in  against  attempts  to  harmonize 
 the  Gospels — attempts  as  to  the  legitimacy  and  praise- 
 worthiness  of  which  it  was  at  one  time  impossible  to  say 
 that  two  opinions  existed. 
 
 Yet  no  one  who  really  considers  the  case  can  doubt 
 that  this  reaction  is  perfectly  natural. 
 
 Not  to  assume  the  truth  of  the  general  statements  just 
 made  as  to  the  way  in  which  Harmonies  have  been  con- 
 structed, and  the  effects  which  such  a  method  of  proceeding 
 is  sure  to  produce,  let  us  take  two  instances,  which  admit  of 
 being  shortly  stated,  of  the  way  in  which  the  process  of 
 harmonizing  is  found  to  be  worked  out,  when  a  prolific 
 writer  like  Mr  Greswell  allows  us  to  trace  it. 
 
 One  of  Mr  Greswell's  theories  requires  that  the  whole 
 of  a  portion  of  S.  Luke's  narrative  should  refer  not  to  a 
 visit  to  Jerusalem  but  to  Galilee.     He  therefore  proceeds, 
 
THE    UNITY  OF   THE   GOSPELS,  lxvii 
 
 wholly  undismayed  by  the  difficulty  of  his  task,  to  prove 
 that  when  S.  Luke  says  of  our  Lord  'He  stedfastly  set  His 
 face  to  go  to  Jerusalem '  he  does  not  mean  that  He  really 
 proceeded  at  once  to  go  in  the  direction  indicated,  but  that, 
 using  a  well-recognized  method  of  speech,  He  was  denning 
 the  purpose  not  the  direction  of  the  journey,  and  meant  to 
 say  that  Jerusalem  was  our  Lord's  ultimate  desti?iatio?i,  and 
 that  He  was  at  the  time  really  journeying  northwards  to 
 Galilee,  not  southwards  to  Jerusalem1. 
 
 Again,  when  a  similar  contradiction  to  his  theory  con- 
 fronts him  in  the  record  of  our  Lord's  visit  to  the  house  of 
 Martha  and  Mary,  he  is  able  to  find  reasons  which  con- 
 vince him  that,  Lazarus  as  well  as  Martha  and  Mary 
 certainly  resided  in  Galilee,  and  that  it  was  "  a  very 
 ancient  and  very  general  mistake"  which  "confounded" 
 the  village  of  Martha  and  Mary  with  Bethany2. 
 
 Or  to  take  an  illustration  from  probably  the  best  of 
 quite  recently  issued  Harmonies,  that  put  forth  by  the 
 Christian  Knowledge  Society.  The  first  transposition  we 
 come  to  will  serve  our  purpose  perfectly,  as  exhibiting  in  a 
 singularly  striking  manner  the  constantly  recurring  effect, 
 not  so  much  of  forced  interpretations  of  words,  as  of  the 
 merely  arbitrary  alterations  of  the  text,  which  are  supposed 
 to  be  necessary  to  bring  two  or  more  of  the  Gospels  into 
 agreement. 
 
 S.  Matthew  says  that  our  Lord  did  certain  things  after 
 leaving  Nazareth  •  the  Harmony  in  question  assumes  that 
 the  Evangelist  must  have  meant  before  He  went  to  Nazareth, 
 and  accordingly  transposes  the  narrative  so   as   to  give  it 
 
 1  Greswell's  Dissertation^  vol.  II.  p.  527. 
 -  Ibid.  p.  545. 
 
lxviii  GOSPEL   DIFFICULTIES. 
 
 this  meaning,  printing  Matt.  iv.  17  before  Matt.  iv.  13 — 
 16. 
 
 It  does  not  need  any  very  cultivated  intelligence  to  see 
 that,  of  transpositions  made  in  the  same  arbitrary  manner  as 
 the  above,  a  very  large  proportion  do  in  reality  involve, 
 directly  or  indirectly,  a  distinct  impeachment  of  the  veracity 
 of  one  or  other  of  the  Evangelists.  When  therefore  we 
 remember  that  in  ordinary  Harmonies  such  transpositions  as 
 the  above  are  almost  indefinitely  multiplied,  we  can  hardly 
 wonder  that  in  recent  times  a  strong  reaction  should  have 
 set  in  against  them,  and  that  many  of  those  who  have  the 
 most  implicit  faith  in  the  truthfulness  of  the  Gospels  should 
 have  come  to  think  that  such  strivings  after  harmony  only 
 keep  the  armoury  of  scepticism  constantly  supplied  with 
 fresh  weapons  of  offence,  and  really  exaggerate  the  very 
 difficulties,  which  they  are  intended  to  remove  ? 
 
 6.  But,  on  the  other  hand,  the  opinion  which  assumes  the 
 work  of  the  Harmonist  to  be  unnecessary,  and  even  harmful, 
 and  declares  the  order  of  arrangement  in  the  Gospels  to  be 
 essentially  '  moral  and  not  mechanical]  is  in  itself  so  greatly 
 opposed  to  what  most  persons  would  consider  the  obvious  in- 
 tention of  the  several  Evangelists,  that  its  being  put  forward 
 niust  necessarily  be  regarded  by  the  sceptic  as  a  virtual  co?i- 
 fession  of  defeat  on  the  part  of  his  opponents. 
 
 That  the  opinion  which  seeks  to  substitute  a  'moral'  for 
 a  '  mechanical '  order  is  categorically  true  of  a  certain  part 
 of  S.  Matthew's  Gospel,  and  that  it  is  so  far  true  with  regard 
 to  the  other  Gospels  that  it  recognizes  a  principle  which, 
 though  not  to  the  exclusion  of  chronological  order,  does  in 
 fact  pervade  their  whole  method  of  construction,  dictating 
 what  shall  be  omitted  and  what  inserted  in  each  Gospel, 
 
THE    UNITY  OF   THE   GOSPELS.  lxix 
 
 may  be  readily  admitted.  But  what  we  would  contend  is, 
 that,  whilst  this  opinion  recognizes  one  part  of  the  truth,  it 
 denies  another  and  equally  important  part,  inasmuch  as 
 the  '  moral  order '  on  the  one  hand  and  '  the  mechanical '  or 
 chronological  order  on  the  other  may,  and  in  fact  do,  save 
 only  in  part  of  S.  Matthew's  narrative,  coexist  in  the  Gospels, 
 and  cannot  therefore  be  rightly  dealt  with  as  alternative  or 
 antagonistic  systems. 
 
 We  should  rather  put  the  matter  in  this  way,  '  moral  or 
 logical '  order  =  the  order  of  Supreme  Fitness  =  the  order 
 which  was  according  to  the  determinate  counsel  and  fore- 
 knowledge of  God  =  the  order  in  which  the  events  really 
 took  place  =  the  historical  and  chronological  order  =  the 
 '  mechanical '  order. 
 
 That  the  moral  order  is  in  fact  identical  with  the  histori- 
 cal order  is  a  truth  which  admits  of  illustration  limited  only 
 by  the  recorded  facts  of  the  Gospels.  From  the  Incarnation 
 to  the  Ascension,  from  the  beginning  of  miracles  on  a 
 third  day  at  a  marriage  feast  at  Cana,  when  the  Redeemer's 
 glory  was  first  manifested  forth,  to  the  crowning  miracle  at 
 the  grave  of  Lazarus,  when,  again  on  the  third  day,  Christ 
 was  "perfected,"  there  is  the  same  unvarying  and  un- 
 questionable evidence  of  this  order  of  Supreme  Fitness 
 being  coexistent,  and  advancing  pari  passu,  with  the  actually 
 recorded  history. 
 
 Nay,  so  strikingly  is  this  very  often  the  case  that  the 
 evident  '  moral  order '  will  often  throw  light  upon  and  lead 
 us  first  to  suspect  any  error  which  may  have  obscured  the 
 conception  of  the  historical  order.     For  instance 
 
 The  words  "  My  Father  worketh  hitherto  and  I  work," 
 regarded  as  an  opening  Manifesto,  spoken  at  the  commence- 
 
lxx  GOSPEL   DIFFICULTIES. 
 
 merit  of  our  Lord's  public  Ministry,  and  at  a  Feast  to  be  so 
 ever  memorable  in  the  annals  of  the  Church  as  that  of 
 Pentecost,  have  a  "  Supreme  Fitness "  which  is  altogether 
 lacking  when  we  are  asked  to  suppose  that  they  were 
 spoken  at  a  later  period  and  at  the  Feast  of  Purim ;  their 
 very  appropriateness  in  the  one  case,  and  the  absence  of 
 any  peculiar  appropriateness  in  the  other,  thus  first  sug- 
 gesting that,  in  the  much  debated  question  as  to  this 
 unnamed  Feast  of  S.  John  v.  i.,  Chrysostom,  and  the 
 earlier  authorities  generally,  must  be  right  and  modern 
 opinion  wrong. 
 
 And  as  it  is  with  questions  of  historical  order,  so  is  it 
 also  and  in  equally  marked  degree  with  reference  to  ques- 
 tions of  interpretation. 
 
 There  is  perhaps  no  passage  in  the  Gospels  the  tra- 
 ditional and  accepted  interpretation  of  which  has  been  so 
 generally  regarded,  to  use  the  words  of  Archbishop  Trench1, 
 as  "forced,"  "artificial"  and  "unreal"  as  that  of  our  Lord's 
 conversation  with  the  Disciples  at  the  Well  of  Samaria ;  but 
 the  moment  we  ask  ourselves  the  question  '  What  at  this 
 particular  juncture — when  the  result  of  His  preaching  to 
 the  Gentile  Samaritans  was  brought  into  such  sharp  con- 
 trast with  the  result  of  His  preaching  to  the  Jews — should 
 we  expect  our  Lord  to  insist  upon,  to  the  entire  exclusion 
 of  any  other  thought?'  then  we  see  that  the  opening  words 
 of  his  address,  "  I  have  meat  to  eat  that  ye  know  not  of," 
 are,  though  in  a  very  different  way  from  that  which  Arch- 
 bishop Trench  suggests,  really  the  key-note,  not  of  a  part 
 only,  but  of  the  whole,  of  his  after-discourse,  and  that,  in 
 interpreting  the  latter  part  of  it,  commentators  who  have 
 
 1  Studies  on  the  Gospels,  p.  131. 
 
THE    UNITY  OF   THE  GOSPELS.  lxxi 
 
 been  so  severe  upon  the  Disciples  for  their  dulness  in  giving 
 a  material  significance  to  words  intended  to  be  understood 
 in  a  spiritual  sense,  have  fallen  into  a  similar  mistake  them- 
 selves by  giving  a  spiritual  significance  to  words  intended  to 
 be  taken  in  a  material  sense,  and  in  not  perceiving  (i) 
 that  in  the  words  '  for  in  this,'  sc.  bread  (not  '  for  herein '),  a 
 contrast   is    commenced    between    the   material    bread    for 
 which  Christ  had  'sent'  His  disciples,  and  that  'meat  which 
 they  knew  not  of;  (2)  that  the  material  bread  represented 
 the  result  of  other  men's  labours  of  which  the  Disciples  were 
 taking  advantage ;  and  (3)  that  Christ  Himself  was  both  the 
 sower  and  the  reaper,  rejoicing  in  both  capacities  'at  one 
 and  the  same  time '  (6/xov) — and   not,  as  in   the  case  of 
 material  bread,  after  an  interval  of  four  months — and  re- 
 ceiving  already,  as    the    result    of  His    Ministry  to    those 
 Samaritan  strangers,  an  earnest  of  that  reward  which  should 
 be  more  fully  His  when  "  Gentiles  should  come  to  His  light 
 and  kings  to  the  brightness  of  His  rising." 
 
 But  whilst  it  may  well  be  granted  that  it  is  of  the 
 deepest  moment  that  we  should  thus  recognize  a  truth 
 so  interwoven  in  the  whole  texture  of  the  Gospels  as  that 
 which  tells  us  that  there  is  a  'moral  order'  in  the  events 
 as  related  both  in  the  Gospels  regarded  as  a  whole,  and 
 as  related  by  each  Evangelist  separately,  we  may  fairly 
 argue,  that  we  rather  weaken  than  confirm  our  sense  of  its 
 importance  by  assuming  a  possible  and  even  probable 
 want  of  identity  between  this  moral  order  on  the  one 
 hand  and  the  mechanical  or  chronological  order  on  the 
 other. 
 
 The  evidence  that  throughout  the  Gospels  an  historical 
 order  has  been  designedly  followed,  as  the  rule  and  not  the 
 
lxxii  GOSPEL   DIFFICULTIES. 
 
 exception,  is  so  unmistakeable,  and  withal  is  so  much  more 
 apparent  than,  from  the  nature  of  the  case,  the  evidence  of 
 a  moral  order  can  be,  that  the  mere  proposition  to  substi- 
 tute the  latter  for  the  former  can  only  induce  many  to 
 suspect  the  reality  and  existence  of  the  order  thus  sub- 
 stituted. They  feel  that  they  are  entitled  by  the  wording 
 of  the  Gospels  themselves  to  insist,  as  a  first  requirement 
 to  their  reception  of  them,  that  they  make  good  that 
 which,  in  their  opinion,  they  distinctly  claim,  viz.  His- 
 torical accuracy.  Thus  they  take  their  stand  on  ground 
 which  they  hold  themselves  to  be  fully  justified  in  occu- 
 pying, and,  feeling  their  position  to  be  impregnable,  they 
 refuse  to  be  drawn  from  it. 
 
 At  the  same  time,  to  on-lookers  the  mere  abandonment 
 of  the  claim  for  historical  order  so  long  and  so  stoutly  con- 
 tended for,  and  the  falling  back  upon  an  order  which,  how- 
 ever really  existing,  is  susceptible  of  no  universally  accepted 
 tests,  seems  to  fall  little  short  of  an  acknowledgment  of 
 defeat. 
 
 Such  are  some  of  the  considerations  which  I  would 
 venture  to  suggest  are  calculated  greatly  to  increase  the 
 antecedent  probability  inherent  in  the  proposition  which 
 we  are  considering,  and  which  at  least  fairly  balance,  if  they 
 do  not  outweigh,  the  antecedent  incredibility  which  at  first 
 sight  may  appear  to  attach  to  it. 
 
 After  all,  grant  the  proposition  true,  and  what  follows  ? 
 Simply  this ;  that  it  is  not  the  first  time,  and  doubtless  will 
 not  be  the  last,  that  we  shall  have  to  confess  that  our 
 misunderstanding  of  Holy  Scripture  has  been  due,  not  to 
 the   absence    of  facts  requisite    to   its  elucidation,   but  to 
 
THE    UNITY  OF   THE   GOSPELS.  lxxiii 
 
 our  own  want  of  appreciation  of  those  facts,  a  want  of 
 appreciation  only  too  aptly  illustrating  our  constant  for- 
 getfulness  of  the  abiding  truth  enshrined  in  the  quaint 
 words  of  an  old  Poet1: — 
 
 "Yet  all  these  were,  when  no  man  did  them  know; 
 Yet  have  from  wisest  ages  hidden  beene; 
 And  later  times  thinges  more  unknowne  shall  show. 
 Why  then  should  witlesse  man  so  much  misweene. 
 That  nothing  is,  but  that  which  he  hath  seen." 
 
 1  Spenser,  Faery  Queette,  Introd.  to  Book  n. 
 
CHAPTER    II. 
 THE  DISPLACED  SECTION  OF  S.  LUKE. 
 
 The  mere  assertion  that  all  the  four  Gospels  can  be 
 brought  into  perfect  accord  by  the  rectification  of  a  single 
 error  in  one  of  them,  implies  that  this  error  must  be  of  a 
 highly  exceptional  character,  and  that  from  the  circum- 
 stances of  the  case — there  being  three  correct  narratives  by 
 which  to  test  the  one  supposed  to  have  been  tampered 
 with — it  must  be  possible  to  produce  an  amount  of  evidence, 
 shewing  that  the  error  either  was  or  was  not  made,  which 
 shall  be  overwhelmingly  strong. 
 
 The  motive  for  the  supposed  displacement  of  the  text  was, 
 as  will  be  shewn,  to  avoid  an  appearance  of  contradiction 
 between  S.  Mark  and  S.  Luke,  an  object  which  would  be 
 at  once  attained  by  taking  what  now  stands  as  Luke  xi. 
 14 — xiii.  21  out  of  its  original  position  before  Luke  viii.  22 
 (see  Table,  p.  xiv.),  and  inserting  it,  as  a  sort  of  Appendix, 
 after  what  was  probably  regarded  as  the  end  of  the  Gali- 
 laean  Ministry,  i.e.  after  what  now  stands  as  Luke  viii.  22 — 
 xi.— 13. 
 
 It  may  be  well  to  mention  here  parenthetically  that  the 
 idea  of  S.  Luke's  Gospel  having  consisted  of  three  parts,  the 
 
THE  DISPLACED  SECTION  OF  S.  LUKE.       lxxv 
 
 first  part  ending  with  the  Galilaean  Ministry,  and  the  second 
 consisting  of  an  appendix  to  the  first,  was  suggested  many- 
 years  ago,  so  that,  supposing  it  should  be  possible  to  prove 
 the  real  nature  of  the  original  error,  it  would  be  interesting 
 to  note  how  closely  students  have  for  years  been  as  it  were 
 upon  its  track. 
 
 In  his  Ordo  Seeclorum  (p.  638)  Mr  Brown  says,  "I  regard 
 this  portion  of  S.  Luke's  Gospel — Luke  xi.  1 — xviii.  14 — 
 in  the  light  of  an  appendix,  or  episode,  in  which,  at  the  close 
 of  the  detailed  history  of  the  ministry  in  Galilee,  the  Evange- 
 list brings  together  a  number  of  incidents,  conversations, 
 and  discourses,  some  perhaps  belonging  to  the  time  of  that 
 journey,  others  certai?ily  to  earlier  occasions,  connected  how- 
 ever throughout  by  a  unity  of  purpose,  which  seems  to 
 consist  in  a  prevailing  allusion,  symbolical  or  prophetical, 
 to  the  mystery  of  the  rejection  of  Israel  and  the  calling  of 
 the  Gentiles." 
 
 Now  if  for  Luke  xi.  1 — xviii.  14  Mr  Brown  had  written 
 Luke  xi.  14 — xiii.  21,  his  suggestion  would  simply  be  that 
 S.  Luke  had  himself  designedly  done  that,  which  our  con- 
 tention is  has  indeed  demonstrably  been  done  by  some  one, 
 but  which  must  have  been  done  either  by  a  copyist 
 or  by  revisers,  inasmuch  as,  for  reasons  which  will  be 
 stated,  it  could  not  by  any  possibility  have  been  done  by 
 S.  Luke  himself. 
 
 It  may  also  be  well  here  to  remind  the  reader  of  the 
 fact,  that  no  portion  of  the  Gospel  history  has  given  rise  to 
 anything  like  the  number  and  variety  of  'theories'  which 
 have  been  suggested  in  explanation  of  the  difficulties  and 
 contradictions,  which  this  part  of  S.  Luke's  Gospel,  as 
 it  stands  now,  admittedly  involves. 
 
lxxvi  GOSPEL   DIFFICULTIES. 
 
 The  extent  to  which  this  statement  is  true  may  be 
 illustrated  by  the  single  fact,  that  one  of  the  most  recent 
 and  exhaustive  critical  commentaries  on  the  Gospels,  that  of 
 Mr  Mc  Clellan,  discusses  no  fewer  than  ten  chief  'schemes,' 
 all  supported  by  many  honoured  names,  by  which  it  has 
 been  thought  that  one  only  out  of  many  'groups'  of  these 
 'difficulties'  may  be,  if  not  disposed  of,  at  least  minimized. 
 
 One  other  consideration,  tending  to  shew  the  prima 
 facie  probability  of  the  existence  of  some  fundamental  error 
 in  the  text  not  attributable  to  S.  Luke  himself,  may  also  be 
 fairly  adduced,  viz.  this,  that,  save  in  the  portion  of  his 
 Gospel  affected  by  the  error  suggested,  S.  Luke  is  in 
 absolute  and  uniform  accord  with  S.  Mark  and  S.  John,  the 
 uniformity  stopping  at  Luke  viii.  21  and  recommencing 
 at  Luke  xiii.  22,  the  exact  limits  within  which  the  two 
 sections  in  question  are  comprised. 
 
 On  the  other  hand,  it  is  an  equally  demonstrable  fact, 
 that,  the  suggested  errOr  being  corrected,  the  section  of 
 S.  Luke's  Gospel  which  lies  between  these  points  no 
 longer  proves  any  exception  to  this  otherwise  invariable 
 agreement.  Or,  to  put  the  same  fact  somewhat  differently, 
 let  the  supposed  displacement  be  corrected,  and  not  only 
 do  all  difficulties  in  S.  Luke  disappear,  but  his  own  express 
 declaration  as  to  an  'order' — presumably  chronological 
 order — being  the  main  characteristic  of  his  Gospel,  is 
 found  to  be  exactly  and  literally  fulfilled;  whilst  his  design 
 of  testifying  to  the  "truthfulness  of  the  Gospels"  in  which 
 Theophilus  was  instructed  becomes  no  less  conspicuous. 
 
 But,  however  desirable  the  correction  of  the  suggested 
 error  may  thus  seem  to  be,  we  have  still  to  bear  in  mind  the 
 very  startling  fact,  that  the  correction  must  affect,  not  only 
 
THE  DISPLACED  SECTION  OF  S.  LUKE.       lxxvii 
 
 about  one-fourth  of  the  whole  of  S.  Luke's  Gospel,  but, 
 directly  or  indirectly,  considerably  more  than  half  of  the 
 Gospels  of  S.  Matthew  and  S.  Mark;  whilst  the  effect  which 
 it  produces  on  S.  John's  Gospel,  though  not  so  wide 
 reaching,  is  scarcely  less  important. 
 
 Under  these  circumstances  let  us  try  to  imagine  what 
 would  be  an  amount  of  evidence  which  would  be  sufficient 
 to  leave  no  reasonable  room  for  doubt,  in  the  mind  of  any 
 impartial  critic,  as  to  the  certainty  of  the  error  having  been 
 made,  and  the  consequent  necessity  for  rectifying  it,  and 
 then  see  whether,  or  how  far,  such  evidence  is  really  forth- 
 coming. 
 
 Let  it  then  be  required  to  prove 
 
 i.  That  the  text  affected  by  the  displacement  is,  as 
 it  now  stands,  a  falsification  of  S.  Luke's  promise  to  write 
 1  in  order,'  and  that  it  constitutes  the  only  exception  to  his 
 fulfilment  of  this  promise. 
 
 2.  That,  according  to  a  literal  interpretation  of  his 
 preface,  S.  Luke  proposes  to  write  '  in  order '  for  the 
 special  purpose  of  clearing  up  certain  apparent  inaccuracies 
 in  those  Gospels  in  which  Theophilus  had  been  instructed, 
 presumably  those  of  S.  Matthew,  S.  Mark,  and  S.  John,  and 
 that  this  purpose  is  exactly  fulfilled  throughout  the  greater 
 part  of  his  Gospel,  and  would  be  fulfilled  by  the  whole  of  it 
 were  this  displacement  rectified. 
 
 3.  That,  by  the  received  arrangement  of  his  text,  S. 
 Luke  is  made  to  contradict  himself. 
 
 4.  That  a  sufficient  cause  to  account  for  the  alleged 
 displacement  is  to  be  found  in  the  flagrant  contradiction 
 which  S.  Luke's  text,  as  ex  hypothesi  it  originally  stood, 
 would  at  first  sight  appear  to  present  to  that  of  S.  Mark. 
 
 H.  G.  g 
 
lxxviii  GOSPEL  DIFFICULTIES. 
 
 5.  That  the  postponement  of  what  now  stands  as  Luke 
 xi.  14 — xiii.  21,  would  have  been  further  recommended  by 
 its  having  the  effect  of  preventing  an  appeara?ice  (a)  of 
 another  supposed  contradiction  between  S.  Luke  and  the 
 other  Evangelists,  and  {b)  of  a  meaningless  repetition  in 
 S.  Luke's  own  Gospel. 
 
 6.  That,  the  displacement  once  made,  the  advantages 
 of  the  fresh  arrangement  of  the  text  would  be  so  much  more 
 obvious  than  the  contradictions  it  entailed,  that  MSS.  con- 
 taining the  original  arrangement  would  be  very  quickly 
 discredited. 
 
 7.  That,  from  the  nature  of  the  case,  there  being 
 three  other  pictures  with  which  to  compare  the  one  sup- 
 posed to  have  been  tampered  with,  absolutely  conclusive 
 evidence — especially  with  regard  to  the  present  as  compared 
 with  the  original  order  of  events  at  the  several  points  where 
 the  narrative  must  have  been  disconnected  and  reunited — 
 would  be  forthcoming,  and  that  this  evidence  would  neces- 
 sarily be  as  conspicuously  absent  in  the  case  of  the  wrong 
 as  it  would  be  conspicuously  present  in  the  case  of  the 
 right  order. 
 
 8.  That,  though  the  main  principle  of  construction, 
 which  suggests  and  requires  the  correction  contended  for,  is, 
 as  S.  Luke's  text  now  stands,  only  a  matter  of  deduction  and 
 inference,  yet,  as  soon  as  his  Text  is  placed  in  what  is 
 claimed  to  have  been  its  original  order,  this  principle  is  at 
 once  seen  to  be  identical  with  the  guiding  principle  indicated 
 in  his  Preface. 
 
 9.  That  the  correctness  of  the  principles  of  construction 
 which  suggest  and  require  the  alteration  contended  for  is 
 testified  by  the  fact  that,  when  the  alteration  is  made,  it 
 
THE  DISPLACED   SECTION  OF  S.   LUKE,     lxxix 
 
 becomes  apparent  that,  with  two  or  three  very  minor 
 exceptions,  the  order  of  events  given  by  S.  Luke  is 
 identical  with  that  given  by  S.  Mark,  and  that  we  are  thus 
 enabled  on  the  testimony  of  two  witnesses,  both  being 
 Evangelists,  to  perceive  exactly  in  what  instances  S. 
 Matthew  has  departed  from  a  strictly  chronological  order, 
 and  so  to  ascertain  the  exact  plan  upon  which  his  Gospel 
 is  written. 
 
 10.  That  the  correctness  of  the  principles  of  con- 
 struction which  suggest  and  require  the  particular  trans- 
 position contended  for  is  testified  by  the  fact  that  when 
 applied  to  the  general  arrangement  of  the  Four  Gospels 
 they  at  once  shew  them  to  be  in  perfect  accord  and  thus 
 produce  the  result  which  Harmonists  have  so  long  striven 
 after  but  have  confessedly  failed  to  arrive  at. 
 
 ii.  That,  whereas  the  revision  of  S.  Luke's  text 
 required  to  rectify  the  alleged  displacement  is  of  so  unusual 
 and  drastic  a  character,  that,  if  no  such  displacement  had 
 taken  place,  it  would  necessarily  serve  greatly  to  increase 
 any  previous  difficulty  in  reconciling  the  several  narratives, 
 it  does  as  a  matter  of  fact  entirely  remove  that  difficulty 
 and  results  in  our  being  able  to  form  a  continuous  narrative, 
 which  at  once  commends  itself  to  our  judgement  as  certainly 
 true,  and  at  the  same  time  altogether  removes  those  special 
 difficulties  which  have  given  rise  to  the  greatest  amount  of 
 controversy. 
 
 12.  That  the  revised  order  of  S.  Luke's  Text  brings 
 out  into  bold  relief  the  most  emphatic  evidence  which  his 
 Gospel  contains  of  the  Divinity  of  our  Lord,  and  reveals 
 a  remarkable  coincidence  of  testimony  on  this  subject 
 between  his  Gospel  and  that  of  S.  John. 
 
 .?2 
 
lxxx  GOSPEL  DIFFICULTIES. 
 
 In  spite  of  the  formality  of  such  an  enumeration  of  evi- 
 dences as  the  above,  I  have  thought  it  best  to  try  to  shew, 
 as  it  were  at  a  glance,  how  singularly  strong  is  the  cumula- 
 tive force  of  the  proofs  thus  indicated. 
 
 I  do  not  think — but  it  is  an  opinion  not  difficult  to 
 test — that  any  judge  in  a  court  of  law  would  hesitate  to 
 direct  a  jury  that  the  above  points,  supposing  all,  or  the 
 majority  of  them,  to  be  established  to  their  satisfaction, 
 amounted  to  absolute  and  incontrovertible  evidence  of  fact; 
 evidence  even  stronger  than  under  all  the  circumstances 
 could  perhaps  be  reasonably  expected. 
 
 Let  us  then  proceed  to  our  proofs. 
 
 i. 
 
 Required  to  prove — 
 
 That  the  text  affected  by  the  proposed  transposition  is, 
 as  it  now  stands,  a  falsification  of  S.  Luke's  promise  to 
 write  'in  order,'  and  that  it  constitutes  the  only  exception 
 to  the  fulfilment  of  this  promise. 
 
 Here  we  are  met  at  once  by  what  I  conceive  to  be  one 
 of  the  very  many  curious  and  deeply  important  effects  of 
 the  error  which  has  to  be  proved. 
 
 Assuming  for  a  moment  the  existence  of  this  error,  it 
 will  be  seen  that,  by  throwing  S.  Luke's  Gospel  altogether 
 out  of  its  original  order,  it  entirely  altered  its  designed  rela- 
 tion to  the  other  Gospels ;  and  further,  that  this  relation 
 being  of  the  very  essence  of  the  whole  plan  of  his  Gospel, 
 S.  Luke's  Preface,  or  definition  of  his  plan,  did  not,  from 
 the  moment  the  error  was  made,  admit  of  being  either 
 understood  or  translated  literally. 
 
THE  DISPLACED   SECTION  OF  S.   LUKE,     lxxxi 
 
 S.  Luke's  Gospel  standing  as  it  does  now,  a  literal 
 acceptance  of  the  obvious  meaning  of  the  Preface  at  once 
 ranges  the  promise  and  the  performance  of  S.  Luke  in 
 direct  antagonism;  whilst  the  definition  of  the  object  of  his 
 writing  '  in  order '  becomes  at  once  so  obscured  as  to  be 
 absolutely  unintelligible ;  so  much  so  that  the  best  a 
 translator  can  do  is  to  take  refuge  in  a  vague  generality, 
 and  make  S.  Luke  speak  of  '  the  certainty  of  the  things,' 
 instead  of  'the  truthfulness  of  the  treatises  or  Gospels' 
 (Aoywv),  which,  when  he  wrote,  formed  the  subject  of  all 
 formal  catechetical  instruction  in  the  early  Church — the  fact 
 that  the  word  Aoyos  is  used  in  both  S.  Luke's  '  Prefaces ' 
 (see  Acts  i.  i),  presumably  with  the  same  meaning,  being 
 unavoidably  ignored. 
 
 But  the  moment  the  effect  of  rectifying  the  alleged  dis- 
 placement in  his  Gospel  is  perceived,  the  promise  of  the 
 Preface  stands,  as  it  should  do,  interpreted,  not  contradicted, 
 by  that  which  it  introduces.  At  the  same  time  the  full  sig- 
 nificance of  the  nicer  shades  of  meaning  attaching  to  the 
 various  words  used  in  the  Preface  being  no  longer  obscured 
 by  misconception  as  to  the  impression,  which  they  were  in- 
 tended to  convey,  we  are  able  at  once  to  adopt  so  absolutely 
 literal  a  translation  as  the  following : 
 
 "  Forasmuch  as  many  have  attempted  to  arrange  afresh 
 a  narrative  of  those  things  which  were  accomplished  in  our 
 midst,  even  as  they  handed  it  over  to  us  which  were  eye- 
 witnesses and  Ministers  of  The  Word,  it  seemed  good  to  me 
 also,  having  followed  the  course  of  all  things  accurately 
 from  the  first,  to  write  to  thee  in  order,  most  excellent 
 Theophilus,  that  thou  mightest  know  the  truthfulness  of  the 
 Gospels  wherein  thou  wast  instructed." 
 
lxxxii  GOSPEL  DIFFICULTIES. 
 
 As  it  stands,  S.  Luke's  Gospel  is  demonstrably  not 
 written  in  historical  or  chronological  order:  nay,  so  unhis- 
 torical  does  its  arrangement  appear,  that  so  acute  a  critic  as 
 Mr  McCllellan,  after  putting  forth  "  a  conspectus  shewing 
 the  organic  structure  and  dogmatic  connexion  of  S.  Luke's 
 Gospel,"  such  conspectus  proceeding  on  the  same  lines  as 
 similar  ones  suggested  respectively  by  Professors  Ebrard, 
 Oosterzee  and  Westcott,  concludes  his  argument  with  the 
 words,  "If  our  conspectus  be  only  fundamentally  correct 
 the  historical  hypothesis  is  for  ever  destroyed." 
 
 Nor  are  the  opinions  of  modern  writers  of  world-wide 
 repute  less  emphatic  as  to  the  meaning  of  the  actual 
 word  in  S.  Luke's  Preface  translated  'in  order.'  That  it 
 does  not  mean  historical  order  they  are  convinced. 
 
 But  arguments  based  upon  an  unusual,  though  admissible 
 meaning  of  a  word,  are  always  specially  open  to  suspicion, 
 and  in  the  present  case  the  fact  may  well  have  been,  that  to 
 credit  a  writer  with  saying  one  thing,  and  then  immediately 
 proceeding  to  do  another,  has  seemed  such  a  manifest 
 reductio  ad  absnrdwn,  that  there  has  existed  a  sort  of  logical 
 necessity  to  interpret  what  S.  Luke  said  by  what  he  ap- 
 peared to  have  done. 
 
 Hence  the  natural  wish  to  harmonize  promise  and  per- 
 formance was  really  father  to  the  thought,  which,  but  for 
 the  apparent  contradiction  between  them,  would  probably 
 never  have  been  suggested. 
 
 That  this  modern  interpretation  of  the  expression  '  in 
 order,'  logical  and  uncontrovertible  as  it  seemed,  should 
 always  have  been  regarded  by  many  as  unsatisfactory  was 
 natural  enough.  Apart  from  its  involving  a  very  rare  use 
 of  the  original  word,  the  context  constitutes  it  a  peculiarly 
 
THE  DISPLACED  SECTION  OF  S.   LUKE,     lxxxiii 
 
 strained  one;  especially  when  it  is  observed  that  the  're- 
 arrangement,' which  many  had  unsuccessfully  attempted, 
 must  presumably  have  been  an  historical  one,  and  could  not 
 therefore  have  been  corrected  by  an  arrangement  which 
 proceeded  on  different  lines,  and  which,  if  wanting  in 
 methodical  order,  was  calculated  to  involve  the  real  sequence 
 of  events  in  even  greater  uncertainty  than  before. 
 
 On  the  other  hand,  directly  we  see  that  the  performance 
 of  S.  Luke  does  not  in  fact  belie  his  promise,  all  need  for 
 any  strained  interpretation  is  removed.  His  Gospel  is  im- 
 mediately seen  to  be  the  one  in  which,  from  beginning  to 
 end,  there  is  no  ambiguity  of  arrangement  whatever,  and 
 which  does  not  therefore  require  even  a  single  'literary 
 adjustment'  to  bring  it  into  exact  accord  with  the  other 
 Gospels. 
 
 Thus  the  promise,  literally  interpreted,  leads  directly 
 to  the  promise  literally  fulfilled. 
 
 That  the  fact  is  as  here  stated  will  be  proved  by  the 
 arrangement  of  the  Four  Gospels  annexed,  and  by  the 
 entire  absence  from  it  of  any  transposition  whatever  of  S. 
 Luke's  text,  save  the  single  one  required  to  rectify  the  dis- 
 placement in  question. 
 
 Required  to  prove — 
 
 That,  according  to  a  literal  interpretation  of  his  Preface, 
 S.  Luke  promises  to  write  'in  order'  for  the  purpose  of 
 clearing  up  certain  apparent  inaccuracies  in  those  Gospels 
 in  which  Theophilus  had  been  instructed,  presumably  those 
 of  S.  Matthew,  S.  Mark,  and  S.  John,  and  that  this  purpose 
 is  exactly  fulfilled  throughout  the  greater  part  of  his  Gospel 
 
Ixxxiv  GOSPEL  DIFFICULTIES. 
 
 and  would  be  fulfilled  by  the  whole  of  it  were  this  displace- 
 ment rectified. 
 
 S.  Luke's  object  was  to  remove  an  uncertainty,  or  sus- 
 picion of  untruthfulness,  which  had  affected  certain  Gospels 
 (Ao'yoi)  which,  he  states,  had  been  handed  over  to  the 
 Church  by  those  whose  authority  for  writing  them  consisted 
 in  their  having  been  either  "eye-witnesses  or  ministers  of 
 the  word;"  this  uncertainty,  or  suspicion,  having  been 
 engendered  by  certain  unsuccessful  attempts  which  many  had 
 previously  made  to  rearrange,  or  harmonize,  these  Gospels. 
 
 That  these  Logoi  were  in  fact  the  Gospels  of  S. 
 Matthew,  S.  Mark,  and  S.  John,  we  gather  (i)  from  the  use 
 which  S.  Luke  makes  of  the  word  Logos  in  his  Preface  to 
 the  Acts,  where  he  styles  his  own  Gospel  a  Logos,  (2)  from 
 his  definition  of  the  writers,  and  (3)  from  the  fact  that,  from 
 the  very  commencement  to  the  end  of  his  Gospel,  he 
 traverses  the  same  ground,  and  deals  with  the  same  incidents, 
 as  those  Evangelists ;  and  that,  not  only  in  the  same  general 
 order,  but  in  such  a  manner  as  to  elucidate  on  every  oc- 
 casion the  meaning  of  such  occasional  departures  from  a 
 chronological  order  of  narration  as  the  Gospel  of  S. 
 Matthew  continually,  and  of  S.  Mark  on  very  rare  occasions, 
 exhibits.  Whilst,  with  regard  to  detailed  narratives,  as,  for 
 instance,  that  of  the  Institution  of  the  Last  Supper  and  that 
 of  the  scourging  of  Christ  before  His  crucifixion,  he  invariably 
 enables  us  to  see  the  meaning  of  statements  which,  without 
 his  guidance,  we  should  certainly  misunderstand. 
 
 Interpreted  by  its  performance,  the  meaning  of  S. 
 Luke's  promise  to  Theophilus  is  simply  this  : 
 
 "Accept  my  Gospel  as  absolutely  and  invariably  true, 
 
THE  DISPLACED   SECTION  OF  S.   LUKE,    lxxxv 
 
 and  you  will  then  find  that  there  is  only  one  way  of  under- 
 standing the  different  methods  which  the  other  Evangelists 
 adopt  in  relating  various  facts,  and  you  will  thus  at  once  see 
 the  perfect  truthfulness  of  the  Gospels  in  which  thou  wast 
 instructed." 
 
 Holy  Scripture  is  never  apologetic,  and  there  is  therefore 
 no  such  detailed  explanation  of  apparent  discrepancies  as  an 
 ordinary  writer  would,  under  similar  circumstances,  have 
 provided.  There  is  simply  a  demand  upon  the  faith  of 
 Theophilus  accompanied  by  a  filling  up  of  gaps,  which  were 
 in  danger  of  being  and  probably  had  been  filled  up  by 
 apocryphal  writers,  and  a  restatement  of  facts,  so  far  as 
 such  restatement  was  necessary,  to  shew  that  the  witness 
 of  the  former  Evangelists  did  in  reality,  whatever  'many' 
 might  have  said  to  the  contrary,  agree  together. 
 
 A  certain  amount  of  difficulty  in  reconciling  the  restate- 
 ment of  facts  with  the  statements  previously  misunderstood 
 did  indeed  still  remain.  But  the  difficulty  was  always  of  a 
 kind  which  implicit  belief  in  the  truthfulness  of  all  the 
 narratives  would  speedily  get  over ;  a  fact  which  is  con- 
 spicuously illustrated  in  the  case  of  the  apparent  contradic- 
 tion which,  according  to  our  contention,  led  to  the  dis- 
 placement of  S.  Luke's  text  which  we  are  considering. 
 
 But,  again,  appeal  must  be  made  to  the  annexed  arrange- 
 ment of  the  text  of  the  Four  Gospels  for  actual  proof  of  the 
 fact  (i)  that,  on  every  occasion,  without  a  single  exception, 
 where  the  smallest  transposition  of  the  text  of  either  of 
 the  other  Gospels  is  necessary,  the  transposition  is  one 
 dictated  and  required  by  the  rule  of  S.  Luke's  Preface 
 understood  as  above ;  and  (2)  that  such  transpositions, 
 being  due  merely  to  a  different  plan  of  writing,  are  never 
 
lxxxvi  GOSPEL  DIFFICULTIES. 
 
 found  to  impugn,  directly  or  indirectly,  the  exact  accuracy  of 
 the  writers. 
 
 3- 
 
 Required  to  prove — 
 
 That,  by  the  received  arrangement  of  his  text,  S.  Luke 
 is  made  to  contradict  himself. 
 
 The  whole  of  the  section  viii.  22 — xi.  13  belongs  as 
 manifestly  to  the  close,  as  the  section  xi.  14 — xiii.  21  does 
 to  a  much  earlier  portion,  of  our  Lord's  ministry. 
 
 For  instance  in  S.  Luke  ix.  5 1  we  read  "  when  the  time 
 was  come  that  He  should  be  received  up,  He  stedfastly  set 
 His  face  to  go  to  Jerusalem." 
 
 This  statement  follows  not  only  the  account  of  the  Trans- 
 figuration, given  by  two  other  Evangelists  as  the  fitting 
 close  of  the  Galilaean  ministry,  but  also  a  reference  to  the 
 decease  which  Christ  should  accomplish  at  Jerusalem. 
 Thus  the  only  impression  which  it  can  possibly  be  intended 
 to  convey — unless  a  very  strained  interpretation  be  put 
 upon  it — is  that  the  beginning  of  the  end  had  now  arrived. 
 
 But  more  than  this,  everything  which  is  related  in 
 connexion  with  this  statement  tends  to  confirm  the  im- 
 pression, which  the  words  themselves  convey,  that  the 
 Galilaean  ministry  is  past.  Capernaum's  time  of  trial  is 
 over,  and  her  final  doom  placed  on  record.  The  contest 
 with  Satan  has  at  length  resulted  in  victory,  and  he  is 
 already  beheld  'falling  as  lightning  from  Heaven.'  Every 
 discourse  implies  the  nearness  of  the  end.  The  Trans- 
 figuration is  spoken  of  as  the  immediate  precursor  of  it. 
 Christ's  sufferings,  His  rejection,  His  death,  and  resurrection 
 on  the  third  day  (Luke  ix.   22),  are  so  soon  to  be  accom- 
 
THE  DISPLACED   SECTION  OF  S.   LUKE,     lxxxvii 
 
 plished  facts  that  the  minds  of  the  Disciples  are  now  again 
 and  again  prepared  for  them.  The  home  at  Capernaum 
 was  no  longer  available,  for  now  the  Son  of  man  had  not 
 where  to  lay  his  head.  The  mission  of  the  Seventy ,,with  the 
 instructions  given  to  them,  already  contemplates  a  state 
 of  things  altogether  different  from  that  which  marks  all  the 
 main  portion  of  our  Lord's  personal  ministry.  The  mighty 
 works  done  in  Chorazin,  Bethsaida  and  Capernaum  have 
 been  brought  to  an  end,  and  are  spoken  of  as  having 
 failed  in  their  object.  Finally,  a  visit  to  Bethany,  and 
 presumably  to  Jerusalem,  mark  the  actual  commencement 
 of  the  first  scene  of  the  last  act  of  the  Divine  Drama. 
 In  all  this  there  can  be  no  possible  room  for  doubt  that  in 
 this  section,  viii.  22 — xi.  13,  S.  Luke  means  his  readers  tO' 
 understand  that  his  history  is  rapidly  approaching  to  its 
 climax,  and  that  he  has  entirely  done  with  all  those  events 
 which  gradually  led  up  to  it. 
 
 But  what  an  utter  and  hopeless  contradiction  to  all  this 
 is  involved  as  we  pass  on,  in  reading  the  received  text,  to 
 the  section  xi.  14 — xiii.  21.  We  are  carried  back  in 
 a  moment  to  utterly  different  circumstances,  different 
 thoughts,  different  arguments,  all  of  which  tell  us  of  the 
 re-opening  of  a  closed  chapter  of  our  Author's  history. 
 We  don't  want  the  evidence  of  three  other  writers  to  tell 
 us  this.  They  tell  us  no  more  than  S.  Luke  tells  us 
 himself. 
 
 For  see  what  he  does.  He  transports  us  at  once  to 
 places  and  scenes,  discourses  and  teaching,  which  could 
 not  possibly  find  their  proper  place  after  the  point  in  the 
 history  to  which,  as  the  text  now  stands,  he  has  conducted  us. 
 
 In  section  xi.  14 — xiii.  21  we  are  back  at  Capernaum; 
 
lxxxviii  GOSPEL  DIFFICULTIES. 
 
 back  amongst  allusions  which  suppose  the  time  of  pro- 
 bation for  that  city  to  be  still  present ;  back  amongst  con- 
 versations which  suppose  the  death  of  Christ  to  be  still 
 an  event  altogether  in  the  future  ;  back  in  the  presence 
 of  the  baptism  of  suffering  thought  of  as  yet  far  distant ; 
 back  at  the  parable  of  the  fig-tree,  with  its  manifest  al- 
 lusion to  the  whole  year  of  patient  and  laborious  teaching, 
 which  was  yet  to  precede  the  end  of  the  ministry;  and 
 finally  back  amongst  parables  belonging  to  a  form  of 
 teaching  which  S.  Luke  himself  in  the  beginning  of  Chapter 
 vill.,  has  identified  with  an  earlier  time. 
 
 Apart  from  our  actual  knowledge  of  the  facts  of  the  case 
 derived  from  the  other  Evangelists,  when  we  thus  examine 
 the  narrative  of  S.  Luke  by  itself,  we  feel  instinctively  that 
 we  must  be  confronted  with  some  mistaken  arrangement  of 
 the  text,  which,  even  if  it  should  prove  unexplainable,  we 
 should  feel  an  almost  insuperable  difficulty  in  attributing  to 
 the  deliberate  design  of  the  writer  himself. 
 
 Required  to  prove — 
 
 That  a  sufficient  cause  to  account  for  the  alleged  dis- 
 placement is  to  be  found  in  the  flagrant  contradiction 
 which  S.  Luke's  text,  as  it  originally  stood,  would,  at  first 
 sight,  appear  to  present  to  that  of  S.  Mark. 
 
 It  is  universally  admitted,  that  of  all  the  many  causes 
 which  have  led  to  alterations  of  the  original  text  of  the 
 Gospels,  none  has  been  more  fruitful  of  error  than  the  desire 
 on  the  part  of  copyists,  and  sometimes  of  revisers,  to  remove 
 the  appearance  of  contradiction  between  the  several  narra- 
 
THE  DISPLACED  SECTION  OF  S.  LUKE,     lxxxix 
 
 tives.  Whilst  it  is  evident,  that  just  in  proportion  as  an 
 alteration  once  made  is  plausible  and  apparently  necessary, 
 in  that  proportion  it  is  likely  to  be  repeated  and  perpetuated, 
 until  at  last  it  may  even  come  to  be  received  as  certainly  the 
 true  reading. 
 
 If  this  be  so  even  when  the  existence  of  an  alternative 
 reading  is  known,  and  supported  by  the  authority  of  many 
 of  the  oldest  MSS. — as  in  the  case  of  Luke  iv.  44, — how 
 much  more  would  it  be  true  of  any  alteration  which  may 
 have  been  made  during  what  we  may  term  the  'pre-historic' 
 period,  viz.  that  which  preceded  the  date  of  the  earliest  MSS. 
 and  Versions  which  have  come  down  to  us. 
 
 The  tendency  to  harmonize,  which  is  proved  to  have 
 existed  in  later  times,  must  have  been,  and  we  know  was, 
 just  as  potent  during  the  several  centuries  which  fail 
 to  provide  any  contemporary  manuscript  evidence  of 
 its  handiwork.  Thus,  for  instance,  we  find  a  disciple  of 
 Irenaeus,  at  the  end  of  the  second  or  very  early  in  the  third 
 century,  actually  accusing  his  opponents  not  only  of  having 
 tampered  with  the  Holy  Scriptures  but  of  having  published 
 what  they  called  'corrected  copies,'  but  which  he  consider- 
 ed simply  ruined1. 
 
 It  will  thus  be  seen  that  the  absence  of  MS.  evidence 
 does  not  seriously  affect  the  probability  of  a  pre-historic 
 alteration  having  been  made,  provided  the  alteration  is  not 
 only  provable  by  sufficient  internal  evidence,  but  is  of  so 
 manifestly  plausible  a  character  as  to  make  it  likely  that,  if 
 made  at  all,  it  would  have  been  made  in  the  very  earliest 
 MSS. 
 
 The  difficulty  which  would  naturally  have  suggested  the 
 1  See  Salmon's  Introdtiction  to  the  JVew  Testament,  p.  66. 
 
xc  GOSPEL  DIFFICULTIES. 
 
 displacement — supposing,  as  is  almost  certain  to  have  been 
 the  case,  that  a  particular  passage  of  S.  Mark  was  under- 
 stood formerly  as  it  is  to  this  day — was  apparently  insur- 
 mountable. S.  Mark  would  be  found  describing  what,  in 
 modern  times,  is  usually  called  'the  Day  of  Teaching' — 
 i.e.  the  Day  of  Teaching  by  Parables — and  clearly  stating, 
 that  the  day  ended  by  our  Lord  embarking  to  cross  the  Sea 
 of  Galilee,  on  the  occasion  of  His  stilling  the  tempest.  But 
 between  his  record  of  the  (so-called)  Day  of  Teaching 
 and  this  embarkation,  S.  Luke  would  be  found,  as  we 
 suppose  the  text  to  have  originally  stood,  to  interpose  a 
 series  of  events  and  discourses  which  occupied  at  least 
 one  other  day  and  that  day  a  Sabbath,  and  which  unless 
 closely  compared  with  the  incidents  related  by  S.  Matthew 
 and  S.  Mark  would  have  appeared  to  have  occupied  a  much 
 longer  period. 
 
 A  more  flagrant  contradiction  between  the  two  writers 
 than  would  at  first  sight  have  appeared  to  be  involved  cannot 
 be  imagined.  Moreover  it  was  a  contradiction  which  could 
 not  possibly  be  explained  until  the  meaning  of  S.  Luke's 
 Preface  was  understood.  Until  that  time — and  we  must 
 remember  that  its  meaning  may  then,  as  it  necessarily  was 
 afterwards,  have  been  unperceived — the  appearance  of  so 
 grave  a  contradiction  had  either  to  be  acquiesced  in,  or  else 
 it  was  necessary  to  rectify  it  by  some  such  apparently  simple 
 plan  as  that  of  postponing  the  offending  section,  and 
 bringing  S.  Luke's  account  of  the  'embarkation'  into  the 
 same  relative  position  with  regard  to  the  Parable  of  the 
 Sower  and  the  (so-called)  Day  of  Teaching  as  it  occupied  in 
 S.  Mark. 
 
 Assuredly  when  a  choice  had  to  be  made  between  these 
 
THE  DISPLACED   SECTION  OF  S.   LUKE,    xci 
 
 alternatives,  the  maxim  'Between  two  evils  choose  the  least' 
 was  extremely  likely  sooner  or  later  to  be  acted  upon. 
 
 Nor  in  the  days  of  manuscript,  and  before  any  habit  of 
 studying  the  Gospels  together  could  possibly  have  become 
 general,  would  the  inevitable  consequences  of  this  appa- 
 rently simple  alteration  have  been  necessarily  apparent. 
 By  taking  a  portion  of  S.  Luke's  narrative  which  records 
 so  many  events  only  mentioned  by  himself,  and  placing  it 
 beyond  the  point  at  which  it  could  conflict  with  any  state- 
 ment of  either  of  the  other  Evangelists,  i.e.  beyond  what 
 was  probably  regarded  as  the  end  of  the  Galilaean  ministry, 
 they  would  seem  to  get  over  the  contradiction,  without  the 
 possibility  of  creating  any  fresh  difficulty.  The  almost  in- 
 conceivable confusion,  which  the  alteration  would  involve, 
 both  at  the  point  at  which  the  section  was  omitted,  and  at 
 the  point  at  which  it  was  freshly  inserted,  and  the  way  in 
 which  this  confusion  would  extend  to  the  other  Gospels, 
 would  not  probably  even  suggest  itself.  And  so  the  deed 
 would  be  done,  and  the  attempt  to  rectify  one  apparent 
 contradiction  would  create  a  host  of  only  too  real  ones. 
 
 Nor,  we  may  add  parenthetically,  could  the  evil  stop 
 here,  for  the  very  cutting,  instead  of  untying,  the  knot 
 altered  an  arrangement  which  only  needed  to  have  been 
 studied  to  have  been  understood,  and  which  when  under- 
 stood would  have  formed  at  once  an  available  clue  to  the 
 other  comparatively  slight  difficulties  which  alone,  before 
 this  displacement,  the  Gospels  must  have  presented. 
 
 That  the  apparent  contradiction,  thus  fatally  rectified, 
 was  of  a  sufficiently  striking  and  embarrassing  character 
 to  make  it  certain  to  have  been  perceived  directly  the  Gospels 
 of  S.   Mark   and  S.   Luke  were  first  compared  together  is 
 
xcii  GOSPEL  DIFFICULTIES. 
 
 obvious,  and  the  displacement  by  which  it  was  remedied 
 may  well,  therefore,  have  taken  place  at  a  very  early  date 
 and  whilst  comparatively  few  copies  of  the  Gospels  could 
 have  existed. 
 
 5- 
 
 Required  to  prove — 
 
 That  the  postponement  of  what  now  stands  as  Luke  xi. 
 14 — xiii.  21  would  have  been  further  recommended  by  its 
 having  the  effect  of  preventing  an  appearance  (a)  of  another 
 supposed  contradiction  between  S.  Luke  and  the  other 
 Evangelists,  and  {b)  of  a  meaningless  repetition  in  S.  Luke's 
 own  Gospel. 
 
 As  S.  Luke's  Gospel  originally  stood,  the  account  of 
 the  healing  a  dumb  man  would  necessarily  have  to  be 
 identified  with  an  account  in  S.  Matthew  of  our  Lord 
 healing  one  who  was  blind  as  well  as  dumb.  But  the 
 apparent  contradictions  involved  in  this  identification  are 
 so  great,  that  the  balance  of  critical  opinion,  even  in 
 modern  times,  has  always  been  against  it,  and  the  arguments 
 on  the  subject,  admirably  summed  up  in  the  Speaker's 
 Commentary,  have  been  generally,  though  by  no  means 
 universally,  accepted. 
 
 That  the  narratives  are  in  fact  accounts  of  the  same 
 incident,  and  that  the  differences  are  only  such  as  result 
 from  certain  principles  of  narration  uniformly  observed  by 
 S.  Luke,  it  is  not  our  business  now  to  prove.  All  we  have 
 to  shew  is,  that  the  apparent  contradictions  between  them 
 would  necessarily  have  seemed  as  great  in  ancient  as  in 
 modern  times,  and  would  have  materially  influenced  those 
 
THE  DISPLACED  SECTION  OF  S.   LUKE,    xciii 
 
 who,  on  other  grounds,  thought  that  the  whole  section 
 required  to  be  moved  from  its  original  position. 
 
 That  the  suggestion  of  Satanic  agency,  as  an  explana- 
 tion of  our  Lord's  miracles,  was  one  frequently  made  at  a 
 later  period  of  our  Lord's  ministry,  would  have  been 
 another  argument  for  the  later  date  of  the  incident  as  cer- 
 tain to  suggest  itself  then  as  it  has  done  in  late  years. 
 
 Again,  the  great  similarity  between  xi.  33 — 36  and  viii. 
 16 — 18  might  at  Jirst  sight  make  the  former  look  like  a 
 contradictory  and  incorrect  version  of  the  latter,  and  so 
 give  it  an  appearance  not  only  of  meaningless  repetition 
 but  of  inaccuracy,  an  appearance  which  would  be  at  once 
 got  rid  of  by  the  narratives  being  removed  from  their  original 
 juxtaposition,  and  one  of  them  relegated  to  an  altogether 
 later  period. 
 
 6. 
 
 Required  to  prove — 
 
 That,  the  displacement  once  made,  the  advantages  of 
 the  fresh  arrangement  of  the  text  would  be  so  much  more 
 obvious  than  the  contradictions  it  entailed  that  MSS.  con- 
 taining the  original  arrangement  would  very  quickly  be 
 discredited. 
 
 It  will  be  obvious  that,  supposing  the  displacement  to 
 have  taken  place  as  soon  as  the  several  Gospels  began  to 
 be  compared,  as  was  probably  the  case,  all  existing  MSS. 
 would  have  been  altered  at  the  same  time,  and  the  error 
 have  thus  been  at  once  stereotyped. 
 
 But  even  assuming  it  to  have  been  made  at  a  later  date, 
 
 h.  g.  // 
 
xciv  GOSPEL  DIFFICULTIES. 
 
 the  error  is  one  which,  from  the  causes  already  enumerated, 
 would  give  the  revised  version  such  an  air  of  credibility 
 that  the  assumption  of  its  correctness  would  have  been 
 certain.  Supposing  MSS.  with  the  original  order  to  have 
 existed  for  some  time,  the  argument  that  it  would  be  absurd 
 to  alter  an  arrangement  which,  at  the  point  at  which  the 
 alteration  was  to  be  made  seemed  perfectly  consistent  with 
 that  of  the  other  Evangelists,  to  one  which  at  once  introduced 
 several  apparent  contradictions  between  them,  would  mani- 
 festly have  been  irresistible  either  by  copyists  or  revisers x. 
 In  fact  the  illusive  nature  of  the  original  alteration  was  such 
 that  nothing  short  of  a  definite  '  principle  of  reconstruction' 
 could  ever  allow  it  to  be  shewn  to  be  an  error,  even  had  any 
 evidence  of  another  order  been  preserved. 
 
 The  remaining  six  items  of  proof,  involving  as  they  do  a 
 somewhat  more  detailed  statement  of  facts,  may  perhaps  be 
 best  dealt  with  in  separate  chapters. 
 
 1  The  language  held  by  Dr  Scrivener  with  regard  to  the  reading  of 
 Galilee  for  Judaea  in  S.  Luke  iv.  44  (see  p.  70)  affords  a  striking 
 illustration  of  the  truth  of  the  above  remarks. 
 
 If  one  of  the  most  distinguished,  and  withal  careful,  of  Nineteenth 
 Century  Critics  could  so  set  evidence  on  one  side  on  the  ground  of  a 
 hastily  assumed  impossibility,  is  it  at  all  likely  that  First  or  Second 
 Century  Copyists  or  Revisers  would  be  more  scrupulous? 
 
CHAPTER    III. 
 
 THE   FOUR   PICTURES. 
 
 The  next  'proof  of  displacement'  which  we  have  to  deal 
 with  is  the  following — 
 
 That,  from  the  nature  of  the  case, — there  being  three 
 other  pictures  with  which  to  compare  the  one  supposed  to 
 have  been  tampered  with — absolutely  conclusive  evidence, 
 especially  with  regard  to  the  present  as  compared  with  the 
 original  order  of  events  at  the  several  points  where  the 
 narrative  must  have  been  disconnected  and  reunited, 
 would  be  forthcoming ;  and  that  this  evidence  would  be  as 
 conspicuously  absent  in  the  case  of  the  wrong,  as  it  would 
 be  conspicuously  present  in  the  case  of  the  right  order. 
 
 The  case  may  be  put  thus : 
 
 Suppose  we  have  four  pictures,  which  all  deal  with  the 
 same  general  subject,  but  which,  whilst  they  do  not 
 all  portray  the  same  details,  have  all  certain  details  in 
 common.  And  suppose  that,  from  the  difficulty  of  recon- 
 ciling them  all  to  each  other,  it  should  be  suggested  that 
 one  of  them  had,  at  some  time  or  other,  been  cut  into  four 
 distinct  sections,  and  had  been  put  together  again  with 
 sections  two  and  three  transposed.  In  this  case  the  other 
 three  pictures  would  necessarily  afford  abundant  evidence  of 
 
 h  2 
 
xcvi  GOSPEL  DIFFICULTIES. 
 
 what  had  been  done.  A  whole  series  of  details  would  be 
 found  to  be  in  one  order  in  three  pictures,  and  in  a 
 different  order  in  the  fourth.  Detailed  representations, 
 forming  a  complete  whole  in  one  or  all  of  the  three,  would 
 be  found  cut  in  two  in  the  fourth.  Thus,  for  instance,  it 
 might  happen  that  the  stern  of  a  boat  might  be  found  in 
 one  part  of  the  picture  and  the  bow  in  another,  whilst  other 
 less  marked  incongruities  would  be  at  once  detected  by  any- 
 minute  comparison  of  the  several  sections. 
 
 At  the  same  time,  supposing  that  any  one  was  inclined, 
 in  spite  of  such  evidence,  to  maintain  that  no  such  tampering 
 with  the  one  picture  had  in  fact  taken  place,  he  would  not 
 only  be  entirely  unable  to  account  for  the  contradictions  to  the 
 other  three  that  it  afforded,  but  he  would  find  that,  beyond  the 
 fact  of  the  two  sections  in  question  actually  occupying  the 
 position  in  which  they  were  found,  there  was  not  one  jot 
 or  tittle  of  evidence  afforded  by  the  other  pictures  to 
 support  that  position. 
 
 Suppose  the  picture  said  to  have  been  tampered  with  to 
 be  divided  thus : 
 
 Undisputed  (Luke  viii.  22 — xi.  13)     (Luke  xi.  14 — xiii.  21)  Undisputed 
 
 abed 
 and  the  other  three  pictures  to  be  divided  in  a  similar  man- 
 ner ;  it  is  evident  that,  if  sections  B  and  C  in  the  one  picture 
 have  been  transposed,  it  must  be  possible  to  shew  that 
 section  B  in  the  suspected  picture  corresponds  with  section 
 C  in  each  of  the  other  three,  and  conversely  that  section  C 
 in  the  suspected  picture  corresponds  in  a  similar  manner 
 with  section  B  in  all  the  others.    (See  Table,  p.  xiv.) 
 
 Nor  would  this  be  the  only  proof  which  ought  to  be 
 available,  and  which  may  therefore  reasonably  be  required, 
 
THE  FOUR  PICTURES.  xcvii 
 
 when  the  integrity  of  a  great  masterpiece  of  antiquity  is 
 called  in  question. 
 
 Along  each  line  where  the  dissecting  knife  originally 
 passed,  there  will  be  evidence  of  its  having  cut  asunder 
 objects  which  in  the  other  pictures  are  grouped  together, 
 whilst  the  restoration  of  the  parts  to  what  is  claimed  as 
 their  original  position  must  at  once  attest  the  necessity  for 
 such  restoration  by  bringing  these  groups  into  the  same 
 position  which  they  occupy  in  the  other  pictures. 
 
 Thus,  in  the  picture  supposed  to  have  been  tampered 
 with,  the  connexion  or  arrangement  of  incidents  must,  if 
 the  supposition  of  displacement  be  correct,  be  contradicted 
 by  the  connexion  observable  in  the  other  pictures  at  three 
 separate  points,  i.  e.  both  where  the  original  connexion  with 
 the  left  and  right-hand  sections  of  the  picture  was  de- 
 stroyed, and  where  the  reversal  of  the  sections  created  a 
 new  connexion  in  the  centre  of  the  picture.  In  other  words, 
 at  the  points  (i)  between  A  and  B,  (2)  between  B  and  C, 
 and  (3)  between  C  and  D,  a  comparison  of  all  four  pictures 
 must  necessarily  reveal  either  agreement  or  disagreement, 
 and  that  to  an  extent  which  must  be  absolutely  conclusive 
 as  to  the  question  whether  the  disputed  alteration  has  or 
 has  not  been  made. 
 
 But  it  will  be  seen  that,  conclusive  as  the  evidence  thus 
 far  obtainable  would  be,  further  demonstration  may  be  ob- 
 tained by  testing  the  restored  connexions  in  the  same  way 
 as  those  alleged  to  require  restoration ;  i.  e.  we  can  go 
 through  the  above  processes  of  proof  with  regard  also  to 
 the  '  restored '  connexion  (4)  between  A  and  C,  (5)  between 
 B  and  D,  and  (6)  between  C  and  B. 
 
 That  all  the  above  requirements  in  the  way  of  proof  are 
 met  in  the  present  case  to  the  very  fullest  extent,  will  be 
 
xcviii  GOSPEL  DIFFICULTIES. 
 
 seen  at  once  by  reference  to  the  Table  inserted  at  the  end 
 of  the  Preface. 
 
 It  can  hardly  be  necessary  to  point  out  how  conspicuous 
 section  C  of  S.  Luke  is  at  once  seen  to  be  both  by  its 
 absence  from  its  right,  and  its  presence  in  its  wrong,  place. 
 Whilst  the  required  agreement  between  the  reverse  sections 
 could  not  possibly  be  more  perfect. 
 
 It  will  be  seen  also  that  with  the  one  exception  caused 
 by  S.  Mark  grouping  the  Parables  together  the  order  of 
 events,  so  far  as  each  sectio?i  is  concerned,  is  absolutely  identical 
 in  all  four  Gospels,  and  it  is  plain  that,  by  shifting  section 
 B  to  the  vacant  space  after  section  A,  the  required  identity 
 of  order  would  be  complete. 
 
 The  table  will  also  serve  to  bring  out  very  strongly  the 
 absurdity  of  supposing  that  S.  Luke  himself  could  possibly 
 be  held  responsible  for  an  arrangement  so  manifestly  and 
 hopelessly  incongruous  as  that  shown  by  the  column  devoted 
 to  his  Gospel.  For  in  the  arrangement  according  to  the 
 received  text  it  will  be  seen  that — apart  from  the  ide?itity  of 
 order  in  the  details  of  each  section — a  comparison  of  all  the 
 incidents  included  in  the  two  sections  actually  fails  to  give 
 one  single  item  of  agreement  between  S.  Luke  and  the 
 other  Evangelists ;  whilst,  the  moment  section  C  is  shifted, 
 the  same  comparison  fails  to  give  a  single  item  of  disagree- 
 ment. 
 
 Nor  will  it  be  found  that  the  requirements  with  regard  to 
 the  present  and  the  restored  connexions  at  the  several 
 points  are  less  completely  fulfilled. 
 
 The  present  connexion  (i)  between  sections  A  and  B 
 places  the  'embarkation'  immediately  after  events  which  we 
 know  happened  on  the  same  day  as  that  on  which  the  Parable 
 of  the  Sower  was  delivered  and  the  charge  of  Satanic  agency 
 
THE  FOUR  PICTURES.  xcix 
 
 made.  But  S.  Luke  himself,  even  according  to  his  text  as  it 
 now  stands,  shews  that  between  the  charge  of  Satanic  agency 
 and  the  Parables  of  the  Mustard  Seed  and  Leaven — which 
 S.  Mark  says  immediately  preceded  the  embarkation — at 
 least  one  day,  and  that  a  Sabbath,  intervened. 
 
 Thus  the  present  connexion  between  A  and  B  involves 
 an  absolute  contradiction  between  S.  Mark  and  S.  Luke, 
 whilst  the  restored  connexion,  (4)  between  A  and  C,  at  once 
 removes  this,  and  brings  everything  into  order. 
 
 Or  to  put  the  matter  differently.  Suppose  we  'bracket' 
 events  known  to  have  happened  on  the  same  day,  that  is, 
 the  Parables  of  the  Mustard  Seed  and  Leaven  and  the 
 embarkation,  the  present  arrangement  actually  cuts  the 
 bracket  in  two,  and  places  the  second,  or  lower,  half  back 
 at  Luke  viii.  22,  and  the  first  half,  long  after  it,  at  Luke 
 xi.  13,  thus  exactly  carrying  out  our  illustration  of  cutting  a 
 boat  in  two  and  putting  the  bow  and  the  stern  in  reversed 
 positions  in  two  different  parts  of  the  picture.  A  gro- 
 tesque absurdity  which  the  shifting  of  the  sections  at  once 
 removes. 
 
 Again,  the  present  connexion  (2)  between  B  and  C  places 
 Christ's  visit  to  Martha  and  Mary,  and  His  teaching  the 
 Disciples  to  pray,  immediately  before  the  miracle  which  led 
 to  the  charge  of  Satanic  agency.  But  the  visit  to  Bethany 
 S.  Luke  himself  shews  to  have  been  subsequent  to  Christ's 
 starting  on  the  journey  commenced  when  the  time  was 
 come  that  He  should  be  received  up.  How  then  can  it 
 have  taken  place  before  events  which  S.  Matthew  and  S. 
 Mark  both  shew  to  have  belonged  to  an  altogether  earlier 
 period  of  the  ministry,  and  at  a  time  when  their  narratives 
 make  it  impossible  for  such  a  visit  to  have  been  paid,  unless, 
 with  Mr  Greswell,  we  suppose  Martha  and  Mary  to  have 
 
c  GOSPEL  DIFFICULTIES. 
 
 resided  in  Galilee?  On  the  other  hand,  the  restored  connexion 
 
 (5)  between  B  and  D  presents  no  trace  whatever  either  of 
 anomalies  or  contradictions.  The  narrative,  instead  of 
 being  a  mass  of  complications,  becomes  at  once  simplicity 
 itself.  Jesus  is  then  according  to  the  restored  order  at 
 Bethany  at  the  time  of  His  visit  to  the  Feast  of  Dedication, 
 and  the  request  that  He  will  teach  the  Disciples  to  pray, 
 as  John  taught  his  disciples,  corresponds  exactly  with 
 S.  John's  record  of  His  going  to  the  place  where  John 
 at  first  baptized;  whilst  we  obtain  at  once  a  connected 
 narrative  which  begins  from  this  point  to  agree  still  more 
 closely  with  that  of  S.  John,  being  so  adjusted  to  it 
 de  die  in  diem  that  the  two  narratives  can  only  be  dealt 
 with,  consistently  with  the  exact  accuracy  of  both,  in  such  a 
 way  as  to  give  a  complete  picture  of  the  week  which  was 
 concluded  by  the  Resurrection  of  Lazarus. 
 
 Looking  next  at  the  present  connexion  (3)  between  C  and 
 D,  we  find  that  the  inconsistencies  are  if  possible  even 
 greater  here  than  at  either  of  the  other  two  points.  The 
 Parables  of  the  Mustard  Seed  and  Leaven,  spoken,  as  we 
 know  independently  of  S.  Luke,  at  Capernaum  and  many 
 months  before  the  end  of  the  Galilaean  ministry,  are  actually 
 brought  into  immediate  juxtaposition  with  the  events  which 
 took  place  in  a  totally  different  part  of  the  country  and 
 which  immediately  preceded  the  resurrection  of  Lazarus. 
 
 In  singularly  striking  contrast  to  the  impossibility  of  the 
 present,  is  the  perfect  simplicity  of  the  restored  connexion, 
 
 (6)  between  C  and  B,  according  to  which  S.  Luke,  in  exact 
 agreement  with  S.  Mark,  makes  the  delivery  of  the  Parables 
 of  the  Mustard  Seed  and  the  Leaven  immediately  precede 
 the  embarkation  and  the  stilling  of  the  tempest. 
 
 Turning  now  for  a  moment  to  take  a  general  view  of  the 
 
THE  FOUR  PICTURES.  ci 
 
 'Table'  of  events,  we  would  draw  the  reader's  attention  to 
 two  points. 
 
 (i)  It  will  be  seen  at  once,  how  entirely  it  supports  the 
 view  that  the  mistake,  which  in  the  first  instance  caused  the 
 displacement,  arose  from  the  erroneous  supposition  that  S. 
 Mark  intended  to  give  an  account  of  a  certain  remarkable 
 and  laborious  'Day  of  Teaching,'  and  that  it  was  on  the 
 evening  of  this  day  that  Christ  embarked  to  cross  the  Sea 
 of  Galilee;  a  mistake  which  naturally,  and  even  necessarily, 
 led  to  the  conclusion  that  S.  Luke  was  wrong  in  putting 
 the  embarkation  at  a  later  date. 
 
 And  (2),  it  will  be  seen  how  exceedingly  wide  reaching 
 is  the  effect  upon  the  other  Gospels  of  the  apparently  simple 
 postponement  of  a  few  chapters  to  which  this  mistake  gave 
 rise. 
 
 It  is  not  enough  to  count  up  the  number  of  chapters 
 in  each  Gospel  directly  affected  by  this  transposition. 
 Owing  to  the  peculiar  construction  of  S.  Matthew's  Gospel, 
 and  to  the  extent  to  which  it  has  generally  been  taken  as  a 
 guide  to  the  arrangement  of  the  others,  the  confusion 
 created  has  really  extended  to  very  nearly  the  whole  of  our 
 Lord's  active  ministry.  Whilst  the  rest  of  it  has  been 
 almost  equally  confused  by  the  reading  of  Galilee  instead  of 
 Judaea  (in  Luke  iv.  44),  a  reading  which  would  probably 
 never  have  been  adopted  had  S.  Luke's  exact  and  in- 
 variable accuracy  not  been  obscured  by  the  displacement  in 
 question. 
 
 Thus,  directly,  the  displacement  affects  the  Gospel  story 
 from  the  third  chapter  of  S.  Mark  to  a  period  within  a  few 
 days  of  the  last  Passover,  and,  indirectly,  from  Mark  i.  17  to 
 the  same  date,  i.e.  the  whole  of  that  part  of  the  Ministry  of 
 which  full  details  are  given. 
 
cii  GOSPEL  DIFFICULTIES. 
 
 With  all  this  array  of  evidence  against  the  present  and  in 
 support  of  the  restored  order  of  S.  Luke's  text — evidence 
 which  is  equally  strong  at  every  one  of  six  points — is  it  for 
 a  moment  possible  to  say  that,  beyond  the  fact  of  its  existing, 
 there  is  a  single  word  to  be  offered  in  favour  of  the  present 
 arrangement  ?  Well  indeed  may  theologians  have  wearied 
 themselves  in  the  vain  endeavour  to  produce  any '  scheme  ' 
 which  should  really  reconcile  even  one  or  two  of  the  endless 
 difficulties  and  contradictions  which  are  thus  shewn  to 
 be  inseparable  from  S.  Luke's  text  as  it  now  stands.  And 
 who  shall  wonder,  if  men,  used  to  weighing  evidence, 
 should  have  come  to  the  conclusion,  at  which  so  many  have 
 arrived,  that  S.  Luke,  whatever  else  he  intended  to  do, 
 certainly  could  not  have  intended  to  write  in  chronological 
 order? — a  conclusion  evidently  inconsistent  with  the  fact 
 that  one  alteration  makes  his  '  order '  and  that  of  S.  Mark 
 and  S.  John  identical ;  or  even  that  occasionally  scholars, 
 prejudiced  from  the  first  rather  against  than  in  favour  of 
 the  most  modified  theories  of  inspiration,  should  have  felt 
 that  the  Gospels  could  not  so  bear  the  test  of  critical  investi- 
 gation as  to  make  good  their  claim  to  be  Inspired 
 Documents  ? 
 
 Or,  on  the  other  hand,  how  can  we  fail  to  regard  with 
 the  deepest  thankfulness  the  wonderful  testimony  to  the 
 strength  of  the  internal  and  external  evidences  of  the  truth 
 of  the  Gospel  story  as  a  whole  which  is  afforded  by  the 
 fact,  that  not  even  the  demonstrable  historical  contra- 
 dictions caused  by  this  single  error  have  ever  seriously 
 affected  the  Faith,  with  which  for  eighteen  centuries  it  has 
 been,  so  almost  universally,  received  ? 
 
CHAPTER    IV. 
 
 S.    LUKE'S    PREFACE1. 
 
 See  Proposition  8  in  enumeration  of  proofs  of  displacement. 
 
 To  appreciate  the  force  of  a  statement,  however  simple, 
 it  is  generally  necessary  that  we  should  know  with  tolerable 
 exactness  the  circumstances  to  which  it  refers.  Failing  this 
 knowledge,  there  is  considerable  danger  that  either  the 
 general  drift  of  the  statement,  or  the  points  of  detail  which 
 it  involves,  or  both,  should  be  misunderstood.  Whilst  if  it 
 should  so  happen  that  the  circumstances  alluded  to  are  not 
 only  not  understood,  but  from  some  cause  or  other  should 
 have  become  the  subject  of  positive  misconception,  this 
 danger  is  of  course  greatly  increased. 
 
 That  this  proposition  applies  with  peculiar  force  to  S. 
 Luke's  preface  will  be  at  once  apparent.  Not  only  is  it 
 couched  in  language  which  is  susceptible  of  many  modifi- 
 cations in  its  actual  rendering  into  English,  but  it  contains 
 several  expressions  which,  save  in  the  light  of  facts  of  which 
 there  is  confessedly  no  certain  record,  are  wholly  unintelli- 
 gible. 
 
 The  temptation  under  such  circumstances  is  first  to 
 assume  the  correctness  of  what  seems  to  be  the  most 
 1  See  also  pp.  lxxxi — Ixxxv. 
 
civ  GOSPEL   DIFFICULTIES. 
 
 probable  view  of  the  language  used,  and  then  to  deduce  our 
 facts  from  the  meaning  thus  given  to  the  statement  as  a 
 whole. 
 
 Obviously  such  a  method  would  never  be  resorted  to  so 
 long  as  there  seemed  the  least  possibility  of  adopting  the 
 reverse  process,  i.  e.  of  first  ascertaining  the  facts,  and  then 
 seeing  how  far  the  expressions  in  the  original  statement 
 could  be  made  to  fit  in  with  them.  Obviously  also  should 
 this  possibility  at  any  time  arise,  it  would  constitute  an  all- 
 sufficient  reason  for  reviewing  the  previously  adopted  inter- 
 pretation of  the  language  used,  and  the  opinions  subsequently 
 based  upon  it. 
 
 Now,  if  the  main  contention  of  this  volume  can  be 
 established,  we  have  at  once  revealed  to  us  the  very  facts 
 which  are  so  absolutely  essential  to  enable  us  to  understand 
 what  S.  Luke's  preface  really  means,  and  are  so  far  placed 
 much  more  nearly  in  the  position  of  those  to  whom  it  was 
 originally  addressed. 
 
 The  two  main  facts,  from  which  several  subsidiary  ones 
 are  merely  unavoidable  deductions,  are  these  : 
 
 (i)  That  S.  Luke  did,  as  a  matter  of  fact,  write  in  exact 
 historical  and  chronological  order. 
 
 (2)  That  he  so  wrote  as  to  elucidate  the  order,  and 
 confirm  the  truthfulness,  of  the  Gospels  which  have  come 
 down  to  us  as  the  writings  of  those  who  were  either  eye- 
 witnesses or  ministers  of  the  word,  viz.  the  Gospels  of  S. 
 Matthew,  S.  Mark  and  S.  John. 
 
 Both  these  facts  are  established  by  evidence  which  it 
 seems  impossible  to  gainsay.  The  one  displacement  in  S. 
 Luke's  Gospel  being  rectified,  we  see  at  once  that  there  is 
 not  a  shadow  of  real  discrepancy  between  his  order  and  that 
 
S.   LUKE'S  PREFACE.  cv 
 
 of  the  other  three  Evangelists,  or  in  other  words  that 
 whenever  there  is  any  appearance  of  such  discrepancy  his 
 'order'  at  once  explains  it,  and  that  we  have  therefore  all 
 the  evidence,  which  the  full  support  of  their  testimony  can 
 give,  to  his  order  being  what  we  have  termed  it,  exactly 
 chronological  and  historical. 
 
 Nor  does  the  second  fact  rest  on  evidence  one  whit  less 
 indisputable.  To  deny  it  is  to  affirm  that,  though  S.  Luke 
 expressed  his  intention  of  elucidating  the  order  and  confirm- 
 ing the  truthfulness  of  certain  logoi  or  Gospels,  and  that 
 though  he  has  undoubtedly  done  this  with  regard  to  S. 
 Matthew,  S.  Mark  and  S.  John,  yet  this  is  a  mere  accidental 
 coincidence,  and  moreover  that  the  Logoi  to  which  he  really 
 refers,  though  of  sufficient  authority  to  be  accepted  by  the 
 Church  up  to  the  time  of  S.  Luke,  as  the  basis  of  all  cate- 
 chetical instruction,  have  disappeared  without  leaving  any 
 trace  behind  them. 
 
 We  might  almost  as  well  suppose  that  every  sentence  in 
 the  present  page  came  into  its  place  by  accident,  as  suppose 
 that  S.  Luke's  narrative  could  bear  the  relation  which  it  does 
 to  the  other  Gospels,  whilst  all  the  time  it  was  not  intended 
 to  have  any  specific  reference  to  them.  Not  only  do  they 
 all  four  traverse  precisely  the  same  ground,  not  only  does 
 the  actual  wording  of  prolonged  narratives  constitute  a 
 background  of  exact  verbal  agreement,  but — not  to  assume 
 what  is  not  dealt  with  in  this  volume — there  is  at  least  a 
 presumptive  probability,  (i)  that  this  background  is  intended 
 to  throw  out  into  bold  relief  the  variations  on  which  the 
 peculiarity  of  each  narrative  turns,  and  (2)  that  the  very 
 omissions  and  additions  form  part  of  a  definite  plan  of 
 writing. 
 
cv-i  GOSPEL  DIFFICULTIES. 
 
 Nor,  if  we  look  at  the  arrangement  of  the  Gospel 
 narrative  regarded  as  a  whole,  and  mark  the  relative 
 bearing  of  its  several  parts,  does  it  seem  possible  to 
 doubt  that  there  is  as  clear  and  unmistakeable  evidence  of 
 the  working  of  some  One  Master  Mind  in  the  composition 
 and  ordering  of  the  whole,  as  there  is  in  any  elaborate  and 
 exquisitely  concerted  piece  of  music. 
 
 Even  those  who  may  not  be  prepared  to  accept  such 
 phenomena  as  the  Gospels  present  as  an  illustration  of  the 
 Scripture  statement  that  there  was  ever  working  in  Evange- 
 lists, as  in  Pastors  and  Teachers,  the  Selfsame  Spirit  dividing 
 to  every  man  severally  as  He  would,  still  cannot  deny  the 
 existence  of  the  main  facts  of  the  case,  or  their  bearing  upon 
 the  present  issue. 
 
 Assuming  then  that  the  two  facts  stated  above  cannot 
 be  gain  say  ed,  let  us  see  what  are  the  conclusions  which  they 
 necessarily  involve. 
 
 (i)  They  shew  negatively  that  there  is  no  necessity 
 whatever  for  attributing  to  S.  Luke  the  meagre  and  incon- 
 clusive reasoning  which  the  accepted  interpretation  of  his 
 Preface  involves,  whilst 
 
 (2)  They  shew  positively  that  all  the  statements  of  his 
 preface  are  intimately  connected  with  each  other,  and  form 
 together  an  introduction  to  his  Gospel,  which  has  the 
 closest  and  most  logical  bearing  both  upon  its  design  and 
 execution. 
 
 (1)  For  what  does  the  ordinarily  accepted  interpretation 
 of  S.  Luke's  preface  amount  to  ?  Simply  to  this,  that  because 
 many  other  persons  had  written  Gospels,  S.  Luke  considered 
 that  the  accuracy  of  his  information  was  a  sufficient  justifi- 
 cation for  his  doing  the  same.     Thus  understood  it  is  rather 
 
S.   LUKE'S  PREFACE.  cvii 
 
 an  apology,  than  a  reason,  for  writing  another  Gospel.  We 
 are  obliged  to  assume  that,  during  the  25  or  30  years  which 
 must  have  preceded  the  publication  of  S.  Luke's  Gospel,  the 
 early  Church  had  been  dependent  upon  oral  tradition  only, 
 or,  in  other  words,  that  though  sufficient  time  had  elapsed  for 
 unauthorized  writers  to  provide  written  Gospels  in  con- 
 siderable numbers,  the  Providence  of  God  and  the  constitu- 
 ted Authorities  of  the  Church  had  done  nothing  whatever  to 
 provide  any  authoritative  written  documents  whatever,  either 
 for  the  instruction  of  future  ages,  or  for  the  equipment  of 
 those,  who  were  to  be  themselves  "instructed",  and  to 
 become  the  instructors  of  others. 
 
 The  bare  idea  of  such  a  state  of  things  is  so  incongruous 
 and  improbable  as  to  make  us  view  with  suspicion  any 
 interpretation  of  Scripture  which  would  imply  it. 
 
 Nor  is  this  the  only  pronounced  difficulty  involved  in 
 the  current  view  of  S.  Luke's  words. 
 
 That  his  object  was  to  correct  a  faulty  rearrangement  of 
 something,  this  something  being  assumed  to  be  the  oral 
 tradition  of  eye-witnesses  and  ministers  of  the  word,  is 
 admitted.  But  this  admission  is  only  a  preamble  to  the 
 assertion  that  when  S.  Luke  specifies  his  intention  of 
 effecting  this  object  by  writing  "in  order",  the  notion  of 
 order  does  not  necessarily  involve  that  of  time,  but  rather 
 that  of  "moral  and  logical  sequence",  and  that  accordingly 
 his  Gospel  is  "united  in  its  several  parts  by  a  spiritual  law 
 and  not  by  a  table  of  dates1." 
 
 But  is  it  possible  to  conceive  that  the  effect  of  an 
 erroneous  rearrangement  of  historical  facts  could  be  effectu- 
 
 1  Professor  Westcott's  Introduction  to  the  Study  of  the  Gospels, 
 p.  193. 
 
cviii  GOSPEL   DIFFICULTIES. 
 
 ally  counteracted  by  another  arrangement  following  a 
 "spiritual  law"  or  a  "moral  and  logical  sequence  of  events"? 
 How,  and  by  whom,  was  the  new  "order"  to  be  interpreted 
 so  as  to  be  available  for  its  avowed  purpose  of  rectifying  an 
 order,  the  implied  fault  of  which  was  that  it  contradicted 
 authoritative  teaching  and  produced  uncertainty  ?  With  this 
 licence  of  interpretation  of  the  words  'in  order,'  which  of  the 
 "many"  pseudo-Evangelists  would  have  been  at  any  loss  to 
 gather  from  S.  Luke  support  of  his  particular  theory  of 
 narration?  And  would  not  the  writing  'in  order,'  thus 
 interpreted,  have  tended  rather  to  emphasize,  than  remove, 
 any  previously  existing  uncertainty,  and  so  have  proved  as 
 ineffectual  a  means  for  accomplishing  the  purpose  designed 
 as  the  writing  in  historical  and  chronological  order  would 
 have  been  effectual  ? 
 
 (2)  But  to  turn  to  the  second  fact  which  we  hold  to  be 
 proved,  viz.  that  the  Logoi,  the  truthfulness  of  which  S.  Luke 
 proposed  to  confirm,  and  which  were  the  earliest  subjects  of 
 catechetical  instruction,  were  none  other  than  the  Gospels 
 which,  after  the  lapse  of  18  centuries,  still  stand  side  by  side, 
 and  are  recognised  as  of  coordinate  authority,  with  his  own. 
 
 It  is  true  that  tradition  and  modern  opinion  have  alike 
 assigned  dates  to  these  Gospels  so  inconsistent  with  this 
 view  that  its  discussion  has  never  seemed  to  fall  within  the 
 range  of  practical  criticism. 
 
 What  then  is  the  amount  of  improbability  really 
 involved  in  the  supposition  ? 
 
 To  answer  this  question  we  must  ask  ourselves  when  did 
 the  tradition  as  to  the  date  of  the  several  Gospels  spring  up, 
 and  if  untrue,  what  could  have  given  rise  to  it,  and  what  has 
 enabled  it  to  hold  its  own  even  to  the  present  day  ? 
 
5.   LUKE'S  PREFACE.  cix 
 
 Now  if  we  accept  the  latest  expression  of  opinion  on  the 
 early  history  of  the  Gospels,  supported  as  it  is  by  an 
 exhaustive  review  of  the  facts  of  the  case,  we  shall  be  obliged 
 to  admit  that  the  value  of  tradition  on  the  subject  is  by  no 
 means  so  great  as  many  suppose.  Dr  Salmon  in  his  Histori- 
 cal Introduction  to  the  Neiv  Testament  writes  (pp.  146,  147), 
 
 "All  the  facts  lead  us  to  the  conclusion  that  these 
 Gospels  which  have  absorbed  all  other  attempts  to  commit 
 our  Lord's  teaching  to  writing  must  have  been  of  so  early  a 
 date,  that  no  previous  Gospel  had  had  time  to  gain  an 
 established  reputation,  and  that  they  must  have  been  written 
 by  men  holding  in  the  Church  some  position  of  distinction. 
 
 "We  may  draw  what  I  think  is  a  strong  proof  of  the 
 antiquity  of  our  Gospels  from  the  absence  of  all  authentic 
 
 tradition  as  to  the  manner  of  their  first  publication 
 
 At  the  latter  part  of  the  second  century,  which  is  the  first 
 date  from  which  Christian  writings  in  any  abundance  have 
 been  preserved  to  us,  it  is  evident  no  more  was  known  on  the 
 subject  than  is  known  now.  The  publication  of  the  Gospels 
 dated  from  a  time  of  then  immemorial  antiquity.  There 
 sprung  upa  belief  that  Matthew  published  his  Gospel  in  Pales- 
 tine, Mark  in  Italy,  Luke  in  Greece ;  and,  at  a  later  period,  John 
 in  Asia  Minor  by  way  of  supplement  to  the  previous  histories. 
 It  is  by  no  means  incredible  that  the  fact  that  we  have  three 
 versions  of  our  Lord's  life,  with  so  much  in  common,  may 
 have  arisen  from  independent  publication  at  different  places 
 at  nearly  the  same  time ;  but  a?iy  tradition  o?i  the  subject  is 
 too  late,  for  us  to  build  i7iuch  on  it.  If  any  traditions  deserve 
 respect  they  are  those  of  Papias,  who  made  it  his  business 
 to  collect  them,  and  who  was  comparatively  early  in  date ; 
 but  even  Papias  is  too  late  to  give  us  much  help  in  solving 
 
 h.  g.  i 
 
ex  GOSPEL   DIFFICULTIES. 
 
 the   difficulties   which   the   question    of  the    origin  of  the 
 Gospels  presents." 
 
 What  is  there,  it  may  be  asked,  in  tradition  capable  of 
 being  thus  denned,  or  in  modern  opinion  based  upon  it,  to 
 set  against  any  strong  internal  evidence  which  the  Gospels 
 themselves  may  present  ? 
 
 Nor  is  our  doubt  of  the  value  of  such  tradition  at  all 
 lessened  when  we  consider  the  circumstances,  which, 
 whether  they  originally  gave  rise  to  it  or  not,  have  certainly 
 served  both  to  perpetuate  it,  and  to  impart  to  it  the  air  of 
 probability  with  which  in  modern  times  it  has  come  to  be 
 invested. 
 
 The  whole  structure  of  the  four  Gospels,  the  essential 
 differences  which  mark  them  off  so  distinctly  one  from  the 
 other,  the  designed  variations  assumed  to  be  contradictions 
 or  inaccuracies,  the  omissions  and  additions  in  each  for 
 which  no  sufficient  reason  has  been  assigned,  the  assump- 
 tion that  a  fuller  must  imply  a  later  development  of  teach- 
 ing in  S.  John,  and  above  all  the  readiness  to  attribute 
 whatever  was  difficult  to  understand  to  some  wide  difference 
 in  the  time  or  place  of  writing — all  these  things  would  be 
 at  least  sufficient  to  suggest  in  ancient  times  what  in 
 modern  days  they  have  so  often  been  supposed  to  prove. 
 
 Let  us  take  by  way  of  illustration  the  traditions  about 
 the  late  date  of  S.  John's  Gospel.  What  credentials  do 
 they  present  to  entitle  them  to  more  consideration  than  we 
 give  to  so  many  apocryphal  statements  which  have  all  the 
 advantage  of  a  more  certain  and  far  more  nearly  contem- 
 porary origin?  and  must  it  not  be  allowed  that  the  weight 
 which  has  been  given  to  these  traditions  has  depended,  not 
 upon  their  intrinsic  value,  but  upon  the  amount  of  assumed 
 
S.   LUKE'S  PREFACE.  cxi 
 
 probability  which  seemed  to  attach  to  them,  the  same  cause 
 which  may  probably  have  given  rise  to,  thus  serving  to 
 perpetuate,  them,  until  they  attained  a  cumulative  authority 
 altogether  out  of  proportion  to  the  lateness  and  un- 
 certainty of  their  origin  ? 
 
 Yet  these  traditions  are  all  which  we  have  to  set  against 
 both  the  probability  and  internal  evidence  of  the  date  of 
 the  publication  of  S.  John's  Gospel  being  contemporary 
 with,  and  affected  by  the  same  considerations  as  applied  to 
 the  Synoptic  Gospels  ? 
 
 S.  John,  to  a  far  greater  extent  than  the  other  Evange- 
 lists, gives  the  ipsissima  verba  of  our  Lord's  discourses. 
 Just  in  proportion  therefore  as  we  assign  a  later  date  to  the 
 publication  of  them,  we  must  either  detract  from  their  au- 
 thority, or  enlarge  our  conceptions  of  the  fulness  of  the  In- 
 spiration, by  which  alone,  after  the  lapse  of  more  than  half 
 a  lifetime,  they  could  have  been  recalled  with  such  ex- 
 actness. 
 
 Again,  the  fuller  development  of  teaching,  which  was  to 
 enable  the  world  to  recognize  Christ  as  the  Incarnate 
 Word,  the  Life,  and  the  Light  of  men,  emanated  not  from 
 the  later  developed  consciousness  of  S.  John,  but  from 
 Christ  Himself. 
 
 Suppose,  however,  we  set  on  one  side  altogether  the 
 internal  evidence  of  the  fact  that  one  portion  of  the 
 Evangelic  record  was  assigned  to  the  Beloved  Disciple  in 
 the  same  manner  that  other  portions  were  assigned  to  the 
 other  Evangelists,  what  shall  we  have  to  say  to  the  mere 
 probabilities  of  the  case  ? 
 
 Tradition  would  have  us  believe  that  but  for  a  sug- 
 gestion made  to  S.  John  in  extreme  old  age,  and  but  for  the 
 
 i  2 
 
cxii  GOSPEL  DIFFICULTIES. 
 
 fact  that  this  suggestion  fell  in  with  his  own  experience  of  the 
 spread  of  certain  erroneous  opinions,  his  Gospel  would  in 
 all  human  probability  never  have  been  written  at  all. 
 
 Is  it  not  infinitely  more  probable  that  S.  John  should 
 have  been  at  least  as  anxious  as  the  other  Evangelists  to 
 give  to  the  early  Church  a  record  of  teaching,  which  he  of 
 all  others  would  be  the  least  likely  to  undervalue  ?  and  how 
 can  we  account  for  any  very  long  delay  in  his  undertaking 
 a  work  so  important,  and  for  which  we  can  hardly  conceive 
 it  possible  that  he  did  not  recognize  himself  as  responsible 
 from  the  first  ? 
 
 Again,  what  evidence  is  there  that  he  wrote  after  the 
 destruction  of  Jerusalem  ?  and  why  should  we  assume  as  a 
 matter  of  course  that  when  he  speaks  of  the  five  porches 
 at  the  Pool  of  Bethesda  as  still  existing,  he  is  speaking 
 inaccurately  ?  It  is  indeed  only  a  single  expression,  but  it 
 is  not  counterbalanced  by  a  single  one  which  would  require 
 us  to  suppose  it  to  be  an  error ;  whilst  it  is  supported  by  the 
 existence  in  his  Gospel  of  a  multitude  of  minute  references 
 all  strongly  indicative  of  an  authorship  at  least  much  more 
 nearly  contemporary  with  the  facts  related  than  is  generally 
 supposed. 
 
 Why  too  should  we  feel  bound  to  assume  that,  because 
 he  did  not  allude  to  the  destruction  of  Jerusalem,  he  wrote 
 long  after  any  more  than  we  should  assume  that  he  wrote 
 long  before  that  event  ? 
 
 Such  an  assumption  ignores  altogether  the  most 
 obvious  peculiarities  of  S.  John's  Gospel,  and  omits  to 
 give  the  slightest  weight  to  what  seems  almost  a  self- 
 evident  fact,  that  such  a  notice  of  that  event  as  is  ap- 
 propriate  enough  to  the   plan   of  the    other   Evangelists, 
 
S.   LUKE'S  PREFACE.  cxiii 
 
 would,  when  contrasted  with  the  treatment  of  his  subject  by 
 S.  John,  have  been  as  incongruous  as  a  crape  scarf  would 
 be  upon  a  bridal  dress. 
 
 On  the  evidences,  which  I  believe  to  be  overwhelmingly 
 strong,  of  S.  John's  Gospel  forming  an  integral  part  of  the 
 architectural  design,  if  I  may  so  speak,  which  dominates 
 the  narratives  of  all  the  Evangelists,  I  do  not  attempt  to 
 insist  at  present. 
 
 It  is  then,  I  cannot  help  thinking,  only  when  we  break 
 loose  from  the  fetters  of  traditional  ideas,  that  we  can  really 
 expect  to  be  able  to  attach  its  proper  value  to  what  without 
 exaggeration  we  may  term  the  only  available  testimony  of 
 any  real  value,  the  internal  evidences  presented  by  the 
 Gospels  themselves. 
 
 And  foremost  amongst  these  stands  S.  Luke's  preface 
 interpreted  by  the  rest  of  his  Gospel. 
 
 If  we  can  shew  that  he  not  only  promises  to  do  certain 
 things  but  also  does  them,  if,  that  is,  we  can  shew  that  he 
 promises  to  establish  the  truth  of  certain  previously  existing 
 Gospels,  and  that  he  does  establish  the  truthfulness,  often 
 to  their  minutest  details,  of  the  Gospels  of  S.  Matthew,  S. 
 Mark  and,  though  somewhat  less  directly,  of  S.  John,  how  is 
 it  possible  to  set  mere  tradition,  were  it  a  hundredfold  more 
 authentic  than  it  is,  against  the  irresistible  conclusion  that 
 these  three  Gospels  were  those  to  which  he  referred,  that 
 they  were  the  ones  which  had  been  the  subjects  of  the 
 misdirected  efforts  of  'many'  would-be  Harmonists,  that 
 they  were  the  Gospels  which  had  the  sanction  of  being 
 written  and  handed  over  to  the  Church  by  eye-witnesses 
 and  Ministers  of  The  Word,  and  that,  long  before  S.  Luke's 
 Gospel  was  published,  long  enough  that  is  for  many  spurious 
 
cxiv  GOSPEL  DIFFICULTIES. 
 
 rearrangements  of  the  earlier  Gospels  to  be  compiled  and 
 disseminated,  they  were  the  recognized  and  all-sufficient 
 subject  of  Christian  instruction  in  the  Faith? 
 
 Can  we  say  that  there  is  either  any  ground  for,  or  any 
 reasonable  probability  in,  the  supposition,  that,  whilst  'many' 
 were  engaged  in  the  task  of  committing  to  writing 
 apocryphal  accounts  of  our  Lord's  life,  the  Apostles,  with  the 
 promises  of  their  Master  still  sounding  in  their  ears,  should 
 alone  have  been  idle,  and  have  left  a  want,  shewn  to  have 
 been  so  urgently  felt,  to  be  supplied  by  other  and  utterly 
 incompetent  hands  ? 
 
 For  what  purpose  was  the  Holy  Spirit  to  enlighten  their 
 understanding  and  to  recall  to  their  minds  all  that  Christ 
 had  said,  unless  it  was  that  they  might  make  known  these 
 things  to  others  ?  and  when,  if  not  at  the  very  first,  was  it 
 most  likely  that  they  would  recall,  and  make  trial  of,  the 
 reality  of  the  assurances  thus  given  them  ?  Or  upon  what 
 other  foundation  than  upon  records  prepared  by  virtue  of 
 this  power,  were  they  at  all  likely  to  ground  the  instruction 
 given  to  those  who  were  daily  pressing  into  the  Church  ? 
 In  other  words,  what  is  there  in  all  which  is  here  contended 
 for  as  stated  or  implied  in  S.  Luke's  preface,  which  goes  one 
 whit  beyond  what  may  thus  be  regarded  as  the  obvious  pro- 
 babilities of  the  case,  or  which,  when  supported  by  over- 
 whelming internal  evidence  in  the  whole  structure  and 
 composition  of  all  the  Gospels,  should  not  be  regarded  as 
 proved  by  the  certain  warrant  of  Holy  Scripture? 
 
CHAPTER    V. 
 
 THE   PLAN    OF   S.    MATTHEW'S   GOSPEL. 
 
 Proposition  9  in  enumeration  of  proofs  of  displacement. 
 
 That  the  correctness  of  the  principles  of  construction,  which  suggest 
 and  require  the  alteration  contended  for,  is  testified  by  the  fact  that 
 when  the  alteration  is  made  it  becomes  apparent  that,  with  two  or 
 three  very  minor  exceptions,  the  order  of  events  given  by  S.  Luke  is 
 identical  with  that  given  by  S.  Mark,  and  that  we  are  thus  enabled  on 
 the  testimony  of  two  witnesses,  both  being  Evangelists,  to  perceive  at 
 what  points  S.  Matthew's  order  is  unchronological,  and  so  to  ascertain 
 the  exact  plan  upon  which  his  Gospel  is  written. 
 
 That  the  order  of  events  in  our  Lord's  life  as  given  by 
 S.  Luke  and  S.  Mark  is,  with  a  few  very  minor  exceptions, 
 absolutely  identical  will  be  shewn  by  the  annexed  arrange- 
 ment of  the  Gospels,  as  well  as  by  the  conspectus  of  this 
 arrangement  given  on  pp.  xvii — xliv. 
 
 Regarding  S.  Matthew's  Gospel  in  the  light  of  this  fact, 
 we  perceive  at  once  that,  whilst  it  shews  a  distinct  chrono- 
 logical framework,  upon  which  the  whole  narrative  is  built 
 up,  yet  that  the  idea  of  chronological  order,  so  far  from 
 being  the  paramount  idea  or  controlling  principle  of  narra- 
 tion, is  altogether  subordinated  to  the  design  of  giving 
 special  prominence  to  the  Oral  Teaching  of  our  Lord. 
 
 It  is  this  exceptional  combination  of  the  historical  and 
 didactic  method  of  writing  which,  in  the  absence  of  the  true 
 
cxvi  GOSPEL  DIFFICULTIES. 
 
 'order'  supplied  byS.  Luke,  has  imported  so  many  elements 
 of  uncertainty  into  the  question  of  the  real  order  of  events. 
 
 Before  S.  Luke's  Gospel  was  written  S.  Matthew,  S.  Mark, 
 and  S.  John  must  have  appeared  to  give  conflicting  evidence 
 on  the  subject,  and  the  truthfulness  of  one  or  the  other 
 must  necessarily  have  been  called  in  question  by  any  one 
 attempting  to  form  from  them  a  connected  narrative. 
 
 As,  according  to  our  contention,  it  originally  stood,  S. 
 Luke's  Gospel  by  confirming  the  'order'  of  S.  Mark  and  S. 
 John  at  once  removed  this  difficulty,  being  in  fact — sup- 
 posing the  view  of  its  preface,  already  suggested,  to  be  correct 
 — written  with  this  express  purpose. 
 
 No  sooner,  however,  was  his  text  altered,  and  serious 
 and  irreconcileable  discrepancies  between  his  order  and  that 
 of  the  previously  existing  Gospels  introduced,  than  the 
 original  difficulty  appeared  in  an  aggravated  form,  there 
 being  then  four  instead  of  three  conflicting  records,  and  not 
 the  slightest  means  of  determining  which  of  the  four  was 
 correct. 
 
 On  the  other  hand,  no  sooner  is  this  alteration  recognized 
 and  rectified  than  the  confirmation  which  S.  Luke's  Gospel 
 affords  to  the  'order'  of  S.  Mark  and  S.  John  is  again 
 apparent,  and,  as  a  necessary  consequence,  the  plan  of 
 writing  adopted  by  S.  Matthew  becomes,  as  S.  Luke  doubtless 
 intended  it  should  do,  perfectly  plain  and  unmistakeable. 
 
 Desiring  to  present  Christ  as  the  Divine  Teacher  (i)  of 
 all  the  people,  and  (2)  of  the  Apostles,  S.  Matthew  begins 
 by  setting  forth  His  Oral  Teaching,  as  addressed  now  to  the 
 multitudes,  now  to  the  Apostles  ;  and  then  proceeds  in  each 
 case  to  shew  how  that  teaching  was  illustrated  and  enforced 
 by  His  actions. 
 
THE  PLAN  OF  S.   MATTHEW'S  GOSPEL,    cxvii 
 
 To  this  design  all  the  ordinary  motives  of  the  Historian 
 or  the  Biographer  are  evidently  subordinated.  Thus  he  does 
 not  begin  his  record  of  the  Ministry,  as  do  S.  Mark  and  S. 
 Luke,  with  a  series  of  historical  details,  but,  passing  over 
 these  in  the  shortest  of  summaries,  proceeds  at  once  to  the 
 Sermon  on  the  Mount,  the  concluding,  and  not,  as  it  might 
 almost  seem  in  his  Gospel,  the  opening  event,  of  the  first 
 portion  of  the  Ministry.  In  these  summaries  nothing  is 
 mentioned  but  events — such,  for  instance,  as  the  residence  at 
 Capernaum,  the  call  of  the  first  four  Apostles,  and  the  wide 
 range  of  the  labours  undertaken  both  before  and  after  their 
 joining  Him — which  could  not  have  been  recorded  later  on 
 without  conveying  to  his  readers  a  distinctly  false  impression. 
 
 Thus  it  happens  that  throughout  the  first  half  of  his 
 Gospel,  whilst  grouping  together,  and  so  to  speak  classifying, 
 discourses  spoken  on  very  different  occasions,  S.  Matthew 
 as  a  rule  introduces  Christ's  actions,  and  even  the  actions  of 
 His  enemies,  not  with  reference  to  the  time  to  which  they 
 properly  belonged,  but  with  reference  to  their  suitability  to 
 illustrate  His  Oral  Teaching,  and  so  to  complete  a  Portrait, 
 rather  than  a  Biography,  of  the  Divine  Teacher. 
 
 However  much  the  intrinsic  merits  of  such  a  plan  might 
 conduce  to  the  originality  and  grandeur  of  the  whole  picture 
 presented  by  his  Gospel,  it  is  obvious  that,  standing  alone,  it 
 would  be  peculiarly  open  to  misconception  \  and  that,  when 
 it  came  to  be  compared  with  the  narratives  of  S.  Mark  and 
 S.  John,  a  considerable  demand  would  be  made  upon  the 
 faith  of  those  who  were  called  upon  to  receive  all  three 
 Gospels  as  of  equal  authority.  Thus  to  "many"  the  temp- 
 tation to  rearrange  and  harmonize  the  separate  histories 
 would  be  well-nigh  irresistible.     At  the  same  time  the  long 
 
cxviii  GOSPEL  DIFFICULTIES. 
 
 'gaps',  so  to  speak,  which  all  three  Gospels  leave,  especially 
 in  the  earlier  part  of  our  Lord's  life,  would  be  almost  sure 
 to  be  filled  in  with  details  more  or  less  apocryphal  and 
 conflicting — the  general  result  being  to  fix  a  stigma  of 
 untruthfulness  upon  histories  which  it  was  above  all  things 
 necessary  should  be  above  suspicion. 
 
 Thus  we  cannot  study  the  plan  of  S.  Matthew's  Gospel, 
 however  cursorily,  without  being  made  to  realize  the  full 
 force  of  the  reason  which  S.  Luke  gives  in  his  preface  for 
 writing  in  "order,"  and  with  the  avowed  object  that  his 
 reader  might  be  assured  of  "  the  truthfulness  of  the  Gospels  " 
 in  which  Theophilus  was  already  instructed. 
 
 It  is  to  S.  Luke  and  S.  Mark  accordingly  that  we  must 
 turn  continually  to  understand  the  meaning  of  S.  Matthew's 
 method  of  dealing  with  his  subject.  Once  possessed  from 
 those  sources  of  the  true  order  of  events,  our  minds  will  be 
 free  to  do  full  justice  to  the  motives  which  determine  the 
 particular  position  assigned  by  S.  Matthew  to  each  event,  or 
 group  of  events,  which  he  records. 
 
 Under  these  circumstances,  it  will  probably  be  sufficient 
 to  present  in  a  tabular  form  the  general  arrangement  of  the 
 more  unchronological  sections  of  S.  Matthew's  Gospel, 
 leaving  the  reader  to  supply  for  himself  the  reasons  by 
 which  the  departures  from  chronological  order  are  obviously 
 dictated. 
 
THE  PLAN  OF  S.   MATTHEW'S   GOSPEL.       cxix 
 
 TABLE  SHEWING  THE  ARRANGEMENT  OF 
 S.  MATTHEW'S  GOSPEL  READ  IN  THE 
 LIGHT  OF  THE  <  ORDER'  OF  EVENTS 
 GIVEN   BY   S.    MARK   AND    S.    LUKE. 
 
 Events  prior  to  the  Imprisonment  of  John  the  Baptist    .     i. — iv.   1 1 
 Summary  of  events  of  18  months,  including  special  notice 
 of  the  residence  at  Capernaum  and  the  call  of  the  four  Dis- 
 ciples, and  a  prolonged  course  of  teaching  and  working  of 
 miracles  ;  such  summary  and  special  notices  being  necessary 
 to  prevent  the  misconception  to  which  S.  Matthew's  plan  of 
 writing  would  be  likely  to  give  rise         ....         iv.  12 — 25 
 
 Sermon  on  the  Mount         .         .         .         .         .         .v.  1 — vii.  29 
 
 Epiphanies  of  Mercy  and  Power,  i.e.  a  series  sometimes  of 
 single  incidents,  sometimes  of  groups  of  incidents,  illustrating 
 (1)  Christ's  divine  mercy  and  power,  and  (2)  the  general  cha- 
 racter of  His  Ministry;   these  incidents  being  selected  from 
 those  which  occurred  during  the  two  years  which  preceded, 
 and   the    12   months   which   followed,    the   Sermon   on   the 
 Mount ;   events  really  separated  by  long  intervals  of  time 
 being  thus  constantly  brought  into  close  juxtaposition  .     viii.  1 — ix.  34 
 Summary  giving  general  character  of  Christ's  Ministry    .  ix.  35 
 
 Combined  account  (a)  of  the  first  choice  of  the  Twelve,  (b)  of 
 the  commission  given  to  them  a  year  afterwards,  and  (c)  of 
 many  directions  given  to  them  at  an  altogether  later  date  .     ix.  36 — x.  42 
 
 Summary  giving  general  character  of  Christ's  Personal 
 Ministry,  after  the  Disciples  had  been  sent  on  an  independent 
 mission  ..........  xi.    1 
 
 Incidents,  which  took  place  at  widely  different  tunes,  but 
 which  served  to  illustrate  the  unbelief  and  impenitence  of  the 
 People  and  the  opposition  of  the  Pharisees,  culminating  in  the 
 charge  that  Christ's  Miracles  were  due  to  Satanic  agency  .    xi.  2 — xii.  45 
 The  Unbelief  of  Christ's  Mother  and  Brethren  .     xii.  46 — 50 
 
 The  Unbelief  of  the  People  preventing  their  understand- 
 ing Christ's  teaching  by  Parables        .....     xiii.  1 — 52 
 
 The  Unbelief  of  the  People  of  Nazareth  .  xiii.  53 — 58 
 
 John  the  Baptist's  Death xiv.  1— 12 
 
 Christ's  Ministry  amongst  the  Jews  concluded  by 
 the  Feeding  of  the  5000 xiv.  13 — $6 
 
cxx  GOSPEL  DIFFICULTIES. 
 
 The  Ministry  to  the  Heathen  introduced  by  discourse 
 on  meats  not  defiling,  and  concluded  by  the  Feeding  of  the 
 4000 xv.  ]— 39 
 
 The  Transfiguration,  with  events  immediately  pre- 
 ceding and  following  it xvi.  1 — xvii.  23 
 
 Christ,  as  God  not  chargeable  with  Temple  dues.       .  xvii.  24 — 27 
 
 Galilean  Ministry  closed  by  instructions  and  exhorta- 
 tions addressed  to  the  Disciples  at  Capernaum    .         .         .     xviii.  1 — 35 
 
 Summary  of  events  which  took  place  between  the  last 
 discourse  at  Capernaum,  i.e.  just  before  the  Feast  of 
 Tabernacles,  and  the  last  Journey  to  Jerusalem  immediately 
 before  the  Passover xix.  1 — 2 
 
 The  last  Journey  to  Jerusalem         ....     xix.  3 — xx.  34 
 
 From  the  last  entry  into  Jerusalem  to  the  final  commission 
 given  to  the  Disciples xxi.  1— xxviii.  19 
 
 If  the  reader  will  be  at  the  trouble  of  imagining  how  an 
 Historian,  wishing  to  deal  at  once  both  with  the  life  and  the 
 teaching  of  some  great  political  leader,  would  be  most  likely 
 to  set  about  his  task,  he  will  probably  admit  that  he  could 
 not  possibly  frame  his  plan  of  writing  on  any  more  effective 
 model  than  that  which  is  suggested  by  the  above  outline  of 
 the  general  plan  and  scope  of  S.  Matthew's  Gospel.  And  if 
 such  be  the  case,  it  follows  that,  a  strict  adherence  to 
 an  actual  historical  order  of  events  being  manifestly 
 inconsistent  with  the  plan  on  which  S.  Matthew  wrote,  all 
 transpositions  of  his  text  required  in  any  attempt  to  shew 
 what  that  order  really  was,  provided  only  they  are  exactly 
 regulated  by  the  order  vouched  for  by  other  Evangelists,  are 
 neither  "arbitrary,"  nor  in  the  slightest  degree  inconsistent 
 with  his  absolute  accuracy. 
 
CHAPTER   VI. 
 
 THE  CHRONOLOGICAL  PROBLEM  PRE- 
 SENTED BY  THE  GOSPELS. 
 
 Proposition  in  enumeration  of  proofs  of  displacement. 
 
 That  the  correctness  of  the  principles  of  construction,  which  suggest 
 and  require  the  particular  transposition  contended  for,  is  testified  by  the 
 fact,  that,  when  applied  to  the  general  arrangement  of  the  Four 
 Gospels,  they  shew  them  to  be  in  perfect  accord,  and  thus  produce  the 
 result  which  Harmonists  have  so  long  striven  after  but  have  confessedly 
 failed  to  arrive  at. 
 
 The  above  proposition  opens  the  whole  question  as  to 
 the  value  and  correctness  of  the  method  adopted,  and  the 
 result  shewn,  in  the  annexed  arrangement  of  the  Gospels  as 
 compared  with  the  methods  and  results  with  which  a  great 
 number  of  "Harmonies"  have  made  us  familiar.  In  other 
 words,  it  requires  us  to  shew  that  in  spite  of  all  previous  and 
 acknowledged  failures  in  dealing  with  the  chronological 
 problem  presented  by  the  Gospels,  it  is  yet  possible  to 
 arrive  at  a  solution,  the  correctness  of  which  shall  be  self- 
 evident  and  unimpeachable. 
 
 The  Problem  may  be  stated  as  follows  : — 
 Find   an   historical   order   of  events,    which    shall    be 
 perfectly   consistent   with   the   narratives    of    each   of  the 
 Gospels,  and  which  shall  not  require  a  single  arbitrary  or 
 
cxxii  GOSPEL  DIFFICULTIES. 
 
 conjectural  transposition  of  the  text  of  either  of  them,  i.e.  any 
 transposition  which  would  imply  an  absence  of  exact 
 accuracy  in  the  writer,  and  which  is  not  demonstrably  due 
 either  to  a  copyist's  or  reviser's  error,  or  to  causes  liable 
 and  likely  to  occur  in  all  narratives,  which  at  greater  or 
 less  length,  and  from  a  more  or  less  different  point  of 
 view,  traverse  the  same  ground  and  deal  with  the  same 
 events. 
 
 By  this  definition  it  is  admitted  that  any  result  arrived 
 at  by  the  aid  of  arbitrary  and  conjectural  transpositions  of 
 the  text,  however  many  or  few  these  may  be,  is  not  a 
 solution  of  the  Problem  at  all,  inasmuch  as  it  involves  a 
 violation  of  its  terms,  and  the  destruction  of  the  only 
 standard  of  accuracy  to  which  appeal  as  to  the  correctness 
 of  the  solution  can  lie,  viz.  the  existing  text  of  the  Gospels 
 themselves,  and  at  once  reduces  any  such  solution,  to  what 
 Strauss  has  defined  as  a  series  of  "historical  conjectures"; 
 the  mere  variety  of  such  conjectures,  to  say  nothing  of  the 
 extent  to  which  they  mutually  contradict  and  confuse  each 
 other,  making  it  impossible  that  any  weight  should  properly 
 attach  to  any  of  them,  or  that  they  should  command  any 
 general  acceptance. 
 
 That  a  certain  number  of  transpositions,  or  to  speak 
 more  exactly,  of  'literary  adjustments,'  must  be  made  in 
 order  to  bring  the  several  narratives  into  accord,  is  of  course 
 a  necessity  inherent  in  the  nature  of  the  Problem.  The 
 distinction,  which  the  reader  is  asked  to  bear  in  mind,  lies 
 between  transpositions  which  are  arbitrary,  i.e.  inconsistent 
 with  the  exact  accuracy  of  the  text,  and  mere  adjustments 
 of  the  text  required  on  purely  literary  grounds ;  the  former 
 being  obviously  inadmissible,  whilst  the   discovery  of  the 
 
A    CHRONOLOGICAL  PROBLEM.  cxxiii 
 
 points  at  which  the  latter  are  required  is  no  less  obviously 
 the  one  difficulty,  upon  the  overcoming  which  the  whole 
 question  of  solution  turns. 
 
 To  make  it  clear  that  not  only  is  a  solution  of  the 
 problem  thus  stated  possible,  but  that  the  particular  solution 
 arrived  at  is  the  right  one  it  will  be  necessary  to  shew, 
 
 i.  That  a  single  connected  narrative  combining  every 
 part  of  the  four  separate  narratives  has  been  formed. 
 
 2.  That  such  narrative  presents  no  anomalies  which 
 could  give  offence  to  a  reasonably  critical  judgement,  and 
 which  is  not  at  any  point  self-contradictory. 
 
 3.  That  in  the  construction  of  such  narrative  all  the 
 required  transpositions  or  adjustments  of  the  original  text  of 
 either  of  the  documents  dealt  with  fall  within  the  terms  of 
 the  above  definition. 
 
 As  to  the  first  two  of  these  requirements,  the  question 
 whether  they  are  complied  with  by  the  arrangement  of  the 
 Gospel  text  printed  in  the  present  volume  is  a  simple  matter 
 of  fact  on  which  the  ordinary  reader  is  as  capable  of  forming 
 an  opinion  as  the  most  exact  critical  scholar. 
 
 It  only  remains  therefore  to  deal  with  the  third  of  the 
 above  requirements,  viz.  the  transpositions  or  adjustments  of 
 the  text  which  occur  in  the  narrative  thus  offered  as  the 
 true  solution  of  the  Problem. 
 
 A  reference  to  the  Tables,  pp.  xvii — xliii  will  shew 
 (1)  That  by  far  the  greater  number  of  transpositions  are 
 found  in  S.  Matthew's  Gospel.  (2)  That  the  few  adjustments 
 required  in  S.  Mark  are  of  the  simplest  character.  (3)  That 
 save  for  the  replacement  of  the  displaced  section  not  the 
 smallest  alteration  is  required  in  S.  Luke's  Text.  (4)  That 
 the  same  may  also  be  said  of  S.  John's  Gospel. 
 
cxxiv  GOSPEL  DIFFICULTIES. 
 
 In  order  to  shew  whether  these  adjustments  do  as  a 
 matter  of  fact  fall  within  the  scope  of  the  definition  by  which 
 they  have  to  be  judged,  it  will  be  convenient  to  group 
 them  according  to  the  following  classification : 
 
 a.  Adjustments  due  to  a  mistake  of  a  copyist  or  early 
 
 revisers. 
 
 b.  ,,  due  to  the  didactic  method  of  arrange- 
 
 ment adopted  by  S.  Matthew. 
 
 c.  ,,  due   to    the    natural    tendency   in    all 
 
 writers  to  treat  any  given  subject  as  a 
 whole,  and  to  record  any  incidents, 
 which  may  have  occurred  during  its 
 progress,  either  before  or  after  it. 
 
 d.  ,,  due  to  the  necessity  of  an  appropriate 
 
 place  being  found  for  the  mention  of  a 
 single  incident  which  a  writer  may  wish 
 to  record,  but  which  took  place  during 
 a  period,  or  which  formed  part  of  an 
 episode,  with  which  he  did  not  propose 
 to  deal  at  length. 
 
 e.  ,,  due  simply  to  different  writers  adopting 
 
 a  different  method  of  relating  the  same 
 
 facts. 
 To  enable  the  reader  to  judge  how  far  the  '  adjustments  ' 
 required  in  the  annexed  arrangement  of  the  Gospels  fall 
 under  any  of  the  above  heads,  the  instances  in  which  the 
 order  of  the  text  of  either  Gospel  has  been  altered  to 
 effect  them  are  indicated,  in  the  table  given  on  pp.  xvii — 
 xliii,  by  an  asterisk  being  prefixed  to  the  subject  of  each 
 section  or  group  of  sections  thus  transposed. 
 
 An  examination  of  the  arrangement  of  the  Gospels  thus 
 
A    CHRONOLOGICAL  PROBLEM.  cxxv 
 
 offered  as  a  solution  of  our  problem  will  shew  that  it 
 is  arrived  at  by  first  making  the  alteration  in  S.  Luke's  text 
 admissible  on  sufficient  proof  of  its  duly  falling  under  Class 
 A,  and  then  exactly  and  without  a  single  exception  fol- 
 lowing his  restored  order;  the  rules  observed  with  regard  to 
 all  other  adjustments  being  thus  rules  which  to  all  intents  and 
 purposes  may  be  regarded  as  laid  down  in  S.  Luke's  preface. 
 
 Thus  it  will  be  seen  that  though  the  combined  narrative 
 arrived  at  by  adopting  the  above  method  of  procedure 
 necessarily  involves  the  unravelling  of  a  considerable 
 amount  of  intricacy,  which  constitutes  the  peculiarity  of 
 the  original  documents,  and  though  a  somewhat  minute 
 subdivision  of  the  text  of  each  narrative  is  for  this  reason 
 occasionally  required,  and  though  in  the  case  of  S.  Matthew's 
 Gospel  the  position  of  a  considerable  number  of  incidents 
 has  to  be  altered,  yet  that  the  general  result  represents  facts, 
 not  inferences.  It  is  arrived  at  not  by  conjecture,  or  by 
 elaborate  arguments  dealing  with  the  probabilities  of  each 
 case,  but  by  the  unvarying  application  of  a  rule  which 
 not  only  has  the  sanction  of  being  laid  down  by  S.  Luke 
 himself,  but  which  at  once  reveals,  and  gives  a  sufficient 
 reason  for,  even  the  slightest  departure  from  exact  chrono- 
 logical order  observable  in  the  original  documents. 
 
 It  only  remains  then  to  consider  how  far  the  solution  of 
 our  problem  which  the  reader  is  thus  asked  to  accept  differs 
 from  the  solutions  which  it  claims  to  supersede,  viz.  those 
 offered  by  Harmonies  in  use  at  the  present  time,  and 
 which  we  may  fairly  assume  to  be  improvements  upon  some 
 two  hundred  works  of  a  similar  character,  which  are  said  to 
 have  preceded  them. 
 
 It  will  probably  be  deemed  sufficient  for  the  purpose 
 
 h.  g.  k 
 
cxxvi  GOSPEL  DIFFICULTIES. 
 
 of  comparison   if  we   select   from    the    most    recent    and 
 representative  Harmonies, 
 
 (i)  The  Harmony  by  the  Archbishop  of  York  which 
 appears  in  the  Speaker's  Commentary  and  Smith's  Diction- 
 ary of  the  Bible,  and 
 
 (2)  The  Harmony  appended  to  Mr  McClellan's  work 
 on  the  Gospels. 
 
 One  advantage  of  selecting  these  two  Harmonies,  apart 
 from  the  fact  of  their  embodying  the  most  recent  results  of 
 critical  inquiry,  is  that  if  our  two  Universities  had  designedly 
 chosen  each  a  representative  they  could  hardly  have  selected 
 writers  who  could  be  more  entirely  depended  upon  to  mini- 
 mize any  difficulties  which  might  be  inherent  in  the  subject. 
 
 A  further  advantage  will  be  that  it  will  serve  to  shew 
 how  utterly  intractable  these  difficulties  are,  as  the  Gospels 
 now  stand,  and  how  impossible  it  is  for  the  best  designed 
 and  most  skilfully  executed  Harmony  to  avoid  recognizing 
 in  some  form  or  other  the  effect  of  the  extremely  conflicting 
 nature  of  the  evidence  to  be  dealt  with,  and  the  further 
 fact  that,  apart  from  the  proposed  alteration  in  S.  Luke's 
 text,  there  is  absolutely  no  means  of  judging,  save  by  con- 
 jecture, whether  the  main  outline  of  the  narrative  to  be 
 formed  is  to  be  gathered  from  S.  Matthew,  or  from  S.  Luke, 
 or  sometimes  from  one  and  sometimes  from  the  other,  and 
 how  far  the  results  arrived  at  in  either  case  are  to  be  affected 
 by  the  order  of  S.  Mark  and  S.  John. 
 
 It  will  thus  shew  that  it  is  practically  impossible  that 
 any  two  independent  inquirers,  no  matter  how  able  they 
 may  be,  should  arrive  at  anything  like  the  same  results.  For 
 not  only  is  the  evidence  conflicting,  but  it  is  so  conflicting 
 and  confused  that  there  is  not  even  the  remotest  possibility 
 
A    CHRONOLOGICAL  PROBLEM.  cxxvii 
 
 in  many  cases  of  '  striking  a  balance '  so  to  speak.  A 
 comparison  of  S.  Matthew  and  S.  Luke,  made  without  any 
 knowledge  of  S.  Matthew's  plan  of  writing,  would  neces- 
 sarily lead  to  the  conclusion  that  S.  Matthew,  rather  than 
 S.  Luke,  was  to  be  followed.  Yet  such  a  conclusion, 
 however  apparently  irresistible,  would  be  upset  again  and 
 again  by  the  testimony  of  the  other  two  Evangelists. 
 
 Hence  we  are  not  surprised  to  find  that  the  two 
 Harmonies  we  have  to  consider  differ  toto  cczlo  in  the 
 conclusions  which  they  embody,  and  that  the  writers,  being 
 compelled  by  the  necessity  of  the  case  to  make  equally 
 great  and  equally  conjectural  alterations,  present  us  with 
 two  entirely  different  pictures ;  the  only  certainty  about 
 which  is  that  they  cannot  both  be  even  approximately 
 truthful.  Whilst  it  is  almost  equally  certain  that,  if  we  could 
 have  before  us  all  the  other  Harmonies  which  have  been 
 framed,  they  would  be  found  to  be  about  as  much  at 
 variance  with  them  as  they  are  with  each  other. 
 
 It  has  already  been  shewn  that  so  minutely  are  the 
 Gospels  adjusted  to  each  other  that  a  single  arbitrary 
 transposition  in  any  one  of  them  is  found,  when  its  effect  is 
 accurately  traced  out,  to  put  an  entirely  new  complexion  on 
 the  narratives  of  all  the  others.  What  then  must  be  the 
 effect  of  upwards  of  one  hundred  transpositions  found  in 
 both  of  the  above  Harmonies,  seeing  that  comparatively  few, 
 if  any,  of  such  transpositions  fall  within  either  of  the  above 
 classes  of  admissible  adjustments  of  the  text? 
 
 Let  us  examine  one  or  two  of  the  most  conspicuous,  and 
 yet,  according  to  the  present  text  of  S.  Luke,  the  most 
 apparently  necessary,  of  these  transpositions. 
 
 In  the  first-mentioned  Harmony  we  find  the  '  stilling  of 
 
 k  2 
 
cxxviii  GOSPEL   DIFFICULTIES. 
 
 the  storm '  and  '  the  healing  of  the  Gadarene  demoniacs  ' 
 placed,  S.  Matthew  being  the  guide,  quite  at  the  commence- 
 ment of  our  Lord's  Ministry  and  immediately  after  the  first 
 circuit  through  Galilee. 
 
 But  to  make  this  arrangement,  the  fourth  and  fifth 
 chapters  of  S.  Mark  have  to  be  placed  before  the  second? 
 whilst  the  eighth  chapter  of  S.  Luke  has  to  be  placed  before 
 the  fifth.  All  idea  of  the  first  crossing  the  Sea  of  Galilee 
 being  either  identified  in  any  way  with  the  so-called  '  Day 
 of  Teaching,'  or  even  of  its  being  subsequent  to  any- 
 teaching  by  parables,  has  to  be  altogether  thrown  on  one 
 side ;  the  result  being  that  we  have  to  presuppose  a  con- 
 siderable number  of  absolutely  false  statements  on  the  part 
 both  of  S.  Mark  and  S.  Luke. 
 
 That  this  is  a  somewhat  exceptional  instance  of  the 
 effect  of  taking  S.  Matthew's  Gospel  as  a  guide,  will  of 
 course  be  understood.  But  not  the  less  will  it  be  seen  how 
 utterly  impossible  it  must  be,  after  only  one  such  sweeping 
 and  entirely  arbitrary  alteration  has  been  made,  ever  again 
 to  re-establish  anything  approximating  to  real  consistency 
 between  the  several  Gospels. 
 
 But  to  turn  to  the  second  Harmony  taken  for  compari- 
 son. 
 
 The  first  serious  transposition  which  we  come  to  places 
 Luke  xiii.  i — 9  immediately  after  Luke  v.  17 — 26  and 
 immediately  before  Luke  v.  27  ;  the  warning  to  the  im- 
 penitent Jews,  suggested  by  the  slaughter  of  the  Galilaeans, 
 and  enforced  by  the  Parable  of  the  Barren  Fig-tree,  being 
 thus  thrown  back  to  the  very  beginning  of  Christ's  Ministry, 
 i.e.  to  a  time  before  the  call  of  S.  Matthew  (Mark  ii.  13). 
 
 Again,  Luke  xiii.  10 — 17  is  preceded  by  Luke  vi.  17 — 19, 
 
A    CHRONOLOGICAL  PROBLEM.  cxxix 
 
 and  followed  by  Luke  vi.  12 — 16,  the  connexion  in  this  case 
 being  broken  between  the  healing  of  the  woman  bowed 
 down  with  a  spirit  of  infirmity  and  the  two  parables 
 which  S.  Luke  places  in  such  significant  relation  to  it. 
 
 The  next  startling  transposition  we  come  to  is  the 
 placing  Luke  iv.  16 — 30,  the  visit  to  Nazareth  made  at 
 the  commencement  of  Christ's  Ministry,  opposite  to  the 
 accounts  in  S.  Matthew  and  S.  Mark  of  the  similar  visit 
 made  nearly  at  the  end  of  it;  Luke  iv.  16 — 30  being  for 
 this  purpose  placed  between  Luke  viii.  1 — 3  and  ix.  1 — 6. 
 
 The  above  instances  will  serve  to  illustrate  the  essential 
 difference  already  insisted  upon  between  purely  arbitrary 
 alterations  and  those  which  are  simply  such  adjustments  of 
 the  text  as  are  necessitated  by  the  fact  of  each  of  the 
 Evangelists  having  followed  a  somewhat  different  method  in 
 dealing  with  his  subject. 
 
 To  multiply  instances  of  similar  anomalies  necessarily 
 abounding  in  the  best  conceived  and  most  skilfully  executed 
 attempts  at  a  "formal  harmonization  of  the  Gospels"  could 
 serve  no  good  purpose.  If,  as  is  contended,  there  has 
 always  existed  one  great  confusing  element  introduced  by 
 human  error,  it  is  evident  that,  inasmuch  as  no  amount  of 
 skill  can  ever  suffice  to  make  facts  and  statements  in 
 themselves  contradictory  assume  the  appearance  of  being 
 in  harmony,  until  this  error  was  discovered  such  results  were 
 simply  inevitable. 
 
 True  indeed  in  the  minds  of  those  prepared  to  give  due 
 weight  to  the  overwhelming  evidences  of  the  truthfulness  of 
 the  Gospels  as  a  whole  there  would  necessarily  remain  the 
 conviction,  that  there  must  be  some  method  of  reconciling 
 Gospel  statements,  and  that,  from  the  nature  of  the  case, 
 
cxxx  GOSPEL  DIFFICULTIES. 
 
 there  "could  only  be,"  as  Mr  Gresvvell  expresses  it,  "one 
 method  which  could  be  absolutely  just  and  true." 
 
 Of  those  taking  this  view  of  the  matter  many  might  well 
 rest  contented  to  assume  that  the  requisite  data  for  dis- 
 covering this  method  were  not  in  fact  ascertainable,  whilst 
 others  would  only  find  in  all  previous  failures  sufficient 
 ground  for  arguing  that  "so  long  as  there  is  reason  to 
 confess  that  we  do  not  yet  possess  a  correct  and  sufficient 
 harmony,  so  long  it  is  not  only  excusable,  but  perhaps  even 
 necessary,  that  we  should  still  continue  to  frame  harmonies, 
 in  the  hope  that  one  such  may  be  produced  at  last1." 
 
 Others  again  were  certain  to  object  that  every  fresh 
 attempt  to  discover  this  long  sought-for  "method"  could 
 only  tend  to  shew  that  no  such  method  existed,  and  that  the 
 constantly  increasing  "variety  and  incompatibility  between 
 the  several  modes  of  reconciling  the  same  accounts  would 
 be  calculated  with  some  minds  to  operate  reflexively  against 
 the  belief  of  the  truth,  or  the  consistency  of  those  accounts 
 themselves2." 
 
 The  via  media  which  those  who  have  been  most  strongly 
 impressed  with  this  latter  view  have  deemed  to  be  on  the 
 whole  the  most  probable  solution  of  the  difficulty  is  sig- 
 nificantly expressed  in  the  opening  words  of  Professor 
 Westcott's  Preface  to  his  Introduction  to  the  Study  of  the 
 Gospels:  "My  chief  object  has  been  to  shew  that  there  is 
 a  true  mean  between  the  idea  of  a  formal  harmonization  of 
 the  Gospels  and  the  abandonment  of  their  absolute  truth." 
 
 By  such  contradictions  as  we  have  seen  to  be  inseparable 
 from  the  best  harmonies,  no  less  than  by  the  conclusions  of 
 hostile   critics   which    have    been    based    upon    them,    Dr 
 1  Greswell's  Dissertations,  vol.  I.  p.  12.  -  Ibid. 
 
A    CHRONOLOGICAL  PROBLEM.  cxxxi 
 
 Westcott  would  probably  seem   to   many  to  be   as   much 
 justified  in  saying, 
 
 "It  was  certainly  an  error  of  the  earlier  Harmonists  that 
 they  endeavoured  to  fit  together  the  mere  facts  of  the  Gospel 
 by  mechanical  ingenuity," 
 
 as  he  doubtless  is  in  adding, 
 
 "But  it  is  surely  no  less  an  error  in  modern  critics  that 
 they  hold  the  perfect  truthfulness  of  Scripture  as  a  matter  of 
 secondary  moment." 
 
 But  the  issue  which  the  present  volume  is  intended  to 
 raise  is, 
 
 Can  the  objections  brought  against  the  necessary  contra- 
 dictions inseparable  from  ordinary  Harmonies,  and  justified 
 both  by  these  contradictions  and  by  the  conclusions  based 
 upon  them,  be  urged  against  the  solution  of  the  Harmonistic 
 difficulty  which  is  now  suggested  ? 
 
 For  even  supposing  that  we  could  regard  the  one  main 
 'transposition'  adopted  as  being  'arbitrary'  in  the  fullest 
 sense  in  which  we  have  used  the  word,  would  it  not  be  still 
 possible  to  argue,  that,  as  every  arbitrary  transposition 
 implies  an  error,  it  must  be  more  probable  that  one  error 
 should  have  been  made  than  an  indefinite  number;  and  that 
 one  alteration,  which  has  the  immediate  effect  of  bringing 
 all  the  Gospels  into  accord,  may  be  admissible,  when  a 
 multitude,  the  only  tendency  of  which  is  to  emphasize 
 previous  disagreements,  may  reasonably  be  disallowed  ? 
 
 On  the  other  hand,  if  it  be  deemed  wholly  beyond  the 
 limits  of  possibility  that  any  one  arbitrary  transposition 
 could  produce  the  effects  which  this  one  produces,  how  is  it 
 then  possible  to  resist  the  conclusion  that  the  mere  dis- 
 covery of  the  error,  which  this  transposition  serves  to  correct, 
 
cxxxii  GOSPEL  DIFFICULTIES. 
 
 must  be  as  a  matter  of  fact  that  one  "absolutely  just  and 
 true"  solution  which  Harmonists  have  so  fruitlessly  and  yet 
 so  perseveringly  sought  for  ? 
 
 Let  it  only  be  granted  that  the  Gospels  have  been  "given 
 by  the  inspiration  of  God",  and  what  more  logical  or  irresisti- 
 ble conclusion  can  be  arrived  at,  than  that  any  imperfection 
 discoverable  in  them  must  be  traceable  to  some  human 
 error  ? 
 
 It  is  after  all  but  the  lesson  which  in  the  wider  domain 
 of  nature  meets  us  every  day.  Even  the  very  emblems  of 
 the  perfection  of  God's  handiwork,  the  lilies  of  the  field,  if 
 some  corroding  substance  has  been  brought  into  contact  with 
 their  roots  may  droop  their  heads,  and  shew  signs  of  disfigure- 
 ment, which  the  brush  of  the  greatest  painter  who  ever  lived 
 would  be  powerless  to  correct,  but  let  the  humblest  hand  take 
 away  the  cause  of  evil  and  there  is  needed  nothing  further  to 
 make  them  once  more  revive  and  be  again  arrayed  in  a 
 glory  unapproached  and  unapproachable. 
 
CHAPTER  VII. 
 
 THE    FOUR   YEARS    OF   OUR   LORD'S 
 MINISTRY. 
 
 Proposition  in  the  enumeration  of  proofs  of  displacement. 
 
 That,  whereas  the  revision  of  S.  Luke's  text  required  to  rectify  the 
 alleged  displacement  is  of  so  unusual  and  drastic  a  character,  that,  if  no 
 such  displacement  had  taken  place,  it  would  necessarily  serve  greatly  to 
 increase  any  previous  difficulty  in  reconciling  the  several  narratives,  it 
 does  as  a  matter  of  fact  entirely  remove  that  difficulty,  and  results  in  our 
 being  able  to  form  a  combined  narrative,  which  at  once  commends  itself 
 to  our  judgement  as  certainly  true,  and  at  the  same  time  solves  many 
 problems  which  have  given  rise  to  the  greatest  amount  of  controversy. 
 
 I  It  is  obvious  that,  if  so  serious  a  displacement  as  we 
 contend  for  has  really  taken  place,  it  would  not  only  throw 
 the  whole  Gospels,  regarded  as  parallel  narratives,  into 
 confusion,  but  would  tend  so  entirely  to  obscure  any 
 principles  upon  which  they  might  be  constructed,  that  the 
 very  existence  of  such  principles  might  remain  unsuspected. 
 Thus,  supposing  a  person  to  be  seeking,  (i)  to  obtain 
 a  general  view  of  the  whole  History  set  forth  in  the  Gospels, 
 and  (2)  to  understand  the  structure  of  the  Gospels,  and  their 
 relation  one  to  another,  just  as  the  astronomer  seeks  to  under- 
 stand the  mutual  relation  of  the  heavenly  bodies,  he  would 
 find  himself,  in  the  one  case,  in  the  position  of  a  man  viewing 
 a  particular  scene  from  behind  an  almost  impervious  hedge, 
 
cxxxiv  GOSPEL   DIFFICULTIES. 
 
 and  therefore  getting  only  imperfect  and  distorted  views  of  it, 
 and,  in  the  other,  of  a  man  pursuing  what  he  expected  to 
 find  a  distinct  subject  of  scientific  inquiry,  but  in  which  all 
 the  phenomena,  from  which  alone  any  primary  laws  could  be 
 deduced,  proved  to  be  in  so  manifestly  chaotic  a  state,  that 
 nothing  but  contradictory  and  mutually  destructive  results 
 could  possibly  be  looked  for. 
 
 To  deal  now  only  with  the  first  part  of  our  analogy,  the 
 one  thing  needful  is  evidently  to  cut  down  the  hedge,  or,  in 
 other  words,  to  rectify  the  obscuring  displacement,  and  then 
 to  see  how  the  view  obtained  compares  with  our  previous 
 impressions. 
 
 The  displacement  rectified,  we  have  two  points  to  deal 
 with,  (i)  the  extent,  and  (2)  the  general  character  of  the  view 
 which  the  Gospels  then  present  to  us.  In  other  words  we 
 have  to  consider 
 
 1.  The  duration  of  our  Lord's  Ministry. 
 
 2.  The  general  scope  and  bearing  of  the  history  in 
 its  new  aspect. 
 
 1.  As  S.  Luke's  text  stands  in  the  Authorized  Version 
 we  have  four  records  of  the  Ministry,  of  which  no  two  agree 
 in  the  order  of  the  events  which  they  relate.  The  necessary 
 result  has  been  that  there  has  always  existed  a  very  wide 
 divergence  of  opinion,  even  upon  so  fundamental  a  point  as 
 the  actual  number  of  years  over  which  that  Ministry 
 extended. 
 
 The  most  generally  accepted  view  has  been  that  it  lasted 
 three  years. 
 
 At  the  same  time  the  arguments  upon  which  this  con- 
 clusion has  been  based  have  always  seemed  to  many 
 singularly  inconclusive.     So  much  so  indeed  that  not  only 
 
THE  FOUR    YEARS'   MINISTRY.  cxxxv 
 
 has  so  able  a  writer  as  the  author  of  the  Ordo  Sceclorum 
 contended,  and  that  with  many  ancient  authorities  to  support 
 his  view,  that  it  could  only  have  lasted  one  year,  but  one  of 
 the  most  generally  recognized  authorities  on  all  subjects  of 
 Gospel  criticism  so  far  endorses  his  opinion  as  to  say,  "It 
 must  be  remembered  that  a  very  strong  case  has  been  made 
 out  by  Mr  Browne  {Ordo  Scec/orum)  for  the  limitation  of 
 the  Lord's  Ministry  to  a  single  year.  If  there  were  direct 
 evidence  for  the  omission  of  to  -n-aaxa  in  John  vi.  4  his 
 arguments  would  appear  to  be  convincing".1 
 
 In  view  of  the  conclusion  to  which  the  rectification  of 
 the  alleged  displacement  in  S.  Luke  necessarily  points,  it 
 may  be  well  here  to  note  the  terms  in  which  different  opinions 
 as  to  the  meaning  of  the  Parable  of  the  Barren  Fig-tree  are 
 summed  up  by  the  Editor  of  so  representative  a  work  as  the 
 Speaker's  Co77imentary .     He  says, 
 
 "  In  the  three  years  some  have  seen  allusion  to  God's 
 various  successive  calls  to  Israel  by  the  Law,  the  Prophets, 
 and  by  Christ  (Augustine,  Theophylact) ;  others,  as  Bengel, 
 Wieseler,  Lewin  F.  S.  p.  225,  with  Alford  and  perhaps 
 Olshausen,  to  the  three  years  of  our  Saviour's  Ministry.  To 
 this  Meyer  objects  that  a  fourth  year  is  mentioned  v.  8.  He 
 (with  Grotius,  Kuinol,  Bleck,  Godet)  interprets  the  three 
 years  of  the  past,  and  the  fourth  year  of  the  remaining,  time 
 of  Grace  accorded  to  Israel.  It  is  difficult  to  resist  the 
 impression  that  in  the  three  years  there  is  at  least  an  allusion 
 to  the  period  of  our  Lord's  Ministry  on  earth." 
 
 The  bearing  of  the  supposed  alteration  in  S.  Luke's  text 
 on  the  question  thus  discussed  is  obvious. 
 
 1  Professor  Westcott's  Introduction  to  the  Study  of  the  Gospels,  p. 
 289. 
 
cxxxvi  GOSPEL  DIFFICULTIES. 
 
 According  to  S.  Luke's  Gospel,  as  it  now  stands,  only 
 three  years  can  be  allotted  to  our  Lord's  Ministry,  and  as 
 the  parable  was  clearly  spoken  towards  the  end  of  the 
 Ministry,  no  room,  as  Meyer  points  out,  is  left  for  a  fourth 
 year  of  further  probation. 
 
 But  the  alleged  displacement  being  rectified,  not  only  do 
 four  years  appear  as  the  duration  of  the  Ministry,  but  the 
 Parable  appears  as  spoken  in  the  last  half  of  the  third  year, 
 and,  probably  to  a  day,  just  one  year  before  the  conclusion 
 of  our  Lord's  more  active  Ministry. 
 
 Thus,  supposing  the  displacement  really  to  have  taken 
 place,  the  obvious  and  unavoidable  meaning  of  the  Parable  is 
 found  to  be  exactly  identical  with  that  which,  even  in  the  face 
 of  an  apparently  unanswerable  objection  to  it,  many  held  to  be 
 its  true  meaning,  whilst  this  meaning  has  seemed  so  inherent 
 in,  and  inseparable  from,  the  wording  of  the  Parable,  that 
 an  able  critic  after  reviewing  all  the  evidence,  finds  it 
 " difficult  to  resist  the  impression"  that,  in  spite  of  any 
 evidence  to  the  contrary,  it  must  in  some  form  or  other  be 
 the  real  one. 
 
 Surely  this  fact  alone,  apart  from  all  the  other  multitu- 
 dinous evidences  of  '  displacement',  might  well  go  some  way 
 at  least  to  establish  the  certainty  of  S.  Luke's  text  having 
 been  tampered  with  as  suggested,  and  to  confirm  the 
 conclusion  to  which  on  other  grounds  his  restored  order 
 points,  that  our  Lord's  Ministry  did  in  fact  extend,  as 
 implied,  or  rather  stated  in  cipher,  in  the  Parable,  over  a 
 period  of  Four  Years. 
 
 2.  Nor,  if  we  look  into  the  details  of  the  history  of  the 
 Ministry,  and   especially   if    we    observe    the    scope    and 
 
THE  FOUR    YEARS'   MINISTRY.         cxxxvii 
 
 symmetry  of  its  plan,  shall  we  be  at  any  loss  to  find  abun- 
 dant evidence  in  confirmation  of  the  conclusion  thus  stamped 
 with  such  an  air  of  p?ima  facie  probability. 
 
 From  the  time  of  the  Baptism  and  Temptation  of  Christ, 
 the  history,  though  taken  up  now  by  one  and  now  by 
 another  Evangelist,  runs  on  with  unfailing  regularity  :  the 
 only  peculiarity,  which  is  likely  to  confuse  the  reader,  being, 
 that  throughout  the  Gospels  the  history  of  periods  of  time 
 is  given  with  almost  the  same  brevity  and  reserve  that  marks 
 the  record  of  the  years  spent  by  our  Lord  in  obscurity  at 
 Nazareth.  Whilst,  on  the  other  hand,  particular  incidents 
 chosen  for  special  record  mostly  occurred  during  short  periods 
 of  special  teaching,  generally  lasting  for  a  week  or  three 
 days,  and  are  related  with  an  amount  of  detail  which  makes 
 the  brevity  of  the  summarized  history  all  the  more  apt 
 to  mislead. 
 
 Let  us  commence  our  survey  of  the  general  History  of 
 the  Four  Years  with  the  briefest  notice  of  what  we  may 
 term  the  Introductory  Period,  when  the  'hour'  of  the  active 
 Ministry  had  not  as  yet  come. 
 
 S.  John  we  observe  deals  exclusively  with  the  later  aspect 
 and  development  of  the  Baptist's  teaching,  that  is,  his 
 Testimony  of  Witness. 
 
 The  first  result  of  this  testimony  introduces  us  to  the 
 four  Disciples,  who,  at  the  Baptist's  bidding,  but  voluntarily 
 as  far  as  Christ  was  concerned,  transfer  their  allegiance 
 from  him  to  Christ. 
 
 We  are  thus  introduced,  first  of  all,  to  those  four 
 members  of  the  future  Apostolic  Body,  who  were  to  be 
 so  signally  distinguished  from  their  future  fellow  labourers, 
 who  were  to  be  Christ's  friends  and  hosts  at  Capernaum,. 
 
cxxxviii  GOSPEL   DIFFICULTIES. 
 
 who  were  to  be  the  first  called  into  the  Vineyard,  and  who 
 above  all  were  to  bear  the  burden  and  heat  of  the  day  to  a 
 far  greater  extent  than  the  rest  of  the  Disciples. 
 
 Next  we  read  of  Philip  and  Nathanael,  and  note  that  the 
 command  "Follow  me"  was  first  of  all  addressed  to  him, 
 whom  we  shall  find  at  the  very  last  spoken  to  in  terms  which 
 seem  to  imply  that  from  the  first  he  had  been  more  constant 
 than  others  in  his  attendance  upon  Christ. 
 
 As  though  the  phenomena  of  Creation  and  Redemption 
 were  at  the  first,  as  at  the  last,  designedly  combined,  we 
 next  observe  that  the  record  of  a  complete  week  is  concluded, 
 as  on  the  occasion  of  the  Resurrection  of  Lazarus,  and  of 
 our  Lord's  own  Death  and  Resurrection,  with  the  history  of 
 three  days,  ending  probably  on  this,  as  on  those  occasions, 
 with  the  first  day  of  the  week. 
 
 "  On  the  third  day"  the  first  gathering  of  the  nucleus  of 
 the  future  Church  is  followed  by  that  Marriage  Feast,  which 
 indicated,  not  only  that  there  was  thenceforward  a  mystical 
 union  between  Christ  and  His  Church,  but  that  the  time  had 
 come  when  the  "good"  albeit  "the  new"  wine  of  the  Gospel 
 was  to  be  provided  in  such  bounteous  measure. 
 
 Then  follows  the  first  part  of  the  twofold  commencement 
 of  the  Ministry,  the  commencement  at  the  Passover,  and  the 
 commencement  at  the  Feast  of  Pentecost ;  the  typical 
 cleansing  of  the  Temple,  the  allusion  to  the  Temple  of  His 
 Body,  and  the  first  evidence  of  the  full  foreknowledge  of 
 what  the  temper  then  manifested  by  the  Jews  would  result 
 in,  marking  the  special  connexion  between  the  'first  com- 
 mencement' and  the  more  exclusively  Jewish  aspect  of  the 
 Ministry. 
 
 From  the  very  first,  the  bigotry  of  some,  and  the  dulness 
 
THE  FOUR    YEARS'   MINISTRY.         cxxxix 
 
 of  others,  amongst  the  Jews,  is  presented  to  us  as  affording 
 the  same  striking  contrast  to  the  conduct  of  others  less 
 favoured,  which  is  to  form  one  great  characteristic  feature  of 
 the  reception,  which  Christ  was  to  meet  with  at  the  hands  of 
 those  to  whom  He  was  more  especially  "sent."  Already  the 
 uHow  can  these  things  be? "  of  Nicodemus,  a  teacher  in  Israel 
 as  he  was,  and  taught  by  Christ  Himself,  is  prepared  to  be  set 
 against  the  unreserved  confession  of  the  Samaritan  strangers, 
 taught  only  by  a  woman,  "This  is  indeed  the  Christ,  the 
 Saviour  of  the  World." 
 
 The  residence  in  the  country  districts  of  Judsea,  which 
 immediately  follows  Christ's  attendance  at  the  Passover,  is 
 only  prolonged  for  a  sufficient  time  to  allow  the  Pharisees 
 once  more  to  receive  the  renewed  and  more  explicit  testimony 
 of  the  Baptist,  and  to  be  certified  not  only  of  his  repudiation 
 of  all  claims  to  be  himself  the  Messiah,  but  of  the  fact  that 
 this  renunciation  had  been  already  practically  accepted,  and 
 acted  upon,  by  the  people,  who,  forsaking  John's  ministry, 
 had  sought  baptism  at  the  hands,  not  of  Christ  Himself,  but 
 — a  fact  which  would  carry  with  it  far  more  weight — of  His 
 Disciples. 
 
 Only  when  He  is  himself  certified  that  this  additional 
 evidence  had  been  duly  brought  before  the  Jewish  authorities, 
 does  Christ  once  more  prepare  to  give  Jerusalem  an  oppor- 
 tunity of  reversing  their  first  verdict  on  His  teaching. 
 
 But  before  going  up  to  the  Feast  of  Pentecost  there  was 
 still  time  to  go  again  into  Galilee,  and  to  join  the  company 
 which  would  be  going  up  from  thence  to  the  Capitol. 
 
 On  the  way,  as  a  bright  and  happy  interlude  between 
 the  two  visits  to  Jerusalem,  occur  the  incidents  connected 
 with    the    short   residence    in    Samaria,    incidents    doubly 
 
cxl  GOSPEL  DIFFICULTIES. 
 
 memorable,  as  foreshadowing  the  future  triumphs  of  Christ's 
 teaching  of  the  Gentiles,  and  as  the  immediate  cause  of  the 
 Parable,  by  which  our  Lord  at  once  inaugurates  His  Ministry, 
 reveals  the  hidden  sources  of  the  strength  in  which  all  work 
 for  God  must  be  carried  on,  and  testifies  to  the  immediate 
 rewards  which  such  work  brings  with  it1. 
 
 The  significant  mention  of  the  fact  that  the  healing  of 
 the  Jewish  nobleman's  son  was  the  second  miracle  wrought 
 in  Can  a  of  Galilee  prepares  the  way  for  our  recognizing  the 
 exact  position  which  this  miracle  occupies  in  the  general 
 plan  of  the  Gospel.  The  key-note  of  the  narrative  is 
 evidently  to  be  found  in  the  twice-repeated  request  to  Jesus 
 to  lcome  down'  to  heal  his  son,  embodying  as  it  does  an  ex- 
 pression of  that  want  of  faith,  which  prevented  the  recogni- 
 tion of  the  fact  so  clearly  understood  and  expressed  by  the 
 Gentile  Centurion,  that  the  Bodily  Presence  of  Christ  was 
 not  in  itself  a  necessary  condition  of  His  completing  any 
 work  of  mercy  which  His  compassion  might  lead  him  to 
 undertake. 
 
 Can  it  be,  we  may  ask,  a  mere  coincidence  that  so 
 singularly  appropriate  a  lesson  for  Ascensiontide,  a  lesson 
 so  characteristic  of  S.  John's  Gospel,  that  men  should  walk 
 by  faith  and  not  by  sight,  should  have  been  given  either 
 about,  or  it  may  be  exactly,  ten  days  before  the  Day  of 
 Pentecost  was  fully  come? 
 
 However  we  may  answer  this  question,  it  seems  clear  that 
 "the  second  miracle"  at  Cana  has  the  same  general  and  ex- 
 tended typical  reference  to  the  whole  Ministry  as  the  first, 
 and  that  it  stands  very  much  in  the  same  relation  to  the 
 immediately  succeeding  visit   to  Jerusalem,  and  the  more 
 
 1  See  page  lxx. 
 
THE  FOUR    YEARS'   MINISTRY.  cxli 
 
 formal  opening  of  the  Ministry  at  the  Feast  of  Pentecost, 
 which  the  first  miracle  did  to  the  earlier  and  more  prepara- 
 tory visit  at  the  Passover. 
 
 The  visit  to  the  Feast  of  Pentecost,  and  the  miracle, 
 performed  at  the  Pool  of  the  Five  Porches,  and  for  the  benefit 
 of  one  whose  period  of  suffering  corresponded  with  the 
 duration  of  the  penal  wanderings  of  the  Children  of  Israel  in 
 the  wilderness,  represents  the  opening  of  the  Ministry  in 
 action,  as  the  subsequent  manifesto  represents  its  opening 
 in  appropriate  teaching. 
 
 The  choice  of  the  Sabbath  Day  for  the  performance  of 
 the  miracle  is  shewn  to  be  at  once  a  claim  to  Divine  power, 
 and  an  evidence  of  the  identity  of  Christ  with  the  Father, 
 and  leads  up  naturally  to  the  declaration  of  those  great 
 truths,  to  which,  then  as  afterwards,  the  Jewish  rulers,  in 
 spite  of  every  evidence  which  they  could  possibly  require, 
 were  so  determined  to  turn  a  deaf  ear. 
 
 Our  Lord's  Ministry  being  thus  formally  inaugurated, 
 and  His  rejection  by  those  to  whom  He  was  primarily  sent 
 being  complete  and  unequivocal,  the  work,  by  which  this 
 rejection  was  to  be  as  it  were  compensated  for,  is  at  once 
 commenced. 
 
 Coincidently  with  Christ's  rejection  at  Jerusalem  John  is 
 cast  into  prison,  and  the  Law  which  was  until  John  passed 
 away1. 
 
 From  this  time  therefore  begins  the  long  and  laborious 
 Ministry  by  which,  not,  as  it  should  have  been,  with  the  aid, 
 but  in  spite  of  the  fiercest  opposition,  of  priests  and  rulers, 
 the  foundations  of  the  Kingdom  were  to  be  firmly  laid. 
 
 1  See  ch.  x. 
 H.  G.  / 
 
 • 
 
cxlii  GOSPEL   DIFFICULTIES. 
 
 Probably  alone — for  few,  if  any,  of  those  who  had  at  first 
 followed  Him  had  yet  elected  to  do  so  at  the  sacrifice  of  their 
 worldly  callings, — or  at  least  with  only  such  occasional  fol- 
 lowers as  would  be  naturally  attracted  to  a  Teacher,  accredited 
 as  He  already  was,  Christ  commences  His  work,  not  now  in 
 the  great  centre  of  Jewish  worship,  or  in  that  glorious 
 Temple,  to  which  He  had  "suddenly  come"  only  to  be  cast 
 out  from  it,  but  in  the  humblest  of  provincial  synagogues. 
 
 The  first  beginnings  of  a  work,  thus  recommenced  under 
 new  circumstances  and  on  fresh  lines,  would  not  naturally 
 afford  incidents  needing  to  be  recorded  with  the  same 
 fulness  as  those  which  were  to  mark  its  gradual  advancement 
 and  more  mature  development. 
 
 Accordingly,  a  few  verses  of  emphatic  summary  tell  us  all 
 that  needed  to  be  told  of  the  history  of  the  next  few  months. 
 
 From  these  we  gather  that  the  Ministry  of  the  first 
 summer,  though  its  actual  teaching  was  little  more  than  a 
 slightly  developed  form  of  that  which  had  been  given  by  the 
 now  imprisoned  Baptist,  differed  little,  if  at  all,  in  its  plan 
 from  that  of  the  next  three  years.  It  was  simply  a  summer 
 circuit  of  teaching,  and  that  chiefly,  if  not  exclusively,  in  the 
 synagogues  of  Galilee. 
 
 Only  as  we  approach  the  next  great  Festival,  the  Feast 
 of  Tabernacles,  and  arrive  at  the  Day  of  Atonement,  which 
 preceded  that  feast  by  only  five  days,  are  we  permitted  to 
 witness  any  of  the  details  of  this  work. 
 
 Nazareth  was  to  Galilee,  as  far  that  is  as  Christ  was 
 concerned,  very  much  what  Jerusalem  was  to  Judaea.  To 
 Nazareth  therefore  we  find  our  Lord  turning  His  steps,  both 
 at  the  beginning  and  the  end  of  his  labours  in  Galilee,  and 
 
THE  FOUR    YEARS'   MINISTRY.  cxliii 
 
 only  when  Nazareth,  on  the  occasion  of  the  first  ministerial 
 visit  made  to  it,  exactly  followed  the  example  of  Jerusalem, 
 was  Capernaum  chosen  for  the  honour,  which  should  by 
 rights  have  belonged  to  the  place,  which  had  given  to  the 
 Messiah  not  only  a  name  but  for  so  many  years  an  earthly 
 home. 
 
 Escaping  from  the  murderous  design  of  the  men  of 
 Nazareth,  and  making  His  way  at  once  towards  Capernaum, 
 our  Lord  necessarily  passed  along  the  shore  of  the  Sea  of 
 Galilee.  Here,  in  four  fishermen  engaged  in  their  ordinary 
 occupation,  He  recognizes  those  who  had  already  been  dis- 
 tinguished as  ready,  merely  on  the  testimony  of  John,  to 
 accompany  Him  for  some  time  as  His  recognized  followers 
 and  disciples. 
 
 The  immediate  result  of  this  meeting  is  that  Christ  arrives 
 at  Capernaum  not  alone  but  in  company  with  those  already 
 well  disposed  to  receive  His  further  teaching,  and  prepared 
 to  be  both  hosts  and  friends. 
 
 At  Capernaum  therefore  Christ  now  takes  up  His  abode 
 with  the  evident  intention  of  making  it  the  basis  of  His 
 future  work,  and  the  centre  from  which  the  "great  light"  of 
 His  teaching  should  penetrate  the  darkness  of  the  surround- 
 ing districts. 
 
 That  on  the  occasion  of  His  first  visit  to  a  place  designed 
 to  be  thus  exalted  unto  Heaven  by  being  made  the  earthly 
 abode  of  Him,  who  was  very  God  as  well  as  very  Man, 
 Christ  would  be  likely  to  remain  for  a  longer  time  than  we 
 find  Him  doing  in  the  three  following  years  is  only  what  we 
 should  expect.  We  are  not  therefore  surprised  to  find  S. 
 Matthew  using  an  expression  with  reference  to  this  first  visit 
 which  implies  a  sojourn  of  considerable  duration,  or  that  this 
 
 I  2 
 
cxliv  GOSPEL  DIFFICULTIES. 
 
 expression  should  be  incidentally  confirmed  by  S.  Mark  and 
 S.  Luke  telling  us  that  it  was  His  custom  during  this  residence 
 to  preach  in  the  synagogue  on  the  Sabbath  days. 
 
 Supposing  that  we  allot  to  this  inaugural  visit  of  Christ 
 to  His  newly-chosen  home,  the  shortest  period  at  all 
 consistent  with  the  language  used,  viz.  three  or  four  months, 
 we  are  brought  very  nearly  to  the  end  of  the  first  year  of  the 
 Ministry,  and  to  the  time  when,  judging  by  our  Lord's 
 custom  in  other  years,  He  would  be  likely  to  commence  a 
 Circuit  of  teaching. 
 
 That  this  Circuit,  as  briefly  recorded  by  S.  Luke,  should 
 have  taken  our  Lord  into  Judaea  about  the  time  when  that 
 country  would  be  once  more,  so  to  speak,  alive  with  people 
 going  to,  and  returning  from,  the  Passover  is  as  consistent 
 with  the  probabilities  of  the  case  as  it  is  with  the  records  of 
 the  preceding  and  the  following  year.  Whilst  the  fact  thus 
 stated  by  S.  Luke  is  incidentally  confirmed  by  the  later 
 statement  of  all  the  Synoptic  Gospels  as  to  the  numbers  of 
 people  who  were  attracted  to  Christ,  not  only  from  Judaea 
 but  from  Idumaea  and  from  beyond  Jordan. 
 
 Allowing  for  this  Spring  Circuit  in  Judaea  a  period  of 
 about  two  or  three  months,  including  the  Passover,  we 
 arrive  at  the  Feast  of  Pentecost  in  the  second  year  of  the 
 Ministry. 
 
 This  feast,  the  records  of  the  preceding  year  would  natu- 
 rally lead  us  to  view  as  the  very  probable  starting-point  of 
 some  new  departure  in  the  work  of  the  Ministry,  whilst  the 
 records  of  succeeding  years  would  point  to  this  new  departure 
 as  likely  to  be  in  some  way  connected  with  those  who  were 
 to  be  prepared  for  ultimately  carrying  on  the  work  which  as 
 yet  Christ  was  carrying  on  alone. 
 
THE   FOUR    YEARS'  MINISTRY.  cxlv 
 
 Accordingly  we  find  that  the  next  incident  recorded  is 
 the  call  of  four  of  the  future  Apostolic  Body. 
 
 For  several  months  Peter  and  Andrew,  James  and  John 
 had  been  brought  into  the  closest  contact  with  Christ  and 
 been  afforded  abundant  opportunities  of  hearing  His  teaching 
 and  witnessing  His  miracles,  and  the  time  was  now  come  for 
 the  call  to  be  made  upon  them,  which  was  to  entail  their 
 immediate  abandonment  of  the  only  visible  means  of 
 subsistence  for  themselves,  and  those  dependent  upon  them, 
 and  so  to  alter  the  whole  course  of  their  lives. 
 
 That  the  actual  call  of  the  four  Disciples  who  were  to 
 begin  thus  early  to  bear  the  burden  and  heat  of  the  day 
 took  place  when  Christ  had  left  Capernaum,  and  actually 
 started  on  a  prolonged  Circuit  through  Galilee,  is  to  be 
 gathered  from  the  statements  both  of  S.  Matthew  and  S. 
 Luke, 
 
 The  work  upon  which  our  Lord  now  entered,  accompanied 
 during  the  whole  time  by  at  least  these  four  of  the  future 
 Apostles,  and  during  the  latter  part  of  the  time  by  S .  Matthew 
 also,  would  seem  to  have  lasted  for  exactly  a  year,  that  is  from 
 the  Feast  of  Pentecost  in  the  second  to  the  same  Feast  in 
 the  third  year  of  the  Ministry,  and  to  have  been  divided  into 
 two  Circuits,  the  first  finishing  at  Capernaum  about  the  Feast 
 of  Tabernacles,  and  the  second  commencing  after  a  short 
 sojourn  at  Capernaum  with  the  call  of  S.  Matthew,  and 
 being  interrupted,  probably  at  Sepphoris  near  to  Nazareth, 
 >y  the  active  enmity  of  the  Pharisees  and  Herodians. 
 
 As  Josephus  tells  us  that  there  were  204  towns  and 
 villages  in  Galilee,  with  an  average  population  of  about 
 fifteen  thousand  in  each,  it  is  evident  that  the  time  over 
 which  the  first  of  these  two  Circuits  would  appear  to  have 
 
cxlvi  GOSPEL  DIFFICULTIES. 
 
 extended  was  certainly  not  longer  than  would  be  likely  to 
 have  been  devoted  to  a  systematic  visitation  of  the  whole 
 country,  nor  longer  than  would  certainly  be  required  so  to 
 supplement  the  work  of  the  two  previous  Circuits  in  Galilee 
 and  Judaea  as  to  produce  the  general  result  testified  to  by 
 the  different  Evangelists. 
 
 In  the  first  of  these  two  Circuits  the  route  taken  seems  to 
 have  extended  through  the  north-west  districts  and  ultimately 
 through  Decapolis,  our  Lord  finally  retiring  for  a  season  of 
 prayer  to  the  deserts  lying  to  the  north-east  of  the  Sea  of 
 Galilee  and  thence  returning  to  Capernaum. 
 
 The  second  Circuit  of  this  year,  which  is  not  spoken  of  as 
 confined  to  Galilee,  probably  extended  a  considerable  distance 
 to  the  south,  S.  Mark  speaking  of  Idumaea  to  the  south  of 
 Jerusalem  and  the  districts  beyond  Jordan  in  Southern 
 Palestine  as  influenced  by  our  Lord's  teaching,  whilst  both 
 the  time,  place,  and  circumstances  of  the  Circuit  being 
 interrupted  would  seem  to  point  to  a  return  from  the  south 
 a  few  weeks  after  the  Passover. 
 
 The  only  event  which  is  recorded  in  connexion  with  the 
 first  of  the  two  Circuits  of  this  year  is  the  Healing  of  the 
 Leper. 
 
 The  peculiar  prominence  thus  given  to  this  miracle  by 
 S.  Mark  and  S.  Luke,  and  the  fact  that  S.  Matthew  brings 
 it  into  even  greater  prominence  by  giving  it  a  priority  in 
 time  of  narration  over  all  other  miracles,  leads  to  the  sup- 
 position that  it  is  recorded  as  a  typical  illustration  of  that 
 power  and  willingness  to  forgive  sin  of  which  all  Christ's 
 teaching  was  designed  to  give  assurance,  and  that,  until  this 
 assurance  is  realized,  all  His  teaching  can  but  fall  upon  ears 
 which  hearing  yet  hear  not. 
 
THE  FOUR    YEARS'   MINISTRY.  cxlvii 
 
 The  events  recorded  in  connexion  with  the  second  Circuit 
 are  as  evidently  designed  to  have  an  historical,  as  the  one 
 event  related  in  connexion  with  the  first  Circuit,  is  to  have  a 
 doctrinal  significance.  Out  of  all  the  incidents,  to  which 
 such  a  circuit  must  under  the  circumstances  of  the  case 
 necessarily  have  given  rise,  five  only  are  singled  out  for 
 record.  And  all  five  have  reference  to  alleged  infringements 
 of  the  Jewish  Law. 
 
 That  the  number  of  illustrative  incidents  should  corre- 
 spond with  the  number  of  the  Books  of  the  Law  can  hardly 
 excite  surprise  in  the  minds  of  any  who  recall  the  evidently 
 significant  recurrence  of  this  number  throughout  the  Gospels. 
 The  five  porches,  connected  on  the  one  hand  with  the  first 
 Pentecostal  Miracle  and  on  the  other  with  a  disease  which 
 had  lasted  for  the  exact  period  of  the  penal  wandering  in  the 
 wilderness,  the  five  husbands,  the  five  thousand,  the  five 
 loaves,  the  five  brethren,  the  five  pounds,  the  five  talents,  the 
 five  cities,  the  five  yoke  of  oxen,  the  five  sparrows,  the  five 
 in  one  house,  the  five  foolish  and  the  five  wise  virgins,  are 
 all  instances  of  the  prominence  given  to  this  number 
 throughout  our  Lord's  teaching. 
 
 Nor  can  we  fail  to  notice  how  natural  is  the  sequence  of 
 events  by  which  these  "  offences"  lead  up  to  the  combination 
 of  Pharisees  and  Herodians  in  a  plot  against  our  Lord's 
 life ;  a  plot  which  only  issues,  first  in  a  more  universal 
 healing  of  all  manner  of  disease  and  of  men  from  all  quarters, 
 and  then  in  a  more  authoritative  and  pronounced  teaching 
 in  the  Sermon  on  the  Mount. 
 
 The  question  naturally  suggests  itself,  Did  our  Lord, 
 during  the  first  two  years  of  His  Ministry,  attend  the  Passover 
 at  Jerusalem  ? 
 
cxlviii  GOSPEL  DIFFICULTIES. 
 
 It  is  not  enough  to  say  that  we  have  no  information  on 
 the  subject.  In  the  mind  of  every  student  of  the  Gospels 
 there  must  necessarily  be  an  assumption  either  in  favour  of,  or 
 against,  such  an  attendance. 
 
 A  single  passage  in  S.  John's  Gospel  in  which  Christ, 
 when  present  at  the  Feast  of  Tabernacles  in  the  last  year  of 
 His  Ministry,  says  "I  have  done  one  work  and  ye  all  marvel" 
 is  generally  supposed  to  imply  that  He  had  ?iot  been  in 
 Jerusalem  between  the  time  of  His  using  this  expression  and 
 the  occasion  on  which  that  "one  work",  the  miracle  at  the 
 Pool  of  the  Five  Porches,  was  performed. 
 
 But  all  that  this  passage  necessarily  implies  is  that  no 
 special  and  significant  ministerial  acts  of  a  similar  kind — and 
 which  therefore  required  to  be  recorded — had  been  per- 
 formed. 
 
 Looking  to  the  peculiar  construction  of  the  Gospel 
 narratives,  and  especially  to  the  manner  in  which  they  single 
 out  for  record  only  certain  acts  manifestly  intended  to  have 
 a  special  significance,  and  so  illustrate  continually  the  force 
 of  S.  John's  words,  "  Many  other  things  Jesus  did  which  are 
 not  written  in  this  book,"  and  looking  to  the  further  fact  that 
 Jesus  was  undoubtedly  making  a  special  circuit  in  Judaea  at 
 the  time  of  the  second  Passover,  and  that  He  was  probably 
 returning  back  either  close  by  or  through  Jerusalem  at  the 
 time  of  the  third,  I  cannot  help  thinking  that  there  are  strong 
 grounds  for  assuming  that  He  did  attend  that  Feast  on 
 both  occasions. 
 
 It  will  of  course  be  remembered  that,  save  in  its 
 exclusive  reference  to  the  Jews,  it  was  not  the  Passover, 
 but  the  Feast  of  Pentecost,  from  which  all  our  Lord's 
 ministerial  acts  date,  that  being,  in  the  first  year,  the  time  of 
 
THE   FOUR    YEARS'   MINISTRY.  cxlix 
 
 His  Ministerial  Manifesto  and  the  performance  of  the  "  one 
 work"  of  such  deep  significance,  and,  in  ensuing  years,  the 
 time  of  a  distinctly  new  departure,  and  the  gathering  of  new 
 forces  to  take  part,  in  His  work. 
 
 But  to  pass  to  the  third  year  of  the  Ministry. 
 
 It  is  evidently  some  time  after  the  Passover,  and  either 
 on,  or  just  about,  the  time  of  the  Feast  of  Pentecost,  that 
 the  Apostles  were  finally  selected  from  the  great  body  of 
 Christ's  followers,  and  the  Sermon  on  the  spiritual  fulfilment 
 of  the  Law  was  delivered  on  the  Mount. 
 
 The  incident  next  related  is  again  designed  to  bring  into 
 the  greatest  possible  prominence  the  contrast  between  the 
 faith  of  Gentiles  and  the  want  of  faith  in  the  Jews;  the 
 conduct  of  the  Roman  centurion,  who  would  not  have 
 Christ  trouble  to  come  to  his  house,  and  wished  Him 
 only  to  'speak  the  word,'  clearly  putting  to  shame  the 
 Jewish  nobleman,  son  of  the  Kingdom  as  he  was,  who 
 would  not  be  satisfied  with  '  the  word '  being  spoken,  but 
 insisted  upon  Christ's  personal  presence,  reiterating  with 
 increasing  earnestness  the  cry,  "  Sir,  come  down." 
 
 It  is  but  the  same  moral  which  the  Gospel  story,  with 
 somewhat  less  marked  emphasis,  has  pointed  again  and  again. 
 From  the  time  when  Chief  Priests  and  Scribes,  who  admitted 
 their  full  knowledge  of  the  prophecies  pointing  to  the  birth- 
 place of  the  Christ,  would  not  only  not  move  a  step  to 
 welcome  Him,  but  rather  gave  their  aid  to  Herod  to  compass 
 His  death,  whilst  the  wiser  men,  with  far  less  means  of  knowing 
 Him,  travelling  from  afar,  hastened  to  fall  down  and  worship 
 Him,  and  to  give  effect  to  their  adoration  by  the  rarest  gifts — 
 from    the    time   when   the   faith    of    Samaritan    strangers, 
 
cl  GOSPEL   DIFFICULTIES. 
 
 believing  on  the  word  of  a  woman,  put  to  shame  the  unfaith 
 of  Nicodemus  and  of  the  Jews  who  had  witnessed  His  miracles 
 and  been  unmoved  by  them — from  the  time  when  these 
 same  miracles  secured  The  Worker  of  them  acceptance  in 
 Galilee,  when  in  Jerusalem,  though  crowned  by  a  still 
 mightier  work,  they  only  led  to  a  desire  to  kill  Him — from 
 the  beginning  even  to  the  end,  when  the  Jews  only  mocked 
 at  the  dying  Saviour  and  left  it  for  the  Roman  centurion  to 
 confess,  "  Truly  this  was  the  Son  of  God",  the  whole  Gospel 
 story  is  but  a  prolonged  Commentary  on  the  words  of  S. 
 John's  Preface,  "He  came  unto  His  own  and  His  own 
 received  Him  not;  but  as  many  as  received  Him  to  them 
 gave  He  power  to  become  the  Sons  of  God ;  even  to  them 
 that  believe  on  His  Name." 
 
 Accordingly  at  this  central  and  peculiarly  critical  point  of 
 the  Ministry — the  beginning  of  the  personally-superintended 
 work  of  the  Twelve — we  have  these  facts  recognized,  and 
 made  the  subject  of  the  emphatic  declaration, 
 
 "Verily  I  say  unto  you,  I  have  not  found  so  great  faith, 
 no,  not  in  Israel.  And  I  say  unto  you,  that  many  shall  come 
 from  the  East,  and  from  the  West,  and  shall  sit  down  with 
 Abraham,  and  Isaac,  and  Jacob,  in  the  Kingdom  of  Heaven  : 
 but  the  sons  of  the  Kingdom  shall  be  cast  forth  into  the 
 outer  darkness  ;  there  shall  be  the  weeping  and  gnashing  of 
 teeth"  (Matt.  viii.  10 — 12). 
 
 The  next  recorded  incident,  the  Raising  of  the  Widow's 
 Son,  could  not  we  see  at  once  be  placed  at  any  other  point 
 in  the  Ministry  without  losing  something  at  least  of  its 
 significance.  Just  as  the  Raising  of  Jairus'  Daughter  and  of 
 Lazarus  are  complements  of  two  other  distinct  periods  of 
 special  teaching,  so  this  is  the  symbolical  complement  of  the 
 
THE   FOUR    YEARS'  MINISTRY.  cli 
 
 Sermon  on  the  Mount,  and  tells  of  the  love  and  power  with 
 which  Chiist  would  fain  visit  and  redeem  His  people; 
 the  widow,  if  we  may  accept  the  earliest  teaching  of  the 
 Church,  being  a  lively  image  of  the  Jewish  nation  who  had 
 said,  ''1  shall  not  sit  as  a  widow,  neither  shall  I  know  the 
 loss  of  children"  (Is.  xlvii.  8). 
 
 From  the  Raising  of  the  Widow's  Son  dates  the  com- 
 mencement of  the  Summer  Circuit  of  the  third  year  of 
 Ministry,  during  which  the  Apostles  serve  their  Diaconate 
 with  Christ  Himself,  whilst  the  faithful  amongst  the  women 
 of  Galilee  are  permitted  to  set  an  example  to  their  sisters 
 of  every  age  and  country  of  the  manner  in  which  that  ministry 
 of  love  should  begin,  which  in  the  end  will  secure  for  them 
 the  actual  sight  of,  and  welcome  by,  their  Risen  Lord. 
 
 This  Circuit  extending  through  towns  and  villages  which 
 Christ  "kept  journeying  through,"  "preaching  and  bringing 
 the  good  tidings  of  the  Kingdom  of  God"  would  seem  to 
 have  been  mainly  if  not  exclusively  confined  to  Galilee. 
 
 We  have  seen  that  the  previous  Circuit  had  probably 
 been  interrupted  at  Sepphoris,  the  place  to  which  at  a  later 
 period  the  Jewish  Sanhedrin  was  removed,  and  the  only 
 place  within  a  short  distance  of  the  Sea  of  Galilee  where 
 Pharisees  and  Herodians  were  likely  to  be  found  in  a 
 position  to  enter  into  any  formal  coalition. 
 
 Supposing  this  to  have  been  the  case,  as  Sepphoris  and 
 Nain,  both  in  near  proximity  to  Nazareth,  are  near  also  to 
 each  other,  this  Summer  Circuit  practically  commenced  where 
 the  preceding  Winter  and  Spring  Circuit  had  been  broken  off. 
 
 But  the  public  Ministry  of  the  Disciples  could  hardly 
 commence  without  some  reference  to  John. 
 
clii  GOSPEL   DIFFICULTIES. 
 
 Hence  we  have  at  this  point  the  arrival  of  two  of  John's 
 disciples  sent  by  him  to  see  if  Christ  would  succeed  better 
 than  he  had  himself  done  in  convincing  them  of  that,  which 
 he  had  so  persistently,  but  so  vainly,  taught  them,  viz.  that 
 Christ  was  indeed  ''He  which  should  come." 
 
 That  some  would  think  that  John  had  sent  the  message 
 on  his  own  account  was  clearly  anticipated  by  our  Lord. 
 That  this  idea  could  not  for  a  moment  be  entertained  by 
 John's  own  disciples  He  indeed  well  knew,  and  therefore  it 
 is  not  until  after  their  departure  that  He  takes  occasion  to 
 shew  how  little  danger  there  had  ever  been  of  the  Baptist's 
 constancy  being  "shaken"  by  the  fiercest  blasts  of  trial  to 
 which  it  might  be  exposed. 
 
 Concluding  a  testimony  which,  had  it  been  called  forth 
 by  John's  weakness  rather  than  his  strength,  would  surely 
 have  been  strangely  out  of  harmony  with  the  circumstances, 
 Christ  next  enlarges  upon  the  attitude  of  those  who  listened 
 neither  to  John  nor  to  Himself,  shewing  that  they  exhibited  an 
 inconsistency,  which  could  not  at  least  be  charged  upon  John's 
 disciples.  For  what  the  Jewish  rulers  objected  to  in  John 
 they  required  in  Him,  and  what  they  had  required  in  John 
 they  objected  to  in  Him. 
 
 The  next  recorded  incidents, — the  forgiveness  of  the 
 woman  who  was  a  sinner,  and  the  delivery  of  the  Parable  of 
 the  Two  Debtors, — once  more  advance  the  teaching  of  Christ 
 another  stage,  and  strike  a  note,  which  is  henceforward  to 
 predominate  more  and  more,  until  it  rises  in  such  startling 
 and  unexpected  resonance  in  the  words  addressed  from  the 
 Cross  to  the  penitent  thief. 
 
 No  longer  in  figure,  as  in  the  second  Circuit  in  the  case  of 
 His  healing  the  leper,  no  longer  by  implication,  as  on  the  eve 
 
THE  FOUR    YEARS'  MINISTRY  cliii 
 
 of  the  third  Circuit,  when  He  committed  the  first  "offence" 
 by  curing  the  sick  of  the  palsy,  with  the  words  "Son,  be  of 
 good  cheer,  thy  sins  be  forgiven  thee,"  but  now  emphatically, 
 and  as  One  before  whom  all  alike  would  hereafter  be 
 arraigned  as  debtors,  Christ  exercises  the  direct  power  of 
 forgiving  sin,  and  affords  an  actual  illustration  of  His  previous 
 declaration,  that  He  had  come  not  to  call  the  righteous,  but 
 sinners,  to  repentance. 
 
 Thus  in  each  Circuit,  and  that  with  ever-growing  dis- 
 tinctness, did  Christ  insist  upon  that  one  fundamental  truth 
 of  His  Ministry,  which,  in  His  last  journey  to  Jerusalem,  He 
 was  to  insist  upon  and  illustrate  with  such  marvellous  force 
 and  pathos  and  wealth  of  imagery,  and  which  was  to  be 
 enforced  even  in  His  dying  agony  with  the  words,  "  this  day 
 shalt  thou  be  with  me  in  Paradise." 
 
 Such,  so  few  and  yet  so  significant,  are  the  illustrations 
 given  us  of  the  nature  of  the  teaching  and  training  which 
 distinguished  the  Circuit  in  which  Christ  was  first  accom- 
 panied by  the  newly-appointed  Apostolic  body,  and  by  the 
 more  faithful  amongst  the  Galilcean  women. 
 
 The  end  of  this  Circuit  brings  us  again  to  about  the  time 
 of  the  Day  of  Atonement  and  the  immediately  subsequent 
 Feast  of  Tabernacles,  that  is,  to  the  autumn  of  the  third 
 year  of  Ministry;  the  time  when  the  sower  would  be  going 
 forth  to  sow,  and  the  equinoctial  gales  would  come  down 
 with  their  periodic  fury  upon  the  Sea  of  Galilee. 
 
 Once  more  Christ  is  at  Capernaum. 
 
 What  the  Apostles  and  the  multitudes  have  learned  in 
 the  practical  school  of  experience  had  now  to  be  taught  them 
 in  theory,  and  enforced  by  word  of  mouth. 
 
cliv  GOSPEL   DIFFICULTIES. 
 
 1  Hence  we  come  next  to  the  Great  Three  Days  of 
 Teaching,  public  teaching  of  all  alike,  and  private  teaching 
 and  exhortation  addressed  to  the  Disciples  "in  the  house'' — 
 "the  house"  that  is  "of  the  Lord,"  the  words  which  combined 
 in  the  original  form  the  word  Church — the  then  Church  of 
 Christ,  in  which  Christ  was  the  Teacher,  the  Apostles  the 
 learners,  and  to  which  such  of  the  outside  multitude  as  were 
 willing  to  come  were  likewise  admitted. 
 
 Without  attempting  to  dwell  at  length  upon  the  sustained 
 and  laborious  teaching  of  this  period,  we  may  yet  remark 
 how  it  first  introduces  many  topics,  which  were  afterwards  to 
 be  insisted  upon  with  such  increasing  frequency  and 
 earnestness,  and  how  fully,  though  for  the  first  time,  it 
 reveals  what  was  afterwards  to  take  place. 
 
 The  actual  period  of  teaching,  the  very  days  of  the  week 
 which  it  occupied,  the  subjects  which  were  dealt  with,  the 
 way  in  which  it  commenced,  the  marvellous  exhibition  of 
 power  with  which  it  terminated,  all  remind  us  of  the  second 
 and  even  greater  Three  Days  of  Teaching,  which  were 
 brought  to  a  close  by  the  resurrection  of  Lazarus,  and  carry 
 our  minds  on  to  the  greatest  Three  Days'  Teaching  of  all,  viz. 
 those  which  begin  with  the  Condemnation  and  Crucifixion 
 and  end  with  the  Resurrection  of  Christ.  Not  to  dwell  upon 
 the  previous  period  of  Three  Days  mentioned  by  S.  John,  and 
 ending  with  the  manifestation  of  Christ's  Glory,  each  begins 
 on  a  Friday  in  conflict,  and  ends  on  the  first  day  of  the  week 
 in  an  exercise  of  Divine  power.  In  each  case  there  is  an 
 increase  of  intensity.  The  false  accusation  by  the  Jews,  the 
 seeking  to  kill  by  Herod,  the  actual  killing  by  the  chief 
 priests  and  rulers  respectively  mark  the  beginning  of  each 
 period.    The  rising  from  sleep  to  still  the  storm,  the  healing 
 
THE  FOUR    YEARS'  MINISTRY.  civ 
 
 of  many  and  finally  the  raising  of  one  from  the  dead;  the 
 speaking  of  the  word  bidding  the  buried  dead  come  forth 
 from  the  tomb  \  the  earthquake,  the  presence  of  an  Angel, 
 and  the  rising  to  life  of  Him  who  was  the  Lord  of  Life, 
 respectively  mark  the  termination  by  which  in  each  case 
 Christ  is  manifested  in  ever-increasing  perfection  of  power. 
 
 As  the  immediate  illustration  and  outcome  of  the  Teach- 
 ing of  the  first  two  days  we  have  the  record  of  the  first 
 visit  to  'the  other  side,'  a  district  which  was  either  entirely 
 heathen  or  of  which  the  population  was  at  least  made  up 
 of  Jewish  and  heathen  elements.  Of  the  two  demoniacs 
 healed  one  is  heard  of  no  more,  whilst  the  other  returns 
 alone  to  give  thanks,  and  to  sit  at  the  feet  of  Jesus,  clothed 
 and  in  his  right  mind. 
 
 On  the  return  from  'the  other  side'  different  forms  of 
 disease,  and  disease  in  its  different  stages  of  development, 
 even  in  its  last  development  of  supervening  death,  disease 
 in  the  passing  and  disease  in  the  rising  generation,  are  the 
 subjects  which  each  read  their  lesson,  and  symbolize  the 
 attitude  which  Christ  would  still  fain  assume  towards  those 
 who  were  so  persistently  and  wilfully  turning  from  Him. 
 
 Then  follows  a  second  and  final  visit  to  Nazareth,  and  a 
 short  Circuit  of  special  teaching  in  its  immediate  neighbour- 
 hood. 
 
 The  first  stage  of  the  Diaconate  of  the  Apostles  is  now 
 brought  to  a  close,  and  about  the  time  of  the  year  when  our 
 Lord  Himself  first  left  Nazareth  and  went  forth  to  receive  the 
 Baptism  of  the  Holy  Spirit  before  commencing  His  own 
 Ministry,  that  is,  at  or  about  the  Feast  of  Dedication,  when 
 the  Temple  in  which  the  Godhead  truly  dwelt  was  dedicated 
 
clvi  GOSPEL   DIFFICULTIES. 
 
 to  the  service  of  man,  at  this  time  the  Apostles  first  receive 
 their  commission,  a  commission  extending,  as  S.  Matthew 
 .shews  us,  not  only  to  that  immediate  experimental  mission, 
 in  which  like  birds  first  flying  from  the  nest,  they  were  to  put 
 to  the  test  their  yet  undeveloped  powers,  but  to  the  far 
 greater  work,  which  in  the  fulness  of  their  strength,  and  in 
 combination  with  others  called  into  the  vineyard  at  a  later 
 hour,  they  were  to  accomplish,  even  the  founding  of  the 
 Church  of  Christ  so  that  the  gates  of  Hell  should  not  prevail 
 against  it. 
 
 And  now  once  more,  when  yet  another  and  decisive  step 
 is  taken  in  the  onward  movement,  the  fact  that  with  John 
 the  Baptist  the  Law  has  come  finally  to  an  end  is  brought 
 out  with  singularly  vivid  power  and  distinctness. 
 
 The  actual  death  of  John,  coincident  as  it  would  seem  to 
 have  been  with  the  sending  out  of  the  Apostles,  was  yet  for 
 some  time  unknown  to  them,  and  the  tidings  of  it,  for  which 
 they  were  still  unprepared,  brings  them  back  in  haste, 
 and  grievously  disconcerted,  to  Christ. 
 
 They  are  taken  to  'the  other  side'  to  rest  awhile,  and 
 thither  are  drawn  the  multitudes  of  the  people,  who  at  that 
 Paschal  Season  are  at  once  fed  with  that  food,  which  was  an 
 emblem  of  the  True  Bread,  which  on  the  following  Passover 
 should  be  broken  upon  the  Cross,  and  thenceforward 
 distributed  to  all  who  would  receive  it  by  those  selected  for 
 that  very  purpose. 
 
 Passing  over  the  many  significant  circumstances,  which 
 still  further  serve  to  remind  us  by  anticipation  of  all  that  was 
 to  happen  when  another  year  had  passed — Christ's  temporary 
 separation  from  the  Disciples,  His  miraculously  rejoining 
 
THE  FOUR    YEARS'  MINISTRY.  clvii 
 
 them  walking  upon  the  waters,  the  bold  protestations,  the 
 failure,  and  the  recovery  of  S.  Peter,  the  reassurance  of  the 
 rest  of  the  disciples,  and  the  immediate  gaining  of  the 
 desired  haven,  we  may  pause  for  a  moment  to  recall  the 
 first  immediate  effect  of  the  miracle  of  the  Loaves. 
 
 The  men  from  both  sides  now  indeed  gather  round 
 Christ,  but  it  is  only  to  join  in  murmuring  against  Him  ;  and 
 so  little  can  they  receive  the  fuller  teaching,  which  their 
 murmurings  draw  from  Him,  that  many  even  of  those  who 
 had  previously  been  His  followers  instead  of  being  drawn 
 closer  to  Him  by  this  manifestation  of  Divine  love  make  it 
 the  occasion  of  forsaking  Him. 
 
 The  Twelve  alone,  speaking  by  the  mouth  of  S.  Peter, 
 reaffirm  their  faith  and  allegiance,  declaring  that  there  is  no 
 other  to  whom  they  can  go,  and  that  He  alone  has  the 
 words  of  Eternal  Life,  and  is  indeed  the  Holy  One  of  God. 
 
 But  though  thus  rejected  and  forsaken  by  those  who  had 
 hitherto  shewn  most  signs  of  listening  to  His  teaching,  Christ 
 will  not  reject  or  forsake  them. 
 
 Yet  again,  first  at  Capernaum  itself,  and  then  in  the 
 surrounding  districts,  the  evidences  of  His  sympathy  and 
 compassion  are  more  numerous  than  ever.  "  Where  soever 
 He  entered  into  villages  or  into  cities  or  into  the  country, 
 they  laid  the  sick  in  the  marketplaces,  and  besought 
 Him,  that  they  might  touch  if  it  were  but  the  border  of  His 
 garment,  and  as  many  as  touched  were  made  whole." 
 
 But  Christ  had 'other  sheep  which  were  not  of  that  fold, ' 
 and  those  also  He  must  bring,  so  that,  if  they  would,  all 
 might  be  made  One  Fold  and  One  Shepherd. 
 
 Accordingly,  from  this  point  in  the  Ministry,  during  the 
 h.  g.  m 
 
clviii  GOSPEL   DIFFICULTIES. 
 
 last  few  months  which  preceded  the  Transfiguration,  we 
 follow  our  Lord  no  longer  through  Jewish,  but  Gentile 
 territory.  With  a  single  exception,  when  the  advance  was 
 at  once  rejected,  no  direct  overtures  are  during  this  period 
 made  to  the  Jews.  Whilst  even  the  very  miracles  which  are 
 wrought  are  so  performed,  and  so  related,  as  to  bear  unmis- 
 takeable  witness  to  the  essential  difference  between  the 
 attitude  which  Christ  designed  to  assume  towards  those,  to 
 whom  He  was  indeed  sent,  but  by  whom  He  was  rejected, 
 and  those  to  whom  He  was  not  sent  and  who  yet  welcomed, 
 and  even  sought  after,  Him. 
 
 The  summer  Circuit  of  the  fourth  and  last  year  of 
 the  Ministry  thus  devoted  to  work  amongst  the  Gentiles,  is 
 remarkable  in  several  ways. 
 
 It  is  remarkable  as  being  the  last  Circuit  before  the 
 active  Ministry  of  our  Lord  was  brought  to  an  end  by  the 
 Transfiguration,  and  before  Jerusalem  takes  the  place  of 
 Capernaum  as  the  centre,  to  and  from  which  the  Gospel 
 narrative  continually  conducts  us. 
 
 But  it  is  still  more  remarkable  for  the  teaching  by  which 
 it  is  introduced,  and  of  which  it  forms  the  practical  illus- 
 tration. 
 
 Thought  for  thought,  if  not  word  for  word,  the  teaching 
 is  the  same  as  that  which  was  afterwards,  and  under  almost 
 precisely  parallel  circumstances,  given  to  S.  Peter  by  vision 
 on  the  housetop  at  Joppa.  Its  burden  is  "  what  God  hath 
 cleansed  make  not  thou  common."  Thrown  into  more 
 strictly  didactic  form,  and  turning  chiefly  upon  the  manner 
 in  which  Jewish  exclusiveness  was  fostered  by,  and  veiled 
 under,  the  unreality,  and  general  abuse,  of  religious  ob- 
 servances, it  is  yet  the  same   teaching,   which   was  after- 
 
THE  FOUR    YEARS'  MINISTRY.  clix 
 
 wards  to  be  so  fully  developed  when  the  Pharisees'  treat- 
 ment of  the  Publicans  and  Sinners,  the  Lazars  and  Pariahs 
 of  their  religious  world,  were  to  become  the  subject  of  such 
 moving  contrast  with  the  love  towards  such  of  the  Father 
 and  of  the  Son,  and  when  the  causes  and  the  consequences 
 of  the  conduct  of  the  Pharisees  were  to  be  exposed  with 
 such  terribly  progressive  force  and  circumstantiality. 
 
 In  the  first  and  chief  incident  in  this  final  Circuit  wc 
 find,  as  usual,  the  principles,  upon  which  throughout  the 
 whole  course  of  it  Christ  designed  to  act,  fully  pointed 
 out. 
 
 Desiring  to  emphasize  the  contrast  between  the  way  in 
 which  the  Jews  and  the  Gentiles  respectively  received  Him, 
 He  would  not  allow  His  presence  in  the  district  to  which  He 
 now  goes, — apparently  either  close  to,  or  at,  Sarepta, — to  be 
 publicly  made  known,  and  so  makes  more  conspicuous  the 
 fact  that  the  mere  fame  of  the  works,  which,  even  in  their 
 actual  performance,  had  produced  so  little  effect  among  the 
 Jews,  was  sufficient  to  induce  one  of  the  heathen  at  once  to 
 seek  Him  out  in  her  distress. 
 
 To  the  same  end  the  whole  conversation  with  this 
 '  woman  of  Canaan  '  is  directed. 
 
 She  is  ready  to  admit  not  only  the  priority  of  the  claim 
 of  the  Jews,  as  God's  children,  and  that  she  herself  belongs 
 to  a  race  which  the  Jews  had  ever  spoken  of  as  outcasts, 
 *  but,'  she  would  argue,  'it  could  never  be,  that  He,  of  all 
 others,  would  be  the  one  to  insist  upon  pressing  this  dis- 
 tinction. He  at  least  would  recognize  that  both  Jews  and 
 Gentiles,  children  and  dogs,  had  a  common  Master,  who  in 
 His  compassion  would  never  refuse  to  give  of  the  super- 
 fluity of  the  one  to  feed  the  other.' 
 
 m  2 
 
clx  GOSPEL  DIFFICULTIES. 
 
 Thus  commenced  as  it  would  seem  either  very  close  to, 
 or  at,  Sarepta  a  city  of  Sidon — a  place  so  pointedly  alluded 
 to  by  our  Lord  on  a  former  occasion — the  present  Circuit 
 seems  to  have  extended  first  northwards,  through  the 
 district  of  Sidon,  then  through,  or  rather  up  and  down,  as  the 
 word  used  expresses,  the  thickly  peopled  region  of  the  ten 
 cities,  then  along  "the  other"  or  eastern  side  of  the  Sea 
 of  Galilee,  then,  after  a  single  ineffectual  renewal  of  inter- 
 course with  the  Jews  at  the  southern  end  of  the  sea  of 
 Galilee,  back  again  to  the  northern  end,  then  still  further 
 northwards  through  the  district  of  Caesarea  Philippi, — a  city, 
 which  from  its  associations,  indicated  both  by  the  name 
 which  it  then  bore  and  by  its  former  name  of  Paneas,  was 
 peculiarly  representative  both  of  ancient  heathen  super- 
 stitions and  more  recent  Gentile  dominion, — and  finally 
 ends  beyond  Dan,  and  the  sources  of  the  Jordan,  and  the 
 extremest  limits  of  Northern  Palestine  at  Mount  Lebanon. 
 
 The  central  incident  of  this  final  Circuit,  the  Feeding  after 
 "three  days"  of  the  four  thousand  with  seven  loaves,  as  con- 
 trasted with  the  previous  feeding  of  the  five  thousand  with  five 
 loaves,  is  like  so  many  other  incidents  sufficiently  interpreted 
 by  the  place  it  occupies  in  the  narrative,  when  once  the  order 
 of  that  narrative  has  been  ascertained ;  the  numbers  four 
 and  seven  being  just  as  uniformly  symbolical  of  universality 
 and  completeness  as  the  number  five  is  of  everything 
 essentially  Jewish. 
 
 Of  the  crowning  incident,  the  conclusion  of  this  final 
 Circuit  and  of  the  Galilaean  Ministry,  we  can  only  think  in 
 the  words  in  which  S.  Peter  in  later  life  recalled  its  amazing 
 incidents,  when  he  wrote 
 
 "  For  we  did  not  follow  cunningly  devised  fables,  when  we 
 
THE  FOUR    YEARS'  MINISTRY.  clxi 
 
 made  known  unto  you  the  power  and  presence  of  our  Lord 
 Jesus  Christ,  but  we  were  eye-witnesses  of  His  majesty. 
 For  He  received  from  God  the  Father  honour  and  glory, 
 when  there  came  such  a  voice  to  Him  from  the  excellent 
 glory,  This  is  My  Beloved  Son,  in  whom  I  am  well  pleased ; 
 and  this  voice  we  ourselves  heard  come  out  of  Heaven, 
 when  we  were  with  Him  on  the  holy  mount"  (2  Peter  i.  16 
 
 -18). 
 
 That  the  Transfiguration  took  place  on  the  Day  of  Atone- 
 ment, though  according  to  the  present  arrangement  of  S. 
 Luke's  text  it  would  be  impossible  to  place  it  upon  that  day, 
 is  shewn  as  clearly  by  the  evidences  connected  with  the 
 incident  itself  as  by  the  position  which  it  so  naturally 
 occupies  when  S.  Luke's  original  order  has  been  restored. 
 
 The  mention  of  the  "eight  days"  during  which  Christ 
 went  with  the  three  Disciples  into  a  mountain  to  pray  would 
 exactly  answer  to  the  duration  and  character  of  the  obser- 
 vances enjoined  upon  the  High  Priest  as  a  preparation  for 
 the  due  observance  of  the  One  and  only  great  Day  of 
 National  Humiliation  commanded  by  the  Jewish  Law. 
 
 The  exceeding  whiteness  of  the  Garments  of  Christ 
 "so  as  no  fuller  on  earth  could  white  them"  is  an  equally 
 evident  allusion  to  the  white  garments  which  formed  the 
 special  dress  of  the  High  Priest  on  that  day. 
 
 The  near  approach  of  the  Feast  of  Tabernacles,  which 
 began  five  days  after  the  Day  of  Atonement,  would  go  far 
 towards  supporting  the  view  that  S.  Peter's  question,  "Shall 
 we  build  here  three  Tabernacles?"  had  its  natural  origin 
 in  the  supposition  that  our  Lord  intended  to  prolong  His 
 sojourn  on  the  Mount,  and  to  celebrate  the  Feast  of 
 Tabernacles  with  His  Heavenly  Visitants. 
 
clxii  GOSPEL  DIFFICULTIES. 
 
 The  importance  of  being  able  thus  to  identify  the  actual 
 time  of  the  Transfiguration  is  obvious.  It  affords  a  simple 
 and  perfectly  natural  answer  to  a  sceptical  objection,  which 
 has  always  been  regarded  as  wholly  unanswerable,  viz.  that 
 no  mention  is  made  at  all  in  the  Gospels  of  a  day  which  was 
 certainly  in  the  Old  Testament  recognized  as  the  greatest 
 and  most  typically  significant  in  the  whole  year.  At  the 
 same  time  it  wonderfully  intensifies  the  significance  of  all  S. 
 Paul's  allusions  to  Christ  as  our  Great  High  Priest.  Whilst 
 on  the  other  hand  S.  Paul's  allusions  reflect  their  own  light 
 upon  the  Gospel  narrative,  and  explain  the  figurative  import 
 of  details,  the  meaning  of  which  we  should  be  otherwise  apt 
 to  lose  sight  of. 
 
 The  close  connexion  between  the  special  sacrifices  of 
 the  Day  of  Atonement  and  our  Lord's  choice  of  this  season 
 for  first  fully  revealing  His  approaching  sufferings  might 
 well,  if  additional  arguments  were  needed,  be  urged  as 
 affording  an  appropriate  reason  for  the  particular  time  chosen 
 for  this  revelation  being  first  made  to  the  three  Disciples, 
 who  had  been  permitted  to  be  with  Him  on  so  memorable 
 an  occasion. 
 
 Passing  over  the  various  considerations  suggested  by  all 
 the  circumstances  more  immediately  following  upon  the 
 Transfiguration  we  must  pause  for  a  moment  upon  those 
 scenes  which,  in  S.  Matthew's  and  S.  Mark's  Gospels  form 
 the  definite  conclusion  of  the  Galibean  Ministry,  and  which 
 are  thus  brought  into  greater  prominence  by  the  entire 
 silence  which  those  Evangelists  maintain  as  to  the  events  of 
 the  next  few  months. 
 
 Arrived  once  more,  and  for  the  last  time  at  Capernaum — 
 unless  indeed    Christ  .came   back   again   as   far   north   as 
 
THE  FOUR    YEARS'  MINISTRY.  clxiii 
 
 Capernaum,  after  His  visit  to  the  Feast  of  Tabernacles — our 
 Lord  prefaces  a  prolonged  course  of  instruction,  addressed 
 to  the  Disciples,  first  by  shewing  that  any  payment  of  Temple 
 dues  would  be  inconsistent  with  His  Divinity,  and  then  by 
 miraculously  providing  those  dues,  thus  at  once  avoiding 
 giving  any  cause  of  offence  to  the  Jews,  and  guarding  against 
 any  misconception  as  to  His  true  character  on  the  part  of  the 
 Disciples. 
 
 The  discourse,  which  immediately  follows  upon  this  act, 
 forms  the  central  one  of  the  five  more  marked  occasions  on 
 which  our  Lord  is  represented  as  giving  detailed  instruction 
 to  the  Apostles  for  their  future  guidance. 
 
 The  occasion  and  the  scene  of  each  of  these  five  dis- 
 courses are  in  singular  harmony  with  their  subject. 
 
 During  the  Three  Days'  Teaching — commencing  with  the 
 Parable  of  the  Sower,  and  thus  reminding  us  of  the  later 
 teaching,  "  Except  a  corn  of  wheat  fall  into  the  ground  and 
 die,  it  abideth  alone,  but  if  it  die,  it  bringeth  forth  much 
 fruit" — the  subject  of  the  instruction  given  was  as  to  the 
 nature  of  the  Kingdom  of  God,  and  the  part  which  the 
 Apostles  were  to  take  in  those  events  which  were  to  lead 
 up  to  its  final  establishment  so  soon  as  the  Jewish  Dis- 
 pensation should  once  for  all  be  brought  to  an  end  by  the 
 destruction  of  Jerusalem. 
 
 The  occasion  was  the  return  from  that  prolonged  circuit 
 of  preaching,  the  first  after  the  formal  appointment  of  the 
 Apostles. 
 
 The  scene  was  the  centre  of  His  labour,  'the  house'  in 
 which  he  had  deigned  to  make  His  residence. 
 
 The  next  formal  teaching  was  on  the  Apostles  being  first 
 sent  forth  to  make  independent  trial  of  the  powers  given  to 
 
clxiv  GOSPEL   DIFFICULTIES. 
 
 them  in  His  own  personal  absence,  and  the  subjects  of 
 teaching  are  again  limited  to  those  specially  suited  to  the 
 occasion. 
 
 The  discourse  at  Capernaum,  spoken  at  a  time  which  in 
 two  of  the  Gospels  is  represented  as  marking  the  actual  close 
 of  the  personal  Ministry  of  Christ  Himself,  accordingly  begins 
 to  regard  the  Apostles  as  henceforward  the  responsible  agents 
 in  rearing  the  edifice,  of  which  the  foundations  were  now 
 well-nigh  laid,  and  turns  upon  the  due  exercise  of  the 
 ministerial  powers  which  were  to  be  entrusted  to  them,  the 
 absolute  necessity  of  avoiding  personal  jealousies  and 
 rivalry,  and  of  observing  certain  principles  which  he  lays 
 down  both  for  regulating  their  mutual  relations  with  each 
 other  and  .their  conduct  towards  all  with  whom  their  work 
 would  bring  them  into  contact. 
 
 With  regard  to  the  two  remaining  instances  of  special 
 teaching,  (i)  the  higher  spiritual  teaching  following  imme- 
 diately upon  the  Last  Supper,  and  (2)  the  warnings  and 
 words  of  instruction  suggested  by  the  prediction  of  the  actual 
 overthrow  of  the  Jewish  Temple,  we  need  only  point  out 
 that  they  constitute  at  least  equally  striking  instances  of 
 the  manner  in  which  the  occasion  and  the  scene  of  instruc- 
 tion must  have  combined  to  bring  home  its  subject  with  the 
 greatest  possible  force  to  the  minds  of  those  to  whom  it  was 
 addressed. 
 
 We  now  arrive  at  a  period  of  our  Lord's  history  which, 
 in  exact  accordance  with  the  general  plan  of  their  Gospels, 
 S.  Luke  and  S.  John  alone  record,  the  former  recounting  the 
 more  distinctly  historical  incidents,  the  significance  of  which 
 had  reference  mainly  to  the  actual  progress  of  events,  whether 
 
THE  FOUR    YEARS'   MINISTRY.  clxv 
 
 in  the  present  or  the  future,  and  the  latter  dealing  especially 
 with  the  higher  doctrinal  teaching  and  the  incidents  out  of 
 which  such  teaching  grew. 
 
 What,  at  least  with  reference  to  the  two  first  Gospels,  we 
 may  thus  call  the  supplementary  narratives  of  S.  Luke  and 
 S.  John  commence  with  the  record  by  S.  John  of  a  journey, 
 "  taken  as  it  were  in  secret,"  to  the  Feast  of  Tabernacles. 
 
 The  distinction  between  this  journey  and  the  next  one, 
 recorded  by  S.  Luke,  when  our  Lord  went  up  to  the  Feast 
 of  Dedication,  would  appear  to  have  been  originally  marked 
 by  one  of  those  exceedingly  minute  and  apparently  incidental 
 notes  of  time,  which  like  so  many  other  peculiarities  in  the 
 Gospels  seem  designedly  to  insist  upon  a  close  study,  rather 
 than  a  casual  reading,  of  them,  as  a  first  condition  of  any 
 adequate  conception  of  their  mutual  relations. 
 
 If  we  accept  Tatian's  reading  of  S.  John,  as  it  comes  to 
 us  in  the  only  existing  Commentary  on  his  Diatessaron,  we 
 must  suppose  that  no  such  reading  as  is  found  in  our 
 received  text  was  known  in  the  Second  Century,  the 
 Commentator,  who  himself  died  in  the  year  378  especially 
 remarking,  '  He  said  not  I  go  not  up  to  this  Feast,  but  I  go 
 not  up  at  this  Feast,'  thereby  implying  that  our  present 
 reading  had  indeed  already  come  into  vogue,  but  was  clearly 
 erroneous,  our  Lord's  words  ?iot  applying  to  the  journey  to 
 Jerusalem,  but  to  the  fact  that,  though  He  was  now  going 
 again  to  that  city,  His  hour  as  He  said  was  not  yet  come,  and 
 that  His  voluntary  'going  up  upon  the  cross'  was  not  to  take 
 place  at  that  feast1. 
 
 S.  Luke  on  the  other  hand  defines  the  journey  which  he 
 
 1  See  p.  234. 
 
clxvi  GOSPEL   DIFFICULTIES. 
 
 next  describes  as  being  undertaken  "when  the  days  were 
 well-nigh  come  that  He  should   be  taken   up"    (Luke  ix. 
 
 5i)- 
 
 The  events  which  S.  John  records  in  connexion  with  the 
 
 visit  to  the  Feast  of  Tabernacles  mark  the  beginning  of  the 
 end  to  which  S.  Luke  on  again  taking  up  his  narrative  at 
 once  alludes  in  the  above  words. 
 
 The  setting-forth  in  the  plainest  terms  of  His  Divine 
 character  and  of  the  nature  of  His  mission,  His  exposure  of 
 the  fallacy  of  hopes  resting  solely  upon  a  mere  natural 
 descent  from  Abraham,  His  definitions  of  a  state  of  moral 
 servitude  and  of  true  freedom,  His  invitation  "If  any  man 
 thirst  let  him  come  unto  Me,"  His  declaration  "I  am  the 
 Light  of  the  World,"  now  lead  to  the  attempt  to  arrest 
 Him  which  issues  in  the  discomfiting  report  of  the  officers 
 "  Never  man  so  spake,"  and  finally  to  the  attempt  to  stone 
 Him,  before  which  He  retires. 
 
 Having  returned  for  the  last  time  to  Galilee,  and  probably 
 to  Capernaum,  Christ  immediately  starts  again  on  the  more 
 public  journey,  which  was  to  occupy  the  whole  period 
 intervening  between  the  Feast  of  Tabernacles  and  the  Feast 
 of  Dedication. 
 
 Of  this  journey  the  main  incident  is  the  Mission  of 
 the  Seventy ;  this  being  preceded  by  an  account  of  the 
 warnings  addressed  to  those  who,  without  counting  the  cost 
 of  so  doing,  might  offer  themselves  for  the  service  for 
 which  volunteers  were  now  required,  and  being  followed 
 by  a  record  of  the  rejoicing  of  Christ  over  the  results  of  that 
 mission — a  rejoicing  corresponding  with,  or  at  least  remind- 
 ing us  of,  the  rejoicing  expressed  over  the  immediate  result 
 of  His  own  first  preaching  to  the  Samaritans. 
 
THE  FOUR    YEARS'   MINISTRY.  clxvii 
 
 The  feelings  of  rejoicing  thus  excited  issue  at  once  in  the 
 moving  invitation, 
 
 "  Come  unto  me  all  ye  that  labour  and  are  heavy  laden, 
 and  I  will  give  you  rest", 
 
 whilst  the  invitation  itself,  as  S.  Luke  shews  us1,  exactly 
 synchronized  with  the  exquisite  parable  The  Good  Samaritan, 
 in  which  Christ  first  begins  to  describe  at  length  His  own 
 feelings  and  conduct  towards  those  with  whom  Jewish 
 orthodoxy  would  in  ordinary  times  have  no  dealings,  and 
 from  whom,  even  in  their  sorest  distress,  the  Priest  and 
 Levite  turned,  passing  by  on  the  other  side. 
 
 The  next  incident,  the  visit  to  Martha  and  Mary,  sets 
 Christ  before  us  as  actually  arrived  at  Jerusalem  for  the 
 Feast  of  Dedication,  and  already  sojourning,  as  He  did  at  the 
 ensuing  Passover,  at  Bethany. 
 
 If  we  were  obliged  to  accept  the  reading  of  the  Author- 
 ized Version  we  should  now  be  met  with  the  single  instance 
 in  which  a  comparison  of  the  Gospels  of  S.  John  and 
 S.  Luke  would  leave  room  to  doubt  what  was  the  exact 
 order  of  the  events  which  they  record  as  it  were  in 
 alternate  strains. 
 
 In  the  Authorized  Version  the  eighth  chapter  of  S.  John 
 concludes  with  the  words  "going  through  the  midst  of  them 
 and  so  passed  by"  ;  whilst  the  ninth  chapter  begins  "And 
 as  he  passed  by,  he  saw  a  man  blind  from  his  birth." 
 
 By  omitting  the  words  at  the  end  of  the  eighth  chapter, 
 for  which  there  is  no  sufficient  authority,  the  Revised 
 Version  shews  us  where  S.  John  intended  to  conclude  his 
 account  of  the  teaching  at  the  Feast  of  Tabenacles.    At  the 
 
 *& 
 
 1  See  p.  252. 
 
clxviii  GOSPEL  DIFFICULTIES. 
 
 same  time  by  thus  breaking  the  imaginary  connexion 
 between  the  eighth  and  ninth  chapters  which  the  unau- 
 thorized addition  had  established,  it  enables  us  to  take  up 
 the  narrative  again  in  its  proper  order  as  soon  as  S.  Luke  has 
 done  his  part  in  accounting  for  the  interval  between  the 
 Feasts,  and  has  brought  our  Lord  to  a  place  at  which  He 
 might  be  assumed  to  be  residing  when  the  next  teaching 
 recorded  by  S.  John  took  place. 
 
 Once  more  then  Christ  is  at  Jerusalem,  this  time  at  the 
 Feast  of  Dedication. 
 
 Once  more  "  one  work,"  and  that  performed  on  the 
 Sabbath,  serves  with  the  teaching  to  which  it  gave  rise  to 
 excite  the  Pharisees  to  the  highest  pitch  of  indignation. 
 Whilst  the  claim  to  Divine  power  and  authority  put  forth  by 
 Christ  with  such  startling  plainness  in  answer  to  the  demand 
 "  How  long  dost  thou  hold  us  in  suspense?  If  thou  be  the 
 Christ  tell  us  plainly,"  again  compels  Christ's  immediate  de- 
 parture from  the  city. 
 
 S.  John  now  tells  that  our  Lord  went  away  again  "beyond 
 Jordan  into  the  parts  where  John  was  at  the  first  baptizing," 
 adding  "  and  there  He  abode,"  or  tarried — the  expression 
 being  the  same  as  is  used  to  express  the  duration  of  the  first 
 Ministry  in  Judaea,  which  lasted  somewhat  more  than  a 
 month. 
 
 The  necessity  for  turning  again  to  S.  Luke  to  see  how 
 the  narrative  is  carried  forward  obliges  us  to  observe  at  this 
 point  a  reference  in  his  Gospel  to  John's  disciples.  Observ- 
 ing what  S.  John  tells  us  about  the  comparison  which  the 
 people  of  the  district  instituted  between  the  Baptist  and 
 Christ,  we  at  once  recognize  one  of  those  slight  but 
 unmistakeable   means  of  identifying  the  locality  of  each 
 
THE  FOUR    YEARS'  MINISTRY.  clxix 
 
 record  which  the  parallel  narratives  of  S.  John  and  S.  Luke 
 so  continually  afford. 
 
 As  the  request  now  made  to  Christ,  "  Lord  teach  us  to 
 pray,  even  as  John  also  taught  his  disciples"  affords  one  of 
 the  most  remarkable  instances  of  the  way  in  which  the 
 confusing  of  S.  Luke's  order  prevents  us  attaching  to  an 
 event  the  significance  which  when  related  in  his  original 
 order  would  obviously  have  belonged  to  it,  I  have  thought 
 it  best  to  deal  with  this  incident  separately.     (See  Chapter 
 
 VIII.) 
 
 At  the  same  time  it  may  be  well  to  point  out  how 
 naturally,  and  with  what  singular  force,  the  teaching  which 
 arose  out  of  this  request  leads  up  to,  and  combines  with, 
 the  incident  which  we  are  obliged  to  place  next  to  it. 
 
 No  sooner  has  S.  Luke  related  the  emphatic  assurances 
 which  Christ  gave  as  to  the  certainty  of  prayer  to  the  Father 
 being  answered,  than  S.  John  takes  up  the  train  of  thought 
 by  recording  the  prayer  which  Martha  and  Mary,  in  such 
 simple  and  unquestioning  faith,  made  to  Christ  on  behalf  of 
 their  brother  Lazarus  \  the  whole  story,  carried  on  now  by 
 one  and  now  by  the  other  Evangelist,  illustrating  the 
 manner  in  which  such  prayers,  though  for  a  time  they  may 
 seem  to  be  disregarded,  are  really  answered  with  a  measure 
 of  mercy  and  love  far  exceeding  anything  which  those  who 
 made  them  expected. 
 
 We  now  enter  upon  what  would  appear  to  be  a  clearly 
 defined  period  of  seven  days,  ending  with  three  days  of 
 special  teaching;  these  three  days  again  commencing,  as 
 the  previous  Three  Days'  Teaching  commenced,  on  a  Friday, 
 and  ending,  with  the  crowning  miracle  of  the  Resurrection 
 of  Lazarus  on  the  First  Day  of  the  week. 
 
clxx  GOSPEL   DIFFICULTIES. 
 
 Any  one  who  at  all  realizes  the  exclusiveness  of  the 
 Gospels  with  regard  to  all  matters  which  are  not  intended  to 
 lend  some  special  force  to  the  narrative  will  at  once  observe, 
 (i)  the  coincidence  of  certain  very  exact  notes  of  time  being 
 found  at  this  point  both  in  S.  John  and  S.  Luke,  and  (2) 
 that  though,  as  S.  Luke  now  stands,  there  can  be  no 
 connexion  between  them,  yet,  when  the  narratives  are  seen 
 to  run  parallel  to  each  other,  they  manifestly  combine  to 
 make  up  a  complete  record  of  a  week.  S.  John's  narrative, 
 it  will  be  seen,  supplies  the  record  of  the  beginning  and  the 
 end  of  the  week,  whilst  that  of  S.  Luke  marks  the  progress 
 of  events  lying  between  the  two  extremes. 
 
 The  points  of  time  specified  in  S.  John  and  S.  Luke  are — 
 
 1.  The  day  on  which  the  messengers  from  Bethany 
 arrived. 
 
 2.  The  two  days  after  their  departure,  during  which 
 Christ  refrained  from  taking  any  action  in  the  matter. 
 
 3.  The  day  on  which  Christ  having  told  His  disciples 
 that  Lazarus  was  fallen  asleep  proposed  to  go  to  awaken 
 him  from  sleep. 
 
 As  Lazarus  was  raised  after  being  dead  four  days,  the 
 day  of  his  death  would  seem  to  have  coincided  with  the  day 
 on  which  Christ  when  explaining  the  words  He  had  first  used 
 declared  "Lazarus  is  dead". 
 
 4.  A  special  period  of  three  days  spoken  of  as  "to-day, 
 to-morrow,  and  the  third  day". 
 
 It  will  be  seen  that  S.  Luke  here,  as  in  the  case  of  the 
 Three  Days'  Teaching  at  Capernaum,  enables  us  to  recog- 
 nize the  days  of  the  week  referred  to  by  identifying  one  of 
 them  with  the  Sabbath. 
 
 As  we  follow  the  narrative  we  can  hardly  fail  to  be 
 
THE  FOUR    YEARS'  MINISTRY.  clxxi 
 
 struck  with  the  manner  in  which  the  subject  of  each  day's 
 teaching  appears  to  be  designedly  suited  to  the  exact  day 
 on  which  the  teaching  was  given. 
 
 The  Subjects  of  the  Friday  are  few  but  very  significant. 
 
 i.  'The  narrow  door'  of  suffering  the  only  means  of 
 access  to  the  kingdom  of  God,  and  the  prophecy  that  the 
 Jews  will  not,  and  the  Gentiles  will,  enter  in  by  that  door. 
 
 2.  The  combination  of  the  Pharisees,  not  now  with 
 Herodians,  but  with  Herod  himself,  in  a  plot  to  kill  Christ, 
 and  the  triumphant  evidence  which  on  the  third  day  will  be 
 given  of  the  futility  of  that  plot. 
 
 The  subjects  of  the  Sabbath  teaching  are: — 
 
 i.     The  healing  of  a  man  which  had  the  dropsy. 
 
 Here  is  the  evidence  of  a  writer  of  the  first  century  as  to 
 the  character  of  this  disease  rendering  it,  next  to  leprosy,  the 
 most  striking  emblem  of  the  corrupting  power  of  sin  : 
 
 "The  dropsy  is  an  unsightly  and  very  grievous  disease, 
 rarely  cured  by  mortals;  for  either  lurking  internally  in  some 
 vital  organ,  it  depraves  the  whole  body :  or  else  the  whole 
 body,  first  affected  by  some  pestilential  malady,  converts  the 
 internal  organs  into  depraved  humours,  both  conspiring  for 
 the  patient's  destruction1." 
 
 2.  The  pride  and  self-seeking  of  the  Pharisees  and 
 the  need  for  them  rather  to  make  the  poor,  the  maimed, 
 the  lame  and  the  blind,  partakers  of  the  blessings  which 
 they  have  the  power  to  dispense. 
 
 3.  The  excuses  which  those  who  were  first  invited 
 into  the  kingdom  of  God  made  for  declining  the  invitation, 
 and  the  result  which  would  follow. 
 
 1  Aretseus,  124.     Quoted  by  Mr  McClellan. 
 
clxxii  GOSPEL   DIFFICULTIES. 
 
 The  subjects  of  the  third  day  at  once  carry  us  into  a 
 new  region  of  thought  and  revelation.     They  are — 
 
 1.  The  danger  of  persons  under-estimating  the  sacrifices 
 which  Christ's  service  will  involve. 
 
 2.  Christ  receiving  and  eating  with  Publicans  and 
 sinners  and  the  offence  thus  caused  to  the  Pharisees. 
 
 3.  The  relative  position  in  God's  sight  of  Publicans 
 and  sinners  and  of  the  Pharisees  denned  by  the  Parables  of 
 the  Lost  Sheep,  the  Lost  Piece  of  Silver  and  the  Prodigal 
 Son. 
 
 In  the  latter  parable  the  attitude  of  the  elder  brother, 
 and  of  the  father  coming  out  to  entreat  him,  exactly  repre- 
 sent the  then  historical  position  of  events — The  Father, 
 speaking  by  Christ,  entreating  the  Pharisees  on  behalf  of 
 Publicans  and  sinners,  and  they  refusing  to  be  entreated. 
 At  this  point  the  curtain  as  it  were  drops  for  a  moment,  and 
 the  ultimate  result  as  it  affects  all  parties  concerned  is  left 
 for  development  in  the  next  parables. 
 
 4.  The  abused  responsibilities  of  the  Pharisees,  the 
 opportunity  yet  afforded  them  for  a  tardy  repentance,  and 
 the  effect  which  such  a  repentance  would  have  upon  their 
 future  relations  with  those  whom  God  has  accepted  but 
 they  have  despised. 
 
 Under  the  figure  of  an  oppressive  Steward,  who  has  for 
 years  rack-rented  his  Master's  tenants,  and  that  simply  for 
 his  own  benefit,  Christ  exposes  the  true  character  of  the 
 oppressive  conduct  of  the  Pharisees  in  binding  on  men's 
 shoulders  burdens  grievous  to  be  borne,  and  which  nothing 
 would  induce  them  to  make  the  slightest  movement  to 
 remove  or  lighten.  The  Steward  was  wise,  and  at  the  last 
 moment  of  his  stewardship  gave  new  and  reasonable  leases, 
 
THE    FOUR    YEARS'  MINISTRY.  clxxiii 
 
 a  course  which  though  it  did  not  prevent  his  dismissal, 
 secured  his  masters  commendation,  and  the  future  good- 
 will of  those  whom  he  had  so  long  ill-used.  The  Pharisees 
 might  yet  do  likewise. 
 
 5.  The  demonstration  of  the  fallacy  of  the  arguments 
 by  which  the  Pharisees  attempted  to  justify  their  actions. 
 
 6.  The  final  result  of  the  Pharisees'  persevering  in  the 
 course  they  were  adopting. 
 
 Their  spiritual  privileges  had  not  been  given  them  for 
 the  purposes  of  selfish  indulgence.  Their  neglect  of  those 
 in  the  last  stage  of  spiritual  destitution  was  wholly  inexcus- 
 able, and  would  certainly  result  in  an  entire  reversal  of  the 
 relative  positions  which  they  and  the  publicans  and  sinners 
 then  occupied. 
 
 By  the  time  this  teaching  of  the  third  day  was  ended 
 the  time  drew  near  for  it  to  be  enforced  by  the  greatest  of 
 all  the  exhibitions  of  Christ's  Divine  power.  Probably  while 
 the  last  words  of  the  Parable  of  Dives  and  Lazarus 
 
 "If  they  hear  not  Moses  and  the  Prophets,  neither  will 
 
 they  be  persuaded  though  one  rose  from  the  dead" 
 
 were   yet   sounding   in  the  ears  of  those   to  whom   they 
 
 were  addressed,  the  company  came  within  sight  of  Bethany, 
 
 and  the  terrible  exactness  of  the  prophecy  began  to  be  verified. 
 
 How  the  immediate  result  of  the  Resurrection  of  Lazarus 
 more  than  fulfilled  the  prediction  by  which  it  was  so 
 immediately  preceded  it  is  hardly  necessary  to  point  out. 
 
 Though   many  of  the  people  were  indeed  persuaded, 
 the  miracle  was  so  far  from  persuading  the  Pharisees,  that 
 it  served  only  to  stimulate  them  to  fresh  and  more  crafty 
 efforts  to  compass  the  death  of  Him  who  had  so  spoken. 
 h.  g.  n 
 
clxxiv  GOSPEL  DIFFICULTIES. 
 
 The  immediate  effect  upon  Christ  Himself  of  this  new- 
 outbreak  of  hostility  is  threefold. 
 
 It  leads  Him  (i)  first  to  insist  upon  the  terrible  responsi- 
 bility incurred  by  those  who  led  others  astray,  (2)  to  dwell 
 upon  the  duty  of  all  to  exercise  to  the  utmost  the  virtues  of 
 forbearance,  long-suffering  and  forgiveness  towards  any  who 
 may  sin  against  them,  and  (3)  to  retire  Himself  to  a  distance 
 and  so  for  the  time  to  put  it  beyond  the  power  of  the  Pharisees 
 to  carry  out  their  purposes  with  regard  to  Him. 
 
 Leaving  Bethany,  Christ  now  chooses  for  His  place  of 
 sojourn  during  the  few  weeks  which  had  yet  to  elapse  before 
 His  final  visit  to  Jerusalem  a  city  called  Ephraim,  a  place, 
 "in  the  country  near  to  the  wilderness." 
 
 That  Ephraim  was  identical  with  Ophrah  of  the  Old 
 Testament,  and  was  situated  some  thirty  miles  to  the  north 
 of  Jerusalem,  in  the  district  lying  between  upper  and  lower 
 Galilee  would  seem  to  be  on  the  whole  the  most  probable 
 supposition,  and  one  which  is  confirmed  by  the  mention  in 
 S.  Luke  of  the  sycamine  tree,  which  is  said  to  flourish  only 
 within  a  very  limited  area  and  in  this  immediate  locality1. 
 
 As  in  the  case  of  our  Lord's  residence  at  the  place  where 
 John  at  first  baptized,  so  now  S.  Luke  mentions  only  a 
 single  illustrative  incident,  indicating  that  on  this,  as  on  the 
 former  occasion,  the  instruction  of  the  Disciples  rather  than 
 public  teaching  chiefly  occupied  our  Lord's  attention. 
 
 Prayer  was  the  subject  of  instruction  then,  Faith  and 
 Obedience  is  the  subject  now. 
 
 Having  remained  at  Ephraim  until  within  a  few  days  of 
 the  Passover,  our  Lord,  most  probably  joining  at  this  point 
 1  See  Greswell's  Diss.,  Vol.   II.  p.  536. 
 
THE  FOUR    YEARS'  MINISTRY.  clxxv 
 
 the  Galilasan  company  going  up  to  Jerusalem,  passes  through 
 the  district  lying  between  Samaria  to  the  South  and  Galilee 
 to  the  North,  and  thus,  crossing  the  Jordan,  enters  Peraea. 
 
 The  first  incidents  of  this  last  journey  are  recorded  by 
 S.  Luke  alone,  S.  Matthew  and  S.  Mark  recommencing 
 their  long-suspended  narratives  at  a  later  stage  in  the 
 journey. 
 
 The  ingratitude  of  the  nine  Jewish  lepers  as  compared 
 with  the  gratitude  of  the  single  Samaritan  stranger ; 
 
 The  discourse  on  the  future  establishment  of  the  Kingdom 
 of  God; 
 
 The  Parable  of  the  Widow  and  the  Unjust  Judge,  by  which 
 Christ  shews  His  disciples  that  as  even  the  injustice  of  the 
 Roman  Authorities1  will  not  be  proof  against  the  constant 
 complaints  of  His  suffering  servants — represented  under  the 
 image  of  a  widow — so  they  need  have  no  fear  but  that  God's 
 justice  and  mercy  will  lead  Him  to  listen  to  the  prayers  of 
 those  who  are  His  elect  and  who  will  cry  to  Him  day  and 
 night; 
 
 The  Parable  of  the  Pharisee  and  Publican,  shewing  the 
 grounds  of  the  preference  which  previous  parables  had 
 declared  would  be  given  to  those,  whom  in  spite  of  all  the 
 murmurings  which  His  conduct  excited,  He  was  now 
 receiving  into  close  communion  with  Himself; 
 
 The  discourse  on  the  law  of  divorce ; 
 
 The  blessing  of  little  children  ; 
 
 1  Thus  Dean  Milman  in  his  History  of  the  Jews,  Vol.  II.  p.  171, 
 mentions  that  Claudius,  though  "generally  favourable  to  the  race  of 
 Israel,"  on  one  occasion  closed  their  synagogues  and  expelled  the  Jews 
 from  Rome,  an  act  which  he  attributes  to  a  tumult  caused  by  their 
 persecution  of  the  Christians. 
 
 n  2 
 
clxxvi  GOSPEL  DIFFICULTIES. 
 
 The  danger  of  men  trusting  (i)  in  riches  which  were 
 likely  to  hinder  them  as  they  did  the  young  ruler,  (2)  even 
 in  such  meritorious  works  as  those  on  which  the  Apostles 
 were  inclined  to  rest  their  hopes  of  reward ; 
 
 The  Parable  of  the  Labourers  in  the  Vineyard,  in  which 
 the  Apostle's  mistaken  notions  as  to  the  rewards  due  to 
 their  past  services  are  dealt  with,  and  they  are  shewn  that 
 many  who  like  S.  Stephen  should  be  last  called  in  point  of 
 time  should  yet  be  first  in  receiving  their  reward ; 
 
 The  fuller  prediction  of  His  own  sufferings,  and  the 
 necessity  for  those  who  wished  to  attain  to  a  high  position 
 in  His  Kingdom  being  partakers  of  these  sufferings ; 
 
 The  incidents  of  the  visit  to  Jericho,  the  priestly  city, 
 where  there  are  said  to  have  been  no  fewer  than  12,000 
 priests:  12,000,  that  is,  of  those  who  were  termed  by 
 Christ  "blind  leaders  of  the  blind,"  and  whose  hostility 
 was  so  especially  excited  by  His  reception  of  publicans  and 
 sinners ; 
 
 The  healing  of  blind  men  both  on  entering  and  leaving 
 the  city ; 
 
 The  making  the  house  of  a  Chief  Publican  his  place  of 
 sojourn,  and  the  emphatic  assertion  that  to  him — though 
 probably  not  a  Jew  at  all — salvation  had  that  day  come,  as 
 to  a  true  son  of  Abraham  \ 
 
 The  Parable  of  the  Nobleman  going  into  a  far  country, 
 addressed  to  those  who  thought  that  His  impending  visit  to 
 Jerusalem  pointed  to  the  immediate  establishment  of  His 
 Kingdom ; 
 
 The  further  correction  of  the  same  mistake  by  the 
 recognition  of  Mary's  act  as  an  anointing  for  His  burial; 
 
 All  these  incidents  of  The   Last  Journey,  which   to  a 
 
THE  FOUR    YEARS'  MINISTRY.  clxxvii 
 
 casual  reader  might  easily  seem  to  have  little  connexion 
 with  each  other,  and  might  even  at  first  sight  seem  to  give 
 something  of  a  fragmentary  character  to  the  narrative,  are 
 found,  when  carefully  compared,  to  advance  the  history 
 stage  by  stage  towards  its  completion,  and  to  shew  an 
 unmistakeable  evidence  of  order  and  design. 
 
 Nor  in  looking  back  over  the  whole  history  can  we  find  a 
 single  point  at  which  this  evidence  of  order  and  design  fails. 
 Progress  and  development  and  a  continual  deepening  of 
 tone  and  colour  seem  to  mark  the  gradual  and  orderly 
 advance  of  the  narrative  to  the  climax  towards  which  it  so 
 often  declares  itself  to  be  tending. 
 
 At  the  same  time  we  are  conscious  that  all  this  beauty 
 and  symmetry  of  design  is  simply  the  result  of  implicitly 
 following  with  a  single  exception  the  exact  order,  in  all  cases 
 of  three,  and  in  most,  of  all  four  Evangelists. 
 
 The  question  then  we  have  to  ask  ourselves  is  this, 
 Is  it  possible  to  conceive  that  such  a  narrative,  and 
 one  which  with  only  a  single  exception  brings  all  the 
 Gospels  as  they  now  stand  into  such  absolute  accord,  can 
 be  the  result  of  a  mere  random,  unauthorized,  and  unneces- 
 sary alteration,  an  alteration  too  so  great  that,  if  it  really 
 interfered  with  instead  of  restoring  the  text  of  S,  Luke,  it 
 could  only  be  expected  thoroughly  to  confuse  his  '  order ; 
 and  to  put  it  altogether  out  of  harmony  with  that  of  the 
 other  Evangelists  ? 
 
 It  is  not  as  though  the  foregoing  outline  were  the  result 
 of  arguments  or  conjectures  and  involved  a  series  of  altera- 
 tions, now  of  one  and  now  of  another  of  the  Gospels.  From 
 beginning  to  end  the  outline  is  simply  the  exact  reproduction 
 
clxxviii  GOSPEL  DIFFICULTIES. 
 
 of  the  story  which,  this  one  alteration  being  made,   the 
 Gospels  themselves  present. 
 
 It  is  not  even  open  to  any  one  to  object  that  without 
 this  alteration  the  general  drift  of  the  Gospel  narrative  is 
 still  perfectly  plain.  It  is  admittedly  not  so.  Not  only  is  it 
 impossible  without  very  many  alterations  to  produce  any 
 connected  history  at  all,  but  when  with  such  alterations 
 such  a  history  is  produced,  it  depends  upon  such  a  multitude 
 of  conjectures  and  arguments  and  leaves  so  small  a  portion 
 of  any  one  Gospel  intact  that  it  must  at  best  seem  of  very 
 questionable  authority.  At  the  same  time  the  absence  of 
 any  distinctly  recognizable  plan  in  narratives  thus  constructed 
 makes  it  singularly  difficult  to  understand  them,  and  still 
 more  difficult  to  remember  all  the  various  alterations  of  the 
 several  Gospels  which  they  involve. 
 
 Supposing  the  one  alteration  now  contended  for  to 
 be  declared  inadmissible,  scarcely  any  two  parts  of  the  out- 
 line of  the  narrative  above  given  will  hold  together. 
 Throughout  the  whole  of  the  last  year  and  a  half  of  the 
 Ministry  all  the  minutely  accurate  agreements  between  the 
 several  Gospels  must  be  not  only  purely  imaginary  but 
 altogether  contrary  to  the  facts  of  the  case.  Disallow  the 
 one  correction  of  S.  Luke's  text,  and  at  every  turn  incidents 
 distinctly  affirmed  by  one  Evangelist  to  have  happened  on 
 the  same  day  or  about  the  same  date  are  as  distinctly 
 affirmed  by  another  Evangelist  to  have  happened  at  an 
 altogether  different  time.  Whilst  neither  the  same  days, 
 seasons,  nor  even  years  can  be  assigned  to  events  which 
 are  certainly  recognized  by  different  Evangelists  as  the 
 same. 
 
 The    very   fact    that,    with    the    one   exception    which 
 
THE   FOUR    YEARS'  MINISTRY.  clxxix 
 
 S.  Luke's  text  presents,  absolute  order  can  be  shewn  to 
 reign  supreme  in  the  Gospels  makes  the  existence  of 
 contradictions  of  this  sort  absolutely  incredible. 
 
 On  what  ground  then  can  any  one  refuse  to  recognize  the 
 fact  that  S.  Luke  himself  never  could  have  been  the  Author  of 
 the  confusion  which  the  received  version  of  his  Text  involves? 
 
 The  facts  of  the  case  have  hitherto  been  dealt  with  in 
 two  ways. 
 
 (i)  One  class  of  persons  claim  to  make  many  arbitrary 
 and  conjectural  alterations  which  they  do  not  attempt  to 
 reconcile  with  the  accuracy  of  the  documents  dealt  with. 
 
 Can  they  with  any  shew  of  consistency  refuse  to  accept 
 a  single  alteration,  for  which  a  vast  body  of  evidence  is 
 forthcoming,  and  which  produces  at  once  perfect  agree- 
 ment between  the  several  narratives  ? 
 
 (2)  Others,  in  spite  of  all  appearances  to  the  contrary, 
 argue  that  historical  order  was  not  an  essential  part  of  the 
 design  of  the  Gospels. 
 
 But  when  it  is  proved  that  a  single  alteration  of  a 
 possible  error  shews  a  uniform  historical  order  to  dominate 
 the  arrangement  of  every  fact  in  at  least  three  of  the 
 Gospels,  and  throughout  a  great  part  of  the  fourth,  can  a 
 contention,  previously  open  to  so  many  objections,  be  for 
 one  moment  sustained? 
 
 What  is  there  then  in  either  of  these  alternatives  to  set 
 against  the  fact  that,  even  as  the  Gospels  now  stand,  the 
 recognition  of  a  single  error  in  one  of  them  is  sufficient  to 
 prove  that  there  is  absolutely  no  other  deduction  to  be 
 made  from  the  inviolable  accuracy  which  we  feel  instinctively 
 must  belong  to  documents  so  accredited  as  the  Gospels  to 
 the  hearts  and  consciences  of  men  ? 
 
CHAPTER   VIII. 
 
 S.  LUKE'S  TESTIMONY  TO  CHRIST'S 
 DIVINITY  OBSCURED  BY  THE  DIS- 
 PLACEMENT   OF   HIS    TEXT 
 
 Proposition  in  enumeration  of  proofs. 
 
 That  the  revised  order  of  S.  Luke's  text  brings  out  into  bold  relief 
 the  most  emphatic  evidence  which  his  Gospel  contains  of  the  Divinity 
 of  our  Lord,  and  reveals  a  remarkable  coincidence  of  testimony  on 
 this  subject  between  his  Gospel  and  that  of  S.  John. 
 
 Why  did  our  Lord  at  one  time  excuse  His  Disciples  for 
 not  praying,  and  at  another  not  only  teach  them  to  pray  but 
 even  enforce  prayer  upon  them  as  a  duty  ? 
 
 It  is  true  that  on  the  first  occasion  He  was  replying  to  a 
 merely  captious  question  of  His  avowed  enemies,  but  even 
 to  such  it  was  His  custom  to  give  a  true  answer,  and  one, 
 which  so  long  as  the  circumstances  remained  the  same, 
 would  be  as  true  at  one  time  as  at  another. 
 
 The  reason  why  they  did  not  pray  or  fast  like  John's 
 disciples  He  declared  to  be  that  such  exercises  were  incom- 
 patible with  the  relations  existing  between  them  and 
 Himself.  He  was  the  Bridegroom,  they  were  the  Bride- 
 groom's friends.  When  He  was  taken  away  from  them  it 
 would  be  necessary  for  them  to  fast  and  pray,  but  until  then 
 it  was  not  so. 
 
THE  PARABLE   OF   THE  LOAVES.        clxxxi 
 
 As  S.  Luke's  text  now  stands,  the  request  'Lord  teach 
 us  to  pray  as  John  also  taught  his  disciples'  appears  as 
 having  been  made  whilst  the  relations  between  Christ  and 
 the  Disciples  continued  to  be  just  what  they  were  when  the 
 subject  was  first  discussed.  Hence  the  difficulty  of  ex- 
 plaining the  apparent  inconsistency  between  what  our  Lord 
 said  upon  one  occasion  and  what  He  said  and  did  upon 
 another. 
 
 But  the  moment  we  know  that  the  whole  of  that  part  of 
 S.  Luke's  Gospel  in  which  this  second  incident  is  dealt  with 
 really  belongs  to  quite  the  end  of  the  Ministry,  and  that  it 
 has  only  been  thrown  back  to  an  earlier  period  by  earlier 
 events  having  been  wrongly  inserted  after  it,  the  difficulty 
 disappears.  The  time  we  see  is  already  at  hand  to  which  on 
 the  first  occasion  he  had  alluded.  Already,  "the  days  were 
 well-nigh  come  that  He  should  be  received  up  " ;  and  this 
 fact  alone  constitutes  a  sufficient  reason  for  our  Lord's 
 doing  then  what  He  had  not  thought  it  necessary  to  do 
 before. 
 
 But  even  with  this  explanation  there  is  much  that  we 
 cannot  at  once  wholly  understand. 
 
 Supposing  that  the  time  had  really  arrived  for  such 
 teaching  to  be  given,  why  did  our  Lord  need  to  be  asked  to 
 give  it  ?  why  should  it  be  regarded  as  a  mere  concession  to 
 'importunity'?  and  why  should  the  whole  incident  be  re- 
 corded in  such  a  way  as  to  suggest  to  the  sceptic  so  many 
 objections,  and  oblige  the  Commentator  to  offer  such 
 elaborate  explanations  to  prove  that,  in  the  Parable  which 
 follows  the  granting  of  the  request,  God  is  not,  as  He 
 appears  to  be,  represented  as  acting  upon  merely  human  and 
 even  unworthy  motives  ? 
 
clxxxii  GOSPEL  DIFFICULTIES. 
 
 The  answer  to  all  these  difficulties  which  I  venture  to 
 suggest  is  that  the  present  state  of  S.  Luke's  text  has  so 
 obscured  the  circumstances  of  the  case,  and  with  them  the 
 whole  drift  of  the  argument,  that  we  have  been  driven  to 
 content  ourselves  with  the  mere  surface  meaning  of  the 
 Parable,  and  entirely  to  disregard  the  underlying  meaning 
 which  it  was  designed  to  veil. 
 
 The  whole  force  of  the  Parable  I  imagine  to  turn  upon 
 the  double  meaning  of  the  word  which  we  render  impor- 
 tunity, but  which  primarily  means  dulness  of  comprehension 
 and  want  of  due  sensitiveness,  being  in  fact  the  same  word 
 used  in  the  well-known  passage  in  the  Odyssey  describing 
 the  insensibility  of  the  stone  to  the  labours  of  Sisyphus  in 
 keeping  it  in  constant  motion. 
 
 It  is  this  dulness  of  comprehension  and  spiritual  insen- 
 sibility on  the  part,  not  of  all,  but  of  one  of  the  Disciples 
 against  which  Christ  makes  remonstrance,  even  whilst,  in 
 consideration  of  His  own  departure  being  now  near  at  hand,  He 
 grants  the  request  made  to  Him. 
 
 Even  so  far  as  the  surface  meaning  is  concerned  the 
 idea  is  rather  of  shamelessness  than  importunity.  The 
 request  was  an  altogether  unreasonable  one.  It  so 
 happened  indeed  that  it  probably  did  but  cause  our  Lord  to 
 anticipate  what  He  would  shortly  have  done  without  being 
 asked,  but  none  the  less  did  it  imply  that  in  not  having  done 
 it  before,  He  had  undervalued  and  been  unmindful  of  a  duty 
 clearly  recognized  by  John. 
 
 The  Parable  is  thus  at  once  an  explanation  of  the  motives 
 which  induced  our  Lord  to  grant  the  request,  and  a  remon- 
 strance against  the  aneideia  (a  word  the  double  meaning  of 
 which  no  translation  can  render)  which  prompted  it. 
 
THE  PARABLE   OF   THE  LOAVES,     clxxxiii 
 
 The  whole  Parable  is  but  the  same  teaching  in  a  some- 
 what more  veiled  form  which  was  again  given  at  a  later  time, 
 possibly  to  the  same  Disciple,  when  in  answer  to  the  request 
 "Shew  us  the  Father,"  Christ  said, 
 
 "Have  I  been  so  long  time  with  you  and  yet  hast 
 thou  not  known  Me,  Philip  ?  He  that  hath  seen  Me  hath 
 seen  the  Father;  how  sayest  thou  then  shew  us  the 
 Father?  Believest  thou  not  that  I  am  in  the  Father,  and 
 the  Father  in  Me?  the  words  that  I  speak  unto  you,  I 
 speak  not  of  Myself,  but  the  Father  that  dwelleth  in  Me, 
 He  doeth  the  works.  Believe  me,  that  I  am  in  the 
 Father,  and  the  Father  in  Me,  or  else  believe  Me  for  the 
 very  works'  sake." 
 
 If  we  bear  in  mind  (i)  that  the  Parable  was  especially 
 addressed  to  the  Disciples,  and  (2)  the  sharp  distinction 
 which  our  Lord  so  often  draws  between  the  natural  and  the 
 spiritual  life,  we  have  at  once  a  key  both  to  the  peculiarity 
 of  the  form  in  which  the  Parable  is  cast,  and  to  a  great  part 
 of  the  exact  phraseology  used.  Christ  does  not  say  as  usual 
 "a  certain  man"  but  "which  of  you".  Under  the  figure  of 
 a  friend  who  has  been  on  a  journey,  He  represents  that 
 spiritual  part  of  the  disciple's  being,  which  had  been  lying 
 dormant,  but  was  now  reasserting  itself.  A  modern  teacher 
 designing  to  convey  the  same  meaning  more  openly,  would 
 have  said  of  the  man  and  the  friend  who  came  to  him  "now 
 the  name  of  the  one  was  Sarx,  and  the  name  of  the  other 
 Pneuma." 
 
 The  other  figures  used  are  all  couched  in  language  with 
 the  meaning  of  which  our  Lord's  teaching  at  other  times 
 makes  us  perfectly  familiar. 
 
 He  is  Himself  the  one  Friend  to  Whom  any  one  of  the 
 
clxxxiv  GOSPEL  DIFFICULTIES. 
 
 Disciples  might  naturally  turn.     "  Ye  are  my  friends."     "  I 
 have  called  you  friends."     He  too  is  "  The  Door." 
 
 The  figure  of  the  loaves  is  one  so  often  used  to  express 
 spiritual  gifts  as  to  make  it  almost  impossible  to  apply  it  in 
 any  other  way,  and  to  interpret  it  literally  would  only  be  to 
 lay  ourselves  open  to  the  remonstrance,  "  How  is  it  that  ye 
 do  not  perceive  that  I  spake  not  to  you  concerning  loaves?" 
 Here  the  expression  '  three  loaves'  finds  its  natural  expla- 
 nation in  the  prayer  which  has  given  rise  to  the  parable,  the 
 personal  petitions  of  which  are  threefold,  (i)  the  petition  for 
 daily  bread,  (2)  the  petition  for  forgiveness,  and  (3)  that  for 
 special  protection  from  evil.  The  very  words  of  the  first 
 petition  would  evidently  suggest  the  carrying  on  of  the  same 
 figure  of  speech. 
 
 Again  the  term  '  children'  exactly  expresses  the  relation 
 in  which  Christ  ever  represents  Himself  as  standing  to  the 
 Disciples,  "Ye  are  my  children,"  as  He  says  on  another 
 occasion. 
 
 The  manner  in  which  at  a  later  period  Christ  speaks  of 
 having  "kept"  the  Disciples  could  hardly  be  more  forcibly 
 or  beautifully  expressed  than  under  the  figure  here  used  of 
 their  being  "  with  Him  in  the  marriage-bed  (eh  rrjv  kolttjv), 
 and  the  door  being  shut." 
 
 Following  out  the  ideas  thus  suggested  we  should  then 
 read  the  Parable  as  follows — 
 
 S.  Luke  xi.  5—8. 
 5       And  he  said  unto  them,  And  He  said  unto  them,  Which  of 
 
 Which  of  you  shall  have  a       you  shall  have  such  a  friend  as  in  very 
 friend,  deed  I  am  to  you 
 
 and  shall  go  unto  him  at  and  in  the  spiritual  darkness  as   of 
 
 midnight,  midnight   which   envelopes   you,   shall 
 
 go  to  him 
 
THE  PARABLE   OF   THE  LOAVES.      clxxxv 
 
 and  say  unto  him,  Friend, 
 lend  me  three  loaves  ; 
 
 6  for  a  friend  of  mine  in 
 his  journey  is  come  to  me, 
 and  I  have  nothing  to  set 
 before  him  ? 
 
 7  and  he  from  within 
 {ZawOev)  shall  answer  and 
 say,  Trouble  me  not :  the 
 door  is  now  shut, 
 
 my  children  are  with  me 
 in  bed  ; 
 
 I    cannot   rise  {dvaards) 
 and  give  thee. 
 
 8       I  say  unto  you, 
 
 Though  he  will  not  rise 
 (avaards)  and  give  him, 
 
 because  he  is  his  friend, 
 
 yet  because  of  his   im- 
 portunity 
 
 he  will  rise  {eyepdels) 
 
 and  give  him  as  many  as 
 he  needeth. 
 
 and  say  unto  Him,  Friend,  grant  me 
 as  a  loan  three  kinds  of  necessary  spiri- 
 tual food,  daily  sustenance,  forgiveness 
 and  divine  protection 
 
 for  my  soul,  which  is  dear  to  me,  and 
 which  has  been  as  it  were  upon  a 
 journey  but  has  returned  and  is  reassert- 
 ing itself,  craves  for  that  which  I  have 
 no  means  of  supplying  to  it. 
 
 And  He,  veiled  from  your  sight  in 
 His  merely  human  form,  shall  answer 
 and  say,  Make  not  so  unreasonable  a 
 request.  Know  ye  not  that  not  one  only 
 but  all  of  you  are  already  children  of 
 the  bride- chamber,  ye  have  entered  in  by 
 Me,  the  Door,  and  the  Door  is  closed. 
 
 Your  union  with  me  is  perfect,  and 
 that  union  gives  you  all  these  things 
 which  you  ask1. 
 
 I  cannot  anticipate  my  resurrection 
 and  bestow  what  I  have  already  given 
 you. 
 
 Nevertheless  (to  explain  what  I  have 
 now  done  and  the  directions  I  am  about 
 to  give)  I  say  unto  you 
 
 Though  he  will  not  give  what  you  ask 
 by  rising  and  putting  off  this  human  form 
 
 because  of  his  friendship,  (for  as  his 
 friend  he  knows  this  to  be  unnecessary) 
 
 yet  with  a  view  to  the  utter  dulness 
 of  perception  which  dictates  the  request, 
 
 being  aroused  to  take  some  action  in 
 the  matter, 
 
 he  will  do  more  than  lend  him  what  he 
 asks,  he  will  give  him  all  that  he  needs. 
 
 1  Or,  supposing  the  rare  use  of  'into'  or  'towards'  for  'in'  to 
 indicate  a  double  meaning,  we  may  interpret  "the  marriage  bed"  as 
 an  expansion  of  a  figure  common  to  every  age  and  language,  and  read 
 
clxxxvi  GOSPEL  DIFFICULTIES. 
 
 It  may  of  course  be  urged  that  the  above  partakes  too 
 much  of  the  character  of  what  in  modern  times  is  styled  the 
 mystical  and  allegorical  interpretation  of  parables.  In 
 answer  I  can  only  ask  whether  such  an  objection  would  not 
 lie  against  the  very  models  of  interpretation  which  Christ 
 Himself  has  provided  for  our  guidance  and  for  the  purpose 
 of  enabling  us  to  understand  all  parables,  and  whether  the 
 modern  method  of  dealing  with  the  parables  does  not  in  fact 
 reduce  them  to  little  more  than  stories  with  a  moral,  making 
 them  indeed  capable  of  many  and  very  varied  applications, 
 but  only  doing  so  at  the  cost  of  robbing  them  of  the  under- 
 lying and  veiled  meaning,  which,  far  more  than  the  surface 
 meaning,  gives  them  their  appropriate  place  in  the  Gospel 
 narratives. 
 
 The  interpretation  above  suggested  certainly  complies 
 with  the  obvious  requirements  of  the  case. 
 
 It  does  not  leave  the  Parable  open  to  the  usual  attack  of 
 the  sceptic  or  require  any  apology  from  the  Commentator. 
 It  is  consistent  with  all  our  Lord's  teaching  on  the  same 
 subject  at  other  times. 
 
 It  has  an  obvious  and  natural  connexion  with  the 
 circumstances  which  gave  rise  to  it. 
 
 It  recognizes  the  special  application  to  the  Disciples 
 implied  in  the  words  '  Which  of  you '. 
 
 The  figurative  language  employed  is  the  reproduction  of 
 expressions  used  by  our  Lord  at  other  times,  and  is  capable 
 of  being  maintained  with  a  consistency  which  it  is  almost 
 impossible  to  conceive  could  be  the  case  if  a  wrong  inter- 
 pretation had  been  put  upon  it. 
 
 "with  me  they  are  moving  towards  the  grave,  the  'narrow  bed'  where 
 the  union  between  the  earthly  and  Heavenly  life  is  ever  perfected. 
 From  this  I  cannot  anticipate  my  resurrection." 
 
CHAPTER  IX. 
 THE    SETTLEMENT   AT   BETHLEHEM. 
 
 Sceptical  writers  are  in  the  habit  of  assuming,  that  in  the 
 early  chapters  of  S.  Matthew  and  S.  Luke  there  are  certain 
 contradictions,  which  nothing  but  the  most  inveterate  habit 
 of  special  pleading  could  possibly  induce  theologians  to 
 attempt  either  to  deny  or  to  explain. 
 
 S.  Matthew,  they  say,  as  clearly  recognizes  Bethlehem  as 
 the  home  of  Joseph  and  Mary  as  S.  Luke  recognizes 
 Nazareth;  this  recognition  not  being  confined  to  distinct 
 statements,  but  being  observable  in  incidental  notices 
 running  through  the  whole  of  both  narratives. 
 
 Thus  S.  Matthew,  when  speaking  of  the  return  from 
 Egypt,  represents  Joseph  as  taking  for  granted  that  he  will 
 make  his  way  back  to  Bethlehem ;  whereas  S.  Luke  equally 
 takes  for  granted  that  it  was  in  the  natural  order  of  things 
 that  Joseph  and  Mary  returned  at  the  earliest  opportunity 
 to  Nazareth. 
 
 There  is  an  amount  of  'bravery'  in  assumptions  of  this 
 sort  and  in  the  triumphant  setting  forth  of  imagined  con- 
 tradictions which  is  very  apt  to  divert  attention  from  what  is 
 at  least  the  ultimate  issue  in  such  cases,  viz,  whether  it  is 
 more  probable  that  documents  so  accredited  as  the  Gospels, 
 and  writers  so  nearly  contemporary  with  the  events  which 
 
clxxxviii  GOSPEL  DIFFICULTIES. 
 
 they  relate  should  be  in  error,  or  that  the  sceptic  should  be 
 arguing  without  a  sufficient  knowledge  of  all  the  bearings  of 
 the  facts  on  which  he  is  prepared  to  pass  so  confident  an 
 opinion. 
 
 It  is  indeed  quite  conceivable  that  there  may  be  diffi- 
 culties, and  even  apparent  contradictions  in  Holy  Scripture, 
 which,  in  the  present  imperfect  state  of  Biblical  knowledge, 
 it  would  be  only  presumptuous  to  attempt  to  explain.  But 
 at  any  rate  this  question  of  the  residence  at  Bethlehem  does 
 not  come  within  this  category. 
 
 On  the  contrary  it  is,  I  believe,  perfectly  possible  to 
 shew  at  least  strong  prima  facie  grounds  for  supposing  that 
 the  opinions  so  confidently  put  forward  rest  upon  entirely 
 false  data,  and  that  those  who  hold  them  have  either  not 
 recognized,  or  not  given  sufficient  weight  even  to  such 
 simple  facts  as  the  following — 
 
 i.  That  S.  Luke's  Gospel  is  not,  as  they  assume,  inde- 
 pendent of,  and  to  be  read  separately,  from  S.  Matthew's, 
 but  that  both  documents  contain  overwhelming  internal 
 evidence  of  their  having  been  designed  to  be  read  together. 
 
 It  is  not  necessary  to  insist  that  S.  Luke  himself  in  his 
 Preface  states  this  to  be  the  case.  It  is  a  fact  of  which 
 evidences  can  be  multiplied  to  an  extent  which  places  it 
 beyond  all  possibility  of  doubt. 
 
 2.  That  it  is  an  integral  part  of  the  plan  of  the  two 
 Gospels  at  one  time  to  relate  different  and  evidently  specially 
 selected  facts,  and  at  another  to  relate  the  same  facts  in  a 
 different  way. 
 
 Thus  in  this  case  the  more  emphatic  recognition  by 
 the  one  Evangelist  of  Bethlehem,  and  by  the  other  of 
 Nazareth,  is   only  one  of  those   phenomena  of  selection 
 
THE  SETTLEMENT  AT  BETHLEHEM,    clxxxix 
 
 which  may  be  shewn  to  recur  so  continually  as  to  con- 
 stitute them  an  integral  part  of  the  general  design  of  their 
 Gospels. 
 
 3.  If  we  join  together  the  early  portions  of  the  narratives 
 of  S.  Matthew  and  S.  Luke  according  to  principles  of  con- 
 struction found  to  prevail  in  every  other  part  of  their 
 Gospels,  it  becomes  apparent  that  though  one  Evangelist 
 gives  greater  prominence  to  incidents  of  more  exclusively 
 Jewish  significance,  and  so  speaks  most  of  Bethlehem, 
 whilst  the  other  deals  with  events  having  a  more  world-wide 
 interest,  and  connects  these  more  especially  with  Nazareth, 
 yet  the  two  narratives  join  to  make  up  one  complete  and 
 consistent  story,  which  if  not  told  exactly  as  ordinary  writers 
 would  probably  have  told  it,  is  nevertheless  told  according 
 to  a  plan  consistently  pursued  throughout  the  whole  of  the 
 documents  which  are  thus  made  the  subject  of  criticism. 
 
 4.  It  is  not  correct  to  say  that  S.  Luke,  even  when  his 
 Gospel  is  taken  alone,  fails  to  recognize  a  prolonged  resi- 
 dence at  Bethlehem. 
 
 5.  Luke  defines  the  time  at  which  the  Taxing  and  the 
 Journey  to  Bethlehem  took  place  by  the  words  "in  those 
 days."  The  expression  may  of  course  mean  within  a  few 
 months,  or  weeks,  or  days  of  some  previously-mentioned 
 event — that  event  being  in  this  case  the  Birth  and  Circum- 
 cision of  John  the  Baptist.  But  up  to  this  point  all  S. 
 Luke's  notes  of  time  have  been  exceedingly  minute,  so 
 much  so  that  the  presumption  is  certainly  in  favour  of  his 
 meaning  within  a  few  days. 
 
 This  would  make  S.  Luke  state  that  Joseph  and  Mary 
 went  to  Bethlehem  about  six  months  before  our  Lord's 
 Birth,  and  immediately  after  the  Angelic  Announcement  to 
 
 h.  g.  0 
 
cxc  GOSPEL  DIFFICULTIES. 
 
 Joseph,  a  date  strongly  supported  by  the  wording  of  the 
 further  statement  "and  it  came  to  pass  while  they  were  there 
 the  days  were  fulfilled." 
 
 In  the  above  objections  the  residence  at  Bethlehem  as 
 referred  to  by  S.  Luke  is  assumed  to  have  ended  immediately 
 after  the  Purification.  But  the  wording  of  the  narrative 
 is  sufficiently  remarkable  at  this  point  to  make  it  very 
 doubtful,  even  apart  from  S.  Matthew's  narrative,  whether 
 S.  Luke  really  means  to  say  anything  of  the  kind.  What  he 
 does  say  is  that  Joseph  and  Mary  returned  to  Nazareth 
 "when  they  had  brought  to  an  end  all  the  things  which 
 were  according  to  the  ordering  of  the  Lord."  He  does  not 
 use  the  expression  indicating  ceremonial  observances  which 
 he  would  have  done  had  he  referred  only  to  the  Circum- 
 cision and  the  Purification  and  Presentation  in  the  Temple, 
 whilst  the  very  comprehensiveness  of  the  expression  "all 
 things"  makes  it  difficult  to  apply  it  exclusively  to  these 
 events.  Some  such  expression  as  "after  this,"  or  "strait- 
 way"  would  have  been  what  we  should  have  looked  for, 
 had  he  been  referring  to  the  Circumcision  and  Purification 
 only. 
 
 Thus,  even  when  reading  S.  Luke's  Gospel  alone,  we 
 should  see  very  strong  reason  to  infer  that  there  must  have 
 been  some  other  events,  capable  of  being  defined  as 
 happening  "according  to  the  ordering  of  the  Lord,"  which 
 he  had  in  his  mind,  but  which  he  did  not  propose  to  relate. 
 
 When  therefore  we  know  (i)  that  S.  Luke's  usual  plan 
 was  to  omit  certain  things  more  peculiarly  appropriate  to 
 the  plan  of  S.  Matthew's  Gospel,  and  (2)  that  not  only  had 
 certain  events  taken  place  between  the  Purification  and  the 
 Return  to  Nazareth,  but  that  these  events  were  emphatically 
 
THE  SETTLEMENT  AT  BETHLEHEM,      cxci 
 
 declared  by  S.  Matthew  to  be  the  designed  fulfilment  of 
 ancient  prophecies,  it  can  hardly  be  unreasonable  to  conclude 
 that  here  we  have  the  true  explanation  of  the  peculiar 
 wording  of  S.  Luke's  narrative,  and  that  he  does  in  fact 
 recognize  a  residence  in  Bethlehem  of  about  two  years  and 
 six  months,  i.e.  a  somewhat  longer  period  than  S.  Matthew's 
 narrative  taken  alone  would  necessarily  assign  to  it. 
 
 5.  There  is  nothing  in  S.  Matthew's  Gospel  in  any  way 
 inconsistent  with  the  above  view. 
 
 It  is  true  our  Lord's  birth  is  mentioned  immediately 
 after  the  Angelic  Announcement  to  Joseph,  but  it  is  re- 
 corded in  what  is  manifestly  the  very  shortest  of  summaries, 
 whilst  the  same  summary  carries  the  reader  on  at  once 
 to  a  date  presumably  about  two  years  after  our  Lord's  Birth, 
 viz.  the  time  of  the  Visit  of  the  Wise  Men.  Thus  no 
 inference  whatever  can  safely  be  drawn  from  S.  Matthew  as 
 to  the  exact  time  of  the  visit  to  Bethlehem. 
 
 6.  Again  the  inferences  drawn  from  the  use  of  the 
 word  which  we  translate  '  Inn '  are  at  best  extremely 
 uncertain.  The  renewed  use  of  the  same  word  (/cara'Ai^a) 
 by  the  same  writer  in  describing  the  events  of  the  last  night 
 before  the  Crucifixion,  though  its  significance  is  lost  in  the 
 translation  Guest-chamber,  strongly  points  to  its  being  used 
 in  both  places  in  a  special  and  somewhat  figurative  sense. 
 In  this  case  it  would  only  indicate  that  the  place — 
 presumably  the  same  as  S.  Matthew  speaks  of  as  the 
 'house' — only  afforded  a  place  of  temporary  sojourn,  even 
 to  Joseph  and  Mary,  and  not  even  that  to  Christ  Himself. 
 
 The  opening  fact  of  the  Gospel,  viz.,  that  when  Christ 
 first  entered  this  world  there  was  'no  room'  for  Him  even 
 in  a  humble  lodging  is  thus  set  over  against  the  closing  fact, 
 
 0  2 
 
cxcii  GOSPEL  DIFFICULTIES. 
 
 that  when  He  was  about  to  depart  from  this  world  he  could 
 at  least  speak  emphatically  of  the  place  where  he  was  to 
 institute  the  Lord's  Supper,  as  My  kataluma. 
 
 The  evidence  is  all  strongly  against  the  supposition  that 
 $.  Luke  would  be  likely  to  use  this  word  in  two  different 
 senses  at  the  beginning  and  at  the  end  of  his  Gospel ;  just 
 as  it  is  against  the  supposition  that  he  meant  one  thing  by 
 the  word  Aoyos  in  the  Preface  to  the  Acts,  and  something 
 totally  different  by  the  same  word  in  the  Preface  to  his 
 Gospel. 
 
 From  the  above  suggestions  it  will  be  seen  how  very 
 much  really  turns,  in  this  as  in  so  many  other  cases,  upon 
 the  recognition  of  the  exact  relations  existing  between  S. 
 Luke  and  the  other  Gospels,  and  how  many  more  or  less 
 pronounced  difficulties  may  be  due  primarily  to  the  fact 
 (i)  that  the  alleged  displacement  of  S.  Luke's  text  has  so 
 effectually  obscured  these  relations  through  the  greater 
 portion  of  the  Gospel  narrative,  and  (2)  that,  even  where 
 these  relations  were  not  directly  obscured,  their  apparent 
 non-existence  elsewhere  made  it  not  only  practically  im- 
 possible to  assume  their  existence,  but — just  at  the  very 
 points  where  the  recognition  of  them  is  of  primary  import- 
 ance,— seemed  to  justify  the  exactly  opposite  assumption  of 
 their  non-existence. 
 
CHAPTER   X. 
 
 A  CRUCIAL  QUESTION, 
 
 OR 
 
 THE   UNNAMED    FEAST   OF   S.   JOHN   v.  i. 
 
 "  After  this  there  was  a  feast  of  the  Jews.  What  feast  ? 
 Methinks  that  of  Pentecost." 
 
 Thus  shortly  does  Chrysostom  dismiss  a  question  which 
 modern  writers  have  ever  discussed  at  such  great  length, 
 and  which  is  obviously  of  the  last  importance  for  the  right 
 understanding  of  the  Gospel  narrative. 
 
 Now,  as  Chrysostom  devotes  no  fewer  than  five  lengthy 
 Homilies  to  this  single  chapter  of  S.  John,  and  as  through- 
 out his  Homilies  he  deals  in  detail  with  every  point  which 
 he  deems  to  be  one  of  doubt  or  difficulty,  we  may  reason- 
 ably assume  that  this  brief  dismissal  of  the  subject  is 
 tantamount  to  an  affirmation  that  when  he  wrote,  about  a.d. 
 398,  the  opinion  he  expressed  was  the  generally,  if  not  the 
 universally,  accepted  view  of  the  Church ;  or,  in  other 
 words,  that  he  not  only  gives  his  own  individual  opinion  on 
 the  subject,  but  assumes  that  no  other  opinion  was  then 
 regarded  as  either  tenable,  or  required  by  the  context  of  the 
 passage  in  question. 
 
 In  support  of  this  conclusion  we  have  the  fact  that  the 
 
cxciv  GOSPEL  DIFFICULTIES. 
 
 same  view  was  expressed  shortly  before  by  Cyril  and 
 Epiphanius,  whilst  we  have  the  testimony  of  Calvin  and 
 Bengel  that  it  was  still  generally  held  in  the  16th  and  17th 
 centuries. 
 
 In  modern  times,  though  there  has  been  an  almost 
 universal  recognition  of  the  fact  that  the  events  recorded 
 seem  in  many  ways  to  point  very  strongly  to  the  Feast  of 
 Pentecost,  at  the  same  time  a  still  stronger  and  more 
 general  opinion  has  prevailed  that  the  wording  of  S.  John's 
 narrative  critically  examined  is  inconsistent  with  this 
 view. 
 
 Under  these  circumstances  the  almost  unanimous, 
 though  often  very  doubtful  verdict,  of  modern  critics  has 
 been  given  in  favour  of  the  Feast  of  Purim,  a  verdict 
 arrived  at,  not  so  much  on  any  evidence  of  identification, 
 as  on  the  purely  negative  grounds  that,  as  the  Feast  cannot 
 be  that  of  Pentecost,  the  Feast  of  Purim  is  the  only  other 
 one  which  from  the  time  of  year  at  which  it  took  place 
 (March)  can  at  all  satisfy  the  requirements  both  of  the 
 narrative  of  S.  John  and  of  the  other  Evangelists. 
 
 In  view  of  this  conflict  between  ancient  and  modern 
 opinion,  it  will  be  necessary  in  the  first  place  to  consider 
 the  reasons  alleged  for  supposing  that  the  Feast  of  Pente- 
 cost cannot  be  intended  by  S.  John. 
 
 The  main  reason  is  found  in  the  terms  in  which  our 
 Lord  refers  to  John  the  Baptist,  "  He  was  a  burning  and  a 
 shining  light,  and  ye  were  willing  for  a  season  to  rejoice  in 
 his  light"  (S.  Johnv.  35). 
 
 The  construction  put  upon  these  words  we  find  again 
 and  again  expressed  by  different  writers  to  the  following 
 effect :  "  The  words  of  John  v.  35  imply  that  the  ministry 
 
A   CRUCIAL   QUESTION.  cxcv 
 
 of  the  Baptist  belonged  to  the  past,  and  they  may  have 
 been  spoken  after  his  death,  although  the  only  necessary 
 ifiference  is  that  he  had  ceased  his  public  labours  \" 
 
 But  the  inference  here  affirmed  to  be  necessary  is 
 directly  opposed  to  other  words  of  Christ  spoken  at  the 
 same  time. 
 
 "  If,"  he  says,  "  I  bear  witness  of  myself,  my  witness  is 
 not  true.  There  is  another  that  beareth  witness  of  me,  and  I 
 know  that  the  witness  which  he  witnesseth  of  me  is  true.  Ye 
 sent  unto  John  and  he  bare  witness  of  the  truth,  but  I 
 receive  not  testimony  from  man." 
 
 Unless  the  words  printed  in  italics  are  to  be  understood 
 as  referring  to  John's  testimony,  they  not  only  become 
 unintelligible,  or  as  it  is  more  euphemistically  expressed 
 *  mysterious,'  but  the  connecting  link  of  thought  and 
 argument  between  the  words  which  precede  and  those 
 which  follow  them  is  entirely  lost. 
 
 But,  it  is  argued,  it  is  impossible  to  suppose  Christ  to 
 be  here  speaking  of  John's  ministry,  for  if  so,  he  speaks  of 
 it  as  present  and  continuous,  whereas  just  afterwards,  he 
 speaks  of  John  in  terms  from  which  we  '  ?iecessarily '  infer 
 that,  if  he  was  not  already  dead,  his  ministry  was  at  any  rate 
 a  thing  of  the  past. 
 
 Why,  we  may  first  ask,  should  such  an  one  as  S.  Chry- 
 sostom  not  have  perceived  any  such  impossibility,  and  have 
 seen  no  reason  against  applying  the  words  as  he  does  to 
 John  the  Baptist? 
 
 Simply  because,  believing  that  S.  John's  manifest 
 intention  was  to  represent  these  words  to  be  spoken  at  the 
 Feast  of  Pentecost,  and  believing  that  the  notice  of  John's 
 1  Neander's  Life  of  Christ.     Bohn's  Eng.  ed.  p.  238. 
 
cxcvi  GOSPEL   DIFFICULTIES. 
 
 1  not  being  yet  cast  into  prison '  must  cover  at  the  very 
 least  a  period  which  would  embrace  that  Feast,  he  did  not 
 for  a  moment  imagine  that  there  was  any  such  contradiction 
 as  modern  criticism  suggests.  He  simply  takes  the  words 
 in  their  plain  obvious  sense,  fully  recognising  that  in  speak- 
 ing of  John's  testimony  as  a  matter  both  of  the  present  and 
 of  the  past,  our  Lord  was  as  historically  correct  as  He  was 
 when  He  spoke  of  all  that  was  implied  in  the  expression  "  a 
 burning  light "  as  belonging  to  the  earlier,  and  so  far,  past 
 ministry  of  John. 
 
 For,  if  we  assume  with  Chrysostom  that  John  was  still 
 at  liberty  and  continuing  his  ministry,  not  now  of  prepara- 
 tion, but  of  witness,  which  expression  would  our  Lord  have 
 been  most  likely  under  all  the  known  circumstances  to  have 
 made  use  of,  "John  was  a  bright  and  shining  light,"  or 
 "  John  is  a  bright  and  shining  light "  ? 
 
 Surely  the  former.  For  already,  as  the  Pharisees  well 
 knew,  John's  light  had  been  eclipsed  by  that  of  Christ 
 Himself.  All  the  enthusiasm  of  the  welcome  given  to  John, 
 which  is  implied  in  the  expressions  '  a  burning  light,'  and 
 their  '  rejoicing  in  that  light,'  was  essentially  a  matter  of  the 
 past.  Though  his  sun  had  not  yet  set,  abundant  evidence 
 was  already  forthcoming  that  it  was  now  fast  sinking  below 
 the  horizon.  Nor  can  we  forget  that  this  view  of  the  case 
 is  in  exact  accordance  with  the  reason  which  S.  John  gives 
 for  Christ  going  into  Galilee  very  shortly  before  the  Feast 
 of  Pentecost,  a  journey  which  he  expressly  distinguishes 
 as  taken  before  John's  imprisonment,  and  which  may  very 
 well  have  been  made  for  the  purpose  of  joining  the 
 Galilsean  company  going  up  to  that  Feast.  The  reason 
 given  by  S.  John  for  this  journey  was  that  Christ  had  then 
 
A    CRUCIAL   QUESTION.  cxcvii 
 
 received  information  that  the  Pharisees  were  duly  certified 
 of  the  fact  that  the  Baptist  was  publicly  declaring  that  his 
 own  ministry  was  superseded  by  that  of  Christ,  and  that 
 already  more  persons  were  baptized  by  Christ's  Disciples 
 than  by  John  himself.  Ignore  the  connexion  between  this 
 statement  and  Christ's  discourse  recorded  in  the  5th 
 chapter  of  S.  John,  and  both  the  statement  and  the 
 discourse  become  alike  unintelligible ;  recognize  it,  as 
 Chrysostom  evidently  does,  and  the  meaning  of  both  is 
 perfectly  plain. 
 
 On  the  whole  then  we  can  see  no  ground  whatever  for 
 the  supposed  ''necessary  inference'  on  which  the  whole  argu- 
 ment has  been  made  to  hinge,  nor  any  contradiction 
 whatever  in  Christ  speaking  of  John  as  still  alive,  and  yet 
 immediately  afterwards  speaking  of  the  acknowledged 
 grandeur  of  his  ministry  as  a  thing  of  the  past. 
 
 But,  it  may  be  asked,  can  the  remarkable  consensus  of 
 modern  opinion,  which  has  led  to  the  general  rejection  of 
 Chrysostom's  opinion,  be  due  solely  to  the  above  "necessary 
 inference,"  the  fallacy  of  which  we  have  thus  tried  to 
 establish  ? 
 
 Certainly  not.  Examining  the  history  of  the  whole 
 discussion  on  the  subject,  we  find  that  this  inference  has  only 
 been  so  readily  accepted  because  it  fell  in  with  and  supported 
 an  assumption,  the  history  of  which  in  turn  it  is  not  difficult 
 to  trace,  the  assumption,  namely,  that  the  second  journey  into 
 Galilee  recorded  by  S.  John  is  identical  with  the  journey 
 referred  to  by  the  other  evangelists  as  the  date  of  the  com- 
 mencement of  Christ's  Galilaean  ministry. 
 
 This  assumption  owes  its  origin  to  Mr  Greswell, 
 unquestionably    the    most    distinguished    of    all     modern 
 
cxcviii  GOSPEL  DIFFICULTIES. 
 
 harmonists,  and  whose  work  has  been  generally  accepted  as 
 the  text-book  of  Commentators,  and  more  or  less  the 
 groundwork  of  all  other  harmonies. 
 
 But  Mr  Greswell  does  not  even  discuss  the  possibility  of 
 the  two  journeys  in  question  being  different  journeys.  He 
 simply  assumes  the  impossibility  of  their  being  different,  and 
 substitutes  ridicule  for  argument,  when  he  says  in  effect  that 
 he  never  heard  of  any  harmonist  foolish  enough  to  suppose 
 them  to  be  different. 
 
 It  is  worthy  of  note  that  up  to  a  certain  point  all  Mr 
 Greswell's  arguments  would  be  in  favour  of  the  two  journeys 
 being  distinct,  as  he  shews  that  the  second  visit  to  Cana  of 
 Galilee  must  have  been  as  nearly  as  possible  10  days  before 
 the  Feast  of  Pentecost.  But  then,  suddenly  assuming  that 
 this  second  journey  into  Galilee  must  be  identical  with  that 
 of  which  S.  Matthew  and  S.  Mark  speak  of  as  taking  place 
 after  John  had  been  cast  into  prison,  he  proceeds  to  point 
 out  that  the  words — which  we  should  rather  assume  could 
 only  be  required  in  S.  John's  Gospel  to  guard  against  any 
 such  assumption — "Now  John  was  not  yet  cast  into  prison" 
 must  be  taken  as  proving  the  exact  date  of  John's 
 imprisonment,  viz.  that  John  was  cast  into  prison  during  the 
 time  of  our  Lord's  journey  from  Samaria  to  Galilee.  From 
 which  theory  he  deduces  the  extraordinary  conclusion  that 
 the  fourth  Evangelist  only  misses  by  a  day  being  in  conflict 
 with  the  first  two  as  to  the  time  when  John  was  imprisoned. 
 
 Before  quoting  Mr  Greswell's  own  words  we  should  point 
 out  that  they  refer  primarily  to  his  argument  that  S.  John's 
 Gospel  is  designedly  supplemental  to  those  of  the  other 
 Evangelists,  and  that  the  first  four  chapters  of  his  Gospel 
 exactly  cover  the  period  left  unnoticed  by  them.     The  curious 
 
A    CRUCIAL   QUESTION.  cxcix 
 
 reasoning  by  which  he  tries  to  establish  this  fact  apparently 
 prevents  his  seeing  that,  but  for  his  one  unproved  assump- 
 tion, all  his  arguments  would  apply  with  tenfold  force  to  the 
 first  five  instead  of  the  first  four  chapters  of  S.  John. 
 
 Mr  Greswell  writes  thus — 
 
 "  The  second  journey  into  Galilee,  recorded  by  S.  John, 
 is  either  the  same,  or  not  the  same  with  that  return,  recorded 
 by  the  other  Evangelists,  which  they  make  to  precede  the 
 beginning  of  our  Lord's  Ministry  there.  If  it  is  the  same, 
 one  fact  of  our  assertion  is  established,  for  from  that  time 
 forward,  S.  John  suspends  and  they  continue  the  course  of 
 the  subsequent  history  down  to  the  arrival  of  the  second 
 Passover. 
 
 "  If  it  is  not  the  same,  then  this  second  journey  into 
 Galilee  must  have  been  followed  by  a  second  journey  out  of 
 it :  and  this  second  journey  out  of  it,  by  a  third  journey 
 into  it,  at  least ;  the  two  former  prior  to  the  imprisonment 
 of  John,  but  posterior  to  Jesus'  residence  in  Judaea  pre- 
 viously specified  (of  none  of  which  things  is  there  the  least 
 hint  in  the  Gospel  history),  and  the  last  only  coincident  with 
 that  return  into  Galilee,  posterior  to  the  imprisonment  of 
 John,  which  was  the  beginning  of  our  Lord's  Ministry  there. 
 The  improbability  of  this  hypothesis  is  too  great  to  require 
 its  refutation;  and  though  it  were  true,  yet  instead  of 
 diminishing  it  would  only  enlarge  the  hiatus  in  the  former 
 accounts,  nor  do  I  know  of  any  harmonist  who  maintains  it. 
 The  second  journey  of  S.  John  then  into  Galilee,  may  be 
 implicitly  considered  the  last  journey,  at  least  into  Galilee, 
 from  any  other  quarter,  before  the  general  commencement 
 of  our  Saviour's  Ministry  there ;  in  which  case,  the  coinci- 
 dence between  his  Gospel,  and  the  Gospels  of  the  other 
 
cc  GOSPEL  DIFFICULTIES. 
 
 three  Evangelists,  at  one  of  the  extreme  points  in  particular, 
 becomes  indisputable,  and  the  fact  of  this  coincidence  at 
 one  and  the  second  extreme  being  made  out,  may  justly  be 
 urged  as  a  presumptive  argument  for  the  same  kind  of  coin- 
 cidence at  the  other  and  at  the  first1." 
 
 In  what  the  '  improbability  of  the  hypothesis '  consists  it 
 is  difficult  to  understand.  Assume  that  the  second  journey 
 into  Galilee  is  not  the  same  as  that  of  the  other  Evangelists, 
 and  where  is  the  supposed  difficulty? 
 
 It  is  followed  by  a  second  journey  out  of  Galilee,  viz.  to 
 the  Feast  of  Pentecost.  Both  this  journey  into  Galilee  and 
 the  immediately  subsequent  journey  out  of  it  being  prior  to 
 John's  imprisonment,  but  posterior  to  Jesus'  residence  in 
 Judaea.  The  visit  to  the  Feast  of  Pentecost  being  neces- 
 sarily followed  by  a  third  journey  into  Galilee,  what  can  be 
 more  natural  or  more  consistent  with  all  the  narratives  than 
 to  identify  this  journey  with  that  taken  after  John  was  cast 
 into  prison — John's  imprisonment,  and  the  commencement 
 of  our  Lord's  Galilaean  Ministry,  being  thus  fixed  to  a  date 
 very  close  to,  if  not  immediately  after,  the  Feast  of  Pen- 
 tecost ? 
 
 To  avoid  misapprehension  it  may  be  well  to  point  out 
 that  the  subversion  of  Mr  Greswell's  subsidiary  argument 
 does  not,  as  it  happens,  affect  in  the  least  degree  his  main 
 contention,  which  is  an  undoubtedly  true  one.  We  have 
 only  to  include  within  the  scope  of  his  main  argument  the 
 5th  chapter  of  S.  John  instead  of  stopping  short  at  the  4th, 
 and  his  subsidiary  argument  is  no  longer  required,  and  we 
 can  at  once  prove  its  incorrectness  and  yet  have  exactly 
 what  he  argues  for,  viz.  a  narrative  in  S.  John,  commencing 
 
 1  Greswell,  Dissa-tations,  Vol.  II.  p.  201. 
 
A    CRUCIAL   QUESTION.  cci 
 
 where  the  other  Evangelists  leave  off  and  ending  where 
 they  begin ;  the  ending  of  the  Synoptic  narratives  thus 
 pointing  out  the  date  of  S.  John's  beginning,  and  S.  John's 
 ending  fixing  the  date  of  their  recommencement,  of  the 
 narrative. 
 
 But  the  weakest  point  of  all  in  Mr  GreswelFs  argument 
 is  his  treatment  of  S.  John's  note  of  time  with  regard  to  the 
 Baptist's  imprisonment.  To  suppose  that  S.  John  makes  a 
 statement  which  though  true  with  regard  to  the  commence- 
 ment of  a  journey  occupying  only  three  days  would  have  been 
 untrue  with  regard  to  its  conclusion  will  seem  to  many  to  be 
 little  short  of  accusing  him  of  a  wilful  intention  to  deceive. 
 Or  to  put  the  matter  in  another  form,  on  the  hypothesis 
 that  S.  John  did  intend  (as  we  suppose  he  did)  to  distinguish 
 the  journey  into  Galilee  which  he  records  from  the  journey 
 alluded  to  by  the  other  Evangelists  as  marking  the  com- 
 mencement of  the  Galilaean  ministry,  is  it  possible  to 
 suggest  words  more  appropriate  for  such  a  purpose  than  the 
 words  which  he  used  ? 
 
 S.  Matthew  says  : 
 
 "Now  when  Jesus  heard  that  John  was  cast  into  prison 
 He  withdrew  into  Galilee." 
 
 S.  Mark  says : 
 
 "  Now  after  that  John  was  cast  into  prison  Jesus  came 
 into  Galilee." 
 
 In  both  cases  it  will  be  observed  the  words  apply  to  the 
 commencement  not  to  the  end  of  a  journey  into  Galilee.  So 
 that  the  imprisonment  could  not,  as  Mr  Greswell  argues,  have 
 taken  place  during  its  progress. 
 
 Now  ex  hypothesi  S.  John  wishes  to  distinguish  a 
 former  journey  from  the  one  thus  alluded  to.     How  could 
 
ccii  GOSPEL  DIFFICULTIES. 
 
 he  possibly  do  so  better  than  by  saying  with  reference  to  the 
 cause  and  commencement  of  the  journey  which  he  proceeds 
 to  describe,  "  Now  John  was  not  yet  cast  into  prison  "  ?  If  he 
 had  said  in  so  many  words,  "As  I  know  that  there  will  be  a 
 danger  lest  some  should  confound  the  journey  into  Galilee, 
 which  I  am  about  to  record,  with  that  spoken  of  by  S. 
 Matthew  and  S.  Mark,  I  here  tell  you  that,  whereas  the 
 journey  they  mention  was  taken  after  John  was  cast  into 
 prison,  this  one  was  taken  before  that  event  happened"  his 
 meaning  would  not  have  been  one  whit  plainer  than  it  is  to 
 any  one  who  implicitly  accepts  the  separate  statements  of 
 each  Evangelist. 
 
 But  over  and  above  what  we  conceive  to  be  this  direct 
 and  positive  testimony  on  the  subject,  many  other  considera- 
 tions seem  strongly  to  confirm  the  supposition  that  these  two 
 journeys  were  in  fact  distinct,  and  that  as  a  necessary 
 consequence  this  Unnamed  Feast  must  have  been  the  Feast 
 of  Pentecost.     For 
 
 i.  The  mere  fact  of  the  Feast  being  unnamed  implies 
 that  the  writer  supposes  that  the  order  of  his  narrative 
 when  compared  with  the  other  narratives — which  by  his  use 
 of  a  similar  note  of  time,  viz.  a  reference  to  John's  imprison- 
 ment, he  evidently  has  in  view, — would  sufficiently  indicate 
 what  that  feast  was.  And  so  in  fact,  in  the  case  at  least  of 
 S.  Chrysostom  and  his  contemporaries,  it  did. 
 
 What  reason  there  may  have  been  in  the  Evangelist's 
 mind  for  not  naming  the  feast  it  is  perhaps  hardly  for  us  to 
 inquire.  But  obviously  the  new  associations,  which  had 
 from  the  very  first  gathered  round  this  festival,  and  to  which 
 it  was  to  owe  its  new  Christian  name,  may  very  possibly 
 have  had  something  to  do  both  with  the  omission  of  the 
 
A   CRUCIAL   QUESTION.  cciii 
 
 name,  and  the  emphasis  laid  upon  the  Jewish  character  of 
 the  Festival. 
 
 2.  Unless  we  consider  the  first  five,  and  not  the  first  four 
 chapters,  of  S.  John  as  forming  an  introduction  to  the 
 Galilaean  Ministry,  we  must  suppose  S.  John  to  have  done  in 
 the  case  of  his  5  th  chapter  what  he  has  done  in  no  other  part 
 of  his  Gospel,  viz.  recorded  events  the  date,  and  therefore  the 
 bearing,  of  which,  considered  with  reference  to  the  other 
 Gospels,  is  left  a  subject  of  pure  conjecture. 
 
 3.  The  presumption  in  favour  of  our  Lord  attending  at 
 least  the  three  chief  Festivals,  until  His  doing  so  had  become 
 a  matter  of  personal  danger,  is  very  strong.  Christ  came  to 
 fulfil  the  Law.  Whereas,  if,  without  any  reason  assigned,  He 
 were  represented  as  not  going  to  the  Feast  of  Pentecost,  He 
 would  be  represented  as  having  begun  His  ministry  by  setting 
 an  example  of  ignoring  one  of  the  first  and  most  generally 
 observed  requirements  of  the  Law. 
 
 4.  If  Christ  had  not  been  rejected  from  Jerusalem 
 before  commencing  His  Galilaean  Ministry,  and  before 
 absenting  Himself  for  a  prolonged  period  from  that  city,  He 
 would  not  only  have  given  that  very  cause  of  offence  to  the 
 Jewish  rulers  which  He  always  seemed  anxious  to  avoid,  but 
 He  would  have  ignored  the  principle  which  He  was  careful  to 
 lay  down,  that  all  teaching  should  have  its  'beginning'  from 
 Jerusalem. 
 
 5.  There  would  be  a  peculiar  significance,  and  that  of 
 a  kind  which  we  are  led  in  many  ways  to  expect,  in  Christ 
 having  been  first  rejected  at  Jerusalem  at  the  very  same 
 Feast  at  which  the  first  great  ingathering  of  believers  took 
 place.  Whilst  there  would  be  a  corresponding  improba- 
 bility in  the  alternative  supposition  that  the  Feast  of 
 Pentecost,  a  feast  so  conspicuous  in  the  after  history  of  the 
 
cciv  GOSPEL  DIFFICULTIES. 
 
 Church,  was  the  only  one  of  the  greater  Feasts  which  Christ 
 never  once  attended  during  His  Ministry. 
 
 6.  The  whole  structure  and  symmetry  of  S.  John's  Gos- 
 pel, especially  the  marked  correspondence  between  its  com- 
 mencement and  its  close,  would  be  marred  by  cutting  the 
 5th  chapter  adrift  from  those  which  precede  it,  and  some 
 colour  at  least  would  be  given  to  the  objections  of  those 
 who  fancy  that  in  S.  John's  Gospel  they  have  a  mere 
 'fragmentary  record.' 
 
 7.  The  record  of  John  v.  loses  half  its  force  and 
 beauty  if  regarded  in  any  other  light  than  as  an  opening 
 Manifesto.  The  peculiar  character  and  significance  of  the 
 miracle  performed,  constituting  it  an  acted  parable  of  the 
 Kingdom,  the  solemn  declaration  '  my  Father  worketh 
 hitherto  and  I  work,'  with  the  expansion  of  this  idea  in  the 
 closely  reasoned  argument  which  follows,  all  mark  this 
 chapter  as  introductory  to  the  Galilaean  ministry  recorded 
 by  the  Synoptic  Gospels,  and  as  explanatory  of  much  that 
 becomes  comparatively  unintelligible,  if  supposed  to  have 
 been  done  or  spoken  before  this  Manifesto. 
 
 Should  the  considerations  thus  suggested,  combining  with 
 and  supporting  as  they  do  the  impression  produced  by  the 
 general  character  of  the  incidents  recorded,  be  deemed 
 sufficient  to  justify  the  conclusion  that  this  Unnamed  Feast 
 can  be  no  other  than  that  which  S.  Chrysostom  and  his 
 contemporaries  believed  it  to  be,  the  Feast  of  Pentecost,  it 
 will  at  once  appear  how  much  the  general  rejection  of  this 
 opinion  in  modern  times  has  obscured  both  the  relations 
 existing  between  the  Gospels  of  S.  John  and  of  the  other 
 Evangelists,  and  the  view  taken  of  the  chronological  order 
 of  events  in  our  Lord's  life. 
 
THE    FOUR    GOSPELS 
 
 ARRANGED    FOR    COMPARISON    AND 
 CONSECUTIVE    READING 
 
 IN    THE    ORDER    ORIGINALLY    PRESCRIBED 
 BY    S.    LUKE. 
 
 PRINTED    BY  PERMISSION  IN   THE    TEXT  OF 
 THE    REVISED    VERSION. 
 
 H.  G. 
 
CHAPTER    I. 
 INTRODUCTORY. 
 
 §  I. §  VIII. 
 
 From  the  Annunciation  of  the  Birth  of 
 John  the  Baptist 
 
 TO 
 
 The  Return  of  Mary  to  Nazareth. 
 Time,     9  months. 
 
 I. 
 THE  LEGAL  DESCENT  OF  CHRIST. 
 
 S.  Matt.  i.   1— 17. 
 
 'The  book  of  the  feneration  of  JESUS  CHRIST,  the    T 
 SON  OF  DAVID,  the  SON  OF  ABRAHAM. 
 
 ABRAHAM  begat  Isaac ;  2 
 
 and  Isaac  begat  Jacob ; 
 
 and  Jacob  begat  Judah  and  his  brethren ; 
 
 and  Judah  begat  Perez  and  Zera  of  Tamar ;  3 
 
 and  Perez  begat  Hezron ; 
 
 1  Or,  The  genealogy  of  Jesus  Christ 
 
 2  Or,  birth :  as  in  ver.  18. 
 
4  THE  FOUR  GOSPELS. 
 
 and  Hezron  begat  1  Ram ; 
 
 4  and  '  Rarn  begat  Amminadab  ; 
 and  Amminadab  begat  Nahshon ; 
 and  Nahshon  begat  Salmon ; 
 
 5  and  Salmon  begat  Boaz  of  Rahab ; 
 and  Boaz  begat  Obed  of  Ruth ; 
 and  Obed  begat  Jesse; 
 
 6  and  Jesse  begat  DAVID  THE  KING. 
 
 And  David  begat  Solomon  of  her  that  had  been 
 the  wife  of  Uriah ; 
 
 7  and  Solomon  begat  Rehoboam  ; 
 and  Rehoboam  begat  Abijah ; 
 and  Abijah  begat  2  Asa ; 
 
 8  and  2  Asa  begat  Jehoshaphat ; 
 and  Jehoshaphat  begat  Joram  ; 
 and  Joram  begat  Uzziah ; 
 
 9  and  Uzziah  begat  Jotham  ; 
 and  Jotham  begat  Ahaz ; 
 and  Ahaz  begat  Hezekiah  j 
 
 io  and  Hezekiah  begat  Manasseh  ; 
 
 and  Manasseh  begat  3  Anion  ; 
 and  3Amon  begat  Josiah; 
 ii  and  Josiah  begat  Jechoniah  and 
 
 his  brethren,  at  the  time  of  the 
 4CARRYING  AWAY  TO  BABYLON. 
 
 12  And  after  the  4 carrying  away  to  Babylon, 
 Jechoniah  begat  5Shealtiel; 
 
 and  5Shealtiel  begat  Zerubbabel; 
 
 13  and  Zerubbabel  begat  Abiud ; 
 
 1  Gr.  Aram.  2  Gr.  Asaph.  3  Gr.  Amos. 
 
 4  Or,  removal  to  Babylon  5  Gr.  Salathiel. 
 
INTRODUCTORY.  5 
 
 and  Abiud  begat  Eliakim  ; 
 
 and  Eliakim  begat  Azor ; 
 
 and  Azor  begat  Sadoc  ;  14 
 
 and  Sadoc  begat  Achim  ; 
 
 and  Achim  begat  Eliud ; 
 
 and  Eliud  begat  Eleazar;  i5 
 
 and  Eleazar  begat  Matthan  ; 
 
 and  Matthan  begat  Jacob ; 
 
 and  Jacob  begat  Joseph  the  husband  of  Mary,  of  16 
 whom  was  born  JESUS,  who  is  called  CHRIST. 
 So  all  the  generations  from  Abraham  unto  David  17 
 are  fourteen  generations ;  and  from  David  unto  the 
 1  carrying  away  to  Babylon  fourteen  generations ; 
 and  from  the  1  carrying  away  to  Babylon  unto  the 
 Christ  fourteen  generations. 
 
 II. 
 
 S.    LUKE'S    PREFACE* 
 
 S.  Luke  i.  1 — 4. 
 
 Forasmuch  as  many  have  taken  in  hand  to  draw  up  a  1 
 narrative  concerning  those  matters  which  have  been  2ful- 
 
 1  Or,  removal  to  Babylon  2  Or,  fully  established 
 
 *  Suggested  alternative  rendering  of  S.  Luke's  Preface. 
 
 Forasmuch  as  many  have  attempted  to  arrange  afresh  a  narrative 
 of  those  things  which  were  accomplished  in  our  midst,  even  as  they 
 handed  it  over  to  us,  which  were  eyewitnesses  and  ministers  of  the 
 word,  it  seemed  good  to  me  also,  having  followed  the  course  of  all 
 things  accurately  from  the  first,  to  write  to  thee  in  order,  most  excellent 
 Theophilus;  that  thou  mightest  know  the  truthfulness  of  the  Gospels 
 wherein  thou  wast  instructed. 
 
6  THE  FOUR  GOSPELS. 
 
 2  filled  among  us,  even  as  they  delivered  them  unto  us, 
 which  from  the  beginning  were  eyewitnesses  and  ministers 
 
 3  of  the  word,  it  seemed  good  to  me  also,  having  traced 
 the  course  of  all  things  accurately  from  the  first,  to  write 
 
 4  unto  thee  in  order,  most  excellent  Theophilus ;  that  thou 
 mightest  know  the  certainty  concerning  the  things  2 wherein 
 thou  wast  instructed. 
 
 III. 
 
 ANNUNCIATION    OF   THE    BIRTH    OF   JOHN 
 THE   BAPTIST. 
 
 Time.     15  months  before  the  Birth  of  Christ. 
 S.   Luke  i.  5 — 25. 
 
 5  There  was  in  the  days  of  Herod,  king  of  Judaea,  a 
 certain  priest  named  Zacharias,  of  the  course  of  Abijah  : 
 and  he  had  a  wife  of  the  daughters  of  Aaron,  and  her  name 
 
 6  was  Elisabeth.  And  they  were  both  righteous  before  God, 
 walking  in  all  the  commandments  and  ordinances  of  the 
 
 7  Lord  blameless.  And  they  had  no  child,  because  that 
 Elisabeth  was  barren,  and  they  both  were  now  3well  stricken 
 in  years. 
 
 8  Now  it   came  to  pass,  while  he  executed  the  priest's 
 
 9  office  before  God  in  the  order  of  his  course,  according  to 
 the  custom  of  the  priest's  office,  his  lot  was  to  enter  into 
 the  4 temple  of  the  Lord  and  burn  incense. 
 
 10        And  the  whole  multitude  of  the  people  were  praying 
 without  at  the  hour  of  incense. 
 
 1  Gr.  words.  2  Or,  which  thou  wast  taught  by  word  of  mouth 
 
 3  Gr.  advanced  in  their  days.  4  Or,  sanctuary 
 
INTRODUCTORY.  7 
 
 And   there   appeared  unto   him  an  angel  of  the  Lord  ri 
 standing  on  the  right  side  of  the  altar  of  incense.     And  12 
 Zacharias   was   troubled  when  he   saw  kim,  and   fear  fell 
 upon  him. 
 
 But  the  angel  said  unto  him,  J3 
 
 Fear  not,  Zacharias :  because  thy  supplication  is  heard, 
 and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  thou  shalt 
 call  his  name  John.    And  thou  shalt  have  joy  and  gladness ;  14 
 and  many  shall  rejoice  at  his  birth.     For  he  shall  be  great  15 
 in  the  sight  of  the  Lord,  and  he  shall  drink  no  wine  nor 
 Strong  drink ;  and  he  shall  be  filled  with  the  2Holy  Ghost, 
 even  from  his  mother's  womb.     And  many  of  the  children  16 
 of  Israel   shall  he   turn   unto    the  Lord  their  God.     And  17 
 he  shall   3go   before    his  face  in  the  spirit    and  power   of 
 Elijah, 
 to  turn  the  hearts  of  the  fathers  to  the  children, 
 and  the  disobedient  to  walk  in  the  wisdom  of  the  just ; 
 to  make  ready  for  the  Lord  a  people  prepared  for  him. 
 And  Zacharias  said  unto  the  angel,  l8 
 
 Whereby  shall  I  know  this  ?  for  I  am  an  old  man,  and 
 my  wife  4well  stricken  in  years. 
 
 And  the  angel  answering  said  unto  him,  I  am  Gabriel,  19 
 that  stand  in  the  presence  of  God ;  and  I  was  sent  to  speak 
 unto  thee,  and  to  bring  thee  these  good  tidings.  And  be-  20 
 hold,  thou  shalt  be  silent  and  not  able  to  speak,  until  the 
 day  that  these  things  shall  come  to  pass,  because  thou 
 believedst  not  my  words,  which  shall  be  fulfilled  in  their 
 season. 
 
 1  Gr.  sikera.  2  Or,  Holy  Spirit:  and  so  throughout  this  book. 
 
 3  Some  ancient  authorities  read  come  nigh  before  his  face. 
 
 4  Gr.  advanced  in  her  days. 
 
8  THE  FOUR   GOSPELS. 
 
 21  And  the  people  were  waiting  for  Zacharias,  and  they 
 marvelled  '  while  he  tarried  in  the  2  temple. 
 
 22  And  when  he  came  out,  he  could  not  speak  unto  them: 
 and  they  perceived  that  he  had  seen  a  vision  in  the  2 temple: 
 and  he  continued  making  signs  unto  them,  and  remained 
 dumb. 
 
 23  And  it  came  to  pass,  when  the  days  of  his  ministration 
 were  fulfilled,  he  departed  unto  his  house. 
 
 24  And  after  these  days  Elisabeth  his  wife  conceived;  and 
 she  hid  herself  five  months,  saying, 
 
 25  Thus  hath  the  Lord  done  unto  me  in  the  days  wherein 
 he  looked  upon  me,  to  take  away  my  reproach  among 
 men. 
 
 IV. 
 ANNUNCIATION    OF    THE    BIRTH    OF    CHRIST. 
 
 S.   Luke  i.  26 — 38. 
 
 26  Now  in  the  sixth  month  the  angel  Gabriel  was  sent  from 
 
 27  God  unto  a  city  of  Galilee,  named  Nazareth,  to  a  virgin 
 betrothed  to  a  man  whose  name  was  Joseph,  of  the  house 
 of  David; 
 
 and  the  virgin's  name  was  Mary. 
 
 28  And  he  came  in  unto  her,  and  said, 
 
 Hail,  thou  that  art  3  highly  favoured,  the  Lord  is  with 
 thee4. 
 
 1  Or,  at  his  tarrying  2  Or,  sanctuary 
 
 3  Or,  endued  with  grace 
 
 4  Many  ancient  authorities  add  blessed  art  thou  among  women.     See 
 ver.  42. 
 
INTRODUCTORY.  9 
 
 But  she  was  greatly  troubled  at  the  saying,  and  cast  in  29 
 her  mind  what  manner  of  salutation  this  might  be. 
 
 And  the  angel  said  unto  her,  30 
 
 Fear  not,  Mary:  for  thou  hast  found  favour  with  God. 
 And  behold,  thou  shalt  conceive  in  thy  womb,  and  bring  31 
 forth  a  son,  and  shalt  call  his  name 
 
 JESUS. 
 He  shall  be  great,  and  shall  be  called  32 
 
 THE  SON  OF  THE  MOST  HIGH  : 
 and  the  Lord  God  shall  give  unto  him  the  throne  of  his 
 father  David :  and  he  shall  reign  over  the  house  of  Jacob  33 
 2 for  ever ;  and  of  his  kingdom  there  shall  be  no  end. 
 
 And  Mary  said  unto  the  angel,  34 
 
 How  shall  this  be,  seeing  I  know  not  a  man  ? 
 And  the  angel  answered  and  said  unto  her,  35 
 
 The  Holy  Ghost  shall  come  upon  thee,  and  the  power 
 of  the  Most  High  shall  overshadow  thee :  wherefore  also 
 3that  which  4is  to  be  born  5 shall  be  called 
 
 HOLY,  THE  SON  OF  GOD. 
 And    behold,    Elisabeth    thy   kinswoman,    she    also    hath  36 
 conceived  a  son  in  her  old  age  :  and  this  is  the  sixth  month 
 with  her  that  6was  called  barren.     For  no  word  from  God  37 
 shall  be  void  of  power. 
 And  Mary  said,  38 
 
 Behold,  the  7  handmaid  of  the  Lord ;  be  it  unto  me 
 according  to  thy  word. 
 
 And  the  angel  departed  from  her. 
 
 1  Or,  grace  2  Gr.  tinto  the  ages. 
 
 3  Or,  the  holy  thing  which  is  to  be  born  shall  be  called  the  Son  of  God. 
 
 4  Or,  is  begotten  5  Some  ancient  authorities  insert  of  thee. 
 6  Or,  is  7  Gr.  bondmaid. 
 
io  THE  FOUR   GOSPELS. 
 
 V. 
 
 MARY  LEAVES  NAZARETH. 
 
 Time.     9  months  before  the  Birth  of  Christ. 
 S.  Luke  i.  39 — 40. 
 
 39  And  Mary  arose  in  these  days  and  went  into  the  hill 
 
 40  country  with  haste,  into  a  city  of  Judah ;  and  entered  into 
 the  house  of  Zacharias  and  saluted  Elisabeth. 
 
 VI. 
 
 ELISABETH'S  HYMN  OF  PRAISE. 
 
 S.   Luke  i.  41 — 45. 
 
 41  And  it  came  to  pass,  when  Elisabeth  heard  the  saluta- 
 tion of  Mary,  the  babe  leaped  in  her  womb  ; 
 
 42  and  Elisabeth  was  filled  with  the  Holy  Ghost ;  and  she 
 lifted  up  her  voice  with  a  loud  cry,  and  said, 
 
 Blessed  art  thou  among  women, 
 and  blessed  is  the  fruit  of  thy  womb. 
 
 43  And  whence  is  this  to  me, 
 
 that  the  mother  of  my  Lord  should  come  unto  me  ? 
 
 44  For  behold,  when  the  voice  of  thy  salutation  came  into 
 mine  ears, 
 
 the  babe  leaped  in  my  womb  for  joy. 
 
 45  And  blessed  is  she  that  '  believed ; 
 
 for  there  shall  be  a  fulfilment  of  the  things  which  have 
 been  spoken  to  her  from  the  Lord. 
 
 1  Or,  believed  that  there  shall  be 
 
INTRODUCTORY.  n 
 
 VII. 
 
 MARY'S  HYMN  OF  THANKSGIVING. 
 
 S.  Luke  i.  46 — 55. 
 And  Mary  said,  46 
 
 My  soul  doth  magnify  the  Lord, 
 
 And  my  spirit  hath  rejoiced  in  God  my  Saviour.  47 
 
 For  he  hath  looked  upon  the  low  estate  of  his  1  hand-  48 
 
 maiden  : 
 For  behold,  from  henceforth  all  generations  shall  call 
 
 me  blessed. 
 For  he  that  is  mighty  hath  done  to  me  great  things ;    49 
 And  holy  is  his  name. 
 
 And  his  mercy  is  unto  generations  and  generations       50 
 On  them  that  fear  him. 
 
 He  hath  shewed  strength  with  his  arm ;  51 
 
 He  hath  scattered  the  proud  2in  the  imagination  of 
 
 their  heart. 
 He  hath  put  down  princes  from  their  thrones,  52 
 
 And  hath  exalted  them  of  low  degree. 
 The  hungry  he  hath  filled  with  good  things ;  53 
 
 And  the  rich  he  hath  sent  empty  away. 
 He  hath  holpen  Israel  his  servant,  54 
 
 That  he  might  remember  mercy 
 
 (As  he  spake  unto  our  fathers)  55 
 
 Toward  Abraham  and  his  seed  for  ever. 
 
 VIII. 
 MARY  RETURNS  TO  NAZARETH. 
 
 Time.     6  months  before  the  Birth  of  Christ. 
 S.  Luke  i.  56. 
 And  Mary  abode  with  her  about   three  months,  and  56 
 
 returned  unto  her  house. 
 
 1  Gr.  bondmaiden.  2  Or,  by 
 
CHAPTER    II. 
 
 INTRODUCTORY. 
 
 §  IX. §  XXI. 
 
 From  the  Birth  of  John  the  Baptist 
 
 TO 
 
 The  End  of  the  Residence  at  Nazareth. 
 Time.     30  years  and  6  months. 
 
 IX. 
 THE  BIRTH  OF  JOHN  THE  BAPTIST. 
 
 Time.     6  months  before  the  Birth  of  Christ. 
 S.  Luke  i.  57,  58. 
 
 57  Now  Elisabeth's  time  was  fulfilled  that  she  should  be 
 delivered;  and  she  brought  forth  a  son. 
 
 58  And  her  neighbours  and  her  kinsfolk  heard  that  the 
 Lord  had  magnified  his  mercy  towards  her;  and  they 
 rejoiced  with  her. 
 
INTRODUCTORY.  13 
 
 X. 
 THE  CIRCUMCISION  OF  JOHN  THE  BAPTIST. 
 
 Time.     About  6  months  before  the  Birth  of  Christ. 
 S.  Luke  i.  59 — 66. 
 
 And  it  came  to  pass  on  the  eighth  day,  that  they  came  to  59 
 circumcise  the  child  ; 
 
 and  they  would  have  called  him  Zacharias,  after   the 
 name  of  his  father.     And  his  mother  answered  and  said,       60 
 
 Not  so ;  but  he  shall  be  called  John. 
 
 And  they  said  unto  her,  61 
 
 There  is  none  of  thy  kindred  that   is  called   by  this 
 name. 
 
 And  they  made  signs  to  his  father,  what  he  would  have  62 
 him  called. 
 
 And    he    asked    for    a    writing    tablet,    and    wrote,  63 
 saying, 
 
 HIS   NAME   IS   JOHN. 
 And  they  marvelled  all. 
 
 And  his  mouth  was  opened  immediately,  and  his  tongue  64 
 loosed,  and  he  spake,  blessing  God.     And  fear  came  on  all  65 
 that  dwelt  round  about  them :  and  all  these  sayings  were 
 noised  abroad  throughout  all  the  hill  country  of  Judaea. 
 And   all   that   heard   them   laid   them  up  in  their   heart,  66 
 saying, 
 
 What  then  shall  this  child  be  ? 
 
 For  the  hand  of  the  Lord  was  with  him. 
 
14  THE  FOUR   GOSPELS. 
 
 XL 
 HYMN    OF   ZACHARIAS. 
 
 S.  Luke  i.  67 — 79. 
 
 67  And  his  father  Zacharias  was  filled  with  the  Holy  Ghost, 
 and  prophesied,  saying, 
 
 68  Blessed  be  the  Lord,  the  God  of  Israel ; 
 
 For  he  hath  visited  and  wrought  redemption  for  his 
 people, 
 
 69  And  hath  raised  up  a  horn  of  salvation  for  us 
 In  the  house  of  his  servant  David 
 
 70  (As  he  spake  by  the  mouth  of  his  holy  prophets  which 
 
 have  been  since  the  world  began), 
 
 71  Salvation   from    our  enemies,  and  from  the  hand  of 
 
 all  that  hate  us ; 
 
 72  To  shew  mercy  towards  our  fathers, 
 And  to  remember  his  holy  covenant ; 
 
 73  The  oath  which  he  sware  unto  Abraham  our  father, 
 
 74  To  grant  unto  us  that  we  being  delivered  out  of  the 
 
 hand  of  our  enemies 
 Should  serve  him  without  fear, 
 
 75  In  holiness  and  righteousness  before  him  all  our  days. 
 
 76  Yea  and  thou,  child,  shalt  be  called  the  prophet  of 
 
 the  Most  High  : 
 For   thou    shalt   go  before  the   face  of  the  Lord  to 
 make  ready  his  ways ; 
 
 77  To  give  knowledge  of  salvation  unto  his  people 
 In  the  remission  of  their  sins, 
 
INTRODUCTORY.  15 
 
 Because  of  the  1  tender  mercy  of  our  God,  78 
 
 2Whereby  the  dayspring  from  on  high  3shall  visit  us, 
 To    shine  upon  them   that    sit  in  darkness  and  the  79 
 
 shadow  of  death ; 
 To  guide  our  feet  into  the  way  of  peace. 
 
 XII. 
 
 SUMMARY. 
 
 Time.     A  period  of  about  30  years. 
 
 S.  Luke  i.  80. 
 
 And  the  child  grew,  and  waxed  strong  in  spirit,  and  was  80 
 in  the  deserts  till  the  day  of  his  shewing  unto  Israel. 
 
 XIII. 
 THE  ANGELIC  ANNOUNCEMENT   TO  JOSEPH. 
 
 Time.     Rather  less  than  6  months  before  the  Birth  of  Christ. 
 
 S.  Matt.  i.  18—23. 
 
 Now  the  *  generation  4of  Jesus  Christ  was  on  this  wise  :  18 
 When  his  mother  Mary  had  been  betrothed  to  Joseph, 
 before  they  came  together  she  was  found  with  child  of  the 
 5  Holy  Ghost.     And  Joseph  her  husband,  being  a  righteous  19 
 
 1  Or,  heart  of  mercy  2  Or,  Wherein 
 
 3  Many  ancient  authorities  read  hath  visited  us. 
 
 4  Some  ancient  authorities  read  of  the  Christ, 
 
 5  Or,  Holy  Spirit :  and  so  throughout  this  book. 
 
 *  The  Revised  Version  gives  the  word  '  birth  '  in  the  text  and  the 
 word  '  generation '  as  the  alternative  reading. 
 
1 6  THE  FOUR   GOSPELS. 
 
 man,  and  not  willing  to  make  her  a  public  example,  was 
 
 20  minded  to  put  her  away  privily.  But  when  he  thought  on 
 these  things,  behold,  an  angel  of  the  Lord  appeared  unto 
 him  in  a  dream,  saying, 
 
 Joseph,  thou  son  of  David,  fear  not  to  take  unto  thee 
 Mary  thy  wife  :  for  that  which  is  1  conceived  in  her  is  of  the 
 
 21  Holy  Ghost.  And  she  shall  bring  forth  a  son;  and  thou 
 shalt  call  his  name  JESUS ;  for  it  is  he  that  shall  save  his 
 
 22  people  from  their  sins.  Now  all  this  is  come  to  pass,  that 
 it  might  be  fulfilled  which  was  spoken  by  the  Lord  through 
 the  prophet,  saying, 
 
 23  Behold ! 
 
 the  virgin  shall  be  with  child, 
 and  shall  bring  forth  a  son, 
 and  they  shall  call  his  name 
 
 2IMMANUEL; 
 
 which  is,  being  interpreted, 
 
 GOD    WITH    US. 
 
 XIV. 
 
 SUMMARY  CONTAINING  THE  ONLY  RECORD 
 GIVEN  BY  S.  MATTHEW  OF  THE  EVENTS 
 OF   ABOUT   TWO   YEARS   AND   A   HALF. 
 
 S.  Matt.  i.  24,  25. 
 
 24  And  Joseph  arose  from  his  sleep,  and  did  as  the  angel 
 of  the  Lord  commanded  him,  and  took  unto  him  his  wife  ; 
 
 25  and  knew  her  not  till  she  had  brought  forth  a  son  :  and  he 
 called  his  name  JESUS. 
 
 1  Gr.  begotten.  2  Gr.  Emmanuel. 
 
INTRODUCTORY.  17 
 
 XV. 
 
 THE  SETTLEMENT   OF   JOSEPH  AND  MARY  AT 
 
 BETHLEHEM. 
 
 Time.  "In  those  days,"  i.e.  at  a  time  nearly  coincident  with  the 
 Circumcision  of  John  the  Baptist  or  rather  less  than  6  months  before  the 
 Birth  of  Christ. 
 
 S.  Luke  ii.  1 — 5. 
 
 Now  it  came  to  pass  in  those  days,  there  went  out  a  1 
 decree  from  Caesar  Augustus,  that  *all  the  world  should  be 
 enrolled.     This  was  the  first  enrolment  made  when  Quiri-  2 
 nius  was  governor  of  Syria. 
 
 And  all  went  to  enrol  themselves,  every  one  to  his  own  3 
 city. 
 
 And  Joseph  also  went  up  from  Galilee,  out  of  the  city  of  4 
 Nazareth,  into  Judaea,  to  the  city  of  David,  which  is  called 
 Bethlehem,  because  he  was  of  the   house  and   family  of 
 David;  to  enrol  himself  with  Mary,  who  was  betrothed  to  5 
 him,  being  great  with  child. 
 
 XVI. 
 
 THE   BIRTH  OF    CHRIST. 
 
 S.  Luke  ii.  6 — 20. 
 
 And  it  came  to  pass,  while  they  were  there,  the  days  6 
 were  fulfilled  that  she  should  be  delivered. 
 
 1  Gr.  the  inhabited  earth. 
 H.  G.  2 
 
 h 
 
18  THE  FOUR   GOSPELS. 
 
 7  And  she  brought  forth  her  firstborn  son;  and  she 
 wrapped  him  in  swaddling  clothes,  and  laid  him  in  a 
 manger,  because  there  was  no  room  for  them  in  the 
 inn  *. 
 
 8  And  there  were  shepherds  in  the  same  country  abiding 
 in  the  field,  and  keeping  1  watch  by  night  over  their  flock. 
 
 9  And  an  angel  of  the  Lord  stood  by  them,  and  the  glory  of 
 the  Lord   shone  round  about  them :  and  they  were  sore 
 
 io  afraid.     And  the  angel  said  unto  them, 
 
 Be  not  afraid ;  for  behold,  I  bring  you  good  tidings  of 
 ii  great  joy  which  shall  be  to  all  the  people  :  for  there  is  born 
 
 to  you  this  day  in  the  city  of  David  A  Saviour,  which  is 
 
 2  Christ  the  Lord. 
 12        And  this  is  the  sign  unto  you; 
 
 Ye  shall  find  a  babe  wrapped  in  swaddling  clothes,  and 
 
 lying  in  a  manger. 
 i3        And  suddenly  there  was  with  the  angel  a  multitude  of 
 
 the  heavenly  host  praising  God,  and  saying, 
 
 14  Glory  to  God  in  the  highest, 
 
 And  on  earth  3 peace  among  4men  in  whom  he  is  well 
 pleased. 
 
 15  And  it  came  to  pass,  when  the  angels  went  away  from 
 them  into  heaven,  the  shepherds  said  one  to  another, 
 
 Let  us  now  go  even  unto  Bethlehem,  and  see  this  5  thing 
 that  is  come  to  pass,  which  the  Lord  hath  made  known 
 unto  us. 
 
 1  Or,  night-watches  2  Or,  Anointed  Lord 
 
 8  Many  ancient  authorities  read  peace,  good  pleasure  among  men. 
 4  Gr.  men  of  good  pleasure.  5  Or,  saying 
 
 *  Or  guest-chamber,  see  chapter  on  the  Settlement  at  Bethlehem. 
 
INTRODUCTORY.  19 
 
 And  they  came  with  haste,  and  found  both  Mary  and  16 
 Joseph,  and  the  babe  lying  in  the  manger. 
 
 And  when  they  saw  it,  they  made  known  concerning  the  17 
 saying  which  was  spoken  to  them  about  this  child. 
 
 And  all  that  heard  it  wondered  at  the  things  which  were  18 
 spoken  unto  them  by  the  shepherds. 
 
 But  Mary  kept  all  these  Mayings,  pondering  them  in  her  19 
 heart. 
 
 And  the  shepherds  returned,  glorifying  and  praising  God  20 
 for  all  the  things  that  they  had  heard  and  seen,  even  as  it 
 was  spoken  unto  them. 
 
 XVII. 
 THE    CIRCUMCISION    OF    CHRIST. 
 
 S.  Luke  ii.  21. 
 
 And  when  eight  days  were  fulfilled  for  circumcising  him,  21 
 his  name  was  called 
 
 JESUS, 
 which  was  so  called  by  the  angel  before  he  was  conceived  in 
 the  womb. 
 
 XVIII. 
 
 THE  PURIFICATION  AND  PRESENTATION  OF 
 CHRIST  IN  THE  TEMPLE. 
 
 Time.     Forty  days  after  the  Nativity. 
 
 S.  Luke  ii.  22 — 38. 
 
 And  when  the  days   of  their  purification   according  to  22 
 the  law  of  Moses  were  fulfilled,  they  brought  him  up  to 
 
 1  Or,  things 
 
20  THE  FOUR   GOSPELS. 
 
 23  Jerusalem,  to  present  him  to  the  Lord  (as  it  is  written  in 
 the  law  of  the  Lord, 
 
 Every  male    that   openeth    the    womb    shall  be  called 
 holy  to  the  Lord), 
 
 24  And  to  offer  a  sacrifice  according  to  that  which  is  said 
 in  the  law  of  the  Lord, 
 
 A  pair  of  turtledoves,  or  two  young  pigeons. 
 
 25  And  behold,  there  was  a  man  in  Jerusalem,  whose  name 
 was  Simeon ;  and  this  man  was  righteous  and  devout,  look- 
 ing for  the  consolation  of  Israel :  and  the  Holy  Spirit  was 
 
 26  upon  him.  And  it  had  been  revealed  unto  him  by  the 
 Holy  Spirit,  that  he  should  not  see  death,  before  he  had 
 seen  the  Lord's  Christ. 
 
 27  And  he  came  in  the  Spirit  into  the  temple  :  and  when 
 the  parents  brought  in  the  child  Jesus,  that  they  might  do 
 
 28  concerning  him  after  the  custom  of  the  law,  then  he  re- 
 ceived him  into  his  arms,  and  blessed  God,  and  said, 
 
 29  Now  lettest  thou  thy  l  servant  depart,  O  2  Lord, 
 According  to  thy  word,  in  peace ; 
 
 30  For  mine  eyes  have  seen  thy  salvation, 
 
 31  Which   thou   hast   prepared   before    the   face   of  all 
 
 peoples ; 
 
 32  A  light  for  3  revelation  to  the  Gentiles, 
 And  the  glory  of  thy  people  Israel. 
 
 33  And  his  father  and  his  mother  were  marvelling  at  the 
 things  which  were  spoken  concerning  him ; 
 
 34  and  Simeon  blessed  them,  and  said  unto  Mary  his 
 mother,  Behold,  this  child  is  set  for  the  falling  and  rising  up 
 
 1  Gr.  bond-servant.  2  Gr.  Master. 
 
 3  Or,  the  unveiling  of  the  Gentiles 
 
INTRODUCTORY.  21 
 
 of  many  in  Israel ;  and  for  a  sign  which  is  spoken  against ; 
 yea  and  a  sword  shall  pierce  through  thine  own  soul ;  that  35 
 thoughts  out  of  many  hearts  may  be  revealed. 
 
 And  there  was  one  Anna,  a  prophetess,  the  daughter  of  36 
 Phanuel,   of  the  tribe  of  Asher  (she  was  *of  a  great  age, 
 having  lived  with  a  husband  seven  years  from  her  virginity, 
 and    she  had  been  a  widow  even  for  fourscore   and   four  37 
 years),  which  departed  not  from  the  temple,  worshipping 
 with  fastings  and  supplications  night  and  day. 
 
 And  coming  up  at  that  very  hour  she  gave  thanks  unto  38 
 God,  and  spake  of  him  to  all  them  that  were  looking  for 
 the  redemption  of  Jerusalem. 
 
 XIX. 
 
 THE  VISIT  OF  THE  WISE  MEN. 
 
 Time.     About  2  years  after  the  Birth  of  Christ,  a  date  ascertained 
 by  Herod  by  careful  inquiry  from  the  Wise  Men. 
 
 S.  Matt.  ii.  1—23. 
 
 Now  when  Jesus  was  born  in  Bethlehem  of  Judaea  in  1 
 the  days  of  Herod  the  king,  behold,  2wise  men  from  the 
 east  came  to  Jerusalem,  saying, 
 
 3  Where  is  he  that  is  born  King  of  the  Jews  ?  for  we  saw  2 
 his  star  in  the  east,  and  are  come  to  worship  him. 
 
 And  when  Herod  the  king  heard  it,  he  was  troubled,  3 
 and  all  Jerusalem  with  him.     And  gathering  together  all  4 
 the  chief  priests  and  scribes   of  the  people,  he  inquired 
 of  them  where  the  Christ  should  be  born. 
 
 1  Gr.  advanced  in  many  days. 
 
 2  Gr.  Magi.     Compare  Esther  i.  13;  Dan.  ii.  12. 
 
 3  Or,  Where  is  the  King  of  the  Jeivs  that  is  bom  ? 
 
22  THE  FOUR   GOSPELS. 
 
 5  And  they  said  unto  him, 
 In  Bethlehem  of  Judaea : 
 
 for  thus  it  is  written  l  by  the  prophet, 
 
 6  And  thou  Bethlehem,  land  of  Judah, 
 
 Art  in  no  wise  least  among  the  princes  of  Judah  : 
 For  out  of  thee  shall  come  forth  a  governor, 
 Which  shall  be  shepherd  of  my  people  Israel. 
 
 7  Then  Herod  privily  called  the  2wise  men,  and  learned 
 of  them  carefully  3what  time  the  star  appeared. 
 
 8  And  he  sent  them  to  Bethlehem,  and  said,  Go  and 
 search  out  carefully  concerning  the  young  child ;  and  when 
 ye  have  found  him,  bring  me  word,  that  I  also  may  come 
 and  worship  him. 
 
 9  And  they,  having  heard  the  king,  went  their  way ;  and 
 lo,  the  star,  which  they  saw  in  the  east,  went  before  them, 
 till  it  came  and  stood  over  where  the  young  child  was. 
 
 io  And  when  they  saw  the  star,  they  rejoiced  with  ex- 
 ceeding great  joy. 
 
 n  And  they  came  into  the  house  and  saw  the  young  child 
 with  Mary  his  mother ;  and  they  fell  down  and  worshipped 
 him ;  and  opening  their  treasures  they  offered  unto  him 
 gifts,  gold  and  frankincense  and  myrrh. 
 
 12  And  being  warned  of  God  in  a  dream  that  they  should 
 not  return  to  Herod,  they  departed  into  their  own  country 
 another  way. 
 
 13  Now  when  they  were  departed,  behold,  an  angel  of 
 the  Lord  appeareth  to  Joseph  in  a  dream,  saying, 
 
 1  Or,  through         2  Gr.  Magi.     Compare  Esther  i.  13;  Dan.  ii.  12. 
 3  Or,  the  time  of  the  star  that  appeared 
 
INTRO  D  UCTOR  Y.  23 
 
 Arise  and  take  the  young  child  and  his  mother,  and 
 flee  into  Egypt,  and  be  thou  there  until  I  tell  thee :  for 
 Herod  will  seek  the  young  child  to  destroy  him. 
 
 And  he  arose  and  took  the  young  child  and  his  mother  14 
 by  night,  and  departed  into  Egypt ;  and  was  there  until  15 
 the  death  of  Herod  :  that  it  might  be  fulfilled  which  was 
 spoken  by  the  Lord  through  the  prophet,  saying, 
 
 Out  of  Egypt  did  I  call  my  son. 
 
 Then  Herod,  when  he  saw  that  he  was  mocked  of  the  16 
 Vise  men,  was  exceeding  wroth,  and  sent  forth,  and  slew 
 all  the  male  children  that  were  in  Bethlehem,  and  in  all 
 the  borders  thereof,  from  two  years  old  and  under,  accord- 
 ing to  the  time  which  he  had  carefully  learned  of  the  Vise 
 men.  Then  was  fulfilled  that  which  was  spoken  2by  Jere-  17 
 miah  the  prophet,  saying, 
 
 A  voice  was  heard  in  Ramah,  r8 
 
 Weeping  and  great  mourning, 
 
 Rachel  weeping  for  her  children ; 
 
 And  she  would  not  be  comforted,  because  they  are  not. 
 
 But   when  Herod  was  dead,  behold,  an  angel  of  the  19 
 Lord  appeareth  in  a  dream  to  Joseph  in  Egypt,  saying,  20 
 
 Arise  and  take  the  young  child  and  his  mother,  and  go 
 into  the  land  of  Israel :  for  they  are  dead  that  sought  the 
 young  child's  life. 
 
 And  he  arose  and  took  the  young  child  and  his  mother,  21 
 and  came  into  the  land  of  Israel.     But  when  he  heard  that  22 
 Archelaus  was  reigning  over  Judaea  in  the  room  of  his  father 
 Herod,  he  was  afraid  to  go  thither;  and  being  warned  of 
 
 1  Gr.  Magi.  2  Or,  through 
 
24  THE  FOUR  GOSPELS. 
 
 23  God  in  a  dream,  he  withdrew  into  the  parts  of  Galilee,  and 
 came  and  dwelt  in  a  city  called  Nazareth  :  that  it  might  be 
 fulfilled  which  was  spoken  *by  the  prophets,  that  he  should 
 be  called  a  Nazarene. 
 
 XX. 
 
 SUMMARY   BY   S.    LUKE    OF   S.    MATTHEW'S 
 FULLER    NARRATIVE. 
 
 Time.     A  period  of  about  1  years  exclusive  of  the  time  spent  in 
 
 Egypt. 
 
 S.  Luke  ii.  39. 
 
 39  And  when  they  had  accomplished  all  things  that  were  ac- 
 cording to  the  law  of  the  Lord,  they  returned  into  Galilee, 
 to  their  own  city  Nazareth1. 
 
 XXI. 
 
 THE  CHILDHOOD,  YOUTH  AND  EARLY 
 MANHOOD  OF  CHRIST. 
 
 S.  Luke  ii.  40 — 52. 
 
 40  And  the  child  grew,  and  waxed  strong,  2 filled  with 
 wisdom  :  and  the  grace  of  God  was  upon  him. 
 
 4i  And  his  parents  went  every  year  to  Jerusalem  at  the 
 feast  of  the  passover. 
 
 1  Or,  through  2  Gr.  becoming  full  of  wisdom. 
 
 1  Suggested  alternative  rendering  of  the  original  of  the  above  "And 
 when  they  had  brought  to  an  end  all  the  things  which  were  according 
 to  the  ordering  of  the  Lord  [i.e.  all  the  things  recorded  by  S.  Matthew] 
 they  returned  unto  Galilee  to  their  own  city  Nazareth." 
 
INTRODUCTORY.  25 
 
 And  when  he  was  twelve  years  old,  they  went  up  after  42 
 the  custom  of  the  feast;  and  when  they  had  fulfilled  the  43 
 days,  as  they  were  returning,  the  boy  Jesus  tarried  behind 
 in  Jerusalem;  and  his  parents  knew  it  not;  but  supposing  44 
 him  to  be  in  the  company,  they  went  a  day's  journey;  and 
 they  sought  for  him  among  their  kinsfolk  and  acquaintance : 
 and  when  they  found  him  not,  they  returned  to  Jerusalem,  45 
 seeking  for  him. 
 
 And  it  came  to  pass,  after  three  days  they  found  him  in  46 
 the  temple,  sitting  in  the  midst  of  the  '  doctors,  both  hearing 
 them,  and  asking  them  questions  : 
 
 And  all   that  heard  him   were   amazed   at   his  under-  47 
 standing  and  his  answers. 
 
 And  when  they  saw  him,  they  were  astonished :  and  his  48 
 mother  said  unto  him, 
 
 2 Son,  why  hast  thou  thus   dealt  with  us?  behold,  thy 
 father  and  I  sought  thee  sorrowing. 
 
 And  he  said  unto  them,  49 
 
 How  is  it  that  ye  sought  me  ?  wist  ye  not  that  I  must 
 be  3in  my  Father's  house  ? 
 
 And  they  understood  not  the  saying  which  he  spake  50 
 unto  them. 
 
 And  he  went  down  with  them,  and  came  to  Nazareth;  51 
 and  he  was  subject  unto  them:  and  his  mother  kept  all 
 these  4  sayings  in  her  heart. 
 
 And  Jesus  advanced  in  wisdom   and   5  stature,  and  in  52 
 6 favour  with  God  and  men. 
 
 1  Or,  teachers  2  Gr.  Child. 
 
 3  Or,  about  my  Father's  business     Gr.  in  the  things  of  my  Father. 
 
 4  Or,  things  5  Or,  age  6  Or,  grace 
 
CHAPTER    III. 
 
 INTRODUCTORY   PERIOD. 
 
 §  XXII. §  XXXIII. 
 
 From  the  Commencement  of  John's  Ministry 
 
 TO 
 
 Christ's  first  brief  Residence  at  Capernaum. 
 Time.     Rather  less  than  8  months. 
 
 XXII. 
 MINISTRY   OF   JOHN  THE  BAPTIST. 
 
 Time.     Probably  6  months  before  the  Baptism  of  Christ. 
 S.  Luke  iii.  i — 18. 
 
 i  Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar, 
 Pontius  Pilate  being  governor  of  Judaea,  and  Herod  being 
 tetrarch  of  Galilee,  and  his  brother  Philip  tetrarch  of  the 
 region  of  Ituraea  and  Trachonitis,  and  Lysanias  tetrarch  of 
 
 i  Abilene,  in  the  high-priesthood  of  Annas  and  Caiaphas,  the 
 word  of  God  came  unto  John  the  son  of  Zacharias  in  the 
 wilderness. 
 
 3  And  he  came  into  all  the  region  round  about  Jordan, 
 preaching  the   baptism  of  repentance   unto   remission    of 
 
 4  sins ;  as  it  is  written  in  the  book  of  the  words  of  Isaiah  the 
 prophet, 
 
INTRODUCTORY  PERIOD.  27 
 
 The  voice  of  one  crying  in  the  wilderness, 
 
 Make  ye  ready  the  way  of  the  Lord, 
 
 Make  his  paths  straight. 
 
 Every  valley  shall  be  filled,  5 
 
 And  every  mountain  and  hill  shall  be  brought  low; 
 
 And  the  crooked  shall  become  straight, 
 
 And  the  rough  ways  smooth; 
 
 And  all  flesh  shall  see  the  salvation  of  God.  6 
 
 He  said  therefore  to  the  multitudes  that  went  out  to  be  7 
 baptized  of  him, 
 
 Ye  offspring  of  vipers,  who  warned  you  to  flee  from  the 
 wrath  to  come?  Bring  forth  therefore  fruits  worthy  of  8 
 Repentance,  and  begin  not  to  say  within  yourselves,  We  have 
 Abraham  to  our  father :  for  I  say  unto  you,  that  God  is  able 
 of  these  stones  to  raise  up  children  unto  Abraham.  And  9 
 even  now  is  the  axe  also  laid  unto  the  root  of  the  trees : 
 every  tree  therefore  that  bringeth  not  forth  good  fruit  is 
 hewn  down,  and  cast  into  the  fire. 
 
 And  the  multitudes  asked  him,  saying,  What  then  must  10 
 
 we  do? 
 
 And  he  answered  and  said  unto  them,  n 
 
 He  that  hath  two  coats,  let  him  impart  to  him  that  hath 
 
 none;  and  he  that  hath  food,  let  him  do  likewise. 
 
 And   there  came  also  2 publicans   to  be  baptized,  and  12 
 they  said  unto  him, 
 
 3 Master,  what  must  we  do? 
 
 1  Or,  your  repentance 
 
 2  See  marginal  note  on  Matt.  v.  46.  3  Or,  Teacher 
 
28  THE  FOUR   GOSPELS. 
 
 13        And  he  said  unto  them, 
 
 Extort  no  more  than  that  which  is  appointed  you. 
 
 i4        And  Soldiers  also  asked  him,  saying, 
 And  we,  what  must  we  do  ? 
 And  he  said  unto  them, 
 
 Do  violence  to  no  man,  neither  2exact  anything  wrong- 
 fully; and  be  content  with  your  wages. 
 
 15  And  as  the  people  were  in  expectation,  and  all  men 
 reasoned  in  their  hearts  concerning  John,  whether  haply  he 
 
 16  were  the  Christ;  John  answered,  saying  unto  them  all, 
 I  indeed  baptize  you  with  water;  but  there  cometh  he  that 
 is  mightier  than  I,  the  latchet  of  whose  shoes  I  am  not 
 3worthy  to  unloose:  he  shall  baptize  you  4with  the   Holy 
 
 17  Ghost  and  with  fire:  whose  fan  is  in  his  hand,  throughly  to 
 cleanse  his  threshing-floor,  and  to  gather  the  wheat  into 
 his  garner;  but  the  chaff  he  will  burn  up  with  unquench- 
 able fire. 
 
 18  With  many  other  exhortations  therefore  preached  he 
 5  good  tidings  unto  the  people. 
 
 S.  Matt.  iii.  1— 12. 
 
 !        And  in  those  days  cometh  John  the  Baptist,  preaching 
 1  in  the  wilderness  of  Judaea,  saying, 
 
 Repent   ye ;  for   the   kingdom    of  heaven  is  at  hand. 
 3  For  this  is  he  that  was  spoken  of  6by  Isaiah  the  prophet, 
 saying, 
 
 1  Gr.  soldiers  on  service.  2  Or,  accuse  any  one 
 
 3  Gr.  sufficient.  4  Or,  in 
 
 5  Ox,  the  gospel  6  Ox,  through 
 
INTRODUCTORY  PERIOD.  29 
 
 The  voice  of  one  crying  in  the  wilderness, 
 
 Make  ye  ready  the  way  of  the  Lord, 
 
 Make  his  paths  straight. 
 Now  John  himself  had  his  raiment  of  camel's  hair,  and  a  4 
 leathern  girdle  about  his  loins ;  and  his  food  was  locusts  and 
 wild  honey. 
 
 Then  went  out  unto  him  Jerusalem,  and  all  Judaea,  and  5 
 all  the  region  round  about  Jordan;  and  they  were  baptized  6 
 of  him  in  the  river  Jordan,  confessing  their  sins. 
 
 But  when  he  saw  many  of  the  Pharisees  and  Sadducees  7 
 coming  to  his  baptism,  he  said  unto  them, 
 
 Ye  offspring  of  vipers,  who  warned  you  to  flee  from  the 
 wrath    to   come  ?      Bring   forth  therefore   fruit   worthy   of  8 
 Repentance:   and  think  not  to  say  within  yourselves,  We  9 
 have  Abraham  to  our  father :  for  I  say  unto  you,  that  God 
 is  able  of  these  stones  to  raise  up  children  unto  Abraham. 
 And  even  now  is  the  axe  laid  unto  the  root  of  the  trees:  10 
 every  tree  therefore  that  bringeth   not   forth  good  fruit  is 
 hewn  down,  and  cast  into  the  fire.     I  indeed  baptize  you  11 
 2 with  water  unto  repentance:  but  he  that  cometh  after  me  is 
 mightier  than  I,  whose  shoes  I  am  not  3  worthy  to  bear :  he 
 shall  baptize  you  2with  the  Holy  Ghost  and  with  fire  :  whose  12 
 fan  is  in  his  hand,  and  he  will  throughly  cleanse  his  thresh- 
 ing-floor; and  he  will  gather  his  wheat  into  the  garner,  but 
 the  chaff  he  will  burn  up  with  unquenchable  fire. 
 
 1  Or,  your  repentance  2  Or,  in  3  Or.  sufficient. 
 
30  THE  FOUR  GOSPELS. 
 
 S.  Mark  i.    i— 8. 
 
 i  The  beginning  of  the  gospel  of  Jesus  Christ,  !the  Son 
 of  God. 
 
 2  Even  as  it  is  written  2  in  Isaiah  the  prophet, 
 
 Behold,  I  send  my  messenger  before  thy  face, 
 Who  shall  prepare  thy  way ; 
 
 3  The  voice  of  one  crying  in  the  wilderness, 
 Make  ye  ready  the  way  of  the  Lord, 
 Make  his  paths  straight; 
 
 4  John  came,  who  baptized  in  the  wilderness  and  preached 
 the  baptism  of  repentance  unto  remission  of  sins. 
 
 5  And  there  went  out  unto  him  all  the  country  of  Judaea, 
 and  all  they  of  Jerusalem;  and  they  were  baptized  of  him 
 in  the  river  Jordan,  confessing  their  sins. 
 
 6  And  John  was  clothed  with  camel's  hair,  and  had  a 
 leathern  girdle  about  his  loins,  and  did  eat  locusts  and  wild 
 
 7  honey.     And  he  preached,  saying, 
 
 There  cometh  after  me  he  that  is  mightier  than  I,  the 
 latchet  of  whose  shoes  I  am  not  3worthy  to  stoop  down  and 
 
 8  unloose.  I  baptized  you  4with  water;  but  he  shall  baptize 
 you  4with  the  5Holy  Ghost. 
 
 1  Some  ancient  authorities  omit  the  Son  of  God. 
 
 2  Some  ancient  authorities  read  in  the  prophets. 
 
 3  Gr.  siifficient. 
 
 4  Or,  in 
 
 5  Or,  Holy  Spirit :  and  so  throughout  this  book. 
 
INTRODUCTORY  PERIOD.  31 
 
 XXIII. 
 
 ANTICIPATORY    NOTICE    OF    THE    IMPRISON- 
 MENT  OF   JOHN*. 
 
 S.  Luke  iii.  19,  20. 
 
 But    Herod    the    tetrarch,    being    reproved    by   him    for  19 
 Herodias  his  brother's  wife,  and  for   all   the   evil   things 
 which  Herod  had  done,  added  yet  this  above  all,  that  he  20 
 shut  up  John  in  prison. 
 
 XXIV. 
 
 THE   BAPTISM   OF   CHRIST. 
 
 Time.     About  50  days  before  the  First  Passover  attended  by  Christ. 
 S.  Matt.  iii.  13—17. 
 
 Then  cometh  Jesus  from  Galilee  to  the  Jordan  unto  13 
 
 John,  to  be  baptized  of  him. 
 
 But  John  would  have  hindered  him,  saying,  14 
 
 I  have  need  to  be  baptized  of  thee,  and  comest  thou  to 
 
 me? 
 
 *  Every  '  new  departure '  in  the  work  of  Christ's  Ministry  will  be 
 found  to  be  prefaced  by  some  allusion  to  John  the  Baptist.  Hence 
 probably  S.  Luke's  anticipatory  notice  of  John's  imprisonment. 
 
32  THE  FOUR  GOSPELS. 
 
 15  But  Jesus  answering  said  unto  him, 
 
 Suffer  lit  now  :  for  thus  it  becometh  us  to  fulfil  all  right- 
 eousness. 
 
 Then  he  suffereth  him. 
 
 16  And  Jesus,  when  he  was  baptized,  went  up  straightway 
 from  the  water  :  and  lo,  the  heavens  were  opened  2unto  him, 
 and  he  saw  the  Spirit  of  God  descending  as  a  dove,  and 
 
 17  coming  upon  him;  and  lo,  a  voice  out  of  the  heavens, 
 saying, 
 
 3  This  is  my  beloved  Son,  in  whom  I  am  well  pleased. 
 
 S.  Mark  i.  9 — n. 
 
 9        And  it  came  to  pass  in  those  days,  that  Jesus  came 
 from  Nazareth  of  Galilee,  and  was  baptized  of  John  4in  the 
 
 10  Jordan.     And  straightway  coming  up  out  of  the  water,  he 
 saw  the  heavens  rent  asunder,  and  the  Spirit  as  a  dove 
 
 1  t  descending   upon   him :    and   a   voice   came    out    of    the 
 heavens, 
 
 Thou  art  my  beloved  Son,  in  thee  I  am  well  pleased. 
 
 S.  Luke  iii.  21,  22. 
 
 21  Now  it  came  to  pass,  when  all  the  people  were  baptized, 
 that,  Jesus  also  having   been   baptized,   and   praying,  the 
 
 22  heaven  was  opened,  and  the  Holy  Ghost  descended  in 
 a  bodily  form,  as  a  dove,  upon  him,  and  a  voice  came  out 
 of  heaven, 
 
 Thou  art  my  beloved  Son ;  in  thee  I  am  well  pleased. 
 
 1  Or,  me  2  Some  ancient  authorities  omit  unto  him, 
 
 3  Or,  This  is  my  Son  ;  my  beloved  in  whom  I  am  -well pleased.     See 
 ch.  xii.  18.  *  Qr>  int0% 
 
INTRODUCTORY  PERIOD.  33 
 
 XXV. 
 JESUS   THE  SON   OF   GOD. 
 
 S.  Luke  iii.  23 — 38. 
 
 And  Jesus  himself,  when  he  began  to  teach,  was  about  23 
 thirty  years  of  age,  being  the  son   (as  was   supposed)   of 
 Joseph,  the  son  of  Heli,  the  son  of  Matthat,  the  son  of  Levi,  24 
 the  son  of  Melchi,  the  son  of  Jannai,  the  son  of  Joseph,  the  25 
 son  of  Mattathias,  the  son  of  Amos,  the  son  of  Nahum,  the 
 son  of  Esli,  the  son  of  Naggai,  the  son  of  Maath,  the  son  of  26 
 Mattathias,  the  son  of  Semein,  the  son  of  Josech,  the  son  of 
 Joda,  the  son  of  Joanan,  the  son  of  Rhesa,  the  son  of  Zerub-  27 
 babel,  the  son  of  ^healtiel,  the  jwz  of  Neri,  the   son   of  28 
 Melchi,  the  son  of  Addi,   the  son  of  Cosam,   the   son   of 
 Elmadam,  the  jwz  of  Er,  the  son  of  Jesus,  the  son  of  Eliezer,  29 
 the  JW2  of  Jorim,  the  son  of  Matthat,  the  son  of  Levi,  the  30 
 son  of  Symeon,  the  jwj  of  Judas,  the  son  of  Joseph,  the  son 
 of  Jonam,  the  son  of  Eliakim,  the  son  of  Melea,  the  son  of  31 
 Menna,  the  son  of  Mattatha,  the  son  of  Nathan,  the  son  of 
 David,  the  .swz  of  Jesse,  the  son  of  Obed,  the  son  of  Boaz,  32 
 the  son  of 2  Salmon,  the  son  of  Nahshon,  the  son  of  Ammina-  33 
 dab,  3the  son  of  4Arni,  the  son  of  Hezron,  the  son  of  Perez, 
 the  son  of  Judah,  the  son  of  Jacob,  the  son  of  Isaac,  the  «w  34 
 of  Abraham,  the  .swj  of  Terah,  the  son  of  Nahor,  the  son  of  35 
 Serug,  the  son  of  Reu,  the  son  of  Peleg,  the  son  of  Eber, 
 the  j<?«  of  Shelah,  the  son  of  Cainan,  the  son  of  Arphaxad,  36 
 
 1  Gr.  Salathiel. 
 
 2  Some  ancient  authorities  write  6a/a. 
 
 3  Many  ancient  authorities  insert  the  son  of  Admin :  and  one  writes 
 Admin  for  Amminadab. 
 
 4  Some  ancient  authorities  write  Aram. 
 
 H.  G.  3 
 
34  THE  FOUR   GOSPELS. 
 
 37  the  so  ft  of  Shem,  the  son  of  Noah,  the  son  of  Lamech,  the 
 son  of  Methuselah,  the  son  of  Enoch,  the  son  of  Jared,  the 
 
 38  son  of  Mahalaleel,  the  son  of  Cainan,  the  son  of  Enos,  the 
 son  of  Seth,  the  son  of  i\dam,  the  son  of  God. 
 
 XXVI. 
 
 THE   TEMPTATION. 
 S.  Mark  i.  12,  13. 
 
 12        And  straightway  the  Spirit  driveth  him  forth  into  the 
 
 wilderness. 
 £3        And  he  was  in  the  wilderness  forty  days  tempted  of 
 
 Satan;  and  he  was  with  the  wild  beasts;  and  the  angels 
 
 ministered  unto  him. 
 
 S.  Luke  iv.  1 — 13. 
 
 And  Jesus,  full  of  the  Holy  Spirit,  returned  from  the 
 Jordan,  and  was  led  lby  the  Spirit  in  the  wilderness  during 
 forty  days,  being  tempted  of  the  devil. 
 
 And  he  did  eat  nothing  in  those  days :  and  when  they 
 were  completed,  he  hungered. 
 
 And  the  devil  said  unto  him, 
 
 If  thou  art  the  Son  of  God,  command  this  stone  that  it 
 become  2  bread. 
 
 And  Jesus  answered  unto  him, 
 
 It  is  written,  Man  shall  not  live  by  bread  alone. 
 
 And  he  led  him  up,  and  shewed  him  all  the  kingdoms 
 of  3the  world  in  a  moment  of  time. 
 
 1  Or,  in  2  Or,  a  loaf  3  Gr.  the  inhabited  earth. 
 
INTRODUCTORY  PERIOD.  35 
 
 And  the  devil  said  unto  him,  To  thee  will  I  give  all  this    6 
 authority,  and  the  glory  of  them  :  for  it  hath  been  delivered 
 unto  me ;    and  to  whomsoever  I  will  I  give  it.      If  thou    7 
 therefore  wilt  worship  before  me,  it  shall  all  be  thine. 
 
 And  Jesus  answered  and  said  unto  him,  8 
 
 It  is  written,  Thou   shalt  worship  the  Lord  thy  God, 
 and  him  only  shalt  thou  serve. 
 
 And  he  led  him  to  Jerusalem,   and   set   him    on    the    9 
 pinnacle  of  the  temple,  and  said  unto  him, 
 
 If  thou  art  the  Son  of  God,  cast  thyself  down  from 
 hence  :  for  it  is  written,  10 
 
 He   shall   give   his   angels  charge  concerning   thee, 
 to  guard  thee : 
 and,  1 1 
 
 On  their  hands  they  shall  bear  thee  up, 
 Lest  haply  thou  dash  thy  foot  against  a  stone. 
 And  Jesus  answering  said  unto  him,  12 
 
 It  is  said,  Thou  shalt  not  tempt  the  Lord  thy  God. 
 And  when  the  devil  had  completed  every  temptation,  13 
 he  departed  from  him  2for  a  season. 
 
 S.  Matt.  iv.   1 — 11. 
 
 Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness    1 
 to  be  tempted  of  the  devil. 
 
 And  when  he  had  fasted  forty  days  and  forty  nights,  he    2 
 afterward  hungered. 
 
 And  the  tempter  came  and  said  unto  him,  3 
 
 If  thou  art  the  Son  of  God,  command  that  these  stones 
 become  3  bread. 
 
 1  Gr.  iving.  a  Or,  until  3  Gr.  loaves. 
 
 3—2 
 
36  THE  FOUR   GOSPELS. 
 
 4  But  he  answered  and  said, 
 
 It  is  written,  Man  shall  not  live  by  bread  alone,  but  by 
 every  word  that  proceedeth  out  of  the  mouth  of  God. 
 
 5  Then  the  devil  taketh  him  into  the  holy  city ;  and  he 
 
 6  set  him  on  the  '"pinnacle  of  the  temple,  and  saith  unto  him, 
 
 If  thou  art  the  Son  of  God,  cast  thyself  down  :  for  it  is 
 written, 
 
 He  shall  give  his  angels  charge  concerning  thee : 
 And  on  their  hands  they  shall  bear  thee  up, 
 Lest  haply  thou  dash  thy  foot  against  a  stone. 
 
 7  Jesus  said  unto  him, 
 Again  it  is  written, 
 
 Thou  shalt  not  tempt  the  Lord  thy  God. 
 
 8  Again,   the  devil  taketh   him    unto  an   exceeding  high 
 mountain,  and  sheweth  him  all  the  kingdoms  of  the  world, 
 
 9  and  the  glory  of  them ;  and  he  said  unto  him, 
 
 All  these  things  will  I  give  thee,  if  thou  wilt  fall  down 
 and  worship  me. 
 io        Then  saith  Jesus  unto  him, 
 
 Get  thee  hence,  Satan:  for  it  is  written, 
 
 Thou  shalt  worship  the  Lord  thy  God,  and  him  only 
 shalt  thou  serve. 
 
 ii        Then  the  devil  leaveth  him;  and  behold,  angels  came 
 and  ministered  unto  him. 
 
 1  Gr.  wing. 
 
INTRODUCTORY  PERIOD.  37 
 
 XXVII. 
 
 S.  JOHN'S  PREFACE. 
 
 S.  John  i.   1 — 14. 
 
 In  the  beginning  was  the  Word,  and  the  Word  was  with  1 
 God,  and  the  Word  was  God. 
 
 The  same  was  in  the  beginning  with  God.  2 
 
 All  things  were  made  *by  him  ;  and  without  him  2was  not  3 
 anything  made  that  hath  been  made. 
 
 In  him  was  life  ;  4 
 
 and  the  life  was  the  light  of  men. 
 
 And  the  light  shineth  in  the  darkness ;  and  the  darkness  5 
 3apprehended  it  not. 
 
 There  came  a  man,  sent  from  God,  whose  name  was  6 
 John.  The  same  came  for  witness,  that  he  might  bear  wit-  7 
 ness  of  the  light,  that  all  might  believe  through  him. 
 
 He  was  not  the  light,  but  came  that  he  might  bear  wit-  8 
 ness  of  the  light. 
 
 4  There  was  the  true  light,  even  the  light  which  lighteth  9 
 5 every  man,  coming  into  the  world.  He  was  in  the  world,  10 
 and  the  world  was  made  xby  him,  and  the  world  knew  him 
 not.  He  came  unto  6his  own,  and  they  that  were  his  own  11 
 received  him  not.  But  as  many  as  received  him,  to  them  12 
 gave  he  the  right  to  become  children  of  God,  even  to  them 
 
 1  Or,  through 
 
 2  Or,  was  not  anything  made.     That  which  hath  been  made  was  life 
 in  him  ;  and  the  life  &c. 
 
 3  Or,  overcame.     See  ch.  xii.  35  (Gr.). 
 
 4  Or,  The  trite  light,  zvhich  lighteth  every  man,  was  coming 
 
 5  Or,  every  man  as  he  cometh  6  Gr.  his  own  things. 
 
38  THE  FOUR  GOSPELS. 
 
 13  that  believe  on  his  name  :  which  were  ^orn,  not  of 2  blood, 
 nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
 God. 
 
 14  And  the  Word  became  flesh,  and  3 dwelt  among  us  (and 
 we  beheld  his  glory,  glory  as  of 4  the  only  begotten  from  the 
 Father),  full  of  grace  and  truth. 
 
 XXVIII. 
 
 THE  BAPTIST'S  TESTIMONY  TO  CHRIST. 
 
 (Addressed  (1)  to  all,  (2)  to  a  deputation  from  Jerusalem.) 
 
 Time.  The  first  of  a  period  of  seven  days  commencing  immediately 
 after  the  Temptation  and  ending  with  the  First  Miracle  at  Cana  of 
 Galilee. 
 
 S.  John  i.  15 — 28. 
 
 15  John  beareth  witness  of  him,  and  crieth,  saying, 
 5  This  was  he  of  whom  I  said, 
 
 He  that  cometh  after  me  is  become  before  me :  for  he 
 was  6  before  me. 
 
 16  For  of  his  fulness  we  all  received,  and  grace  for  grace. 
 
 17  For  the  law  was  given  7by  Moses ;  grace  and  truth  came  7by 
 Jesus  Christ. 
 
 18  No  man  hath  seen  God  at  any  time;  8the  only  begotten 
 Son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared 
 him. 
 
 1  Or,  begotten  2  Gr.  bloods. 
 
 3  Gr.  tabernacled.  4  Or,  an  only  begotten  from  a  father 
 
 5  Some  ancient  authorities  read  {this  was  he  that  said). 
 
 6  Gr.  first  in  regard  of  me.  7  Or,  through 
 8  Many  very  ancient  authorities  read  God  only  begotten. 
 
INTRODUCTORY  PERIOD,  39 
 
 And  this  is  the  witness  of  John,  when  the  Jews  sent  19 
 unto  him  from  Jerusalem  priests  and  Levites  to  ask  him, 
 
 Who  art  thou  ? 
 
 And  he  confessed,  and  denied  not \  and  he  confessed,      20 
 
 I  am  not  the  Christ. 
 
 And  they  asked  him,  21 
 
 What  then  ?     Art  thou  Elijah  ? 
 
 And  he  saith,  I  am  not. 
 
 Art  thou  the  prophet  ? 
 
 And  he  answered,  No. 
 
 They  said  therefore  unto  him,  Who  art  thou  ?  that  we  22 
 may  give  an  answer  to  them  that  sent  us.    What  say  est  thou 
 of  thyself? 
 
 He  said,  23 
 
 I  am  the  voice  of  one  crying  in  the  wilderness,  Make 
 straight  the  way  of  the  Lord,  as  said  Isaiah  the  prophet. 
 
 1  And  they  had  been  sent  from  the  Pharisees.  24 
 
 And  they  asked  him,  and  said  unto  him,  25 
 
 Why  then  baptizest  thou,  if  thou  art  not  the  Christ, 
 neither  Elijah,  neither  the  prophet  ? 
 
 John  answered  them,  saying,  I  baptize  2with  water :  in  26 
 the  midst  of  you  standeth  one  whom  ye  know  not,  even  he  27 
 that  cometh  after  me,  the  latchet  of  whose  shoe  I  am  not 
 worthy  to  unloose. 
 
 These  things  were  done  in  3  Bethany  beyond  Jordan,  28 
 where  John  was  baptizing. 
 
 1  Or,  And  certain  had  been  sent  from  ainong  the  Pharisees. 
 
 2  Or,  in 
 
 3  Many  ancient  authorities  read  Bethabarah,  some,  Betharabah. 
 
4o  THE  FOUR   GOSPELS. 
 
 XXIX. 
 
 THE  BAPTIST'S  TESTIMONY  TO  CHRIST. 
 
 (Addressed  to  the  people.) 
 
 Time.     "On  the  morrow." 
 
 S.  John  i.  29—34. 
 
 29  On  the  morrow  he  seeth  Jesus  coming  unto  him,  and 
 saith, 
 
 Behold,  the  Lamb  of  God,  which  x  taketh  away  the  sin  of 
 
 30  the  world  !     This  is  he  of  whom  I  said,  After  me  cometh  a 
 man  which  is  become  before  me :  for  he  was  2 before  me. 
 
 31  And  I  knew  him  not;  but  that  he  should  be  made  manifest 
 to  Israel,  for  this  cause  came  I  baptizing  3with  water. 
 
 32  And  John  bare  witness,  saying, 
 
 I  have  beheld  the  Spirit  descending  as  a  dove  out  of 
 
 33  heaven  ;  and  it  abode  upon  him.     And  I  knew  him  not : 
 but  he  that  sent  me  to  baptize  3with  water,  he  said  unto  me, 
 
 Upon  whomsoever  thou  shalt  see  the  Spirit  descending, 
 and  abiding  upon  him,  the  same  is  he  that  baptizeth  3with 
 the  Holy  Spirit. 
 
 34  And  I  have  seen,  and  have  borne  witness  that  this  is 
 
 THE  SON  OF  GOD. 
 
 XXX. 
 
 THE  BAPTIST'S  TESTIMONY  TO  CHRIST. 
 
 (Addressed  to  two  of  His  Disciples.) 
 
 Time.     "  Again  on  the  morrow." 
 
 S.  John  i.  35— 42. 
 
 35  Again  on  the  morrow  John  was  standing,  and  two  of  his 
 
 36  disciples  5  and  he  looked  upon  Jesus  as  he  walked,  and  saith, 
 
 1  Or,  beareth  the  sin         2  Gr.  first  in  regard  of  me.  *  Or,  in 
 
INTRODUCTORY  PERIOD.  41 
 
 Behold,  the  Lamb  of  God ! 
 
 And  the  two  disciples  heard  him  speak,  and  they  followed  37 
 Jesus. 
 
 And  Jesus  turned,  and  beheld  them  following,  and  saith  38 
 unto  them, 
 
 What  seek  ye? 
 
 And  they  said  unto  him, 
 
 Rabbi  (which  is  to  say,  being  interpreted, x  Master),  where 
 abidest  thou  ? 
 
 He  saith  unto  them,  39 
 
 Come,  and  ye  shall  see. 
 
 They  came  therefore  and  saw  where  he   abode ;    and  40 
 they  abode  with  him  that  day :  it  was  about  the  tenth  hour. 
 
 One  of  the  two  that  heard  John  speak,  and  followed 
 him,  was  Andrew,  Simon  Peter's  brother.     He  findeth  first  41 
 his  own  brother  Simon,  and  saith  unto  him, 
 
 We  have  found  the  Messiah  (which  is,  being  interpreted, 
 2  Christ). 
 
 He  brought  him  unto  Jesus.  42 
 
 Jesus  looked  upon  him,  and  said, 
 
 Thou  art  Simon  the  son  of 3  John  :  thou  shalt  be  called 
 Cephas  (which  is  by  interpretation,  4 Peter). 
 
 1  Or,  Teacher  2  That  is,  Anointed. 
 
 3  Gr.  Joannes-,  called  in  Matt.  xvi.  17,  Jonah. 
 
 4  That  is,  Rock  or  Stone. 
 
42  THE  FOUR  GOSPELS. 
 
 XXXI. 
 
 THE  CALL  OF  PHILIP  AND  NATHANAEL. 
 
 Time.     "  On  the  morrow." 
 S.  Johni.  43—51. 
 
 43  On  the  morrow  he  was  minded  to  go  forth  into  Galilee, 
 and  he  findeth  Philip :  and  Jesus  saith  unto  him, 
 
 Follow  me. 
 
 44  Now  Philip  was  from  Bethsaida,  of  the  city  of  Andrew 
 and  Peter. 
 
 45  Philip  findeth  Nathanael,  and  saith  unto  him, 
 
 We  have  found  him,  of  whom  Moses  in  the  law,  and 
 the  prophets,  did  write,  Jesus  of  Nazareth,  the  son  of 
 Joseph. 
 
 46  And  Nathanael  said  unto  him, 
 
 Can  any  good  thing  come  out  of  Nazareth? 
 Philip  saith  unto  him, 
 Come  and  see. 
 
 47  Jesus  saw  Nathanael  coming  to  him,  and  saith  of  him, 
 Behold,  an  Israelite  indeed,  in  whom  is  no  guile  !     . 
 
 48  Nathanael  saith  unto  him, 
 Whence  knowest  thou  me  ? 
 Jesus  answered  and  said  unto  him, 
 
 Before  Philip  called  thee,  when  thou  wast  under  the 
 fig  tree,  I  saw  thee. 
 
 49  Nathanael  answered  him, 
 
 Rabbi,  thou  art  the  Son  of  God;  thou  art  King  of 
 Israel. 
 
 50  Jesus  answered  and  said  unto  him, 
 
 Because    I   said  unto  thee,  I  saw  thee  underneath  the 
 
INTRODUCTORY  PERIOD.  43 
 
 fig  tree,  believest  thou  ?  thou  shalt  see  greater  things  than 
 
 these. 
 
 And  he  saith  unto  him,  51 
 
 Verily,  verily,  I  say  unto  you,  Ye  shall  see  the  heaven 
 
 opened,  and  the  angels  of  God  ascending  and  descending 
 
 upon  the  Son  of  man. 
 
 XXXII. 
 
 THE  FIRST  MIRACLE  AT  CANA. 
 
 Time.     "On  the  third  day,"  apparently  the  seventh  day  of  the 
 consecutive  narrative. 
 
 S.  John  ii.   i — n. 
 
 And  the  third  day  there  was  a  marriage  in  Cana  of  i 
 Galilee ;  and  the  mother  of  Jesus  was  there  :  and  Jesus  i 
 also  was  bidden,  and  his  disciples,  to  the  marriage. 
 
 And  when  the  wine  failed,  the  mother  of  Jesus  saith  3 
 unto  him, 
 
 They  have  no  wine. 
 
 And  Jesus  saith  unto  her,  4 
 
 Woman,  what  have  I  to  do  with  thee  ?  mine  hour  is  not 
 yet  come. 
 
 His  mother  saith  unto  the  servants,  5 
 
 Whatsoever  he  saith  unto  you,  do  it. 
 
 Now  there  were  six  waterpots  of  stone  set  there  after   6 
 the  Jews'    manner  of  purifying,    containing   two   or   three 
 firkins  apiece. 
 
 Jesus  saith  unto  them,  Fill  the  waterpots  with  water.  7 
 
 And  they  filled  them  up  to  the  brim. 
 
 And  he  saith  unto  them,  8 
 
44  THE  FOUR   GOSPELS. 
 
 Draw  out  now,  and  bear  unto  the  '  ruler  of  the  feast. 
 And  they  bare  it. 
 
 9  And  when  the  ruler  of  the  feast  tasted  the  water  2now 
 become  wine,  and  knew  not  whence  it  was  (but  the 
 servants  which  had  drawn  the  water  knew),  the  ruler  of 
 
 10  the  feast  calleth  the  bridegroom,  and  saith  unto  him, 
 
 Every  man  setteth  on  first  the  good  wine ;  and  when 
 men  have  drunk  freely,  then  that  which  is  worse  :  thou  hast 
 kept  the  good  wine  until  now. 
 
 ii  This  beginning  of  his  signs  did  Jesus  in  Cana  of  Galilee, 
 and  manifested  his  glory;  and  his  disciples  believed  on 
 him. 
 
 XXXIII. 
 
 CHRIST    DESCENDS    FROM    CANA    TO 
 CAPERNAUM. 
 
 S.  John  ii.   12. 
 
 12        After  this  he  went  down  to  Capernaum,  he,  and  his 
 mother,    and  his  brethren,    and   his  disciples  : 
 and  there  they  abode  not  many  days. 
 
 1  Or,  steward  2  Or,  that  it  had  become 
 
CHAPTER    IV. 
 
 COMMENCEMENT   OF   FIRST   YEAR   OF 
 MINISTRY. 
 
 §  XXXIV. §  XLV. 
 
 From  Christ's  First  Visit  to  Jerusalem  at  the 
 
 Passover 
 
 TO 
 
 His  Second  Visit  at  the  Feast  of  Pentecost. 
 
 Time.  A  period  of  50  days,  i.e.  of  40  days  ending 
 with  the  Second  Miracle  at  Cana  and  of  10  days  ending 
 with  the  Feast  of  Pentecost. 
 
 XXXIV. 
 THE   FIRST   PASSOVER. 
 
 Time.  The  first  Passover  during  our  Lord's  ministry  and  the 
 commencement  of  a  period  of  50  days  ending  with  the  Feast  of 
 Pentecost. 
 
 S.  John  ii.  13 — 22. 
 
 And  the  passover  of  the  Jews  was  at  hand,  and  Jesus  13 
 went  up  to  Jerusalem. 
 
 And  he  found  in  the  temple  those  that  sold  oxen  and  14 
 sheep  and  doves,  and  the  changers  of  money  sitting  : 
 
 And  he  made  a  scourge  of  cords,  and  cast  all  out  of  the  15 
 temple,  both  the  sheep  and  the  oxen  ;  and  he  poured  out 
 
46  THE  FOUR   GOSPELS. 
 
 16  the  changers'  money,  and  overthrew  their  tables  ;  and  to 
 them  that  sold  the  doves  he  said, 
 
 Take  these  things  hence ;  make  not  my  Father's  house 
 a  house  of  merchandise. 
 
 17  His  disciples  remembered  that  it  was  written, 
 The  zeal  of  thine  house  shall  eat  me  up. 
 
 18  The  Jews  therefore  answered  and  said  unto  him, 
 What  sign  shewest  thou  unto  us,  seeing  that  thou  doest 
 
 these  things? 
 
 19  Jesus  answered  and  said  unto  them, 
 
 Destroy  this  temple,  and  in  three  days  I  will  raise 
 it  up. 
 
 20  The  Jews  therefore  said, 
 
 Forty  and  six  years  was  this  temple  in  building,  and 
 wilt  thou  raise  it  up  in  three  days  ? 
 
 2  r        But  he  spake  of  the  *  temple  of  his  body. 
 
 11  When  therefore  he  was  raised  from  the  dead,  his  dis- 
 ciples remembered  that  he  spake  this;  and  they  believed 
 the  scripture,  and  the  word  which  Jesus  had  said. 
 
 XXXV. 
 
 THE  EFFECT  OF  CERTAIN  UNRECORDED 
 MIRACLES. 
 
 S.  John  ii.  23 — 25. 
 
 23  Now  when  he  was  in  Jerusalem  at  the  passover,  during 
 the  feast,  many  believed  on  his  name,  beholding  his  signs 
 which  he  did. 
 
 1  Or,  sanctuary 
 
FIRST   YEAR   OF  MINISTRY.  47 
 
 But  Jesus  did  not  trust  himself  unto  them,  for  that  he  24 
 knew  all  men,  and  because  he  needed  not  that   any  one  25 
 should  bear  witness  concerning  'man;  for  he  himself  knew 
 what  was  in  man. 
 
 XXXVI. 
 
 CHRIST  TEACHES  NICODEMUS. 
 
 Time.     The  Feast  of  the  Passover. 
 
 S.  John  iii.    1 — 2T. 
 
 Now  there  was  a  man  of  the  Pharisees,  named  Nicode-  1 
 mus,  a  ruler  of  the  Jews  :  the  same  came  unto  him  by  2 
 night,  and  said  to  him, 
 
 Rabbi,  we  know  that  thou  art  a  teacher  come  from  God : 
 for  no  man  can  do  these  signs  that  thou  doest,  except  God 
 be  with  him. 
 
 Jesus  answered  and  said  unto  him,  3 
 
 Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born 
 2  anew,  he  cannot  see  the  kingdom  of -God. 
 
 Nicodemus  saith  unto  him,  4 
 
 How  can    a   man  be  born   when   he  is  old?    can   he 
 enter  a  second  time  into  his  mother's  womb,  and  be  born? 
 Jesus  answered,  5 
 
 Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  of 
 water  and  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
 God.     That  which  is  born  of  the  flesh  is  flesh ;  and  that  6 
 which  is  born  of  the  Spirit  is  spirit.     Marvel  not  that  I  said  7 
 
 1  Or,  a  man;  for... the  man  2  Or,  from  above 
 
48  THE  FOUR   GOSPELS. 
 
 8  unto  thee,  Ye  must  be  born  Janew.  2The  wind  bloweth 
 where  it  listeth,  and  thou  hearest  the  voice  thereof,  but 
 knowest  not  whence  it  cometh,  and  whither  it  goeth :  so  is 
 every  one  that  is  born  of  the  Spirit 
 
 9  Nicodemus  answered  and  said  unto  him, 
 How  can  these  things  be  ? 
 
 io        Jesus  answered  and  said  unto  him, 
 
 Art  thou  the  teacher  of  Israel,  and  understandest  not 
 
 1 1  these  things  ?  Verily,  verily,  I  say  unto  thee,  We  speak 
 that  we  do  know,  and  bear  witness  of  that  we  have  seen ; 
 
 12  and  ye  receive  not  our  witness.  If  I  told  you  earthly 
 things,  and  ye  believe  not,  how  shall  ye  believe,  if  I  tell 
 
 13  you  heavenly  things?  And  no  man  hath  ascended  into 
 heaven,   but  he   that  descended  out  of  heaven,   even  the 
 
 14  Son  of  man,  awhich  is  in  heaven.  And  as  Moses  lifted  up 
 the  serpent  in  the  wilderness,   even  so  must  the  Son  of 
 
 15  man  be  lifted  up:  that  whosoever  4believeth  may  in  him 
 have  eternal  life. 
 
 16  For  God  so  loved  the  world,  that  he  gave  his  only 
 begotten  Son,  that  whosoever  believeth  on  him  should  not 
 
 17  perish,  but  have  eternal  life.  For  God  sent  not  the  Son 
 into    the  world  to  judge  the  world;   but  that  the  world 
 
 18  should  be  saved  through  him.  He  that  believeth  on  him  is 
 not  judged:  he  that  believeth  not  hath  been  judged  already, 
 because  he  hath  not  believed  on  the  name  of  the  only 
 begotten  Son  of  God. 
 
 19  And  this  is  the  judgement,  that  the  light  is  come  into 
 the   world,   and   men  loved  the  darkness  rather  than  the 
 
 1  Or,  from  above  2  Or,  The  Spirit  breatheth 
 
 3  Many  ancient  authorities  omit  which  is  in  heaven. 
 
 4  Or,  believeth  in  him  may  have 
 
FIRST   YEAR   OF  MINISTRY.  49 
 
 light;  for  their  works  were  evil.     For  every  one  that  Moeth  20 
 ill  hateth  the  light,  and  cometh  not  to  the  light,  lest  his 
 works  should  be  2 reproved.     But  he  that  doeth  the  truth  21 
 cometh  to  the  light,  that  his  works  may  be  made  manifest, 
 3  that  they  have  been  wrought  in  God. 
 
 XXXVII. 
 SPRING   CIRCUIT   IN   JUDAEA. 
 
 Time.     A  period  of  about  one  month  immediately  after  the  Passover. 
 
 S.  John  iii.  22. 
 
 After  these  things  came  Jesus  and  his  disciples  into  22 
 the  land  of  Judaea;  and  there  he  tarried  with  them,  and 
 baptized. 
 
 XXXVIII. 
 
 THE  BAPTIST'S  FINAL  TESTIMONY  TO  CHRIST. 
 
 Time.     About  one  month  after  the  Feast  of  the  Passover. 
 
 S.  John  iii.  23 — 36. 
 
 And  John  also  was  baptizing  in  ^Enon  near  to  Salim,  23 
 because  there  4was  much  water  there  :  and  they  came,  and 
 were  baptized. 
 
 For  John  was  not  yet  cast  into  prison*.  24 
 
 1  Or,  practiseth  2  Or,  convicted 
 
 3  Or,  because  4  Gr.  were  many  waters. 
 
 *  See  Introductory  Chapter  on  The  Unnamed  Feast. 
 H.  G. 
 
 4 
 
5o  THE  FOUR   GOSPELS. 
 
 25  There  arose  therefore  a  questioning  on  the  part  of 
 John's  disciples  with  a  Jew  about  purifying. 
 
 26  And  they  came  unto  John,  and  said  to  him, 
 
 Rabbi,  he  that  was  with  thee  beyond  Jordan,  to  whom 
 thou  hast  borne  witness,  behold,  the  same  baptizeth,  and  all 
 men  come  to  him. 
 
 27  John  answered  and  said, 
 
 A  man  can  receive  nothing,  except  it  have  been  given 
 
 28  him  from  heaven.  Ye  yourselves  bear  me  witness,  that  I 
 said,  I  am  not  the  Christ,  but,  that  I  am  sent  before  him. 
 
 29  He  that  hath  the  bride  is  the  bridegroom :  but  the  friend  of 
 
 the  bridegroom,  which  standeth  and  heareth  him,  rejoiceth 
 
 greatly  because   of  the  bridegroom's   voice :    this  my   joy 
 
 therefore  is  fulfilled. 
 
 3°        He    must    increase,    but    I   must    decrease.     He    that 
 31 
 
 cometh  from  above  is  above  all :  he  that  is  of  the  earth  is 
 of  the  earth,  and  of  the  earth  he  speaketh  :  i  he  that  cometh 
 
 32  from  heaven  is  above  all.  What  he  hath  seen  and  heard,  of 
 that  he  beareth  witness ;  and  no  man  receiveth  his  witness. 
 
 33  He  that  hath  received  his  witness  hath  set  his  seal  to  this, 
 
 34  that  God  is  true.  For  he  whom  God  hath  sent  speaketh 
 the  words  of  God  :  for  he  giveth  not  the  Spirit  by  measure. 
 
 35  The  Father  loveth  the  Son,  and  hath  given  all  things 
 
 36  into  his  hand.  He  that  believeth  on  the  Son  hath  eternal 
 life ;  but  he  that  2obeyeth  not  the  Son  shall  not  see  life,  but 
 the  wrath  of  God  abideth  on  him. 
 
 1  Some  ancient  authorities  read  he  that  cometh  from  heaven  beareth 
 witness  of  what  he  hath  seen  and  heard. 
 -  Or,  believeth  not 
 
FIRST   YEAR   OF  MINISTRY.  51 
 
 XXXIX. 
 
 CHRIST   JOURNEYS   TOWARDS    GALILEE*. 
 
 Time.     About  a  fortnight  before  the  Feast  of  Pentecost. 
 S.  John  iv.  1,  3. 
 
 When  therefore  the  Lord  knew  how  that  the  Pharisees  1 
 had  heard  that  Jesus  was  making  and  baptizing  more  dis- 
 ciples than  John  (although  Jesus  himself  baptized  not,  but  2 
 his   disciples),    he   left   Judaea,    and    departed    again   into  3 
 Galilee. 
 
 XL. 
 CHRIST   AT   THE   WELL   OF   SAMARIA. 
 
 S.  John  iv.  4 — 30. 
 
 And  he  must  needs  pass  through  Samaria.  4 
 
 So  he  cometh  to  a  city  of  Samaria,  called  Sychar,  near  5 
 to   the    parcel    of    ground    that    Jacob    gave    to    his    son 
 Joseph  :  and  Jacob's  1  well  was  there.  6 
 
 Jesus  therefore,  being  wearied  with  his  journey,  sat  2thus 
 by  the  x  well. 
 
 It  was  about  the  sixth  hour. 
 
 1  Gr.  spring :  and  so  in  ver.  14  ;  but  not  in  ver.  n ,  12. 
 
 2  Or,  as  he  tuas 
 
 *  The  meaning  of  S.  John's  notice  appears  to  be  that  our  Lord's 
 action  was  determined  by  the  fact  that  the  Jewish  rulers  had  now  this 
 further  testimony  that  His  ministry  had  been  declared  by  John,  and 
 recognized  by  the  people,  as  superseding  that  of  John  himself.  His 
 immediate  object  in  proceeding  to  Galilee  we  may  suppose  to  have 
 been  to  join  the  Galibean  company  proceeding  to  the  Feast  of 
 Pentecost. 
 
 4—2 
 
52  THE  FOUR  GOSPELS. 
 
 7  There  cometh  a  woman  of  Samaria  to  draw  water  : 
 Jesus  saith  unto  her, 
 
 Give  me  to  drink. 
 
 8  For  his  disciples  were  gone  away  into  the  city  to  buy 
 food. 
 
 o        The  Samaritan  woman  therefore  saith  unto  him, 
 
 How  is  it  that  thou,  being  a  Jew,  askest  drink  of  me, 
 which  am  a  Samaritan  woman?  (*For  Jews  have  no  dealings 
 with  Samaritans.) 
 I0        Jesus  answered  and  said  unto  her, 
 
 If  thou  knewest  the  gift  of  God,  and  who  it  is  that  saith 
 to  thee,  Give  me  to  drink ;  thou  wouldest  have  asked  of 
 him,  and  he  would  have  given  thee  living  water, 
 ii         The  woman  saith  unto  him, 
 
 2  Sir,  thou  hast  nothing  to   draw  with,  and  the  well  is 
 
 12  deep  :  from  whence  then  hast  thou  that  living  water?  Art 
 thou  greater  than  our  father  Jacob,  which  gave  us  the  well, 
 and  drank  thereof  himself,  and  his  sons,  and  his  cattle  ? 
 
 13  Jesus    answered   and    said   unto    her,    Every    one    that 
 
 14  drinketh  of  this  water  shall  thirst  again  :  but  whosoever 
 drinketh  of  the  water  that  I  shall  give  him  shall  never 
 thirst ;  but  the  water  that  I  shall  give  him  shall  become  in 
 him  a  well  of  water  springing  up  unto  eternal  life. 
 
 15  The  woman  saith  unto  him, 
 
 2  Sir,  give  me  this  water,  that  I  thirst  not,  neither  come 
 all  the  way  hither  to  draw. 
 
 16  Jesus  saith  unto  her, 
 
 Go,  call  thy  husband,  and  come  hither. 
 
 1  Some  ancient  authorities  omit  For  yews  have  no  dealings  with 
 Samaritans. 
 
 2  Or,  Lord 
 
FIRST   YEAR   OF  MINISTRY.  53 
 
 The  woman  answered  and  said  unto  him,  17 
 
 I  have  no  husband. 
 
 Jesus  saith  unto  her, 
 
 Thou  saidst  well,  I  have  no  husband :  for  thou  hast  had  18 
 five  husbands;    and  he 'whom  thou  now  hast  is  not   thy 
 husband  :  this  hast  thou  said  truly. 
 
 The  woman  saith  unto  him,  19 
 
 JSir,  I  perceive  that  thou  art  a  prophet.     Our  fathers  20 
 worshipped  in  this  mountain ;  and  ye  say,  that  in  Jerusalem 
 is  the  place  where  men  ought  to  worship. 
 
 Jesus  saith  unto  her,  21 
 
 Woman,  believe  me,  the  hour  cometh,  when  neither  in 
 this   mountain,    nor   in    Jerusalem,    shall    ye   worship   the 
 Father.     Ye  worship  that  which  ye  know  not :  we  worship  11 
 that  which  we  know  :  for  salvation  is  from  the  Jews.     But  23 
 the  hour  cometh,  and  now  is,  when  the  true   worshippers 
 shall  worship  the  Father  in  spirit  and  truth  :  for  such  Moth 
 the  Father  seek  to  be  his  worshippers.     3God  is  a  Spirit:  24 
 and  they  that  worship  him  must  worship  in  spirit  and  truth. 
 
 The  woman  saith  unto  him,  25 
 
 I  know  that  Messiah  cometh  (which  is  called  Christ) : 
 when  he  is  come,  he  will  declare  unto  us  all  things. 
 
 Jesus  saith  unto  her,  26 
 
 I  that  speak  unto  thee  am  he. 
 
 And  upon  this  came  his  disciples ;  and  they  marvelled  27 
 that  he  was   speaking  with  a  woman ;  yet  no  man  said, 
 What  seekest  thou  ?  or,  Why  speakest  thou  with  her  ? 
 
 So  the  woman  left  her  waterpot,  and  went  away  into  the  28 
 city,  and  saith  to  the  men, 
 
 1  Or,  Lord  -  Or,  for  stick  the  Father  also  seeketh 
 
 3  Or,  God  is  spirit 
 
54  THE  FOUR  GOSPELS. 
 
 29  Come,  see  a  man,  which  told  me  all  things  that  ever 
 I  did :  can  this  be  the  Christ  ? 
 
 30  They  went  out  of  the  city,  and  were  coming  to  him. 
 
 XLI. 
 
 THE  PARABLE  OF  THE  MINISTRY  IN  WHICH 
 CHRIST  CONTRASTS  SPIRITUAL  WITH 
 BODILY   REFRESHMENT*. 
 
 S.  John  iv.  31 — 38. 
 
 31  In  the  mean  while  the  disciples  prayed  him,  saying, 
 Rabbi,  eat. 
 
 32  But  he  said  unto  them, 
 
 I  have  meat  to  eat  that  ye  know  not. 
 
 33  The  disciples  therefore  said  one  to  another, 
 Hath  any  man  brought  him  aught  to  eat  ? 
 
 34  Jesus  saith  unto  them, 
 
 My  meat  is  to  do  the  will  of  him  that  sent  me,  and  to 
 
 35  accomplish  his  work.  Say  not  ye,  There  are  yet  four 
 months,  and  then  cometh  the  harvest  ?  behold,  I  say  unto 
 you,  Lift  up  your  eyes,  and  look  on  the  fields,  that  they  are 
 
 36  1  white  already  unto  harvest.  He  that  reapeth  receiveth 
 wages,  and  gathereth  fruit  unto  life  eternal ;  that  he  that 
 
 37  soweth  and  he  that  reapeth  may  rejoice  together.  For 
 herein  is  the  saying  true, 
 
 1  Or,  white  unto  harvest.     Already  he  that  reapeth  &c. 
 
 *  Suggested  renderings.  For  may  rejoice  together  (v.  36)  read  may 
 rejoice  at  one  and  the  same  time  {He  that  soweth  and  he  that  reapeth 
 being  equivalent  to  He  who  is  both  the  sower  and  the  reaper,  i.  e.  Christ 
 Himself).  For  For  herein  (v.  37)  read  For  in  this,  sc.  bread  for  which 
 I  sent  you.     See  Introduction.  Chapter  I. 
 
FIRST   YEAR   OF  MINISTRY.  55 
 
 One  soweth,  and  another  reapeth. 
 
 I  sent  you  to  reap  that  whereon  ye  have  not  laboured  :  38 
 others  have  laboured,  and  ye  are  entered  into  their  labour. 
 
 XLIL 
 
 CHRIST    REMAINS     WITH     THE     SAMARITANS 
 
 TWO    DAYS. 
 
 S.  John  iv.  39 — 42. 
 
 And  from  that  city  many  of  the  Samaritans  believed  on  39 
 him  because  of  the  word  of  the  woman,  who  testified, 
 
 He  told  me  all  things  that  ever  I  did. 
 
 So  when  the  Samaritans  came  unto  him,  they  besought  40 
 him  to  abide  with  them  : 
 
 and  he  abode  there  two  days. 
 
 And  many  more  believed  because  of  his  word ;  and  they  4* 
 said  to  the  woman, 
 
 Now  we  believe,  not  because  of  thy  speaking :  for  we 
 have  heard  for  ourselves,  and  know  that  this  is  indeed 
 THE   SAVIOUR   OF   THE   WORLD. 
 
 XLIII. 
 
 CHRIST  ARRIVES  AGAIN  AT  CANA  OF 
 GALILEE. 
 
 S.  John  iv.  43—45' 
 
 And  after  the  two  days  he  went  forth  from  thence  into  43 
 Galilee.  For  Jesus  himself  testified,  that  a  prophet  hath  no  44 
 honour  in  his  own  country. 
 
 So  when  he  came  into  Galilee,  the  Galilaeans  received  45 
 him,  having  seen  all  the  things  that  he  did  in  Jerusalem  at 
 the  feast :  for  they  also  went  unto  the  feast. 
 
56  THE  FOUR  GOSPELS. 
 
 XLIV. 
 THE  SECOND  MIRACLE  AT  CANA. 
 
 Time.     About  10  days  before  the  Feast  of  Pentecost,  i.e.  about  what 
 was  afterwards  known  as  Ascension-Tide. 
 
 v  S.  John  iv.  46 — 54. 
 
 46  He  came  therefore  again  unto  Cana  of  Galilee,  where  he 
 made  the  water  wine. 
 
 And  there  was  a  certain  Nobleman,  whose  son  was  sick 
 
 47  at  Capernaum.  When  he  heard  that  Jesus  was  come  out  of 
 Judaea  into  Galilee,  he  went  unto  him,  and  besought  him 
 that  he  would  come  down,  and  heal  his  son ;  for  he  was  at 
 the  point  of  death. 
 
 48  Jesus  therefore  said  unto  him, 
 
 Except  ye  see  signs  and  wonders,  ye  will  in  no  wise  be- 
 lieve. 
 
 49  The  Nobleman  saith  unto  him, 
 
 2  Sir,  come  down  ere  my  child  die. 
 
 50  Jesus  saith  unto  him, 
 
 Go  thy  way  ;  thy  son  liveth. 
 
 The  man  believed  the  word  that  Jesus  spake  unto  him, 
 and  he  went  his  way. 
 
 51  And  as  he  was  now  going  down,  his  3 servants  met  him, 
 
 52  saying,  that  his  son  lived.  So  he  inquired  of  them  the  hour 
 when  he  began  to  amend. 
 
 They  said  therefore  unto  him, 
 
 Yesterday  at  the  seventh  hour  the  fever,  left  him. 
 
 53  So  the  father  knew  that  it  was  at  that  hour  in  which 
 Jesus  said  unto  him, 
 
 1  Or,  king's  officer  s  Or,  Lord 
 
 3  Gr.  bond-servants. 
 
FIRST   YEAR  OF  MINISTRY.  57 
 
 Thy  son  liveth  : 
 
 and  himself  believed,  and  his  whole  house. 
 
 This  is  again  the  second  sign  that  Jesus  did,  having  54 
 come  out  of  Judsea  into  Galilee. 
 
 XLV. 
 CHRIST  AT  THE  FEAST  OF  PENTECOST* 
 
 S.  John  v.   1 — 47. 
 
 After  these  things  there  was  !  a  feast  of  the  Jews ;  and  1 
 Jesus  went  up  to  Jerusalem. 
 
 Now  there  is  in  Jerusalem  by  the  sheep  gate  a  pool,  1 
 which  is  called  in  Hebrew  2Bethesda,  having  five  porches. 
 In  these  lay  a  multitude  of  them  that  were  sick,  blind,  halt,  3 
 withered3. 
 
 And  a  certain  man  was  there,  which  had  been  thirty  and  5 
 eight  years  in  his  infirmity.    When  Jesus  saw  him  lying,  and  6 
 knew  that  he  had  been  now  a  long  time  in  that  case,  he 
 saith  unto  him, 
 
 Wouldest  thou  be  made  whole  ? 
 
 The  sick  man  answered  him,  7 
 
 4  Sir,  I  have  no  man,  when  the  water  is  troubled,  to  put 
 me  into  the  pool :  but  while  I  am  coming,  another  steppeth 
 down  before  me. 
 
 1  Many  ancient  authorities  read  the  feast. 
 
 2  Some  ancient  authorities  read  Bethsaida,  others,  Bethzatha. 
 
 H  Many  ancient  authorities  insert,  wholly  or  in  part,  waiting  for  the 
 moving  of  the  water :  \for  an  angel  of  the  Lord  went  down  at  certain 
 seasons  into  the  pool,  and  troubled  the  zvater :  whosoever  then  first  after 
 the  troubling  of  the  water  stepped  in  was  made  whole,  with  whatsoever 
 disease  he  was  holden.  4  Or,  Lord 
 
 *  See  Introductory  Chapter  on  The  Unnamed  Feast. 
 
58  THE  FOUR  GOSPELS. 
 
 8  Jesus  saith  unto  him, 
 
 Arise,  take  up  thy  bed,  and  walk. 
 
 9  And  straightway  the  man  was  made  whole,  and  took  up 
 his  bed  and  walked. 
 
 Now  it  was  the  sabbath  on  that  day. 
 io        So  the  Jews  said  unto  him  that  was  cured, 
 
 It  is  the  sabbath,  and  it  is  not  lawful  for  thee  to  take  up 
 thy  bed. 
 » 1        But  he  answered  them, 
 
 He  that  made  me  whole,  the  same  said  unto  me, 
 
 Take  up  thy  bed,  and  walk. 
 ii        They  asked  him, 
 
 Who  is  the  man  that  said  unto  thee,  Take  up  thy  bed, 
 and  walk? 
 
 13  But  he  that  was  healed  wist  not  who  it  was :  for  Jesus 
 had  conveyed  himself  away,  a  multitude  being  in  the  place. 
 
 14  Afterward  Jesus  findeth  him  in  the  temple,  and  said 
 unto  him, 
 
 Behold,  thou  art  made  whole  :  sin  no  more,  lest  a  worse 
 thing  befall  thee. 
 
 15  The  man  went  away,  and  told  the  Jews  that  it  was  Jesus 
 which  had  made  him  whole. 
 
 16  And  for  this  cause  did  the  Jews  persecute  Jesus,  because 
 he  did  these  things  on  the  sabbath. 
 
 17  But  Jesus  answered  them, 
 
 My  Father  worketh  even  until  now,  and  I  work. 
 
 18  For  this  cause  therefore  the  Jews  sought  the  more  to 
 kill  him,  because  he  not  only  brake  the  sabbath,  but  also 
 called  God  his  own  Father,  making  himself  equal  with  God. 
 
FIRST   YEAR   OF  MINISTRY.  59 
 
 Jesus  therefore  answered  and  said  unto  them,  19 
 
 Verily,  verily,  I  say  unto  you,  The  Son  can  do  nothing 
 of  himself,  but  what  he  seeth  the  Father  doing  :  for  what 
 things  soever  he  doeth,  these  the  Son  also  doeth  in  like 
 manner.     For  the  Father  loveth  the  Son,  and  sheweth  him  20 
 all  things  that  himself  doeth  :  and  greater  works  than  these 
 will  he  shew  him,  that  ye  may  marvel.     For  as  the  Father  21 
 raiseth  the  dead  and  quickeneth  them,  even  so  the  Son  also 
 quickeneth  whom  he  will.     For  neither  doth  the   Father  22 
 judge  any  man,  but  he  hath  given  all  judgement  unto  the 
 Son ;  that  all  may  honour  the  Son,  even  as  they  honour  the  23 
 Father.     He  that  honoureth  not  the  Son  honoureth  not  the 
 Father  which  sent  him. 
 
 Verily,  verily,  I  say  unto  you,  He  that  heareth  my  word,  24 
 and  believeth  him  that  sent  me,  hath  eternal  life,  and  cometh 
 not  into  judgement,  but  hath  passed  out  of  death  into  life. 
 
 Verily,  verily,  I  say  unto  you,  The  hour  cometh,  and  25 
 now  is,  when  the  dead  shall  hear  the  voice  of  the  Son  of 
 God ;  and  they  that  hear  shall  live.    For  as  the  Father  hath  26 
 life  in  himself,  even  so  gave  he  to  the  Son  also  to  have  life 
 in  himself:  and  he  gave  him  authority  to  execute  judgement,  27 
 because  he  is  xthe  Son  of  man. 
 
 Marvel  not  at  this  :  for  the  hour  cometh,  in  which  all  28 
 that  are  in  the  tombs  shall  hear  his  voice,  and  shall  come  29 
 forth ;  they  that  have  done  good,  unto  the  resurrection  of 
 life;  and  they  that  have  2done  ill,  unto  the  resurrection  of 
 judgement.     I  can  of  myself  do  nothing  :  as  I  hear,  I  judge:  30 
 and  my  judgement  is  righteous ;  because  I  seek  not  mine 
 own  will,  but  the  will  of  him  that  sent  me. 
 
 31 
 
 J.L   lb 
 
 1  Or,  a  son  of  man  2  Or,  practised 
 
 If  I  bear  witness  of  myself,  my  witness  is  not  true.     It  is 
 
60  THE  FOUR   GOSPELS. 
 
 another  that  beareth  witness  of  me ;  and  I  know  that  the 
 
 33  witness  which  he  witnesseth  of  me  is  true.     Ye  have  sent 
 
 34  unto  John,  and  he  hath  borne  witness  unto  the  truth.  But 
 the  witness  which  I  receive  is  not  from  man  :  howbeit  I  say 
 
 35  these  things,  that  ye  may  be  saved.  He  was  the  lamp  that 
 burnetii  and  shineth  :  and  ye  were  willing  to  rejoice  for  a 
 season  in  his  light. 
 
 36  But  the  witness  which  I  have  is  greater  than  that  of 
 John  :  for  the  works  which  the  Father  hath  given  me  to 
 accomplish,  the  very  works  that  I  do,  bear  witness  of  me, 
 that  the  Father  hath  sent  me. 
 
 37  And  the  Father  which  sent  me,  he  hath  borne  witness  of 
 me.     Ye  have  neither  heard  his  voice  at  any  time,  nor  seen 
 
 38  his  form.  And  ye  have  not  his  word  abiding  in  you  :  for 
 whom  he  sent,  him  ye  believe  not. 
 
 39  '  Ye  search  the  scriptures,  because  ye  think  that  in  them 
 ye  have  eternal  life ;  and  these  are  they  which  bear  witness 
 
 40  of  me ;  and  ye  will  not  come  to  me,  that  ye  may  have  life. 
 
 41  I  receive  not  glory  from  men.     But  I  know  you,  that  ye 
 
 43  have  not  the  love  of  God  in  yourselves.  I  am  come  in  my 
 Father's  name,  and  ye  receive  me  not :  if  another  shall  come 
 
 44  in  his  own  name,  him  ye  will  receive.  How  can  ye  believe, 
 which  receive  glory  one  of  another,  and  the  glory  that 
 cometh  from  2the  only  God  ye  seek  not? 
 
 45  Think  not  that  I  will  accuse  you  to  the  Father :  there  is 
 one  that  accuseth  you,  even  Moses,  on  whom  ye  have  set 
 
 46  your  hope.    For  if  ye  believed  Moses,  ye  would  believe  me ; 
 
 47  for  he  wrote  of  me.  But  if  ye  believe  not  his  writings,  how 
 shall  ye  believe  my  words  ? 
 
 1  Or,  Search  the  scriptures 
 
 2  Some  ancient  authorities  read  the  only  one. 
 
CHAPTER    V. 
 
 PORTION   OF   FIRST  YEAR  OF  MINISTRY. 
 
 §  XLVI. §  LIV. 
 
 From  the  First  Summer  Circuit  in  Galilee 
 
 TO 
 
 The  End  of  the  First  Winter's  Residence  at 
 Capernaum. 
 
 Time.     A  period  of  about  8  or  9  months  from  the  Feast 
 of  Pentecost  (May). 
 
 XLVI. 
 
 FIRST   SUMMER   CIRCUIT   IN    GALILEE-. 
 
 Time.  A  period  of  about  three  months  from  a  date  immediately 
 subsequent  to  the  Feast  of  Pentecost  (May)  to  the  Day  of  Atonement 
 (the  10th  day  of  Tisri — September). 
 
 S.  Luke  iv.  14,  15. 
 And  Jesus  returned   in  the  power  of  the   Spirit   into  14 
 Galilee:  and  a  fame  went  out  concerning  him  through  all 
 the  region  round  about. 
 
 *  The  Proclamation  of  the  Kingdom  recorded  only  in  a  short  sum- 
 mary by  S.  Matthew  and  S.  Mark  is  expressly  stated  by  the  former  to 
 have  commenced  after  a  visit  to  Nazareth. 
 
 The  avowed  object  of  S.  Luke  being  to  elucidate  the  narratives  of 
 the  other  Gospels,  he  describes  shortly  the  way  in  which  Christ  was 
 occupied  from  the  time  of  His  arrival  in  Galilee  up  to  the  date  of  this 
 visit  to  Nazareth,  and  then  describes  in  detail  the  visit  itself. 
 
62  THE  FOUR   GOSPELS. 
 
 15        And   he   taught   in    their    synagogues,    being   glorified 
 of  all. 
 
 S.  Matt.  iv.  12. 
 
 12        Now  when  he  heard  that  John  was  delivered  up,  he 
 *   withdrew  into  Galilee. 
 
 S.  Mark  i.  14,  15. 
 
 14  Now  after  that  John  was  delivered  up,  Jesus  came  into 
 
 15  Galilee,  preaching  the  gospel  of  God,  and  saying,  The  time 
 is  fulfilled,  and  the  kingdom  of  God  is  at  hand :  repent  ye, 
 and  believe  in  the  gospel*. 
 
 XLVIL 
 CHRIST   AT   NAZARETH. 
 
 Time.  The  Day  of  Atonement.  This  being  the  day  on  which  the 
 year  of  Jubilee  always  commenced,  the  lesson  appointed  for  the  day 
 described  the  benefits  of  that  year.  This  description  Christ  declares  to 
 have  prefigured  His  works  and  to  be  fulfilled  in  Himself. 
 
 S.   Luke  iv.   16 — 30. 
 
 16  And  he  came  to  Nazareth,  where  he  had  been  brought  up : 
 and  he  entered,  as  his  custom  was,  into  the  synagogue 
 
 on  the  sabbath  day,  and  stood  up  to  read. 
 J7        And   there  was   delivered  unto  him   Jthe  book  of  the 
 prophet  Isaiah.     And  he  opened  the  2book,  and  found  the 
 place  where  it  was  written, 
 
 1  Or,  a  roll  a  Or,  roll 
 
 *  S.  Mark's  summary  covers  both  the  earlier  teaching  recorded  by 
 S.  Luke  and  the  more  formal  preaching  and  proclamation  of  the  king- 
 dom which  S.  Matthew  says  was  subsequent  to  Christ's  settlement  at 
 Capernaum. 
 
FIRST   YEAR   OF  MINISTRY.  63 
 
 The  Spirit  of  the  Lord  is  upon  me,  18 
 
 1  Because  he  anointed  me  to  preach  2good  tidings  to 
 
 the  poor: 
 He  hath  sent  me  to  proclaim  release  to  the  captives, 
 And  recovering  of  sight  to  the  blind, 
 To  set  at  liberty  them  that  are  bruised, 
 To  proclaim  the  acceptable  year  of  the  Lord.  l9 
 
 And  he  closed  the  3book,  and  gave  it  back  to  the  attendant,  20 
 and  sat  down : 
 
 and  the   eyes  of  all   in  the   synagogue    were   fastened 
 on  him. 
 
 And  he  began  to  say  unto  them,  21 
 
 To-day  hath  this  scripture  been  fulfilled  in  your  ears. 
 And  all  bare  him  witness,  and  wondered  at  the  words  of22 
 grace  which  proceeded  out  of  his  mouth :  and  they  said, 
 Is  not  this  Joseph's  son? 
 
 And  he  said  unto  them,  23 
 
 Doubtless  ye  will  say  unto  me  this  parable, 
 Physician,  heal  thyself:  whatsoever  we  have  heard  done 
 at  Capernaum,  do  also  here  in  thine  own  country. 
 
 And  he  said,  24 
 
 Verily  I  say  unto  you,  No  prophet  is  acceptable  in  his 
 own  country.  But  of  a  truth  I  say  unto  you,  There  were  25 
 many  widows  in  Israel  in  the  days  of  Elijah,  when  the 
 heaven  was  shut  up  three  years  and  six  months,  when  there 
 came  a  great  famine  over  all  the  land;  and  unto  none  of  26 
 them  was  Elijah  sent,  but  only  to  4Zarephath,  in  the  land 
 of  Sidon,  unto  a  woman  that  was  a  widow. 
 
 And  there  were  many  lepers  in  Israel   in  the  time  of -37 
 
 1  Or,  Wherefore  a  Or,  the  gospel 
 
 3  Or,  roll  4  Gr.  Sarepta. 
 
64  THE  FOUR   GOSPELS. 
 
 Elisha  the  prophet;  and  none  of  them  was  cleansed,  but 
 only  Naaman  the  Syrian. 
 
 28  And  they  were  all  filled  with  wrath  in  the  synagogue,  as 
 
 29  they  heard  these  things;  and  they  rose  up,  and  cast  him 
 forth  out  of  the  city,  and  led  him  unto  the  brow  of  the 
 hill  whereon  their  city  was  built,  that  they  might  throw  him 
 down  headlong. 
 
 30  But  he  passing  through  the  midst  of  them  went  his  way. 
 
 XLVIII. 
 
 ON    THE    WAY    TO    CAPERNAUM. 
 
 Time.     Immediately  after  the  Day  of  Atonement  in  the  first  year  of 
 
 Christ's  ministry*. 
 
 S.  Mark  i.  16—20. 
 
 16  And  passing  along  by  the  sea  of  Galilee,  he  saw  Simon 
 and  Andrew  the  brother  of  Simon  casting  a  net  in  the  sea: 
 for  they  were  fishers. 
 
 17  And   Jesus   said  unto    them,   Come  ye  after  me,   and 
 
 18  I  will  make  you  to  become  fishers  of  men.  And  straight- 
 way they  left  the  nets,  and  followed  him. 
 
 19  And  going  on  a  little  further,  he  saw  James  the  son  of 
 
 *  Both  the  passage  here  quoted  and  Matt.  iv.  18 — 22,  quoted  on 
 p.  73,  are  summaries,  in  which  the  account  of  Christ's  meeting  with 
 the  four  disciples  on  his  way  to  Capernaum  is  combined  with  a  notice 
 of  their  subsequent  "call,"  which  took  place,  as  recorded  by  S.  Luke, 
 some  months  later.  The  position  in  which  the  narrative  is  placed  in 
 S.  Mark's  Gospel  is  determined  by  the  date  of  the  first  meeting. 
 Whereas  in  S.  Matthew  its  position  coincides  with  the  date  of  the 
 'Call'  when  the  four  disciples  at  once  followed  Christ  then  about  to 
 start  on  a  prolonged  Galikean  Circuit. 
 
FIRST   YEAR   OF  MINISTRY.  65 
 
 Zebedee,  and  John  his  brother,  who  also  were  in  the  boat 
 mending  the  nets.     And  straightway  he  called  them  :  and  20 
 they  left  their  father  Zebedee  in  the  boat  with  the  hired 
 servants,  and  went  after  him. 
 
 XLIX. 
 CHRIST    DWELLS   AT   CAPERNAUM. 
 
 Time.     The  autumn  and  early  winter  of  the  First  Year  of  Christ's 
 
 Ministry*. 
 
 S.  Matt.  iv.  13 — 17. 
 And  leaving   Nazareth,    he   came   and    dwelt   in    Ca-  13 
 pernaum,  which  is  by  the  sea,  in  the  borders  of  Zebulun 
 and  Naphtali:  that  it  might  be  fulfilled  which  was  spoken  14 
 Jby  Isaiah  the  prophet,  saying, 
 
 The  land  of  Zebulun  and  the  land  of  Naphtali,  15 
 
 2  Toward  the  sea,  beyond  Jordan, 
 
 Galilee  of  the  3  Gentiles, 
 
 The  people  which  sat  in  darkness  16 
 
 Saw  a  great  light, 
 
 And  to  them  which  sat  in  the  region  and  shadow  of 
 
 death, 
 To  them  did  light  spring  up. 
 From  that  time  began  Jesus  to  preach,  and   to  say,  17 
 Repent  ye;  for  the  kingdom  of  heaven  is  at  hand. 
 
 1  Or,  through  2  Gr.  The  way  of  the  sea. 
 
 3  Gr.  nations  :  and  so  elsewhere. 
 
 *  Both  in  S.  Mark  and  S.  Luke  the  true  reading  appears  to  be 
 "  on  the  Sabbath  Days."  A  lengthened  period,  not  a  single  day,  is 
 thus  referred  to.  S.  Matthew's  words  "he  dwelt  in  Capernaum"  agree 
 with  this  view. 
 
 H.  G.  K 
 
66  THE  FOUR   GOSPELS. 
 
 S.  Luke  iv.  31,  32. 
 
 31  And  he  came  down  to  Capernaum,  a  city  of  Galilee. 
 And  he  was  teaching   them  on  the    sabbath  day   [or 
 
 days]. 
 
 32  And  they  were  astonished  at  his  teaching;  for  his  word 
 was  with  authority. 
 
 S.  Mark  i.  21,  22. 
 
 21  And  they  go  into  Capernaum; 
 
 and  straightway  on  the  sabbath  day  [or  days]  he  entered 
 into  the  synagogue  and  taught. 
 
 22  And  they  were  astonished  at  his  teaching:  for  he  taught 
 them  as  having  authority,  and  not  as  the  scribes. 
 
 L. 
 
 CHRIST    MANIFESTS    HIS    POWER    OVER    EVIL 
 
 SPIRITS. 
 
 Time.     On  one  of  the  Sabbaths  during  Christ's  residence  at 
 Capernaum. 
 
 S.  Luke  iv.  33—35. 
 
 33  And  in  the  synagogue  there  was  a  man,  which  had  a 
 spirit  of  an  unclean  '  devil ;  and  he  cried  out  with  a  loud 
 voice, 
 
 34  "Ah !  what  have  we  to  do  with  thee,  thou  Jesus  of 
 Nazareth  ?  art  thou  come  to  destroy  us  ?  I  know  thee  who 
 thou  art,  the  Holy  One  of  God. 
 
 35  And  Jesus  rebuked  him,  saying, 
 
 1  Gr.  demon.  2  Or,  Let  alone 
 
FIRST    YEAR  OF  MINISTRY.  67 
 
 Hold  thy  peace,  and  come  out  of  him. 
 And  when  the  *  devil  had  thrown  him  down  in  the  midst, 
 he  came  out  of  him,  having  done  him  no  hurt. 
 
 S.  Mark  i.  23 — 26. 
 
 And  straightway  there  was  in  their  synagogue  a  man  23 
 with  an  unclean  spirit ;  and  he  cried  out,  saying,  24 
 
 What  have  we  to  do  with  thee,  thou  Jesus  of  Nazareth  ? 
 art  thou  come  to  destroy  us  ?  I  know  thee  who  thou  art, 
 the  Holy  One  of  God. 
 
 And  Jesus  rebuked  2him,  saying,  Hold  thy  peace,  and  25 
 come  out  of  him. 
 
 And  the  unclean  spirit,  3 tearing  him  and  crying  with  a  26 
 loud  voice,  came  out  of  him. 
 
 LI. 
 THE  EFFECT  OF  THE  ABOVE  MIRACLE. 
 
 S.  Mark  i.  27,  28. 
 
 And  they  were  all  amazed,  insomuch  that  they  questioned  27 
 among  themselves,  saying,  What  is  this  ?  a  new  teaching ! 
 with  authority  he  commandeth  even  the  unclean  spirits,  and 
 they  obey  him. 
 
 And  the  report  of  him  went  out  straightway  everywhere  28 
 into  all  the  region  of  Galilee  round  about. 
 
 S.   Luke  iv.  36,  37. 
 
 And  amazement  came  upon  all,  and  they  spake  together,  36 
 one  with  another,   saying,   What  is    4this  word?   for  with 
 
 1  Gr.  demon.  2  Or,  it  3  Or,  convulsing 
 
 4  Or,  this  word,  that  with  authority .. .come  out? 
 
68  THE  FOUR   GOSPELS. 
 
 authority  and  power  he  commandeth  the  unclean  spirits, 
 and  they  come  out. 
 37        And  there  went  forth  a  rumour  concerning  him   into 
 every  place  of  the  region  round  about. 
 
 LIL 
 
 CHRIST  MANIFESTS  HIS  POWER  OVER  DISEASE. 
 
 S.  Mark  i.  29—31. 
 
 29  And  straightway,  xwhen  they  were  come  out  of  the 
 synagogue,  they  came  into  the  house  of  Simon  and  Andrew, 
 with  James  and  John. 
 
 30  Now  Simon's  wife's  mother  lay  sick  of  a  fever  j 
 
 31  and  straightway  they  tell  him  of  her  :  and  he  came  and 
 took  her  by  the  hand,  and  raised  her  up ;  and  the  fever  left 
 her,  and  she  ministered  unto  them. 
 
 S.  Luke  iv.  38,  39. 
 
 38  And  he  rose  up  from  the  synagogue,  and  entered  into 
 the  house  of  Simon. 
 
 And  Simon's  wife's   mother  was  holden   with  a  great 
 fever ;  and  they  besought  him  for  her. 
 
 39  And  he  stood  over  her,  and  rebuked  the  fever;  and  it 
 left  her :  and  immediately  she  rose  up  and  ministered  unto 
 them. 
 
 1  Some  ancient  authorities  read  when  he  was  come  out  of  the  syna- 
 gogue, he  cartie  &c. 
 
FIRST   YEAR   OF  MINISTRY.  69 
 
 S.  Matt.  viii.  14,  15. 
 
 And  when  Jesus  was  come  into  Peter's  house,  he  saw  14 
 his  wife's  mother  lying  sick  of  a  fever.     And  he  touched  her  1 5 
 hand,  and  the  fever  left  her ;  and  she  arose,  and  ministered 
 unto  him. 
 
 LIU. 
 
 THE   UNIVERSALITY   OF  CHRIST'S   POWER. 
 
 S.  Mark  i.  32 — 34. 
 
 And  at   even,   when   the   sun   did   set,   they  brought  32 
 
 unto  him  all  that  were  sick,  and  them  that  were  possessed 
 
 with  devils. 
 
 And  all  the  city  was  gathered  together  at  the  door.         33 
 And  he  healed  many  that  were  sick  with  divers  dis-  34 
 
 eases,  and  cast  out  many  2  devils ;  and  he  suffered  not  the 
 
 2 devils  to  speak,  because  they  knew  him3. 
 
 S.  Luke  iv.  40,  41. 
 
 And  when  the  sun  was  setting,  all  they  that  had  any  40 
 sick  with  divers  diseases  brought  them  unto  him ;  and  he 
 laid  his  hands  on  every  one  of  them,  and  healed  them. 
 
 And  2  devils  also  came  out  from  many,  crying  out,  and  41 
 saying, 
 
 Thou  art  the  Son  of  God. 
 
 And  rebuking  them,  he  suffered  them  not  to  speak,  be- 
 cause they  knew  that  he  was  the  Christ. 
 
 1  Or,  demoniacs  2  Gr.  demons. 
 
 3  Many  ancient  authorities  add  to  be  Christ.     See  Luke  iv.  41. 
 
70  THE  FOUR   GOSPELS. 
 
 S.  Matt.  viii.  16,  17. 
 
 16  And  when  even  was  come,  they  brought  unto  him  many 
 'possessed  with  devils:  and  he  cast  out  the  spirits  with  a 
 
 17  word,  and  healed  all  that  were  sick  :  that  it  might  be  fulfilled 
 which  was  spoken  2by  Isaiah  the  prophet,  saying, 
 
 Himself  took  our  infirmities,  and  bare  our  diseases. 
 
 LIV. 
 
 SECOND   SPRING   CIRCUIT   IN   jUDJEA. 
 
 Time.  Probably  about  the  time  when  the  people  were  going  up  to 
 the  Passover,  i.  e.  partly  at  the  end  of  the  first  and  partly  at  the 
 beginning  of  the  Second  Year  of  our  Lord's  Ministry. 
 
 Note.  The  R.  V.  reads  Galilee  in  v.  44,  adding  in  the  margin  "  Very 
 many  ancient  authorities  read  Judaa."  The  latter  is  the  reading 
 adopted  in  Messrs  Westcott  and  Hort's  Greek  Testament. 
 
 Dr  Scrivener  (hitroduction  to  the  Criticism  of  The  New  Testament, 
 p.  545),  says  that  the  authorities  for  the  reading  Judaea  are  "enough  to 
 prove  anything  not  in  itself  impossible  as  'IovScu'as  is  in  this  place." 
 
 In  this  uncompromising  assertion  of  impossibility  we  seem  to  catch 
 an  unmistakeable  echo  of  the  reason  which  first  led  to  the  adoption 
 of  Galilee  as  the  revised  reading.  Without  the  least  reference  to  the 
 peculiarities  of  S.  Luke's  method  of  writing,  and  entirely  ignoring  the 
 fact  that  the  substitution  of  Galilee  for  Judaea  only  creates  several  real 
 instead  of  one  purely  imaginary  difficulty,  Mr  Scrivener  proceeds  : 
 
 "Not  only  is  Galilee  the  scene  of  the  events  recorded  immediately 
 before  and  after  the  present  verse,  but  the  passage  is  manifestly  parallel 
 to  Mark  i.  39.  The  three  Synoptic  Gospels  are  broadly  distinguished 
 from  that  of  S.  John  by  their  silence  respecting  the  Lord's  Ministry  in 
 Judoea  before  He  went  up  to  the  last  Passover.  Yet  Alford  in  loco, 
 while  admitting  that  'our  narrative  is  thus  brought  into  the  more 
 startling  discrepancy  with  that  of  S.  Mark,  in  which  unquestionably  the 
 same  portion  of  the  sacred  history  is  related,'  most  strangely  adds 
 'Still  these  are  considerations  which  must  not  weigh  in  the  least  degree 
 
 1  Or,  dc7noniacs  2  Or,  through 
 
FIRST   YEAR   OF  MINISTRY.  71 
 
 with  the  critic.  It  is  his  province  simply  to  track  out  what  is  the  sacred 
 text,  not  what  in  his  own  feeble  and  partial  judgment,  it  ought  to  have 
 been:  " 
 
 In  this  reference  to  Dean  Alford's  comments  it  is  much  to  be  wished 
 that  it  were  possible  to  read  "most  wisely  "instead  of  "most  strangely." 
 A  wish  practically  endorsed  by  Messrs  Westcott  and  Hort  by  their 
 adoption  of  the  so-called  "impossible"  reading. 
 
 The  connexion  between  the  words  "for  therefore  was  I  sent"  and 
 the  statement  that  Christ  "preached  in  the  synagogues  of  Jadced1"1  is 
 illustrated  by  many  passages  which  will  at  once  occur  to  the  reader. 
 
 S.  Luke  iv.  42 — 44. 
 
 And  when  it  was  day,  he  came  out  and  went  into  a  42 
 desert  place:    and  the  multitudes  sought  after  him,  and 
 came    unto    him,  and  would    have    stayed   him,   that   he 
 should  not  go  from  them. 
 
 But  he  said  unto  them,  43 
 
 I  must  preach  the  ^ood  tidings  of  the  kingdom  of  God 
 to  the  other  cities  also  :  for  therefore  was  I  sent. 
 
 And  he  was  preaching  in  the  synagogues  of  Judsea.  44 
 
 S.  Mark  i.  35—38. 
 
 And  in  the  morning,  a  great  while  before  day,  he  rose  35 
 up  and  went  out,  and  departed  into  a  desert  place,  and 
 there  prayed. 
 
 And  Simon  and  they  that  were  with  him  followed  after  36 
 him ;  and  they  found  him,  and  say  unto  him,  37 
 
 All  are  seeking  thee. 
 
 And  he  saith  unto  them,  38 
 
 Let  us  go  elsewhere  into  the  next  towns,  that  I  may 
 preach  there  also;  for  to  this  end  came  I  forth. 
 
 1  Or,  gospel 
 
CHAPTER    VI. 
 
 PART    OF   THE    SECOND    YEAR    OF    THE 
 
 MINISTRY. 
 
 §  LV. §  LIX. 
 
 From  the  Call  of  the  First  Four  Disciples 
 
 TO 
 
 The  Return  to  Capernaum  after  a  prolonged  Circuit  in 
 
 Galilee. 
 
 Time.  From  the  Feast  of  Pentecost  (May)  in  the 
 Second  Year  of  the  Ministry  to  the  end  of  the  following 
 autumn. 
 
 LV. 
 CALL   OF   THE   FIRST   FOUR   DISCIPLES. 
 
 Time.     Probably  the  Feast  of  Pentecost  in  the  Second  Year  of 
 Christ's  Ministry. 
 
 S.  Luke  v.  i — n. 
 
 i        Now  it  came  to  pass,  while  the  multitude  pressed  upon 
 
 him  and  heard  the  word  of  God,  that  he  was  standing  by 
 i  the  lake  of  Gennesaret;  and  he  saw  two  boats  standing  by 
 
 the  lake :  but  the  fishermen  had  gone  out  of  them,  and  were 
 
 washing  their  nets. 
 3        And   he   entered   into    one   of  the   boats,   which   was 
 
 Simon's,  and  asked  him  to  put  out  a  little  from  the  land. 
 And  he  sat  down  and  taught  the  multitudes  out  of  the 
 
 boat. 
 
SECOND    YEAR   OF  MINISTRY.  73 
 
 And  when  he  had  left  speaking,  he  said  unto  Simon,  4 
 
 Put  out  into  the  deep,  and  let  down  your  nets  for  a 
 draught. 
 
 And  Simon  answered  and  said,  5 
 
 Master,    we    toiled    all    night,    and   took    nothing:  but 
 at  thy  word  I  will  let  down  the  nets. 
 
 And  when  they  had  this   done,  they  inclosed  a  great    6 
 multitude  of  fishes ;  and  their  nets  wrere  breaking  ;  and  they    7 
 beckoned  unto  their  partners  in  the  other  boat,  that  they 
 should  come  and  help  them. 
 
 And  they  came,  and  filled  both  the  boats,  so  that  they 
 began  to  sink. 
 
 But  Simon  Peter,  when  he  saw  it,  fell  down  at  Jesus'    8 
 knees,  saying, 
 
 Depart  from  me;  for  I  am  a  sinful  man,  O  Lord. 
 
 For  he  was  amazed,  and  all  that  were  with  him,  at  the   9 
 draught  of  the  fishes  which  they  had  taken ;  and  so  were  10 
 also  James  and  John,  sons  of  Zebedee,  which  were  partners 
 with  Simon. 
 
 And  Jesus  said  unto  Simon, 
 
 Fear  not;  from  henceforth  thou  shalt  l catch  men. 
 
 And  when  they  had  brought  their  boats  to  land,  they  n 
 left  all,  and  followed  him. 
 
 S.  Matt.  iv.  18—22. 
 
 And  walking  by  the  sea  of  Galilee,  he  saw  two  brethren,  18 
 Simon  who  is  called  Peter,  and  Andrew  his  brother,  casting 
 a  net  into  the  sea;  for  they  were  fishers. 
 
 And  he  saith  unto  them,  Come  ye  after  me,  and  I  will  19 
 
 1  Gr.  take  alive. 
 
74  THE  FOUR   GOSPELS. 
 
 20  make  you  fishers  of  men.  And  they  straightway  left  the 
 nets,  and  followed  him. 
 
 21  And  going  on  from  thence  he  saw  other  two  brethren, 
 1  James  the  son  of  Zebedee,  and  John  his  brother,  in  the 
 boat  with  Zebedee  their  father,  mending  their  nets;  and  he 
 
 22  called  them.  And  they  straightway  left  the  boat  and  their 
 father,  and  followed  him. 
 
 LVI. 
 SUMMER  AND  AUTUMN  CIRCUIT  IN  GALILEE. 
 
 Time.     The  summer  and  autumn  of  the  Second  Year  of  Christ's 
 
 Ministry*. 
 
 S.  Mark  i.  39. 
 
 39  And  he  went  into  their  synagogues  throughout  all  Galilee, 
 preaching  and  casting  out  9  devils. 
 
 S.  Matt.  iv.  23 — 25. 
 
 23  And  3Jesus  went  about  in  all  Galilee,  teaching  in  their 
 synagogues,  and  preaching  the  4gospel  of  the  kingdom,  and 
 healing  all  manner  of  disease  and  all  manner  of  sickness 
 among  the  people. 
 
 1  Or,  Jacob  :  and  so  elsewhere. 
 
 2  Gr.  demons.  3  Some  ancient  authorities  read  he. 
 4  Or,  good  tidings :  and  so  elsewhere. 
 
 *  S.  Matthew's  summary  (Matt.  iv.  23 — 25)  covers  the  whole  period 
 which  intervened  between  the  call  of  the  four  Disciples  and  the  delivery 
 of  the  Sermon  on  the  Mount.  S.  Mark  and  S.  Luke  record  the  events 
 of  this  period  in  chronological  order,  whilst  S.  Matthew  uses  the  events 
 excluded  from  his  summary  to  illustrate  the  oral  teaching  of  Christ  to 
 which  the  plan  of  his  Gospel  gives  special  prominence. 
 
SECOND    YEAR   OF  MINISTRY.  75 
 
 And  the  report  of  him  went  forth  into  all  Syria:  and  they  24 
 brought  unto  him  all  that  were  sick,   holden  with  divers 
 diseases  and  torments,  possessed  with  devils,  and  epileptic, 
 and  palsied;  and  he  healed  them. 
 
 And  there  followed  him  great  multitudes  from  Galilee  25 
 and  Decapolis  and  Jerusalem  and  Judaea  and/r<?w  beyond 
 Jordan. 
 
 LVII. 
 
 THE   TYPICAL   MIRACLE   OF   THE   ABOVE 
 CIRCUIT. 
 
 Time.     The  close  of  the  Galilean  Circuit,  i.e.  at  the  commencement 
 of  the  winter  of  the  Second  Year  of  Christ's  Ministry. 
 
 S.  Mark  i.  40 — 44. 
 
 And  there  cometh  to  him  a  leper,  beseeching  him,  2and  40 
 kneeling  down  to  him,  and  saying  unto  him, 
 
 If  thou  wilt,  thou  canst  make  me  clean. 
 
 And  being  moved  with  compassion,  he  stretched  forth  41 
 his  hand,  and  touched  him,  and  saith  unto  him, 
 
 I  will;  be  thou  made  clean. 
 
 And  straightway  the  leprosy  departed  from  him,  and  he  42 
 was  made  clean. 
 
 And  he  3  strictly  charged  him,  and  straightway  sent  him  43 
 out,  and  saith  unto  him,  44 
 
 See  thou  say  nothing  to  any  man :  but  go  thy  way,  shew 
 thyself  to  the  priest,  and  offer  for  thy  cleansing  the  things 
 which  Moses  commanded,  for  a  testimony  unto  them. 
 
 1  Or,  demoniacs 
 
 2  Some  ancient  authorities  omit  and  kneeling  down  to  him. 
 
 3  Or,  sternly 
 
76  THE  FOUR   GOSPELS. 
 
 S.  Matt.  viii.  2—5. 
 
 1        And  behold,  there  came  to  him  a  leper  and  worshipped 
 him,  saying, 
 
 Lord,  if  thou  wilt,  thou  canst  make  me  clean. 
 
 3  And  he   stretched  forth   his   hand,  and   touched   him, 
 saying, 
 
 I  will;  be  thou  made  clean. 
 
 And  straightway  his  leprosy  was  cleansed. 
 
 4  And  Jesus  saith  unto  him, 
 
 See  thou  tell  no  man  ■  but  go  thy  way,  shew  thyself  to 
 the  priest,  and  offer  the  gift  that  Moses  commanded,  for  a 
 testimony  unto  them. 
 
 S.  Luke  v.  12-3-14. 
 
 12  And  it  came  to  pass,  while  he  was  in  one  of  the  cities, 
 behold,  a  man  full  of  leprosy :  and  when  he  saw  Jesus,  he 
 fell  on  his  face,  and  besought  him,  saying, 
 
 Lord,  if  thou  wilt,  thou  canst  make  me  clean. 
 
 13  And  he  stretched  forth  his  hand,  and  touched  him, 
 saying, 
 
 I  will;  be  thou  made  clean. 
 
 And  straightway  the  leprosy  departed  from  him. 
 
 14  And  he  charged  him  to  tell  no  man:  but  go  thy  way, 
 and  shew  thyself  to  the  priest,  and  offer  for  thy  cleansing, 
 according  as  Moses  commanded,  for  a  testimony  unto 
 them. 
 
SECOND    YEAR   OF  MINISTRY.  77 
 
 LVIII. 
 
 CHRIST  WITHDRAWS  TO  THE  DESERTS. 
 
 Time.     The  close  of  the  Galilasan  Circuit,  and  immediately  before 
 the  Return  to  Capernaum. 
 
 S.  Mark  i.  45. 
 
 But  he  went  out,  and  began  to  publish  it  much,  and  to  45 
 spread  abroad   the   Matter,   insomuch   that   2 Jesus  could 
 no  more  openly  enter  into  3a  city,  but  was  without  in  desert 
 places : 
 
 and  they  came  to  him  from  every  quarter. 
 
 S.  Luke  v.  15,  16. 
 
 But  so  much  the  more  went  abroad  the  report  concern-  15 
 ing  him  : 
 
 and  great  multitudes  came  together  to  hear,  and  to  be 
 healed  of  their  infirmities. 
 
 But  he  withdrew  himself  in  the  deserts,  and  prayed.  16 
 
 N.B.     See  also  S.  Matthew's  summary,  pp.  74,  75. 
 
 LIX. 
 CHRIST  RETURNS  TO  CAPERNAUM. 
 
 Time.     The  winter  of  the  Second  Year  of  Christ's  Ministry. 
 S.  Mark  ii.  1,  2. 
 
 And  when  he  entered  again  into  Capernaum  after  some  1 
 days,  it  was  noised  that  he  was  4in  the  house. 
 
 And  many  were  gathered  together,  so  that  there  was  no  2 
 longer  room  for  them,  no,  not  even  about  the  door  : 
 
 and  he  spake  the  word  unto  them. 
 1  Gr.  word.  2  Gr.  he.  3  Or,  the  city  4  Or,  at  home 
 
CHAPTER    VII. 
 
 SPRING   CIRCUIT   OF  TEACHING. 
 
 §  LX. §  LXVIL 
 
 THE   FIVE   OFFENCES. 
 
 Time.  From  the  winter  of  the  second  year  to  a  date 
 shortly  before  the  Feast  of  Pentecost  in  the  third  year  of 
 Christ's  Ministry. 
 
 LX. 
 
 THE  FIRST  OFFENCE. 
 
 Time.     Before  the  commencement  of  the  Winter  and  early  Spring 
 Circuit  of  Teaching. 
 
 S.  Luke  v.  17 — 25. 
 
 17  And  it  came  to  pass  on  one  of  those  days,  that  he  was 
 teaching ;  and  there  were  Pharisees  and  doctors  of  the  law 
 sitting  by,  which  were  come  out  of  every  village  of  Galilee 
 and  Judaea  and  Jerusalem  :  and  the  power  of  the  Lord  was 
 with  him  1  to  heal. 
 
 18  And  behold,  men  bring  on  a  bed  a  man  that  was  palsied  : 
 and  they  sought  to  bring  him  in,  and  to  lay  him  before  him. 
 
 19  And  not  finding  by  what  way  they  might  bring  him  in 
 because  of  the  multitude,  they  went  up  to  the  housetop,  and 
 let  him  down  through  the  tiles  with  his  couch  into  the  midst 
 before  Jesus. 
 
 1  Gr.  that  he  should  heal.     Many  ancient  authorities  read  that  he 
 should  heal  them. 
 
THE  FIVE   OFFENCES.  79 
 
 And  seeing  their  faith,  he  said,  20 
 
 Man,  thy  sins  are  forgiven  thee. 
 
 And   the   scribes  and   the  Pharisees  began  to  reason,  21 
 saying, 
 
 Who    is    this   that   speaketh   blasphemies?     Who   can 
 forgive  sins,  but  God  alone? 
 
 But  Jesus  perceiving  their  reasonings,  answered  and  said  22 
 unto  them, 
 
 1What  reason  ye  in  your  hearts?     Whether  is  easier,  to  23 
 say,  Thy  sins  are  forgiven  thee ;  or  to  say,  Arise  and  walk  ? 
 But  that  ye  may  know  that  the  Son  of  man  hath  2 power  on  24 
 earth  to  forgive  sins  (he  said  unto  him  that  was  palsied),  I 
 say  unto  thee,  Arise,  and  take  up  thy  couch,  and  go  unto 
 thy  house. 
 
 And   immediately  he   rose   up  before  them,  and  took  25 
 up  that  whereon  he  lay,  and  departed  to  his  house,  glorifying 
 God. 
 
 S.  Mark  ii.  3 — 12. 
 
 And  they  come,  bringing  unto  him  a  man  sick  of  the  3 
 palsy,  borne  of  four. 
 
 And  when  they  could  not  8come  nigh  unto  him  for  the  4 
 crowd,  they  uncovered  the  roof  where  he  was :  and  when 
 they  had  broken  it  up,  they  let  down  the  bed  whereon  the 
 sick  of  the  palsy  lay. 
 
 And  Jesus  seeing  their  faith  saith  unto  the  sick  of  the  5 
 palsy, 
 
 4 Son,  thy  sins  are  forgiven. 
 
 1  Or,  Why  2  Or,  authority 
 
 3  Many  ancient  authorities  read  bring  him  unto  him. 
 
 4  Gr.  Child. 
 
80  THE  FOUR  GOSPELS. 
 
 6  But  there  were  certain  of  the  scribes  sitting  there,  and 
 
 7  reasoning  in  their  hearts,  Why  doth  this  man  thus  speak  ? 
 he  blasphemeth  :  who  can  forgive  sins  but  one,  even  God? 
 
 8  And  straightway  Jesus,  perceiving  in  his  spirit  that  they 
 so  reasoned  within  themselves,  saith  unto  them, 
 
 9  Why  reason  ye  these  things  in  your  hearts  ?  Whether  is 
 easier,  to  say  to  the  sick  of  the  palsy,  Thy  sins  are  for- 
 given; or  to  say,  Arise,  and  take  up  thy  bed,  and  walk? 
 
 io  But  that  ye  may  know  that  the  Son  of  man  hath  1  power  on 
 
 1 1  earth  to  forgive  sins  (he  saith  to  the  sick  of  the  palsy),  I  say 
 unto  thee,  Arise,  take  up  thy  bed,  and  go  unto  thy  house. 
 
 12  And  he  arose,  and  straightway  took  up  the  bed,  and 
 went  forth  before  them  all;  insomuch  that  they  were  all 
 amazed,  and  glorified  God,  saying,  We  never  saw  it  on  this 
 fashion. 
 
 S.  Matt.  ix.  2—7. 
 
 2  And  behold,  they  brought  to  him  a  man  sick  of  the 
 palsy,  lying  on  a  bed  :  and  Jesus  seeing  their  faith  said  unto 
 the  sick  of  the  palsy, 
 
 2 Son,  be  of  good  cheer ;  thy  sins  are  forgiven. 
 
 3  And  behold,  certain  of  the  scribes  said  within  them- 
 selves, This  man  blasphemeth. 
 
 4  And  Jesus  3knowing  their  thoughts  said, 
 
 5  Wherefore  think  ye  evil  in  your  hearts  ?  For  whether  is 
 easier,  to  say,  Thy  sins  are  forgiven ;  or  to  say,  Arise,  and 
 
 6  walk  ?  But  that  ye  may  know  that  the  Son  of  man  hath 
 1  power  on  earth  to  forgive  sins  (then  saith  he  to  the  sick  of  the 
 palsy),  Arise,  and  take  up  thy  bed,  and  go  unto  thy  house. 
 
 7  And  he  arose,  and  departed  to  his  house. 
 
 1  Or,  authority  2  Gr.  Child. 
 
 3  Many  ancient  authorities  read  seeing. 
 
THE    FIVE   OFFENCES.  81 
 
 LXI. 
 EFFECT  PRODUCED  BY  THE  ABOVE   MIRACLE. 
 
 S.  Matt.  ix.   8. 
 
 But  when  the  multitudes  saw  it,  they  were  afraid,  and  8 
 glorified  God,  which  had  given  such  1  power  unto  men. 
 
 S.  Mark  ii.  pt.  v.  12  (repeated). 
 They  were  all  amazed,  and  glorified  God,  saying,  We  I2 
 never  saw  it  on  this  fashion. 
 
 S.  Luke  v.  26. 
 And  amazement  took  hold  on   all,  and  they  glorified  26 
 God ;  and  they  were  filled  with  fear,  saying,  We  have  seen 
 strange  things  to-day. 
 
 LXII. 
 CHRIST   AGAIN   DEPARTS   FROM  CAPERNAUM. 
 
 Time.     In  the  early  winter  of  the  Second  Year  of  Christ's  Ministry. 
 
 S.  Mark  ii.  13*. 
 
 And  he  went  forth  again  by  the  sea  side;  and  all  the  13 
 multitude  resorted  unto  him,  and  he  taught  them. 
 
 1  Or,  authority 
 
 *  Suggested  rendering  in  v.  13,  along  the  sea  side ;  the  idea  con- 
 veyed being  that  the  teaching  took  place  at  intervals  during  a  journey 
 from  Capernaum  along  the  shore  of  the  Sea  of  Galilee. 
 
 H.  G.  6 
 
82  THE  FOUR   GOSPELS. 
 
 LXIII. 
 THE  SECOND  OFFENCE. 
 
 S.  Mark  ii.  14 — 17. 
 
 14  And  as  he  passed  by,  he  saw  Levi  the  son  of  Alphaeus 
 sitting  at  the  place  of  toll,  and  he  saith  unto  him, 
 
 Follow  me. 
 
 And  he  arose  and  followed  him. 
 
 15  And  it  came  to  pass,  that  he  was  sitting  at  meat  in  his 
 house,  and  many  publicans  and  sinners  sat  down  with 
 Jesus  and  his  disciples:  for  there  were  many,  and  they 
 followed  him. 
 
 16  And  the  scribes  2of  the  Pharisees,  when  they  saw  that  he 
 was  eating  with  the  sinners  and  publicans,  said  unto  his 
 disciples, 
 
 3  He  eateth  4and  drinketh  with  publicans  and  sinners. 
 
 17  And  when  Jesus  heard  it,  he  saith  unto  them, 
 
 They  that  are  5  whole  have  no  need  of  a  physician,  but 
 they  that  are  sick :  I  came  not  to  call  the  righteous,  but 
 sinners. 
 
 S.  Matt.  ix.  9—13. 
 
 9        And  as   Jesus  passed  by  from  thence,  he  saw  a  man, 
 called  Matthew,  sitting  at  the  place  of  toll :  and  he  saith 
 unto  him, 
 Follow  me. 
 And  he  arose,  and  followed  him. 
 
 1  See  marginal  note  on  Matt.  v.  46. 
 
 2  Some  ancient  authorities  read  and  the  Pharisees. 
 
 3  Or,  How  is  it  that  he  eateth... sinners? 
 
 4  Some  ancient  authorities  omit  and  drin&eth.  5  Gr.  strong. 
 
THE  FIVE   OFFENCES.  83 
 
 And  it  came  to  pass,  as  he  xsat  at  meat  in  the  house,  10 
 behold,   many  publicans  and  sinners  came  and  sat  down 
 with  Jesus  and  his  disciples. 
 
 And  when  the  Pharisees  saw  it,  they  said  unto  his  dis-  11 
 ciples, 
 
 Why    eateth    your    2  Master    with    the    publicans    and 
 sinners  ? 
 
 But  when  he  heard  it,  he  said,  12 
 
 They  that  are  3whole  have  no  need  of  a  physician,  but 
 they  that  are  sick.     But  go  ye  and  learn  what  this  meaneth,  13 
 I  desire  mercy,  and  not  sacrifice:  for  I  came  not  to  call  the 
 righteous,  but  sinners. 
 
 S.  Luke  v.  27 — 32. 
 
 And  after  these  things  he  went  forth,  and  beheld  a  pub-  27 
 
 lican,  named  Levi,    sitting   at  the  place  of  toll,  and  said 
 
 unto  him, 
 
 Follow  me. 
 
 And  he  forsook  all,  and  rose  up  and  followed  him.  28 
 
 And  Levi  made  him  a  great  feast  in  his  house :  29 
 
 And  there  was  a  great  multitude  of  publicans  and  of 
 
 others  that  were  sitting  at  meat  with  them. 
 
 And  4  the  Pharisees  and  their  scribes  murmured  against  30 
 
 his  disciples,  saying, 
 
 Why  do  ye  eat  and  drink  with  the  publicans  and  sinners  ? 
 And  Jesus  answering  said  unto  them,  31 
 
 They  that  are  whole  have  no  need  of  a  physician ;  but 
 
 they  that  are  sick.     I  am  not  come  to  call  the  righteous  32 
 
 but  sinners  to  repentance. 
 
 1  Gr.  reclined :  and  so  always.  2  Or,  Teacher 
 
 3  Gr.  strong.  4  Or,  the  Pharisees  and  the  scribes  among  them 
 
 6—2 
 
84  THE  FOUR   GOSPELS. 
 
 LXIV. 
 THE  THIRD  OFFENCE. 
 
 S.  Mark  ii.  18 — 22. 
 
 18  And  John's  disciples  and  the  Pharisees  were  fasting  : 
 and  they  come  and  say  unto  him, 
 
 Why  do  John's  disciples  and  the  disciples  of  the  Phari- 
 sees fast,  but  thy  disciples  fast  not  ? 
 
 19  And  Jesus  said  unto  them, 
 
 Can  the  sons  of  the  bride-chamber  fast,  while  the  bride- 
 groom is  with  them  ?  as  long  as  they  have  the  bridegroom 
 
 20  with  them,  they  cannot  fast.  But  the  days  will  come,  when 
 the  bridegroom  shall  be  taken  away  from  them,  and  then 
 will  they  fast  in  that  day. 
 
 21  No  man  seweth  a  piece  of  undressed  cloth  on  an  old 
 garment:  else  that  which  should  fill  it  up  taketh  from  it, 
 the  new  from  the  old,  and  a  worse  rent  is  made. 
 
 22  And  no  man  putteth  new  wine  into  old  i wine-skins: 
 else  the  wine  will  burst  the  skins,  and  the  wine  perisheth, 
 and  the  skins :  but  they  put  new  wine  into  fresh  wine- 
 skins. 
 
 S.  Luke  v.  33—39. 
 
 33  And  they  said  unto  him, 
 
 The  disciples  of  John  fast  often,  and  make  supplications ; 
 likewise  also  the  disciples  of  the  Pharisees;  but  thine  eat  and 
 drink. 
 
 34  And  Jesus  said  unto  them, 
 
 Can  ye  make  the  sons  of  the  bride-chamber  fast,  while 
 
 35  the  bridegroom  is  with  them  ?    But  the  days  will  come  ;  and 
 
 1  That  is,  skins  used  as  bottles. 
 
THE  FIVE    OFFENCES.  85 
 
 when  the  bridegroom  shall  be  taken  away  from  them,  then 
 will  they  fast  in  those  days. 
 
 And  he  spake  also  a  parable  unto  them ;  36 
 
 No  man  rendeth  a  piece  from  a  new  garment  and  putteth 
 it  upon  an  old  garment;  else  he  will  rend  the  new,  and  also 
 the  piece  from  the  new  will  not  agree  with  the  old. 
 
 And  no  man  putteth  new  wine  into  old    l wine-skins;  37 
 else  the  new  wine  will  burst  the  skins,  and  itself  will  be 
 spilled,  and  the  skins  will  perish.     But  new  wine  must  be  38 
 put  into  fresh  wine-skins.     And  no  man  having  drunk  old  39 
 wine  desireth  new :  for  he  saith,  The  old  is  2good. 
 
 S.  Matt.  ix.  14—17. 
 Then  come  to  him  the  disciples  of  John,  saying,  14 
 
 Why  do  we  and  the  Pharisees  fast  3oft,  but  thy  disciples 
 
 fast  not? 
 
 And  Jesus  said  unto  them,  *5 
 
 Can  the  sons  of  the  bride-chamber  mourn,  as  long  as 
 
 the  bridegroom  is  with  them  ?  but  the  days  will  come,  when 
 
 the  bridegroom  shall  be  taken  away  from  them,  and  then 
 
 will  they  fast. 
 
 And  no  man  putteth  a  piece  of  undressed  cloth  upon  16 
 
 an  old  garment;  for  that  which  should  fill  it  up  taketh  from 
 
 the  garment,  and  a  worse  rent  is  made. 
 
 Neither   do  men  put  new  wine  into  old    l  wine-skins  :  17 
 
 else  the  skins  burst,  and  the  wine  is  spilled,  and  the  skins 
 
 perish:  but  they  put  new  wine  into  fresh  wine-skins,  and 
 
 both  are  preserved. 
 
 1  That  is,  skins  used  as  bottles. 
 
 2  Many  ancient  authorities  read  better. 
 
 3  Some  ancient  authorities  omit  oft. 
 
86  THE  FOUR  GOSPELS. 
 
 LXV. 
 THE   FOURTH    OFFENCE. 
 
 Time.     Between  the  Feasts  of  the  Passover  and  of  Pentecost,  at  the 
 commencement  of  the  Third  Year  of  Christ's  Ministry. 
 
 S.  Luke  vi.  i — 5. 
 
 1  Now  it  came  to  pass  on  a  '  sabbath,  that  he  was  going 
 through  the  cornfields ;  and  his  disciples  plucked  the  ears  of 
 corn,  and  did  eat,  rubbing  them  in  their  hands. 
 
 2  But  certain  of  the  Pharisees  said, 
 
 Why  do  ye  that  which  it  is   not  lawful  to  do  on  the 
 sabbath  day? 
 
 3  And  Jesus  answering  them  said, 
 
 Have  ye  not  read  even  this,  what  David  did,  when  he 
 
 4  was  an  hungred,  he,  and  they  that  were  with  him;  how  he 
 entered  into  the  house  of  God,  and  did  take  and  eat  the 
 shewbread,  and  gave  also  to  them  that  were  with  him ;  which 
 it  is  not  lawful  to  eat  save  for  the  priests  alone  ? 
 
 5  And  he  said  unto  them, 
 
 The  Son  of  man  is  lord  of  the  sabbath. 
 
 S.  Mark  ii.  23—28. 
 
 23  And  it  came  to  pass,  that  he  was  going  on  the  sabbath 
 day  through  the  cornfields;  and  his  disciples  2 began,  as  they 
 went,  to  pluck  the  ears  of  corn. 
 
 24  And  the  Pharisees  said  unto  him, 
 
 Behold,  why  do  they  on  the  sabbath  day  that  which  is 
 not  lawful  ? 
 
 25  And  he  said  unto  them,  Did  ye  never  read  what  David 
 did,  when  he  had  need,  and  was  an  hungred,  he,  and  they 
 
 1  Many  ancient  authorities  insert  second-first. 
 
 2  Gr.  began  to  make  their  way  plucking. 
 
THE  FIVE   OFFENCES.  S7 
 
 that  were  with  him?     How  he  entered  into  the  house  of  26 
 God  xwhen  Abiathar  was  high  priest,  and  did  eat  the  shew- 
 bread,  which  it  is  not  lawful  to  eat  save  for  the  priests,  and 
 gave  also  to  them  that  were  with  him  ? 
 
 And  he  said  unto  them,  27 
 
 The  sabbath  was  made  for  man,  and  not  man  for  the 
 sabbath :    so   that   the   Son    of  man   is  lord   even  of  the  28 
 sabbath. 
 
 S.  Matt.  xii.  1—8. 
 
 At  that  season  Jesus  went  on  the  sabbath  day  through 
 the  cornfields;  and  his  disciples  were  an  hungred,  and 
 began  to  pluck  ears  of  corn,  and  to  eat. 
 
 But  the  Pharisees,  when  they  saw  it,  said  unto  him, 
 
 Behold,  thy  disciples  do  that  which  it  is  not  lawful  to 
 do  upon  the  sabbath. 
 
 But  he  said  unto  them, 
 
 Have  ye  not  read  what  David  did,  when  he  was  an 
 hungred,  and  they  that  were  with  him;  how  he  entered  into 
 the  house  of  God,  and  2did  eat  the  shewbread,  which  it  was 
 not  lawful  for  him  to  eat,  neither  for  them  that  were  with 
 him,  but  only  for  the  priests? 
 
 Or  have  ye  not  read  in  the  law,  how  that  on  the  sabbath 
 day  the  priests  in  the  temple  profane  the  sabbath,  and  are 
 guiltless?  But  I  say  unto  you,  that  3one  greater  than  the 
 temple  is  here. 
 
 But  if  ye  had  known  what  this  meaneth,  I  desire  mercy, 
 and  not  sacrifice,  ye  would  not  have  condemned  the  guilt- 
 less.    For  the  Son  of  man  is  lord  of  the  sabbath. 
 
 1  Some  ancient  authorities  read  in  the  days  of  Abiathar  the  high  priest. 
 
 2  Some  ancient  authorities  read  they  did  eat. 
 
 3  Gr.  a  greater  thing. 
 
88  THE  FOUR   GOSPELS. 
 
 LXVL 
 THE   FIFTH    OFFENCE. 
 
 Time.     Shortly  before  the  Feast  of  Pentecost. 
 S.  Matt.  xii.  9—13. 
 
 9        And  he  departed  thence,  and  went  into  their  synagogue  : 
 
 10  and  behold,  a  man  having  a  withered  hand. 
 
 And  they  asked  him,  saying,  Is  it  lawful  to  heal  on  the 
 sabbath  day?  that  they  might  accuse  him. 
 
 11  And  he  said  unto  them, 
 
 What  man  shall  there  be  of  you,  that  shall  have  one 
 sheep,  and  if  this  fall  into  a  pit  on  the  sabbath  day,  will  he 
 
 12  not  lay  hold  on  it,  and  lift  it  out?  How  much  then  is  a  man 
 of  more  value  than  a  sheep !  Wherefore  it  is  lawful  to  do 
 good  on  the  sabbath  day. 
 
 13  Then  saith  he  to  the  man, 
 Stretch  forth  thy  hand. 
 
 And  he  stretched  it  forth;  and  it  was  restored  whole,  as 
 the  other. 
 
 S.  Mark  iii.  1 — 5. 
 
 1  And  he  entered  again  into  the  synagogue;  and  there  was 
 a  man  there  which  had  his  hand  withered. 
 
 2  And  they  watched  him,  whether  he  would  heal  him  on 
 the  sabbath  day;  that  they  might  accuse  him. 
 
 3  And  he  saith  unto  the  man  that  had  his  hand  withered, 
 1  Stand  forth. 
 
 4  And  he  saith  unto  them, 
 
 1  Gr.  Arise  into  the  midst. 
 
THE  FIVE   OFFENCES.  89 
 
 Is  it  lawful  on  the  sabbath  day  to  do  good,  or  to  do 
 harm  ?  to  save  a  life,  or  to  kill  ? 
 
 But  they  held  their  peace. 
 
 And  when  he  had  looked  round  about  on  them  with 
 anger,  being  grieved  at  the  hardening  of  their  heart,  he 
 saith  unto  the  man, 
 
 Stretch  forth  thy  hand. 
 
 And  he  stretched  it  forth  :  and  his  hand  was  restored. 
 
 S.  Luke  vi.  6 — 10. 
 
 And  it  came  to  pass  on  another  sabbath,  that  he  entered    6 
 into  the  synagogue  and  taught:  and  there  was  a  man  there, 
 and  his  right  hand  was  withered. 
 
 And  the  scribes  and  the  Pharisees  watched  him,  whether    7 
 he  would  heal  on  the  sabbath;  that  they  might  find  how  to 
 accuse  him. 
 
 But  he  knew  their  thoughts;  and  he  said  to  the  man    8 
 that  had  his  hand  withered, 
 
 Rise  up,  and  stand  forth  in  the  midst. 
 
 And  he  arose  and  stood  forth. 
 
 And  Jesus  said  unto  them,  9 
 
 I  ask  you,  Is  it  lawful  on  the  sabbath  to  do  good,  or  to 
 do  harm?  to  save  a  life,  or  to  destroy  it? 
 
 And  he  looked  round  about  on  them  all,  and  said  unto  10 
 him, 
 
 Stretch  forth  thy  hand. 
 
 And  he  did  so :  and  his  hand  was  restored. 
 
go  THE  FOUR  GOSPELS. 
 
 LXVIL 
 
 THE    PHARISEES    SEEK    TO    KILL    CHRIST. 
 
 The  Spring  Circuit  of  Teaching  now  interrupted  had  apparently  ex- 
 tended into  Judaea.  Probably,  from  the  mention  of  Herodians,  the 
 Circuit  was  interrupted  at  Sepphoris,  in  the  neighbourhood  of  which 
 place,  i.e.  at  Nain,  the  Summer  Circuit  of  this  year  commenced. 
 
 S.  Matt.  xii.  14. 
 
 14        But  the  Pharisees  went  out,  and  took  counsel  against 
 him,  how  they  might  destroy  him. 
 
 S.  Mark  hi.  6. 
 
 6  And  the  Pharisees  went  out,  and  straightway  with 
 the  Herodians  took  counsel  against  him,  how  they  might 
 destroy  him. 
 
 S.  Luke  vi.  11. 
 1 1        But  they  were  filled  with  ]  madness ;  and  communed  one 
 with  another  what  they  might  do  to  Jesus. 
 
 LXVIII. 
 
 CHRIST  RETURNS  TO  THE  SEA  OF  GALILEE. 
 
 Time.     Immediately  before  the  Feast  of  Pentecost  in  the  Third  Year 
 
 of  the  Ministry. 
 S.  Matt.  xii.  15 — 21. 
 
 15  And  Jesus  perceiving  it  withdrew  from  thence  : 
 
 16  and  many  followed  him;  and  he  healed  them  all,  and 
 
 17  charged  them  that  they  should  not  make  him  known  :  that 
 it  might  be  fulfilled  which  was  spoken  2by  Isaiah  the  pro- 
 phet, saying, 
 
 1  Or,  foolishness  2  Or,  through 
 
THE  FIVE   OFFENCES.  91 
 
 Behold,  my  servant  whom  I  have  chosen ;  18 
 
 My  beloved  in  whom  my  soul  is  well  pleased : 
 
 I  will  put  my  Spirit  upon  him, 
 
 And  he  shall  declare  judgement  to  the  Gentiles. 
 
 He  shall  not  strive,  nor  cry  aloud ;  19 
 
 Neither  shall  any  one  hear  his  voice  in  the  streets. 
 
 A  bruised  reed  shall  he  not  break,  20 
 
 And  smoking  flax  shall  he  not  quench, 
 
 Till  he  send  forth  judgement  unto  victory. 
 
 And  in  his  name  shall  the  Gentiles  hope.  21 
 
 S.  Mark  iii.  7 — 12. 
 
 And  Jesus  with  his  disciples  withdrew  to  the  sea  :  and  a    7 
 great   multitude   from  Galilee  followed :  and  from  Judaea, 
 and  from  Jerusalem,  and  from  Idumea,  and  beyond  Jordan,    8 
 and  about  Tyre  and  Sidon,  a  great  multitude,  hearing  ;what 
 great  things  he  did,  came  unto  him. 
 
 And  he  spake  to  his  disciples,  that  a  little  boat  should    9 
 wait  on  him  because  of  the  crowd,  lest  they  should  throng 
 him  :  for  he  had  healed  many ;  insomuch  that  as  many  as  10 
 had  2plagues  3pressed  upon  him  that  they  might  touch  him. 
 
 And  the  unclean  spirits,  whensoever  they  beheld  him,  11 
 fell  down  before  him,  and  cried,  saying, 
 
 Thou  art  the  Son  of  God. 
 
 And  he  charged  them  much  that  they  should  not  make  I2 
 him  known. 
 
 1  Or,  all  the  things  that  he  did  2  Gr.  scourges.  3  Qx.fell. 
 
CHAPTER    VIII. 
 
 THE     FEAST     OF     PENTECOST     IN     THE 
 THIRD   YEAR   OF   CHRIST'S   MINISTRY. 
 
 §  LXIX. §  LXXIII. 
 
 From  the  Appointment  of  the  Twelve 
 
 TO 
 
 The  Raising  of  the  Widow's  Son*. 
 
 LXIX. 
 
 CHRIST  CHOOSES  HIS  TWELVE  APOSTLES. 
 
 Time.     The  Feast  of  Pentecost  in  the  Third  Year  of  Christ's  Ministry. 
 S.  Luke  vi.  12 — 16. 
 
 12  And  it  came  to  pass  in  these  days,  that  he  went  out  into 
 the  mountain  to  pray ; 
 
 And  he  continued  all  night  in  prayer  to  God. 
 
 13  And  when  it  was  day,  he  called  his  disciples :  and  he 
 chose  from  them  twelve,  whom  also  he  named  apostles ; 
 
 14  Simon,  whom  he  also  named  Peter,  and  Andrew  his  brother, 
 
 15  and  James  and  John,  and  Philip  and  Bartholomew,  and 
 Matthew  and  Thomas,  and  James  the  son  of  Alphaeus,  and 
 
 16  Simon  which  was  called  the  Zealot,  and  Judas  Jhe  lson  of 
 James,  and  Judas  Iscariot,  which  was  the  traitor. 
 
 1  Or,  brother.     See  Jude  1. 
 
 *  The  way  in  which  the  several  miracles  of  raising  the  dead  occur 
 at  the  close  of  periods  of  special  teaching  should  be  noted. 
 
THIRD    YEAR    OF  MINISTRY.  93 
 
 S.  Mark  iii.  13 — 19. 
 
 And  he  goeth  up  into  the  mountain,  and  calleth  unto  13 
 him  whom  he  himself  would  : 
 
 And  they  went  unto  him. 
 
 And  he  appointed  twelve,  ^hat  they  might  be  with  him,  14 
 and  that  he  might  send  them  forth  to  preach,  and  to  have  15 
 authority  to  cast  out  2 devils  : 
 
 3And  Simon  he  surnamed  Peter ;  and  Tames  the  son  of  l(* 
 
 17 
 Zebedee,  and  John  the  brother  of  James ;  and  them  he  sur- 
 named Boanerges,  which  is,  Sons  of  thunder  :  and  Andrew,  18 
 and  Philip,  and  Bartholomew,  and  Matthew,  and  Thomas, 
 and  James  the  son  of  Alphaeus,  and  Thaddaeus,  and  Simon 
 the  4Cananaean,  and   Judas   Iscariot,  which  also  betrayed  19 
 him. 
 
 S.  Matt.  x.  2—4. 
 Now  the  names  of  the  twelve  apostles  are  these :  The   2 
 first,  Simon,  who  is  called  Peter,  and  Andrew  his  brother ; 
 James  the  son  of  Zebedee,  and  John  his  brother;  Philip,    3 
 and   Bartholomew;    Thomas,   and   Matthew  the  publican; 
 James   the   son   of  Alphseus,  and   Thaddaeus;   Simon   the   4 
 4Cananaean,  and  Judas  Iscariot,  who  also  5  betrayed  him. 
 
 LXX. 
 CHRIST  HEALING  IN  THE  PLAIN. 
 
 S.  Luke  vi.   17 — 19. 
 And  he  came  down  with  them,  and  stood  on  a  level  17 
 
 1  Some  ancient  authorities  add  whom  also  he  named  apostles.     See 
 Luke  vi.  13.  2  Gr.  demons. 
 
 3  Some  ancient  authorities  insert  and  he  appointed  twelve. 
 
 4  Or,  Zealot.     See  Luke  vi.  15  ;  Acts  i.  13. 
 
 5  Or,  delivered  him  tip :  and  so  always. 
 
94  THE  FOUR   GOSPELS. 
 
 place,  and  a  great  multitude  of  his  disciples,  and  a  great 
 number  of  the  people  from  all  Judaea  and  Jerusalem,  and 
 the  sea  coast  of  Tyre  and  Sidon,  which  came  to  hear  him, 
 
 1 8  and    to  be  healed  of  their  diseases  ;    and  they  that  were 
 troubled  with  unclean  spirits  were  healed. 
 
 19  And  all  the  multitude  sought  to  touch  him  :  for  power 
 came  forth  from  him,  and  healed  them  all. 
 
 S.  Matt.  iv.  24,  25  (repeated  from  p.  75). 
 
 24  And  the  report  of  him  went  forth  into  all  Syria :  and 
 they  brought  unto  him  all  that  were  sick,  holden  with  divers 
 diseases  and  torments,  '  possessed  with  devils,  and  epileptic, 
 
 25  and  palsied;  and  he  healed  them.  And  there  followed  him 
 great  multitudes  from  Galilee  and  Decapolis  and  Jerusalem 
 and  Judaea  and  from  beyond  Jordan. 
 
 LXXI. 
 CHRIST  TEACHING  ON  THE  MOUNTAIN. 
 
 Time.     The  Feast  of  Pentecost  in  the  Third  Year  of  Christ's  Ministry. 
 
 I. 
 
 The  unworldly  character  of  the  happiness  of  Christ's  Disciples. 
 S.  Matt.   v.    1— 12. 
 
 1  And  seeing  the  multitudes,  he  went  up  into  the  moun- 
 tain : 
 
 And  when  he  had  sat  down,  his  disciples  came  unto 
 
 2  him  :  and  he  opened  his  mouth  and  taught  them,  saying, 
 
 3  Blessed  are  the  poor  in  spirit :  for  theirs  is  the  kingdom 
 of  heaven. 
 
 1  Or,  demoniacs 
 
THIRD    YEAR   OF  MINISTRY.  95 
 
 1  Blessed  are  they  that  mourn :  for  they  shall  be  comforted.  4 
 Blessed  are  the  meek  :  for  they  shall  inherit  the  earth.  - 
 Blessed  are  they  that  hunger  and  thirst  after  righteous-    ^ 
 
 ness  :  for  they  shall  be  filled. 
 
 Blessed  are  the  merciful :  for  they  shall  obtain  mercy.  7 
 Blessed  are  the  pure  in  heart :  for  they  shall  see  God.  8 
 Blessed  are  the  peacemakers:  for  they  shall  be  called    9 
 
 sons  of  God. 
 
 Blessed  are  they  that  have  been  persecuted  for  righteous-  10 
 
 ness'  sake  :  for  theirs  is  the  kingdom  of  heaven. 
 
 Blessed  are  ye  when  men  shall  reproach  you,  and  perse-  n 
 
 cute  you,  and  say  all  manner  of  evil  against  you  falsely,  for 
 
 my  sake. 
 
 Rejoice,  and  be  exceeding  glad:  for  great  is  your  reward  12 
 
 in  heaven  :  for  so  persecuted  they  the  prophets  which  were 
 
 before  you. 
 
 S.  Luke  vi.   20 — 26. 
 And  he  lifted  up  his  eyes  on  his  disciples,  and  said,  20 
 
 Blessed  are  ye  poor :  for  yours  is  the  kingdom  of  God. 
 Blessed  are  ye  that  hunger  now  :  for  ye  shall  be  filled.      2 1 
 Blessed  are  ye  that  weep  now  :  for  ye  shall  laugh. 
 Blessed  are  ye,  when  men  shall  hate  you,  and  when  they  22 
 shall  separate  you  from  their  comfta?iy,  and  reproach  you, 
 and  cast  out  your  name  as  evil,  for  the  Son  of  man's  sake. 
 Rejoice  in  that  day,  and  leap  for  joy :    for  behold,  your  23 
 reward  is  great  in  heaven :  for  in  the  same  manner  did  their 
 fathers  unto  the  prophets. 
 
 But  woe  unto  you  that  are  rich !  for  ye  have  received  24 
 your  consolation. 
 
 1  Some  ancient  authorities  transpose  vers.  4  and  5. 
 
96  THE  FOUR  GOSPELS. 
 
 25  Woe  unto  you,  ye  that  are  full  now  !  for  ye  shall  hunger. 
 Woe  unto  you,  ye  that  laugh  now !  for  ye  shall  mourn 
 
 and  weep. 
 
 26  Woe  unto  you,  when  all  men  shall  speak  well  of  you  !  for 
 in  the  same  manner  did  their  fathers  to  the  false  prophets. 
 
 2. 
 
 The  vocation  of  Christ's  Disciples  is  (1)  to  Preserve,  (2)  to  Enlighten. 
 
 S.  Matt.  v.   13—16. 
 
 13  Ye  are  the  salt  of  the  earth  :  but  if  the  salt  have  lost  its 
 savour,  wherewith  shall  it  be  salted  ?  it  is  thenceforth  good 
 for  nothing,  but  to  be  cast  out  and  trodden  under  foot  of 
 men. 
 
 i4        Ye  are  the  light  of  the  world.    A  city  set  on  a  hill  cannot 
 
 15  be  hid.  Neither  do  men  light  a  lamp,  and  put  it  under  the 
 bushel,  but  on  the  stand ;  and  it  shineth  unto  all  that  are  in 
 
 16  the  house.  Even  so  let  your  light  shine  before  men,  that 
 they  may  see  your  good  works,  and  glorify  your  Father  which 
 is  in  heaven. 
 
 3- 
 
 The  design  of  Christ's  Teaching  is  not  to  abrogate  the  Law  but  to 
 shew  its  true  spirit  and  fulfilment.  Thus  the  standard  of  righteousness 
 must  be  far  higher  in  the  case  of  His  Disciples  than  it  had  been  in  the 
 case  of  the  Scribes  and  Pharisees. 
 
 As  examples  of  this  higher  standard  certain  obligations  are  defined 
 with  reference  to  (1)  Murder,  (2)  Adultery,  (3)  Divorce,  (4)  Swearing, 
 (5)  Revenge,  (6)  Hatred,  (7)  Hypocrisy,  (8)  Prayer,  (9)  Fasting,  (10) 
 Earthly  and  Heavenly  treasure,  (11)  The  judging  our;  own  and  others' 
 faults,  (12)  Pressing  holy  things  on  the  attention  of  those  unwilling  to 
 receive  them. 
 
 S.  Matt.  v.  17— vii.  6. 
 
 17  Think  not  that  I  came  to  destroy  the  law  or  the  prophets : 
 
 18  I  came  not  to  destroy,  but  to  fulfil.     For  verily  I  say  unto 
 
THIRD    YEAR   OF  MINISTRY.  97 
 
 you,  Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle 
 shall  in  no  wise  pass  away  from  the  law,  till  all  things  be 
 accomplished. 
 
 Whosoever  therefore  shall  break  one  of  these  least  com-  19 
 mandments,  and  shall  teach  men  so,  shall  be  called  least  in 
 the  kingdom  of  heaven :  but  whosoever  shall  do  and  teach 
 them,  he  shall  be  called  great  in  the  kingdom  of  heaven. 
 
 For  I  say  unto  you,  that  except  your  righteousness  shall  20 
 exceed  the  righteousness  of  the  scribes  and  Pharisees,  ye 
 shall  in  no  wise  enter  into  the  kingdom  of  heaven. 
 
 Ye  have  heard  that  it  was  said  to  them  of  old  time,  21 
 Thou  shalt  not  kill;  and  whosoever  shall  kill  shall  be  in 
 danger  of  the  judgement :  but  I  say  unto  you,  that  every  22 
 one  who  is  angry  with  his  brother l  shall  be  in  danger  of  the 
 judgement;  and  whosoever  shall  say  to  his  brother,  2Raca, 
 shall  be  in  danger  of  the  council ;  and  whosoever  shall  say, 
 3  Thou  fool,  shall  be  in  danger  4  of  the  5hell  of  fire.   If  therefore  23 
 thou  art  offering  thy  gift  at  the  altar,  and  there  rememberest 
 that  thy  brother  hath  aught  against  thee,  leave  there  thy  gift  24 
 before  the  altar,  and  go  thy  way,  first  be  reconciled  to  thy 
 brother,  and  then  come  and  offer  thy  gift.     Agree  with  thine  25 
 adversary  quickly,  whiles  thou  art  with  him   in  the  way; 
 lest  haply  the  adversary  deliver  thee  to  the  judge,  and  the 
 judge  6 deliver  thee  to  the   officer,  and  thou  be  cast  into 
 prison.     Verily  I  say  unto  thee,  Thou  shalt  by  no  means  26 
 come  out  thence,  till  thou  have  paid  the  last  farthing. 
 
 1  Many  ancient  authorities  insert  wit hoi it  cause. 
 -  An  expression  of  contempt. 
 
 3  Or,  Alore/i,  a  Hebrew  expression  of  condemnation. 
 
 4  Gr.  unto  or  into.  5  Gr.  Gehenna  of  fire. 
 6  Some  ancient  authorities  omit  deliver  thee. 
 
 H.  G.  1 
 
98  THE  FOUR  GOSPELS. 
 
 17        Ye  have  heard  that  it  was  said,  Thou  shalt  not  commit 
 
 28  adultery :  but  I  say  unto  you,  that  every  one  that  looketh 
 on  a  woman  to  lust  after  her  hath  committed  adultery  with 
 her  already  in  his  heart. 
 
 29  And  if  thy  right  eye  causeth  thee  to  stumble,  pluck  it 
 out,  and  cast  it  from  thee  :  for  it  is  profitable  for  thee  that 
 one  of  thy  members  should  perish,  and  not  thy  whole  body 
 
 30  be  cast  into  x hell.  And  if  thy  right  hand  causeth  thee  to 
 stumble,  cut  it  off,  and  cast  it  from  thee :  for  it  is  profitable 
 for  thee  that  one  of  thy  members  should  perish,  and  not  thy 
 whole  body  go  into  x  hell. 
 
 31  It  was  said  also,  Whosoever  shall  put  away  his  wife,  let 
 
 32  him  give  her  a  writing  of  divorcement :  but  I  say  unto  you, 
 that  every  one  that  putteth  away  his  wife,  saving  for  the 
 cause  of  fornication,  maketh  her  an  adulteress :  and  who- 
 soever shall  marry  her  when  she  is  put  away  committeth 
 adultery. 
 
 33  Again,  ye  have  heard  that  it  was  said  to  them  of  old 
 time,  Thou  shalt  not  forswear  thyself,   but  shalt  perform 
 
 34  unto  the  Lord  thine  oaths :  but  I  say  unto  you,  Swear  not 
 at  all ;  neither  by  the  heaven,  for  it  is  the  throne  of  God ; 
 
 35  nor  by  the  earth,  for  it  is  the  footstool  of  his  feet;  nor  2by 
 
 36  Jerusalem,  for  it  is  the  city  of  the  great  King.  Neither  shalt 
 thou  swear  by  thy  head,  for  thou  canst  not  make  one  hair 
 
 37  white  or  black.  3But  let  your  speech  be,  Yea,  yea;  Nay, 
 nay:  and  whatsoever  is  more  than  these  is  of  4the  evil  one. 
 
 38  Ye  have  heard  that  it  was  said,  An  eye  for  an  eye,  and 
 
 1  Gr.  Gehenna.  2  Or,  toward 
 
 3  Some  ancient  authorities  read  But  your  speech  shall  be. 
 
 4  Or,  evil:  as  in  ver.  39  ;  vi.  13. 
 
THIRD    YEAR   OF  MINISTRY.  99 
 
 a  tooth  for  a  tooth :  but  I  say  unto  you,  Resist  not  '  him  39 
 that  is  evil :  but  whosoever  smiteth  thee  on  thy  right  cheek, 
 turn  to  him  the  other  also.  And  if  any  man  would  go  to  40 
 law  with  thee,  and  take  away  thy  coat,  let  him  have  thy 
 cloke  also.  And  whosoever  shall  2compel  thee  to  go  one  41 
 mile,  go  with  him  twain.  Give  to  him  that  asketh  thee,  42 
 and  from  him  that  would  borrow  of  thee  turn  not  thou  away. 
 
 Ye  have  heard  that  it  was  said,  Thou  shalt  love  thy  43 
 neighbour,   and   hate  thine   enemy:    but   I   say  unto  you,  44 
 Love  your  enemies,  and  pray  for  them  that  persecute  you; 
 that  ye  may  be  sons  of  your  Father  which  is  in  heaven :  45 
 for  he  maketh  his  sun  to  rise  on  the  evil  and  the  good, 
 and   sendeth  rain   on  the  just  and  the  unjust.     For  if  ye  46 
 love  them  that  love  you,   what  reward  have  ye?   do  not 
 even    the  3publicans    the    same  ?     And   if  ye  salute   your  47 
 brethren  only,  what  do  ye  more  than  others'?  do  not  even 
 the  Gentiles  the  same  ?     Ye  therefore  shall  be  perfect,  as  48 
 your  heavenly  Father  is  perfect. 
 
 Take  heed  that   ye  do  not  your  righteousness  before    1 
 men,  to  be  seen  of  them:  else  ye  have  no  reward  with  your 
 Father  which  is  in  heaven. 
 
 When  therefore  thou  doest  alms,  sound  not  a  trumpet    2 
 before  thee,  as  the  hypocrites  do  in  the  synagogues  and  in 
 the  streets,  that  they  may  have  glory  of  men.     Verily  I 
 say  unto  you,  They  have  received  their  reward.     But  when    3 
 thou  doest  alms,  let  not  thy  left  hand  know  what  thy  right 
 hand  doeth:   that  thine  alms   may  be  in  secret:   and  thy    4 
 Father  which  seeth  in  secret  shall  recompense  thee. 
 
 1  Or,  evil  2  Gr.  impress. 
 
 3  That  is,  collectors  or  renters  of  Roman  taxes :  and  so  elsewhere. 
 
 7—2 
 
ioo  THE  FOUR   GOSPELS. 
 
 5  And  when  ye  pray,  ye  shall  not  be  as  the  hypocrites : 
 for  they  love  to  stand  and  pray  in  the  synagogues  and  in 
 the  corners  of  the  streets,  that  they  may  be  seen  of 
 men.     Verily  I    say  unto   you,  They  have  received  their 
 
 6  reward.  But  thou,  when  thou  prayest,  enter  into  thine 
 inner  chamber,  and  having  shut  thy  door,  pray  to  thy 
 Father  which  is  in  secret,  and  thy  Father  which  seeth  in 
 
 7  secret  shall  recompense  thee.  And  in  praying  use  not 
 vain  repetitions,  as  the  Gentiles  do:   for  they  think  that 
 
 8  they  shall  be  heard  for  their  much  speaking.  Be  not 
 therefore  like  unto  them:   for  xyour  Father  knoweth  what 
 
 9  things  ye  have  need  of,  before  ye  ask  him.  After  this 
 manner  therefore  pray  ye:   Our  Father  which  art  in  heaven, 
 
 io  Hallowed  be  thy  name.  Thy  kingdom  come.  Thy  will 
 ii  be  done,  as  in  heaven,  so  on  earth.  Give  us  this  day  2our 
 i2  daily  bread.     And  forgive  us  our  debts,  as  we  also  have 
 
 13  forgiven  our  debtors.     And  bring  us  not  into  temptation, 
 
 14  but  deliver  us  from  3the  evil  one?     For  if  ye  forgive  men 
 their  trespasses,  your  heavenly  Father  will  also  forgive  you. 
 
 15  But  if  ye  forgive  not  men  their  trespasses,  neither  will  your 
 Father  forgive  your  trespasses. 
 
 j 5        Moreover  when  ye  fast,  be  not,  as  the  hypocrites,  of  a 
 
 sad  countenance:  for  they  disfigure  their  faces,  that  they 
 
 may  be  seen  of  men  to  fast.     Verily  I  say  unto  you,  They 
 
 17  have  received  their  reward.     But  thou,  when  thou  fastest, 
 
 !g  anoint   thy  head,  and  wash   thy  face ;    that  thou    be   not 
 
 seen  of  men  to  fast,  but  of  thy  Father  which  is  in  secret : 
 
 1  Some  ancient  authorities  read  God  your  Father. 
 
 2  Gr.  our  bi'eadfor  the  coming  day.  3  Or,  evil 
 
 4  Many   authorities,   some  ancient,  but   with   variations,  add   For 
 thine  is  the  kingdom,  and  the  power,  and  the  glory,  for  ever.     Amen. 
 
THIRD    YEAR   OF  MINISTRY.  101 
 
 and  thy  Father,  which  seeth  in  secret,  shall  recompense 
 thee. 
 
 Lay  not  up  for  yourselves    treasures   upon   the    earth,  19 
 where   moth    and   rust   doth  consume,  and  where  thieves 
 1  break  through  and  steal :   but  lay  up  for  yourselves  trea-  20 
 sures  in  heaven,  where  neither  moth  nor  rust  doth  con- 
 sume, and  where  thieves  do  not  l break  through  nor  steal: 
 for  where  thy  treasure  is,  there  will  thy  heart  be  also.     The  2I 
 lamp   of  the   body  is  the   eye:    if  therefore  thine  eye  be 
 single,  thy  whole  body  shall  be  full  of  light.     But  if  thine  23 
 eye  be  evil,  thy  whole  body  shall  be  full  of  darkness.     If 
 therefore  the  light  that  is  in  thee  be  darkness,  how  great  is 
 the  darkness  ! 
 
 No   man   can    serve    two    masters :    for    either   he  will  24 
 hate  the  one,  and  love   the  other;   or  else  he  will  hold 
 to  one,  and  despise  the  other.     Ye  cannot  serve  God  and 
 mammon.     Therefore  I  say  unto  you,  Be  not  anxious  for  25 
 your  life,  what  ye  shall  eat,  or  what  ye  shall  drink;  nor 
 yet  for  your  body,  what  ye  shall  put  on.     Is  not  the  life 
 more  than  the  food,  and  the  body  than  the  raiment?     Be-  26 
 hold  the  birds  of  the  heaven,  that  they  sow  not,  neither 
 do   they  reap,   nor  gather  into   barns ;  and  your  heavenly 
 Father  feedeth  them.     Are   not    ye  of  much   more  value 
 than  they?     And  which  of  you  by  being  anxious  can  add  27 
 one    cubit   unto    his  2 stature?     And  why  are   ye   anxious  28 
 concerning  raiment?     Consider  the  lilies  of  the  field,  how 
 they  grow;  they  toil  not,  neither  do  they  spin:  yet  I  say  29 
 unto    you,   that   even    Solomon   in  all   his   glory  was    not 
 arrayed  like  one  of  these.     But  if  God  doth  so  clothe  the  30 
 
 1  Gr.  dig  through.  -  Or,  age 
 
io2  THE  FOUR   GOSPELS. 
 
 grass  of  the  field,  which  to-day  is,  and  to-morrow  is  cast 
 into  the  oven,  shall  he  not  much  more  clothe  you,  O  ye  of 
 
 31  little  faith  ?  Be  not  therefore  anxious,  saying,  What  shall 
 we  eat?  or,  What  shall  we  drink?  or,  Wherewithal  shall 
 
 32  we  be  clothed  ?  For  after  all  these  things  do  the  Gentiles 
 seek ;  for  your  heavenly  Father  knoweth  that  ye  have  need 
 
 33  of  all  these  things.  But  seek  ye  first  his  kingdom,  and  his 
 righteousness;   and  all  these  things   shall  be  added  unto 
 
 34  you.  Be  not  therefore  anxious  for  the  morrow :  for  the 
 morrow  will  be  anxious  for  itself.  Sufficient  unto  the  day 
 is  the  evil  thereof. 
 
 1  Judge  not,  that  ye  be  not  judged.  For  with  what 
 judgement  ye  judge,  ye  shall  be  judged:   and  with  what 
 
 3  measure  ye  mete,  it  shall  be  measured  unto  you.  And 
 why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye, 
 but  considerest  not  the  beam   that  is  in  thine  own  eye? 
 
 4  Or  how  wilt  thou  say  to  thy  brother,  Let  me  cast  out  the 
 mote  out  of  thine  eye ;  and  lo,  the  beam  is  in  thine  own 
 
 5  eye  ?  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine 
 own  eye;  and  then  shalt  thou  see  clearly  to  cast  out  the 
 mote  out  of  thy  brother's  eye. 
 
 6  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast 
 your  pearls  before  the  swine,  lest  haply  they  trample  them 
 under  their  feet,  and  turn  and  rend  you. 
 
 S.  Luke  vi.  27 — 42. 
 
 27  But  I  say  unto  you  which  hear,  Love  your  enemies,  do 
 
 28  good  to  them  that  hate  you,  bless  them  that  curse  you,  pray 
 
 29  for  them  that  despitefully  use  you.     To  him  that  smiteth 
 thee  on  the  one  cheek  offer  also  the  other;  and  from  him 
 
THIRD    YEAR   OF  MINISTRY.  103 
 
 that  taketh  away  thy  cloke   withhold    not   thy  coat   also. 
 Give  to  every  one  that  asketh  thee ;  and  of  him  that  taketh  30 
 away  thy  goods  ask  them  not  again. 
 
 And  as  ye  would  that  men  should  do  to  you,  do  ye  also  31 
 to  them  likewise. 
 
 And  if  ye  love  them  that  love  you,  what  thank  have  ye?  32 
 for  even  sinners  love  those  that  love  them.     And  if  ye  do  33 
 good  to  them  that  do  good  to  you,  what  thank  have  ye  ? 
 for  even  sinners  do  the  same.     And  if  ye  lend  to  them  of  34 
 whom  ye  hope  to  receive,  what  thank  have  ye?  even  sinners 
 lend  to  sinners,  to  receive  again  as  much.     But  love  your  35 
 enemies,  and  do  them  good,  and  lend,  1  never  despairing ; 
 and  your  reward  shall  be  great,  and  ye  shall  be  sons  of  the 
 Most  High :  for  he  is  kind  toward  the  unthankful  and  evil. 
 Be  ye  merciful,  even  as  your  Father  is  merciful.  36 
 
 And  judge  not,  and  ye  shall  not  be  judged:  and  con-  37 
 demn  not,  and  ye  shall  not  be  condemned :  release,  and  ye 
 shall  be  released  :    give,  and  it  shall  be  given   unto  you ;  38 
 good  measure,  pressed  down,  shaken  together,  running  over, 
 shall  they  give  into  your  bosom.     For  with  what  measure  ye 
 mete  it  shall  be  measured  to  you  again. 
 
 And  he  spake  also  a  parable  unto  them,  Can  the  blind  39 
 guide  the  blind  ?  shall  they  not  both  fall  into  a  pit  ?     The  4o 
 disciple  is  not  above  his  2master  :  but  every  one  when  he  is 
 perfected  shall  be  as  his  2master.     And  why  beholdest  thou  41 
 the  mote  that  is  in  thy  brother's  eye,  but  considerest  not 
 the  beam  that  is  in  thine  own  eye  ?     Or  how  canst  thou  say  42 
 to  thy  brother,  Brother,  let  me  cast  out  the  mote  that  is 
 1  Some  ancient  authorities  read  despairing  of  no  man.      2  Or,  teacher 
 
104  THE  FOUR   GOSPELS. 
 
 in  thine  eye,  when  thou  thyself  beholdest  not  the  beam  that 
 is  in  thine  own  eye?  Thou  hypocrite,  cast  out  first  the 
 beam  out  of  thine  own  eye,  and  then  shalt  thou  see  clearly 
 to  cast  out  the  mote  that  is  in  thy  brother's  eye. 
 
 4- 
 Prayer  will  ever  suffice  to  secure  help  from  God  for  the  due  perform- 
 ance of  all  duties. 
 
 S.  Matt.  vii.  7— 11. 
 
 7  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ; 
 
 8  knock,  and  it  shall  be  opened  unto  you :  for  every  one  that 
 asketh  receiveth ;  and  he  that  seeketh  findeth ;  and  to  him 
 that  knocketh  it  shall  be  opened. 
 
 9  Or  what  man  is  there  of  you,  who,  if  his  son  shall  ask 
 
 10  him  for  a  loaf,  will  give  him  a  stone ;  or  if  he  shall  ask  for 
 
 11  a  fish,  will  give  him  a  serpent?  If  ye  then,  being  evil, 
 know  how  to  give  good  gifts  unto  your  children,  how  much 
 more  shall  your  Father  which  is  in  heaven  give  good  things 
 to  them  that  ask  him  ? 
 
 5- 
 
 Summary. 
 S.  Matt.  vii.  12. 
 
 12  All  things  therefore  whatsoever  ye  would  that  men 
 should  do  unto  you,  even  so  do  ye  also  unto  them :  for 
 this  is  the  law  and  the  prophets. 
 
 6. 
 
 Caution  must  be  exercised  against  the  enticements  of  the  broad 
 way,  against  false  teachers,  against  lip  service,  against  building  hopes 
 upon  any  other  foundation  than  the  rock  of  doing  Christ's  sayings. 
 
 S.  Matt.  vii.  13 — 29. 
 
 13  Enter  ye  in  by  the  narrow  gate:  for  wide  *is  the  gate, 
 
 1  Some  ancient  authorities  omit  is  the  gate. 
 
THIRD    YEAR  OF  MINISTRY.  105 
 
 and  broad  is  the  way,  that  leadeth  to  destruction,  and  many 
 be  they  that  enter  in  thereby.     1  For  narrow  is  the  gate,  and  14 
 straitened  the  way,  that  leadeth  unto  life,  and  few  be  they 
 that  find  it. 
 
 Beware  of  false  prophets,  which  come  to  you  in  sheep's  15 
 clothing,  but  inwardly  are  ravening  wolves.     By  their  fruits  16 
 ye  shall  know  them.     Do  men  gather  grapes  of  thorns,  or 
 figs  of  thistles?     Even   so   every  good   tree  bringeth  forth  17 
 good  fruit ;    but  the  corrupt  tree  bringeth  forth   evil  fruit. 
 A  good  tree   cannot   bring   forth  evil  fruit,   neither  can   a  18 
 corrupt  tree  bring  forth  good  fruit.     Every  tree  that  bring-  19 
 eth  not  forth  good  fruit  is  hewn  down,  and  cast  into  the 
 fire.     Therefore  by  their  fruits  ye  shall  know  them.  20 
 
 Not   every  one  that  saith  unto  me,   Lord,  Lord,  shall  21 
 enter  into  the  kingdom  of  heaven;   but  he  that  doeth  the 
 will  of  my  Father  which  is  in  heaven.     Many  will  say  to  me  22 
 in  that  day,  Lord,  Lord,  did  we  not  prophesy  by  thy  name, 
 and  by  thy  name   cast  out  2 devils,  and   by  thy  name  do 
 many  3mighty  works?     And  then  will  I  profess  unto  them,  23 
 I  never  knew  you:   depart  from  me,  ye  that  work  iniquity. 
 
 Every  one  therefore  which  heareth  these  words  of  mine,  24 
 and  doeth  them,  shall  be  likened  unto  a  wise  man,  which 
 built  his  house  upon  the  rock:  and  the  rain  descended,  and  25 
 the  floods  came,  and  the  winds  blew,  and  beat  upon  that 
 house ;  and  it  fell  not :  for  it  was  founded  upon  the  rock. 
 And  every  one  that  heareth  these  words  of  mine,  and  doeth  26 
 them  not,  shall  be  likened  unto  a  foolish  man,  which  built 
 
 1  Many  ancient  authorities  read  Hotu  narrow  is  the  gate,  &c. 
 
 2  Gr.  demons.  3  Gr.  poivers. 
 
106  THE  FOUR   GOSPELS. 
 
 •27  his  house  upon  the  sand:  and  the  rain  descended,  and  the 
 floods  came,  and  the  winds  blew,  and  smote  upon  that 
 house ;  and  it  fell :  and  great  was  the  fall  thereof. 
 
 28  And  it  came  to  pass,  when  Jesus  ended  these  words, 
 the  multitudes  were  astonished  at  his  teaching : 
 
 29  For  he  taught  them  as  one  having  authority,  and  not  as 
 their  scribes. 
 
 S.  Luke  vi.  43 — 49. 
 
 43  For  there  is  no  good  tree  that  bringeth  forth  corrupt 
 fruit;    nor  again  a  corrupt  tree  that  bringeth  forth  good 
 
 44  fruit.  For  each  tree  is  known  by  its  own  fruit.  For  of 
 thorns  men  do  not  gather  figs,  nor  of  a  bramble  bush  gather 
 
 45  they  grapes.  The  good  man  out  of  the  good  treasure  of  his 
 heart  bringeth  forth  that  which  is  good ;  and  the  evil  man 
 out  of  the  evil  treasure  bringeth  forth  that  which  is  evil :  for 
 out  of  the  abundance  of  the  heart  his  mouth  speaketh. 
 
 .5  And  why  call  ye  me,  Lord,  Lord,  and  do  not  the  things 
 which  I  say? 
 
 47  Every  one  that  cometh  unto  me,  and  heareth  my  words, 
 
 48  and  doeth  them,  I  will  shew  you  to  whom  he  is  like:  he  is 
 like  a  man  building  a  house,  who  digged  and  went  deep, 
 and  laid  a  foundation  upon  the  rock  :  and  when  a  flood 
 arose,  the  stream  brake  against  that  house,  and  could  not 
 shake  it:  J because  it  had  been  well  builded. 
 
 49  But  he  that  heareth,  and  doeth  not,  is  like  a  man  that 
 built  a  house  upon  the  earth  without  a  foundation ;  against 
 which  the  stream  brake,  and  straightway  it  fell  in ;  and  the 
 ruin  of  that  house  was  great. 
 
 1  Many  ancient  authorities  read  for  it  had  been  foiinded  upon  the 
 rock  :  as  in  Matt.  vii.  25. 
 
THIRD    YEAR   OF  MINISTRY.  107 
 
 LXXIL 
 
 CHRIST    ENTERS   CAPERNAUM   AND    HEALS 
 THE    CENTURION'S   SERVANT. 
 
 Time.     The  Feast  of  Pentecost  in  Third  Year  of  Ministry. 
 S.  Matt.  viii.  1  and  5 — 13. 
 
 And  when   he  was   come  down   from   the   mountain,    i 
 great  multitudes  followed  him. 
 
 And  when  he  was  entered  into  Capernaum,  there  came    5 
 unto  him  a  centurion,  beseeching  him,  and  saying,  6 
 
 Lord,  my  '  servant  lieth  in  the  house  sick  of  the  palsy, 
 grievously  tormented. 
 
 And  he  saith  unto  him,  I  will  come  and  heal  him.  7 
 
 And  the  centurion  answered  and  said,  8 
 
 Lord,  I  am  not  2 worthy  that  thou  shouldest  come  under 
 my  roof:  but  only  say  3the  word,  and  my  'servant  shall  be 
 healed.  For  I  also  am  a  man  4  under  authority,  having  o 
 under  myself  soldiers  :  and  I  say  to  this  one,  Go,  and  he 
 goeth ;  and  to  another,  Come,  and  he  cometh ;  and  to  my 
 5servant,  Do  this,  and  he  doeth  it. 
 
 And  when  Jesus  heard  it,  he  marvelled,  and  said  to  10 
 them  that  followed, 
 
 Verily  I  say  unto  you,  6I  have  not  found  so  great  faith, 
 no,  not  in  Israel.     And  I  say  unto  you,  that  many  shall  n 
 come  from  the  east  and  the  west,  and  shall  7sit  down  with 
 Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven : 
 
 1  Or,  boy  -  Gr.  sufficient.  3  Gr.  with  a  word. 
 
 4  Some  ancient  authorities  inserts/:  as  in  Luke  vii.  8. 
 
 5  Gr.  bondservant. 
 
 6  Many  ancient  authorities  read  With  no  man  in  Israel  have  I  found 
 so  great  faith.  7  Gr.  recline. 
 
108  THE  FOUR  GOSPELS. 
 
 12  but  the  sons  of  the  kingdom  shall  be  cast  forth  into  the  outer 
 darkness:  there  shall  be  the  weeping  and  gnashing  of  teeth. 
 
 13  And  Jesus  said  unto  the  centurion, 
 
 Go  thy  way  ;  as  thou  hast  believed  so  be  it  done  unto 
 thee.     And  the  !  servant  was  healed  in  that  hour. 
 
 S.  Luke  vii.   i — 10. 
 x  After  he  had  ended  all  his  sayings  in  the  ears  of  the 
 
 people,  he  entered  into  Capernaum. 
 
 2  And  a  certain  centurion's  2 servant,  who  was  3dear  unto 
 him,  was  sick,  and  at  the  point  of  death. 
 
 3  And  when  he  heard  concerning  Jesus,  he  sent  unto  him 
 elders  of  the  Jews,  asking  him  that  he  would  come  and  save 
 
 4  his  2 servant.  And  they,  when  they  came  to  Jesus,  besought 
 him  earnestly,  saying, 
 
 5  He  is  worthy  that  thou  shouldest  do  this  for  him  :  for 
 he  loveth  our  nation,  and  himself  built  us  our  synagogue. 
 
 6  And  Jesus  went  with  them. 
 
 And  when  he   was  now  not  far  from   the  house,  the 
 centurion  sent  friends  to  him,  saying  unto  him, 
 
 Lord,  trouble  not  thyself:  for  I  am  not 4  worthy  that  thou 
 
 7  shouldest  come  under  my  roof:  wherefore  neither  thought  I 
 myself  worthy  to  come  unto  thee:  but  5say  the  word,  and 
 
 8  my  '  servant  shall  be  healed.  For  I  also  am  a  man  set  under 
 authority,  having  under  myself  soldiers  :  and  I  say  to  this 
 one,  Go,  and  he  goeth  ;  and  to  another,  Come,  and  he 
 cometh;  and  to  my  2  servant,  Do  this,  and  he  doeth  it. 
 
 9  And  when  Jesus  heard  these  things,  he  marvelled  at 
 him,  and  turned  and  said  unto  the  multitude  that  followed 
 
 1  Or,  boy  2  Gr.  bondserva?it.  3  Or,  precious  to  him     Or, 
 
 honourable  with  him  4  Gr.  sufficient.  5  Gr.  say  with  a  word. 
 
THIRD    YEAR   OF  MINISTRY.  109 
 
 him,  I  say  unto  you,  I  have  not  found  so  great  faith,  no,  not 
 in  Israel. 
 
 And  they  that  were  sent,  returning  to  the  house,  found  10 
 the  Servant  whole. 
 
 LXXIII. 
 
 FIRST    MIRACLE   OF   RAISING   THE   DEAD. 
 
 Time.     The  next  day. 
 S.  Luke  vii.   11 — 17. 
 
 And  it  came  to  pass  2soon  afterwards,  that  he  went  to  a  n 
 city  called  Nain;  and  his  disciples  went  with  him,  and  a 
 great  multitude. 
 
 Now  when  he  drew  near  to  the  gate  of  the  city,  behold,  12 
 there  was  carried  out  one  that  was  dead,  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,  13 
 and  said  unto  her,  Weep  not. 
 
 And  he  came  nigh  and  touched  the  bier :  I4 
 
 and  the  bearers  stood  still.     And  he  said, 
 
 Young  man,  I  say  unto  thee,  Arise. 
 
 And  he  that  was  dead  sat  up,  and  began  to  speak.  15 
 
 And  he  gave  him  to  his  mother. 
 
 And  fear  took  hold  on  all :  and  they  glorified  God,  saying,  16 
 
 A  great  prophet  is  arisen  among  us  :   and,  God  hath 
 visited  his  people. 
 
 And  this  report  went  forth  concerning  him  in  the  whole  17 
 of  Judaea,  and  all  the  region  round  about. 
 
 1  Gr.  bondservant,      2  Many  ancient  authorities  read  on  the  next  day. 
 
CHAPTER    IX. 
 
 SUMMER    CIRCUIT   OF   THIRD    YEAR   OF 
 
 MINISTRY. 
 
 §  LXXIV. §  LXXVI. 
 
 From  Christ's  Testimony  to  John's  Faithfulness 
 
 TO 
 
 The  End  of  Third  Summer  Circuit. 
 
 Time.     From  immediately  after  the  Feast  of  Pentecost  to 
 the  autumn  of  the  Third  Year  of  Christ's  Ministry. 
 
 LXXIV. 
 
 CHRIST  ANSWERS  THE  DOUBTS  OF  JOHN'S 
 DISCIPLES  AND  TESTIFIES  THAT  THE 
 FAITH  OF  JOHN  HIMSELF  HAD  NEVER 
 WAVERED. 
 
 Time.     Shortly  after  the  Feast  of  Pentecost  in  the  Third  Year  of 
 Christ's  Ministry. 
 
 S.  Luke  vii.   18 — 35. 
 
 18  And  the  disciples  of  John  told  him  of  all  these  things. 
 
 19  And  John  calling  unto  him  *two  of  his  disciples  sent 
 
 1  Gr.  certain  two. 
 
SUMMER   CIRCUIT   OF  THIRD    YEAR.         in 
 
 them  to  the  Lord,  saying,  Art  thou  he  that  cometh,  or  look 
 we  for  another  ? 
 
 And  when  the  men  were  come  unto  him,  they  said,  John  20 
 the  Baptist  hath  sent  us  unto  thee,  saying,  Art  thou  he  that 
 cometh,  or  look  we  for  another  ? 
 
 In  that  hour  he  cured  many  of  diseases  and  1  plagues  21 
 and  evil  spirits ;  and  on  many  that  were  blind  he  bestowed 
 sight. 
 
 And  he  answered  and  said  unto  them,  22 
 
 Go  your  way,  and  tell  John  what  things  ye  have  seen  and 
 heard ;  the  blind  receive  their  sight,  the  lame  walk,  the 
 lepers  are  cleansed,  and  the  deaf  hear,  the  dead  are  raised 
 up,  the  poor  have  2good  tidings  preached  to  them.  And  23 
 blessed  is  he,  whosoever  shall  find  none  occasion  of  stum- 
 bling in  me. 
 
 And  when  the  messengers  of  John  were  departed,  he  24 
 began  to  say  unto  the  multitudes  concerning  John, 
 
 What  went  ye  out  into  the  wilderness  to  behold  ?  a  reed 
 shaken  with  the  wind?    But  what  went  ye  out  to  see?  a  man  25 
 clothed  in  soft  raiment  ?    Behold,  they  which  are  gorgeously 
 apparelled,  and  live  delicately,  are  in  kings'  courts.     But  26 
 what  went  ye  out  to  see  ?  a  prophet  ?     Yea,  I  say  unto  you, 
 and  much  more  than  a  prophet.     This  is  he  of  whom  it  is  27 
 written, 
 
 Behold,  I  send  my  messenger  before  thy  face, 
 Who  shall  prepare  thy  way  before  thee. 
 I  say  unto  you,  Among  them  that  are  born  of  women  there  28 
 is  none  greater  than  John  :  yet  he  that  is  3but  little  in  the 
 kingdom  of  God  is  greater  than  he. 
 
 1  Gr.  scourges.  2  Or,  the  gospel  3  Gr.  lesser. 
 
H2  THE  FOUR  GOSPELS. 
 
 2g  And  all  the  people  when  they  heard,  and  the  publicans, 
 justified  God,  *  being  baptized  with  the  baptism  of  John. 
 
 30  But  the  Pharisees  and  the  lawyers  rejected  for  themselves 
 the  counsel  of  God,  2 being  not  baptized  of  him. 
 
 3  r  Whereunto  then  shall  I  liken  the  men  of  this  generation, 
 and  to  what  are  they  like? 
 
 32  They  are  like  unto  children  that  sit  in  the  marketplace, 
 and  call  one  to  another;  which  say,  We  piped  unto  you,  and 
 ye  did  not  dance ;  we  wailed,  and  ye  did  not  weep. 
 
 33  For  John  the  Baptist  is  come  eating  no  bread  nor  drink- 
 ing wine ;  and  ye  say,  He  hath  a  3 devil. 
 
 34  The  Son  of  man  is  come  eating  and  drinking;  and  ye 
 say,  Behold,  a  gluttonous  man,  and  a  winebibber,  a  friend 
 of  publicans  and  sinners  ! 
 
 35  And  wisdom  4is  justified  of  all  her  children. 
 
 S.  Matt.  xi.  2—19. 
 
 2  Now  when  John  heard  in  the  prison  the  works  of  the 
 
 3  Christ,  he  sent  by  his  disciples,  and  said  unto  him, 
 
 Art  thou  he  that  cometh,  or  look  we  for  another? 
 
 4  And  Jesus  answered  and  said  unto  them, 
 
 Go  your  way  and  tell  John  the  things  which  ye  do  hear 
 
 5  and  see :  the  blind  receive  their  sight,  and  the  lame  walk, 
 the  lepers  are  cleansed,  and  the  deaf  hear,  and  the  dead  are 
 raised  up,  and  the  poor  have    5good  tidings  preached  to 
 
 6  them.  And  blessed  is  he,  whosoever  shall  find  none  oc- 
 casion of  stumbling  in  me. 
 
 7  And  as  these  went  their  way,  Jesus  began  to  say  unto 
 the  multitudes  concerning  John, 
 
 1  Or,  having  been  2  Or,  not  having  been 
 
 3  Gr.  demon.  4  Or,  was  5  Or,  the  gospel 
 
SUMMER   CIRCUIT   OF   THIRD    YEAR.         113 
 
 What  went  ye  out  into  the  wilderness  to  behold  ?  a  reed 
 shaken  with  the  wind  ?    But  what  went  ye  out  for  to  see  ?   a    8 
 man  clothed  in  soft  raiment?  Behold,  they  that  wear  soft 
 raiment  are  in  kings'  houses.      *But  wherefore  went  ye  out  ?    9 
 to  see  a  prophet?  Yea,  I  say  unto  you,  and  much  more 
 than  a  prophet.     This  is  he,  of  whom  it  is  written,  10 
 
 Behold,  I  send  my  messenger  before  thy  face, 
 Who  shall  prepare  thy  way  before  thee. 
 Verily  I  say  unto  you,  Among  them  that  are  born  of  women  1 1 
 there  hath  not  arisen  a  greater  than  John  the  Baptist :  yet 
 he  that  is  2but  little  in  the  kingdom  of  heaven  is  greater 
 than  he.     And  from  the  days  of  John  the  Baptist  until  now  12 
 the   kingdom    of  heaven    suffereth    violence,  and    men    of 
 violence  take  it  by  force.     For  all  the  prophets  and  the  law  13 
 prophesied  until  John.     And  if  ye  are  willing  to  receive  3it,  14 
 this  is  Elijah,  which  is  to  come.    He  that  hath  ears  4tohear,  15 
 let  him  hear. 
 
 But  whereunto  shall  I  liken  this  generation  ?  It  is  like  16 
 unto  children  sitting  in  the  marketplaces,  which  call  unto 
 their  fellows,  and  say,  We  piped  unto  you,  and  ye  did  not  17 
 dance ;  we  wailed,  and  ye  did  not  5  mourn. 
 
 For  John  came  neither  eating  nor  drinking,  and  they  18 
 say,  He  hath  a  6  devil. 
 
 The  Son  of  man  came  eating  and  drinking,  and  they  say,  19 
 Behold,  a  gluttonous  man,   and  a  winebibber,  a  friend  of 
 publicans  and  sinners  !  And  wisdom  7is  justified  by  her 
 8  works. 
 
 1  Many  ancient  authorities  read  But  what  went  ye  out  to  see?  a 
 prophet  ? 
 
 2  Gr.  lesser.      3  Or,  him      4  Some  ancient  authorities  omit  to  hear. 
 5  Gr.  beat  the  breast.  6  Gr.  demon.  7  Or,  was 
 
 8  Many  ancient  authorities  read  children  :  as  in  Luke  vii.  35. 
 
 H.  G.  8 
 
ii4  THE  FOUR   GOSPELS. 
 
 LXXV. 
 CHRIST   THE   DIVINE   FORGIVER   OF   SIN. 
 
 Time.     Shortly  after  the  Raising  of  the  Widow's  Son  at  Nain. 
 S.  Luke  vii.   36 — 50. 
 
 36  And  one  of  the  Pharisees  desired  him  that  he  would  eat 
 with  him.  And  he  entered  into  the  Pharisee's  house,  and 
 sat  down  to  meat. 
 
 37  And  behold,  a  woman  which  was  in  the  city,  a  sinner ; 
 and  when  she  knew  that  he  was  sitting  at  meat  in  the  Phari- 
 
 38  see's  house,  she  brought  *an  alabaster  cruse  of  ointment,  and 
 standing  behind  at  his  feet,  weeping,  she  began  to  wet  his 
 feet  with  her  tears,  and  wiped  them  with  the  hair  of  her 
 head,  and  2  kissed  his  feet,  and  anointed  them  with  the 
 ointment. 
 
 39  Now  when  the  Pharisee  which  had  bidden  him  saw  it, 
 he  spake  within  himself,  saying, 
 
 This  man,  if  he  were  3a  prophet,  would  have  perceived 
 who  and  what  manner  of  woman  this  is  which  toucheth  him, 
 that  she  is  a  sinner. 
 
 40  And  Jesus  answering  said  unto  him, 
 Simon,  I  have  somewhat  to  say  unto  thee. 
 And  he  saith,  4  Master,  say  on. 
 
 41  A  certain  lender  had  two  debtors  :  the  one  owed  five 
 
 42  hundred  5  pence,  and  the  other  fifty.     When  they  had  not 
 
 1  Or,  a  flask  2  Gr.  kissed  much. 
 
 3  Some  ancient  authorities  read  the  prophet.     See  John  i.  21,  25. 
 
 4  Or,  Teacher 
 
 5  See  marginal  note  on  Matt,  xviii.  28. 
 
SUMMER   CIRCUIT   OF   THIRD    YEAR.         115 
 
 wherewith  to  pay,  he  forgave  them  both.     Which  of  them 
 therefore  will  love  him  most  ? 
 
 Simon  answered  and  said,  43 
 
 He,  I  suppose,  to  whom  he  forgave  the  most. 
 
 And  he  said  unto  him,  Thou  hast  rightly  judged. 
 
 And  turning  to  the  woman,  he  said  unto  Simon,  44 
 
 Seest  thou  this  woman?  I  entered  into  thine  house, 
 thou  gavest  me  no  water  for  my  feet :  but  she  hath  wetted 
 my  feet  with  her  tears,  and  wiped  them  with  her  hair. 
 
 Thou  gavest  me  no  kiss  :  but  she,  since  the  time  I  came  45 
 in,  hath  not  ceased  to  xkiss  my  feet. 
 
 My  head  with  oil  thou  didst  not  anoint :  but  she  hath  46 
 anointed  my  feet  with  ointment. 
 
 Wherefore  I  say  unto  thee,  Her  sins,  which  are  many,  47 
 are  forgiven ;  for  she  loved  much :    but  to  whom  little  is 
 forgiven,  the  same  loveth  little. 
 
 And  he  said  unto  her,  48 
 
 Thy  sins  are  forgiven. 
 
 And  they  that  sat  at  meat  with  him  began  to  say  l  within  49 
 themselves, 
 
 Who  is  this  that  even  forgiveth  sins  ? 
 
 And  he  said  unto  the  woman,  50 
 
 Thy  faith  hath  saved  thee ;  go  in  peace. 
 
 1  Gr.  kiss  much.  2  Or,  among 
 
n6  THE  FOUR  GOSPELS. 
 
 LXXVI. 
 
 COMPLETION   OF   THE   THIRD    SUMMER 
 CIRCUIT   THROUGH    GALILEE. 
 
 Time.  "During  the  time  which  followed,"*  i.e.  from  shortly  after 
 the  Feast  of  Pentecost  (May)  until  about  the  time  of  the  Feast  of 
 Tabernacles  in  the  Third  Year  of  Christ's  Ministry. 
 
 S.  Luke  viii.  i — 3. 
 
 1  And  it  came  to  pass  soon  afterwards,  that  he  went  about 
 through  cities  and  villages,  preaching  and  bringing  the 
 xgood  tidings  of  the  kingdom  of  God,  and  with  him  the 
 
 1  twelve,  and  certain  women  which  had  been  healed  of  evil 
 spirits  and  infirmities,  Mary  that  was   called   Magdalene, 
 
 3  from  whom  seven  2 devils  had  gone  out,  and  Joanna  the  wife 
 of  Chuza  Herod's  steward,  and  Susanna,  and  many  others, 
 which  ministered  unto  3them  of  their  substance. 
 
 1  Or,  gospel  2  Gr.  demons. 
 
 3  Many  ancient  authorities  read  him. 
 
 *  Suggested  rendering  in  v.  1,  "During  the  time  which  followed  he 
 kept  journeying  through,  &c."     See  Speaker's  Commentary. 
 
CHAPTER   X. 
 
 THREE   DAYS    OF   SPECIAL   TEACHING. 
 
 §  LXXVIL §  CXII. 
 
 A  period  of  conflict,  teaching,  and  warning  com- 
 mencing with  an  attempt  to  lay  hold  on  Christ 
 and  with  the  Parable  of  the  Sower,  and  concluded 
 by  the  first  Crossing  to  "the  other  side,"  the 
 Stilling  of  the  Tempest,  the  Return,  Miracles  of 
 Healing,  and  Raising  of  Jairus'  Daughter. 
 
 Time.  Supposing  the  Summer  Circuit  to  have  been 
 completed  at  the  same  time  as  in  the  First  and  Fourth 
 Year  of  the  Ministry,  the  period  now  arrived  at  would  be 
 the  Day  of  Atonement  and  the  subsequent  Feast  of  Taber- 
 nacles. In  each  year  of  the  Ministry  this  season  was 
 one  of  special  teaching. 
 
 LXXVIL 
 
 CHRIST  RETURNS   TO    CAPERNAUM    AND    HIS 
 FRIENDS    THINK   HIM    BESIDE   HIMSELF. 
 
 Time.     About  the  time  of  the  Day  of  Atonement  and  Feast    of 
 Tabernacles  in  the  Third  Year  of  the  Ministry. 
 
 S.  Mark  iii.   19,   20,   21. 
 
 And  he  cometh1  into  a  house.   And  the  multitude  cometh  I9 
 
 20 
 
 together  again,  so  that  they  could  not  so  much  as  eat  bread. 
 
 1  Or,  home 
 
n8  THE  FOUR  GOSPELS. 
 
 2I        And  when  his  friends  heard   it,   they  went   out  to  lay- 
 hold  on  him  :  for  they  said,  He  is  beside  himself. 
 
 LXXVIIL 
 THE   PARABLE    OF   THE   SOWER* 
 
 Time.     The  first  day  of  special  teaching,  being  the  Friday  preceding 
 the  Crossing  to  the  other  side  and  the  Stilling  the  Tempest. 
 
 S.  Matt.  xiii.  1—9. 
 
 1  On  that  day  went  Jesus  out  of  the  house,  and  sat  by  the 
 
 2  sea  side.  And  there  were  gathered  unto  him  great  multi- 
 tudes, so  that  he  entered  into  a  boat,  and  sat ;  and  all  the 
 multitude  stood  on  the  beach. 
 
 3  And  he  spake  to  them  many  things  in  parables,  saying, 
 
 4  Behold,  the  sower  went  forth  to  sow ;  and  as  he  sowed, 
 some  seeds  fell  by  the  way  side,  and  the  birds  came  and 
 
 5  devoured  them  :  and  others  fell  upon  the  rocky  places,  where 
 they  had  not  much  earth :  and  straightway  they  sprang  up, 
 
 6  because  they  had  no  deepness  of  earth  :  and  when  the  sun 
 was  risen,  they  were  scorched ;  and  because  they  had  no 
 
 7  root,  they  withered  away.     And  others  fell  upon  the  thorns  ; 
 
 8  and  the  thorns  grew  up,  and  choked  them  :  and  others  fell 
 upon  the  good  ground,  and  yielded  fruit,  some  a  hundred- 
 fold, some  sixty,  some  thirty. 
 
 9  He  that  hath  ears1,  let  him  hear. 
 
 1  Some  ancient  authorities  add  here,  and  in  ver.  43,  to  hear :  as  in 
 Mark  iv.  9  ;  Luke  viii.  8. 
 
 *  The  fact  of  the  Three  Days'  Teaching  commencing  with  the 
 Parable  of  the  Sower  is  illustrated  by  our  Lord's  words,  "  Except  a 
 grain  of  wheat  fall  into  the  earth  and  die,  it  abideth  by  itself  alone  ; 
 but  if  it  die  it  beareth  much  fruit"  (S.John  xii.  24).  And  again,  "The 
 seed  is  The  Word  of  God  "  (Luke  viii.  j 1). 
 
THREE  DAYS  OF  SPECIAL    TEACHING.      119 
 
 S.  Mark  iv.  1 — 9. 
 
 And  again  he  began  to  teach  by  the  sea  side.  1 
 
 And  there  is  gathered  unto  him  a  very  great  multitude, 
 so  that  he  entered  into  a  boat,  and  sat  in  the  sea ;  and  all 
 the  multitude  were  by  the  sea  on  the  land. 
 
 And  he  taught  them  many  things  in  parables,  and  said    1 
 unto  them  in  his  teaching, 
 
 Hearken  :  Behold,  the  sower  went  forth  to  sow :  3 
 
 and  it  came  to  pass,  as  he  sowed,  some  seed  fell  by  the    4 
 way  side,  and  the  birds  came  and  devoured  it. 
 
 And  other  fell  on  the  rocky  ground,  where  it  had  not    5 
 much  earth  ;  and  straightway  it  sprang  up,  because  it  had 
 no  deepness  of  earth  :  and  when  the  sun  was  risen,  it  was    6 
 scorched ;  and  because  it  had  no  root,  it  withered  away. 
 
 And  other  fell  among  the  thorns,  and  the  thorns  grew    7 
 up,  and  choked  it,  and  it  yielded  no  fruit. 
 
 And  others  fell  into  the  good  ground,  and  yielded  fruit,    8 
 growing  up  and  increasing ;  and  brought  forth,  thirtyfold, 
 and  sixtyfold,  and  a  hundredfold. 
 
 And  he  said,  9 
 
 Who  hath  ears  to  hear,  let  him  hear. 
 
 S.  Luke  viii.  4 — 8. 
 
 And  when  a  great  multitude  came  together,  and  they  of  4 
 every  city  resorted  unto  him,  he  spake  by  a  parable  : 
 
 The  sower  went  forth  to  sow  his  seed  :  5 
 
 and  as  he  sowed,  some  fell  by  the  way  side ;  and  it  was 
 trodden  under  foot,  and  the  birds  of  the  heaven  devoured  it. 
 
 And  other  fell  on  the  rock ;  and  as  soon  as  it  grew,  it    6 
 withered  away,  because  it  had  no  moisture. 
 
120  THE  FOUR  GOSPELS. 
 
 7  And  other  fell  amidst  the  thorns ;  and  the  thorns  grew 
 with  it,  and  choked  it. 
 
 8  And  other  fell  into  the  good  ground,   and   grew,  and 
 brought  forth  fruit  a  hundredfold. 
 
 As  he  said  these  things,  he  cried, 
 
 He  that  hath  ears  to  hear,  let  him  hear. 
 
 LXXIX. 
 
 CHRIST  EXPLAINS  PRIVATELY  TO  THE  DISCI- 
 PLES HIS  REASON  FOR  TEACHING  IN 
 PARABLES. 
 
 Time.     The  same  day. 
 S.  Matt.  xiii.  10 — 17. 
 
 10  And  the  disciples  came,  and  said  unto  him, 
 Why  speakest  thou  unto  them  in  parables  ? 
 
 11  And  he  answered  and  said  unto  them, 
 
 Unto  you  it  is  given  to   know   the   mysteries    of  the 
 
 12  kingdom  of  heaven,  but  to  them  it  is  not  given.  For  who- 
 soever hath,  to  him  shall  be  given,  and  he  shall  have 
 abundance :    but  whosoever  hath  not,  from  him    shall  be 
 
 13  taken  away  even  that  which  he  hath.  Therefore  speak  I  to 
 them  in  parables ;  because  seeing  they  see  not,  and  hearing 
 
 14  they  hear  not,  neither  do  they  understand.  And  unto  them 
 is  fulfilled  the  prophecy  of  Isaiah,  which  saith, 
 
 By  hearing  ye  shall  hear,  and  shall  in  no  wise  under- 
 stand j 
 And  seeing  ye  shall  see,  and  shall  in  no  wise  perceive  : 
 
 15  For  this  people's  heart  is  waxed  gross, 
 And  their  ears  are  dull  of  hearing, 
 
THREE  DAYS  OF  SPECIAL    TEACHING.      121 
 
 And  their  eyes  they  have  closed ; 
 
 Lest  haply  they  should  perceive  with  their  eyes, 
 
 And  hear  with  their  ears, 
 
 And  understand  with  their  heart, 
 
 And  should  turn  again, 
 
 And  I  should  heal  them. 
 But   blessed  are  your  eyes,  for  they  see ;    and  your  ears,  16 
 for    they   hear.     For   verily    I    say   unto    you,    that   many  17 
 prophets  and  righteous  men  desired  to  see  the  things  which 
 ye  see,  and  saw  them  not ;  and  to  hear  the  things  which  ye 
 hear,  and  heard  them  not. 
 
 S.  Mark  iv.  10 — 12. 
 
 And  when  he  was  alone,  they  that  were  about  him  with  10 
 the  twelve  asked  of  him  the  parables. 
 
 And  he  said  unto  them,  n 
 
 Unto  you  is  given  the  mystery  of  the  kingdom  of  God : 
 but  unto   them   that   are   without,  all  things   are    done   in 
 parables  :  that  seeing  they  may  see,  and  not  perceive;  and  12 
 hearing  they  may  hear,  and  not  understand ;  lest  haply  they 
 should  turn  again,  and  it  should  be  forgiven  them. 
 
 S.  Luke  viii.  9,  10. 
 
 And  his  disciples  asked  him  what  this  parable  might  be.    9 
 And  he  said,  10 
 
 Unto  you  it  is  given  to  know  the  mysteries  of  the 
 kingdom  of  God  :  but  to  the  rest  in  parables ;  that  seeing 
 they  may  not  see,  and  hearing  they  may  not  under- 
 stand. 
 
122  THE  FOUR  GOSPELS. 
 
 LXXX. 
 
 PARABLE   OF   THE  SOWER  PRIVATELY    EX- 
 PLAINED   TO    THE    DISCIPLES. 
 
 Time.     The  same  day. 
 S.  Matt.  xiii.  18 — 23. 
 
 18  Hear  then  ye  the  parable  of  the  sower. 
 
 19  When  any  one  heareth  the  word  of  the  kingdom,  and 
 understandeth  it  not,  then  cometh  the  evil  one,  and  snatcheth 
 away  that  which  hath  been  sown  in  his  heart. 
 
 This  is  he  that  was  sown  by  the  way  side. 
 
 20  And  he  that  was  sown  upon  the  rocky  places,  this  is  he 
 that  heareth  the  word,  and  straightway  with  joy  receiveth  it; 
 
 2 1  yet  hath  he  not  root  in  himself,  but  endureth  for  a  while ; 
 and  when  tribulation  or  persecution  ariseth  because  of  the 
 word,  straightway  he  stumbleth. 
 
 22  And  he  that  was  sown  among  the  thorns,  this  is  he  that 
 heareth  the  word ;  and  the  care  of  the  l  world,  and  the 
 deceitfulness  of  riches,  choke  the  word,  and  he  becometh 
 unfruitful. 
 
 23  And  he  that  was  sown  upon  the  good  ground,  this  is  he 
 that  heareth  the  word,  and  understandeth  it ;  who  verily 
 beareth  fruit,  and  bringeth  forth,  some  a  hundredfold,  some 
 sixty,  some  thirty. 
 
 S.  Mark  iv.  13 — 20. 
 13        And  he  saith  unto  them, 
 
 Know  ye  not  this  parable?  and  how  shall  ye  know  all 
 the  parables? 
 
 1  Or,  age 
 
THREE  DAYS  OF  SPECIAL    TEACHING.     123 
 
 The  sower  soweth  the  word.  H 
 
 And  these  are  they  by  the  way  side,  where  the  word  is  15 
 sown ;  and  when  they  have  heard,  straightway  cometh  Satan, 
 and  taketh  away  the  word  which  hath  been  sown  in  them. 
 
 And  these  in  like  manner  are  they  that  are  sown  upon  16 
 the  rocky  places,  who,  when  they  have   heard   the  word, 
 straightway  receive  it  with  joy;  and  they  have  no  root  in  17 
 themselves,  but  endure  for  a  while ;  then,  when  tribulation 
 or  persecution  ariseth  because  of  the  word,  straightway  they 
 stumble. 
 
 And  others  are  they  that  are  sown  among  the  thorns  ;  r8 
 these  are  they  that  have  heard  the  word,  and  the  cares  of  19 
 the  '  world,  and  the  deceitfulness  of  riches,  and  the  lusts  of 
 other  things  entering  in,  choke  the  word,  and  it  becometh 
 unfruitful. 
 
 And  those   are  they  that  were    sown   upon    the    good  20 
 ground;    such  as  hear  the  word,  and  accept   it,  and  bear 
 fruit,  thirtyfold,  and  sixtyfold,  and  a  hundredfold. 
 
 S.  Luke  viii.  n — 15. 
 
 Now  the  parable  is  this  :  n 
 
 The  seed  is  the  word  of  God. 
 
 And  those  by  the  way  side  are  they  that  have  heard;  12 
 then  cometh  the  devil,  and  taketh  away  the  word  from  their 
 heart,  that  they  may  not  believe  and  be  saved. 
 
 And  those  on  the  rock  are  they  which,  when  they  have  r^ 
 heard,  receive  the  word  with  joy ;  and  these  have  no  root, 
 which  for  a  while  believe,  and  in  time  of  temptation  fall 
 away. 
 
 1  Or,  age 
 
124  THE  FOUR  GOSPELS. 
 
 i4  And  that  which  fell  among  the  thorns,  these  are  they 
 that  have  heard,  and  as  they  go  on  their  way  they  are 
 choked  with  cares  and  riches  and  pleasures  of  this  life,  and 
 bring  no  fruit  to  perfection. 
 
 r5  And  that  in  the  good  ground,  these  are  such  as  in  an 
 honest  and  good  heart,  having  heard  the  word,  hold  it  fast, 
 and  bring  forth  fruit  with  patience. 
 
 LXXXI. 
 
 THE   PARABLE   OF   THE   LAMP   UNDER   A 
 BUSHEL. 
 
 Time.     The   same   day.     Whilst   the   Disciples  were  still  with    Him 
 
 in  the  house. 
 
 S.  Mark  iv.  21 — 25. 
 
 21  And  he  said  unto  them, 
 
 Is    the  lamp  brought  to   be  put  under  the  bushel,  or 
 under  the  bed,  and  not  to  be  put  on  the  stand  ? 
 
 22  For  there  is  nothing  hid,  save  that  it  should  be  mani- 
 fested ;  neither  was  anything  made  secret,  but  that  it  should 
 come  to  light. 
 
 23  If  any  man  hath  ears  to  hear,  let  him  hear. 
 
 24  And  he  said  unto  them, 
 
 Take  heed  what  ye  hear :  with  what  measure  ye  mete  it 
 shall  be  measured  unto  you  :  and  more  shall  be  given  unto 
 
 25  you.  For  he  that  hath,  to  him  shall  be  given  :  and  he  that 
 hath  not,  from  him  shall  be  taken  away  even  that  which  he 
 hath. 
 
THREE  DAYS  OF  SPECIAL    TEACHING.      125 
 
 S.  Luke  viii.  16 — 18. 
 
 And  no  man,  when  he  hath  lighted  a  lamp,  covereth  it  16 
 with  a  vessel,  or  putteth  it  under  a  bed ;  but  putteth  it  on  a 
 stand,  that  they  which   enter  in   may  see  the  light.     For  17 
 nothing  is  hid,  that  shall  not  be  made  manifest ;  nor  anything 
 secret,  that  shall  not  be  known  and  come  to  light. 
 
 Take  heed  therefore  how  ye  hear :  for  whosoever  hath,  18 
 to  him  shall  be  given ;  and  whosoever  hath  not,  from  him 
 shall  be  taken  away  even  that  which  he  xthinketh  he  hath. 
 
 LXXXII. 
 
 THE    PARABLE   OF   THE   SEED    GROWING 
 SECRETLY. 
 
 Time.     The  same  day.     Whilst  the  Disciples  were  still  with  Christ 
 
 in  the  house. 
 
 S.  Mark  iv.  26 — 29. 
 
 And  he  said,  26 
 
 So  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed 
 upon  the  earth ;  and  should  sleep  and  rise  night  and  day,  27 
 and  the  seed  should  spring  up  and  grow,  he  knoweth  not 
 how. 
 
 The  earth  2beareth  fruit  of  herself;  first  the  blade,  then  28 
 the  ear,  then  the  full  corn  in  the  ear.     But  when  the  fruit  29 
 3 is  ripe,  straightway  he  4 putteth  forth  the  sickle,  because  the 
 harvest  is  come. 
 
 1  Or,  seemeth  to  have  2  Or,  yieldeth 
 
 3  Or,  alloweth  4  Or,  sendeth  forth 
 
126  THE  FOUR  GOSPELS. 
 
 LXXXIII. 
 HIS    MOTHER   AND    BRETHREN  SEEK  CHRIST. 
 
 Time.  The  same  day.  Whilst  Christ  was  still  with  the  Disciples 
 in  the  house,  "a  multitude  also  sitting  about  Him."  N.B.  It  is  at  this 
 point  (Luke  viii.  21)  that  a  section  of  S.  Luke's  Gospel  has  been  dis- 
 placed and  postponed. 
 
 S.  Mark  hi.  31 — 35. 
 
 31  And  there  come  his  mother  and  his  brethren;  and. 
 standing  without,  they  sent  unto  him,  calling  him. 
 
 32  And  a  multitude  was  sitting  about  him ;  and  they  say 
 unto  him, 
 
 Behold,  thy  mother  and  thy  brethren  without  seek  for 
 thee. 
 
 33  And  he  answereth  them,  and  saith, 
 Who  is  my  mother  and  my  brethren  ? 
 
 34  And  looking  round  on  them  which  sat  round  about  him, 
 he  saith, 
 
 35  Behold,  my  mother  and  my  brethren  !  For  whosoever 
 shall  do  the  will  of  God,  the  same  is  my  brother,  and  sister, 
 and  mother. 
 
 S.  Luke  viii.  19 — 21. 
 
 19  And  there  came  to  him  his  mother  and  brethren,  and 
 they  could  not  come  at  him  for  the  crowd. 
 
 20  And   it  was  told  him,  Thy  mother   and   thy   brethren 
 stand  without,  desiring  to  see  thee. 
 
 21  But  he  answered  and  said  unto  them, 
 
 My  mother  and  my  brethren  are  these  which  hear  the 
 word  of  God,  and  do  it. 
 
THREE  DAYS  OF  SPECIAL    TEACHING.      127 
 
 S.  Matt.  xii.  46 — 50. 
 
 While  he  was  yet  speaking  to  the  multitudes,  behold,  46 
 his  mother  and  his  brethren  stood  without,  seeking  to  speak 
 to  him. 
 
 1  And  one  said  unto  him,  47 
 
 Behold,    thy   mother   and   thy  brethren   stand  without, 
 seeking  to  speak  to  thee. 
 
 But  he  answered  and  said  unto  him  that  told  him,  4g 
 
 Who  is  my  mother  ?  and  who  are  my  brethren  ? 
 
 And  he  stretched  forth  his  hand  towards  his  disciples,  49 
 and  said, 
 
 Behold,  my  mother  and  my  brethren  !    For  whosoever  50 
 shall  do  the  will  of  my  Father  which  is  in  heaven,  he  is  my 
 brother,  and  sister,  and  mother. 
 
 LXXXIV. 
 
 PHARISEES  AND  SCRIBES  FROM  JERUSALEM 
 ACCUSE  CHRIST  OF  CASTING  OUT  DEVILS 
 BY  BEELZEBUB. 
 
 Time.     "  The  same  day"*." 
 
 S.  Matt.  xii.  22 — 37. 
 
 Then  was  brought  unto  him  2one  possessed  with  a  devil,  22 
 blind  and  dumb  :    and  he  healed  him,  insomuch  that  the 
 dumb  man  spake  and  saw. 
 
 And  all  the  multitudes  were  amazed,  and  said,  23 
 
 Is  this  the  son  of  David  ? 
 
 1  Some  ancient  authorities  omit  ver.  47.  2  Or,  a  demoniac 
 
 *  See  Matt.  xiii.  1 :  compared  with  xii.  50. 
 
128  THE  FOUR  GOSPELS. 
 
 24  But  when  the  Pharisees  heard  it,  they  said, 
 
 This  man  doth  not  cast  out  1  devils,  but  2by  Beelzebub 
 the  prince  of  the  l  devils. 
 
 25  And  knowing  their  thoughts  he  said  unto  them, 
 
 Every   kingdom    divided   against   itself  is    brought    to 
 desolation ;  and  every  city  or  house   divided  against  itself 
 
 26  shall  not  stand :  and  if  Satan  casteth  out  Satan,  he  is 
 divided  against  himself ;  how  then  shall  his  kingdom  stand  ? 
 
 27  And  if  I  2by  Beelzebub  cast  out  '  devils,  2by  whom  do 
 your  sons  cast  them  out  ?  therefore  shall  they  be  your 
 judges. 
 
 28  But  if  I  2by  the  Spirit  of  God  cast  out  l  devils,  then 
 is  the  kingdom  of  God  come  upon  you. 
 
 29  Or  how  can  one  enter  into  the  house  of  the  strong  man, 
 and  spoil  his  goods,  except  he  first  bind  the  strong  man? 
 and  then  he  will  spoil  his  house. 
 
 30  He  that  is  not  with  me  is  against  me ;  and  he  that 
 gathereth  not  with  me  scattereth. 
 
 31  Therefore  I  say  unto  you, 
 
 Every  sin  and  blasphemy  shall  be  forgiven  3unto  men ; 
 but  the  blasphemy  against  the  Spirit  shall  not  be  forgiven. 
 
 32  And  whosoever  shall  speak  a  word  against  the  Son 
 of  man,  it  shall  be  forgiven  him  ;  but  whosoever  shall  speak 
 against  the  Holy  Spirit,  it  shall  not  be  forgiven  him,  neither 
 in  this  4  world,  nor  in  that  which  is  to  come. 
 
 33  Either  make  the  tree  good,  and  its  fruit  good ;  or  make 
 the  tree  corrupt,  and  its  fruit  corrupt :  for  the  tree  is  known 
 by  its  fruit. 
 
 34  Ye  offspring  of  vipers,  how  can  ye,  being  evil,    speak 
 
 1  Gr.  demons.  2  Or,  in 
 
 3  Some  ancient  authorities  read  unto  yon  men.  4  Or,  age 
 
THREE  DAYS  OF  SPECIAL    TEACHING.     129 
 
 good  things?   for  out  of  the  abundance  of  the   heart  the 
 mouth  speaketh.     The  good  man  out  of  his  good  treasure  35 
 bringeth  forth  good  things  :  and  the  evil  man  out  of  his  evil 
 treasure  bringeth  forth  evil  things. 
 
 And  I  say  unto  you,  that  every  idle  word  that  men  shall  36 
 speak,  they  shall  give  account  thereof  in  the  day  of  judge- 
 ment.    For  by  thy  words  thou  shalt  be  justified,  and  by  thy  37 
 words  thou  shalt  be  condemned. 
 
 S.  Luke  xi.  14 — 23. 
 
 And  he  was  casting  out  a  '  devil  which  was  dumb.  14 
 
 And  it  came  to  pass,  when  the  *  devil  was  gone  out,  the 
 dumb  man  spake ;  and  the  multitudes  marvelled. 
 
 But   some  of  them  said,  2By  Beelzebub  the  prince  of  15 
 the  3  devils  casteth  he  out  3  devils. 
 
 And  others,  tempting  him,  sought  of  him  a  sign  from  16 
 heaven. 
 
 But  he,  knowing  their  thoughts,  said  unto  them,  17 
 
 Every  kingdom  divided  against  itself  is  brought  to 
 desolation  ;  4and  a  house  divided  against  a  house  falleth. 
 And  if  Satan  also  is  divided  against  himself,  how  shall  his  18 
 kingdom  stand?  because  ye  say  that  I  cast  out  3 devils  5by 
 Beelzebub.  And  if  I  5by  Beelzebub  cast  out  3 devils,  by  19 
 whom  do  your  sons  cast  them  out  ?  therefore  shall  they  be 
 your  judges. 
 
 But  if  I  by  the  finger  of  God  cast    out   3 devils,    then  20 
 is  the  kingdom  of  God  come  upon  you.     When  the  strong  21 
 man  fully  armed  guardeth  his  own  court,  his  goods  are  in 
 peace  :  but  when  a  stronger  than  he  shall  come  upon  him,  22 
 
 1  Gr.  demon.  2  Or,  In  3  Gr.  demons. 
 
 4  Or,  and  house  falleth  upon  house  5  Or,  in 
 
 H.  G.  9 
 
i3o  THE  FOUR  GOSPELS. 
 
 and  overcome  him,  he  taketh  from  him  his  whole  armour 
 wherein  he  trusted,  and  divideth  his  spoils. 
 23        He  that  is  not  with  me  is  against  me  ;    and  he  that 
 gathereth  not  with  me  scattereth. 
 
 S.  Mark  iii.  22 — 30. 
 
 22  And  the  scribes  which  came  down  from  Jerusalem 
 said, 
 
 He  hath  Beelzebub,  and,  *By  the  prince  of  the  ~  devils 
 casteth  he  out  the  '  devils. 
 
 23  And  he  called  them  unto  him,  and  said  unto  them  in 
 parables, 
 
 24  How  can  Satan  cast  out  Satan  ?     And  if  a  kingdom  be 
 
 25  divided  against  itself,  that  kingdom  cannot  stand.  And  if 
 a  house  be  divided  against  itself,  that  house  will  not  be  able 
 
 26  to  stand.  And  if  Satan  hath  risen  up  against  himself,  and 
 is  divided,  he  cannot  stand,  but  hath  an  end. 
 
 27  But  no  one  can  enter  into  the  house  of  the  strong  ??ian, 
 and  spoil  his  goods,  except  he  first  bind  the  strong  man ; 
 and  then  he  will  spoil  his  house. 
 
 28  Verily  I  say  unto  you, 
 
 All  their  sins  shall  be  forgiven  unto  the  sons  of  men, 
 and  their  blasphemies  wherewithsoever  they  shall  blaspheme : 
 
 29  but  whosoever  shall  blaspheme  against  the  Holy  Spirit  hath 
 
 30  never  forgiveness,  but  is  guilty  of  an  eternal  sin  :  because 
 they  said,  He  hath  an  unclean  spirit. 
 
 1  Or,  In  a  Gr.  demons. 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      131 
 
 LXXXV. 
 
 AN    EVIL    SPIRIT   MAY   BE   INEFFECTUALLY 
 CAST    OUT. 
 
 Time.     The  same  day. 
 
 S.  Matt.  xii.  43 — 45. 
 
 But  the  unclean  spirit,  when  Jhe  is  gone  out  of  the  man,  43 
 passeth  through  waterless  places,  seeking  rest,  and  findeth  it 
 not.     Then  !he  saith,  44 
 
 I  will  return  into  my  house  whence  I  came  out ; 
 
 and  when  '  he  is  come,  Mie  findeth  it  empty,  swept,  and 
 garnished. 
 
 Then  goeth  ^e,  and  taketh  with  2 himself  seven  other  45 
 spirits  more  evil  than  2  him  self,  and  they  enter  in  and  dwell 
 there :  and  the  last  state  of  that  man  becometh  worse  than 
 the  first. 
 
 Even  so  shall  it  be  also  unto  this  evil  generation. 
 
 S.  Luke  xi.  24 — 26. 
 
 The  unclean  spirit  when  Jhe  is  gone  out  of  the  man,  24 
 passeth  through  waterless  places,  seeking  rest ;  and  finding 
 none,  Jhe  saith, 
 
 I  will  turn  back  unto  my  house  whence  I  came  out. 
 
 And   when    'he   is    come,    'he    findeth   it   swept   and  25 
 garnished. 
 
 Then  goeth  'he,  and  taketh  to  him  seven  other  spirits  26 
 more  evil  than  2 himself ;  and  they  enter  in  and  dwell  there  : 
 and  the  last  state  of  that  man  becometh  worse   than   the 
 first. 
 
 1  Or,  it  2  Or,  itself 
 
 9—2 
 
1 32  THE  FOUR  GOSPELS. 
 
 LXXXVI. 
 
 A   WOMAN  OF   THE   COMPANY   BEARS   TESTI- 
 MONY  TO   CHRIST. 
 
 Time.      "As  he  said  these  things." 
 S.  Luke  xi.  27,  28. 
 
 27  And  it  came  to  pass,  as  he  said  these  things,  a  certain 
 woman  out  of  the  multitude  lifted  up  her  voice,  and  said 
 unto  him, 
 
 Blessed   is   the  womb  that  bare  thee,  and  the  breasts 
 which  thou  didst  suck. 
 •28        But  he  said, 
 
 Yea  rather,  blessed  are  they  that  hear  the  word  of  God, 
 and  keep  it. 
 
 LXXXVII. 
 THE   DEMAND    FOR   A    SIGN. 
 
 Time.     The  same  day. 
 S.  Luke  xi.  29 — 32. 
 
 29  And  when  the  multitudes  were  gathering  together  unto 
 him,  he  began  to  say, 
 
 This  generation  is  an  evil  generation  :  it  seeketh  after  a 
 sign  ;  and  there  shall  no  sign  be  given  to  it  but  the  sign  of 
 Jonah. 
 
 30  For  even  as  Jonah  became  a  sign  unto  the  Ninevites,  so 
 shall  also  the  Son  of  man  be  to  this  generation. 
 
 31  The  queen  of  the  south  shall  rise  up  in  the  judgement 
 with  the  men  of  this  generation,  and  shall  condemn  them  : 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      133 
 
 for  she  came  from  the  ends  of  the  earth  to  hear  the  wisdom 
 of  Solomon  ;  and  behold,  1  a  greater  than  Solomon  is  here. 
 
 The  men  of  Nineveh  shall  stand  up  in  the  judgement  32 
 with    this    generation,    and    shall   condemn   it :    for   they 
 repented  at  the  preaching  of  Jonah  ;  and  behold,  '  a  greater 
 than  Jonah  is  here. 
 
 S.  Matt.  xii.  38 — 42. 
 
 Then  certain  of  the  scribes  and  Pharisees  answered  him,  38 
 saying, 
 
 2  Master,  we  would  see  a  sign  from  thee. 
 
 But  he  answered  and  said  unto  them,  39 
 
 An  evil  and  adulterous  generation  seeketh  after  a  sign ; 
 and  there  shall  no  sign  be  given  to  it  but  the  sign  of  Jonah 
 the  prophet :  for  as  Jonah  was  three  days  and  three  nights  40 
 in  the  belly  of  the3 whale  ;  so  shall  the  Son  of  man  be  three 
 days  and  three  nights  in  the  heart  of  the  earth. 
 
 The  men  of  Nineveh  shall  stand  up  in  the  judgement  41 
 with    this  generation,  and  shall  condemn  it :   for  they  re- 
 pented at  the  preaching  of  Jonah;  and  behold,  !a  greater 
 than  Jonah  is  here. 
 
 The  queen  of  the  south  shall  rise  up  in  the  judgement  42 
 with  this  generation,  and  shall   condemn  it  :  for  she  came 
 from  the  ends  of  the  earth  to  hear  the  wisdom  of  Solomon ; 
 and  behold,  *a  greater  than  Solomon  is  here. 
 
 1  Gr.  more  than.  -  Or,  Teacher.  3  Gr.  seamotister. 
 
134  THE  FOUR  GOSPELS. 
 
 LXXXVIIL 
 
 APPLICATION    OF   THE    PARABLE    OF   A    LAMP 
 UNDER   A    BUSHEL*. 
 
 Time.     The  same  day. 
 S.  Luke  xi.  33 — 36. 
 
 33  No  man,  when  he  hath  lighted  a  lamp,  putteth  it  in  a 
 cellar,  neither  under  the  bushel,  but  on  the  stand,  that  they 
 which  enter  in  may  see  the  light. 
 
 34  The  lamp  of  thy  body  is  thine  eye  :  when  thine  eye  is 
 single,  thy  whole  body  also  is  full  of  light ;  but  when  it  is 
 evil,  thy  body  also  is  full  of  darkness. 
 
 35  Look  therefore  whether  the  light  that  is  in  thee  be  not 
 darkness. 
 
 36  If  therefore  thy  whole  body  be  full  of  light,  having  no 
 part  dark,  it  shall  be  wholly  full  of  light,  as  when  the  lamp 
 with  its  bright  shining  doth  give  thee  light. 
 
 LXXXIX. 
 
 CHRIST    IN    THE    HOUSE    OF   A   PHARISEE. 
 
 Time.     The  same  day. 
 
 S.  Luke  xi.  37 — 41. 
 
 37  Now  as  he  spake,  a  Pharisee  asketh  him  to  'dine  with 
 him : 
 
 and  he  went  in,  and  sat  down  to  meat. 
 
 1  Gr.  breakfast. 
 
 *  Christ  applies  the  Parable  spoken  just  before  to  show  that  it  was 
 only  their  own  impaired  spiritual  vision  which  prevented  the  people 
 recognizing  Him  in  His  true  character,  in  which  He  was  really  placed 
 before  them  as  plainly  as  a  lamp  on  a  stand. 
 
THREE  DAYS   OF  SPECIAL   TEACHING.      135 
 
 And  when  the  Pharisee  saw  it,  he  marvelled  that  he  had  38 
 not  first  washed  before  1  dinner. 
 
 And  the  Lord  said  unto  him,  39 
 
 Now  do  ye  Pharisees  cleanse  the  outside  of  the  cup  and 
 of  the  platter ;  but  your  inward  part  is  full  of  extortion  and 
 wickedness. 
 
 Ye  foolish  ones,  did  not  he  that  made  the  outside  make  40 
 the  inside  also  ? 
 
 Howbeit  give  for  alms  those  things  which  2are  within;  4i 
 and  behold,  all  things  are  clean  unto  you. 
 
 XC. 
 
 CHRIST  DENOUNCES  THE  OVER-SCRUPULOUS- 
 NESS  OF   THE   PHARISEES. 
 
 Time.     The  same  day. 
 
 S.  Luke  xi.  42 — 44. 
 
 But  woe  unto  you  Pharisees  !  for  ye  tithe  mint  and  rue  42 
 and  every  herb,  and  pass  over  judgement  and  the  love  of 
 God  :  but  these  ought  ye  to  have  done,  and  not  to  leave  the 
 other  undone. 
 
 Woe  unto  you  Pharisees  !  for  ye  love  the  chief  seats  in  43 
 the  synagogues,  and  the  salutations  in  the  marketplaces. 
 
 Woe  unto  you  !  for  ye  are  as  the  tombs  which  appear  44 
 not,  and  the  men  that  walk  over  them  know  it  not. 
 
 l5 
 
 1  Gr.  breakfast.  2  Or,  ye  can 
 
136  THE  FOUR  GOSPELS. 
 
 XCI. 
 CHRIST   DENOUNCES   THE    LAWYERS. 
 
 Time.     The  same  day. 
 S.  Luke  xi.  45 — 52. 
 
 45  And  one  of  the  lawyers  answering  saith  unto  him, 
 1  Master,  in  saying  this  thou  reproachest  us  also. 
 
 46  And  he  said, 
 
 Woe  unto  you  lawyers  also !  for  ye  lade  men  with 
 burdens  grievous  to  be  borne,  and  ye  yourselves  touch  not 
 the  burdens  with  one  of  your  fingers. 
 
 47  Woe  unto  you  !  for  ye  build  the  tombs  of  the  prophets, 
 
 48  and  your  fathers  killed  them.  So  ye  are  witnesses  and 
 consent  unto  the  works  of  your  fathers  :  for  they  killed  them, 
 and  ye  build  their  tombs. 
 
 49  Therefore  also  said  the  wisdom  of  God, 
 
 I  will  send  unto  them  prophets  and  apostles ;  and  some 
 
 50  of  them  they  shall  kill  and  persecute ;  that  the  blood  of  all 
 the  prophets,  which  was  shed  from  the  foundation  of  the 
 
 51  world,  may  be  required  of  this  generation  ;  from  the  blood 
 of  Abel  unto  the  blood  of  Zachariah,  who  perished  between 
 the  altar  and  the  2  sanctuary  :  yea,  I  say  unto  you,  it  shall  be 
 required  of  this  generation. 
 
 52  Woe  unto  you  lawyers  !  for  ye  took  away  the  key  of 
 knowledge  :  ye  entered  not  in  yourselves,  and  them  that 
 were  entering  in  ye  hindered. 
 
 1  Or,  Teacher  2  Gr.  house. 
 
THREE  DAYS   OF  SPECIAL   TEACHING.      137 
 
 XCII. 
 THE   PHARISEES    PLOT   AGAINST   CHRIST. 
 
 Time.     The  same  day. 
 S.  Luke  xi.  53,  54. 
 
 ANd  when  he  was  come  out  from  thence,  the  scribes  and  53 
 the  Pharisees  began  to  1  press  upon  him  vehemently,  and  to 
 provoke  him  to  speak  of  2many    things;    laying   wait   for  54 
 him,  to  catch  something  out  of  his  mouth. 
 
 XCIII. 
 
 CHRIST  WARNS   AND    ENCOURAGES    HIS    DIS- 
 CIPLES. 
 
 Time.     The  same  day. 
 S.  Luke  xii.  1 — 12. 
 
 In    the  mean  time,  when  3the  many  thousands  of  the    x 
 multitude  were  gathered  together,  insomuch  that  they  trode 
 one  upon  another,  he  began  to  4say  unto  his  disciples  first 
 of  all, 
 
 Beware   ye   of  the   leaven   of  the  Pharisees,  which  is 
 hypocrisy.     But  there  is  nothing  covered  up,  that  shall  not    2 
 be  revealed  :  and  hid,  that  shall  not  be  known.     Wherefore    3 
 whatsoever  ye  have  said  in  the  darkness  shall  be  heard  in  the 
 light ;   and   what   ye  have  spoken  in  the  ear  in  the  inner 
 chambers  shall  be  proclaimed  upon  the  housetops. 
 
 1  Or,    et  themselves  vehemently  against  him  2  Or,  more 
 
 8  Gr.  the  myriads  of. 
 
 4  Or,  say  unto  his  disciples,  First  of  all  beware  ye 
 
138  THE  FOUR  GOSPELS. 
 
 4  And  I  say  unto  you  my  friends, 
 
 Be  not  afraid  of  them  which  kill  the  body,  and  after  that 
 have  no  more  that  they  can  do. 
 
 5  But  I  will  warn  you  whom  ye  shall  fear : 
 
 Fear  him,  which  after  he  hath  killed  hath  'power  to  cast 
 into  2hell ;  yea,  I  say  unto  you,  Fear  him. 
 
 6  Are  not  five  sparrows  sold  for  two  farthings  ?  and  not 
 
 7  one  of  them  is  forgotten  in  the  sight  of  God.  But  the  very 
 hairs  of  your  head  are  all  numbered.  Fear  not :  ye  are  of 
 more  value  than  many  sparrows. 
 
 8  And  I  say  unto  you,  Every  one  who  shall  confess  3me 
 before  men,  *him  shall  the  Son  of  man  also  confess  before  the 
 
 9  angels  of  God  :  but  he  that  denieth  me  in  the  presence  of 
 men  shall  be  denied  in  the  presence  of  the  angels  of  God. 
 
 io  And  every  one  who  shall  speak  a  word  against  the  Son 
 of  man,  it  shall  be  forgiven  him  :  but  unto  him  that 
 blasphemeth  against  the  Holy  Spirit  it  shall  not  be  forgiven. 
 
 1 1  And  when  they  bring  you  before  the  synagogues,  and  the 
 rulers,  and  the  authorities,  be  not  anxious  how  or  what  ye 
 
 12  shall  answer,  or  what  ye  shall  say :  for  the  Holy  Spirit  shall 
 teach  you  in  that  very  hour  what  ye  ought  to  say. 
 
 XCIV. 
 
 CHRIST   CONTINUES    HIS   ADDRESS   TO  THE 
 DISCIPLES   AND    MULTITUDE. 
 
 Time.     The  same  day. 
 S.  Luke  xii.  13 — 21. 
 
 13  And  one  out  of  the  multitude  said  unto  him, 
 
 5  Master,  bid  my  brother  divide  the  inheritance  with  me. 
 
 1  Or,  authority  2  Gr.  Gehenna.  3  Gr.  in  me. 
 
 4  Gr.  in  him.  5  Or,  Teacher 
 
THREE  DAYS  OF  SPECIAL   TEACHING.      139 
 
 But  he  said  unto  him,  14 
 
 Man,  who  made  me  a  judge  or  a  divider  over  you  ? 
 And  he  said  unto  them,  15 
 
 Take  heed,  and  keep  yourselves  from  all  covetousness : 
 
 1  for  a  man's  life  consisteth  not  in  the  abundance  of  the  things 
 
 which  he  possesseth. 
 
 And  he  spake  a  parable  unto  them,  saying,  16 
 
 The    ground    of   a    certain    rich    man    brought    forth 
 
 plentifully  :  and  he  reasoned  within  himself,  saying,  17 
 
 What  shall  I  do,  because  I  have  not  where  to  bestow  my 
 
 fruits  ? 
 
 And  he  said,  18 
 
 This  will  I  do  :  I  will  pull  down  my  barns,  and  build 
 
 greater  ;  and  there  will  I  bestow  all  my  corn  and  my  goods. 
 
 And  I  will  say  to  my  2soul,  2Soul,  thou  hast  much  goods  19 
 
 laid   up   for  many  years  :    take  thine  ease,  eat,  drink,  be 
 
 merry. 
 
 But  God  said  unto  him,  20 
 
 Thou  foolish  one,  this  night  3is  thy  2soul  required  of 
 
 thee  ;  and  the  things  which  thou  hast  prepared,  whose  shall 
 
 they  be  ? 
 
 So  is  he  that  layeth  up  treasure  for  himself,  and  is  not  21 
 
 rich  toward  God. 
 
 1  Gr.  for  not  in  a  maris  abundance  consisteth  his  life,  from  the  things 
 which  he  possesseth. 
 
 2  Or,  life 
 
 3  Gr.  they  require  thy  soul. 
 
i4o  THE  FOUR  GOSPELS. 
 
 XCV. 
 
 CHRIST  WARNS  HIS  DISCIPLES  AGAINST  OVER- 
 CAREFULNESS. 
 
 Time.     The  same  day. 
 
 S.  Luke  xii.  22 — 31. 
 
 22  And  he  said  unto  his  disciples, 
 
 Therefore  I  say  unto  you,  Be  not  anxious  for  your  !  life, 
 what  ye  shall  eat ;  nor  yet  for  your  body,  what  ye  shall  put 
 
 23  on.  For  the  We  is  more  than  the  food,  and  the  body  than 
 the  raiment. 
 
 24  Consider  the  ravens,  that  they  sow  not,  neither  reap  ; 
 which  have  no  store-chamber  nor  barn ;  and  God  feedeth 
 them  :  of  how  much  more  value  are  ye  than  the  birds  ! 
 
 25  And  which  of  you  by  being  anxious  can  add  a  cubit  unto 
 his  " stature? 
 
 26  If  then  ye  are  not  able  to  do  even  that  which  is  least, 
 why  are  ye  anxious  concerning  the  rest  ? 
 
 27  Consider  the  lilies,  how  they  grow :  they  toil  not,  neither 
 do  they  spin  ;  yet  I  say  unto  you,  Even  Solomon  in  all  his 
 
 28  glory  was  not  arrayed  like  one  of  these.  But  if  God  doth  so 
 clothe  the  grass  in  the  field,  which  to-day  is,  and  to-morrow 
 is  cast  into  the  oven  ;  how  much  more  shall  he  clothe  you,  O 
 ye  of  little  faith  ? 
 
 29  And  seek  not  ye  what  ye  shall  eat,  and  what  ye  shall 
 
 30  drink,  neither  be  ye  of  doubtful  mind.  For  all  these  things 
 do  the  nations  of  the  world  seek  after :  but  your  Father 
 knoweth  that  ye  have  need  of  these  things. 
 
 1  Or,  soul  2  Or,  age 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      141 
 
 Howbeit  seek  ye  Jhis  kingdom,  and  these  things  shall  31 
 be  added  unto  you. 
 
 XCVI. 
 
 CHRIST   BEGINS   TO    SPEAK   TO  HIS  DISCIPLES 
 OF    HIS    DEPARTURE   AND    RETURN. 
 
 Time.     The  same  day. 
 S.  Luke  xii.  32 — 40. 
 
 Fear    not,  little  flock ;    for    it    is    your    Father's    good  3- 
 pleasure  to  give  you  the  kingdom. 
 
 Sell  that  ye  have,  and  give  alms  ;  make  for  yourselves  33 
 purses  which  wax  not  old,  a  treasure  in  the  heavens  that 
 faileth    not,   where   no    thief  draweth    near,    neither   moth 
 destroyeth.     For  where  your  treasure  is,  there  will  your  heart  34 
 be  also. 
 
 Let  your  loins  be  girded  about,  and  your  lamps  burn-  35 
 ing ;  and  be  ye  yourselves  like  unto  men  looking  for  their  36 
 lord,  when  he  shall  return  from  the  marriage  feast ;    that, 
 when  he  cometh  and  knocketh,  they  may  straightway  open 
 unto  him.     Blessed  are  those  2 servants,  whom  the  lord  when  37 
 he  cometh  shall  find  watching :  verily  I  say  unto  you,  that 
 he  shall  gird  himself,  and  make  them  sit  down  to  meat,  and 
 shall  come  and  serve  them. 
 
 And  if  he  shall  come  in  the  second  watch,  and  if  in  the  38 
 third,  and  find  them  so,  blessed  are  those  servants. 
 
 3  But  know  this,  that  if  the  master  of  the  house  had  known  39 
 
 1  Many  ancient  authorities  read  the  kingdom  of  God. 
 
 2  Gr.  bondservants.  3  Or,  But  this  ye  knoxu 
 
[42  THE  FOUR  GOSPELS. 
 
 in  what  hour  the  thief  was  coming,  he  would  have  watched, 
 
 40  and  not  have  left  his  house  to  be  ]  broken  through.  Be  ye 
 also  ready  :  for  in  an  hour  that  ye  think  not  the  Son  of  man 
 cometh. 
 
 XCVII. 
 
 THE   DUTY   AND    RESPONSIBILITY    OF    THOSE 
 
 LEFT    IN    CHARGE    IN    CHRIST'S   ABSENCE. 
 
 Time.     The  same  day. 
 
 S.  Luke  xii.  41 — 48. 
 
 41  And  Peter  said, 
 
 Lord,  speakest  thou  this  parable  unto  us,  or  even  unto 
 all? 
 
 42  And  the  Lord  said, 
 
 Who  then  is  2the  faithful  and  wise  steward,  whom  his  lord 
 shall  set  over  his  household,  to  give  them  their  portion  of 
 food  in  due  season  ? 
 
 43  Blessed  is  that  3  servant,  whom  his  lord  when  he  cometh 
 +4  shall  find  so  doing.     Of  a  truth  I  say  unto  you,  that  he  will 
 
 set  him  over  all  that  he  hath. 
 
 45  But  if  that  3  servant  shall  say  in  his  heart,  My  lord 
 delayeth  his  coming ;  and  shall  begin  to  beat  the  men- 
 servants  and  the  maidservants,  and  to  eat  and  drink,  and  to 
 
 46  be  drunken ;  the  lord  of  that  3servant  shall  come  in  a  day 
 when  he  expecteth  not,  and  in  an  hour  when  he  knoweth  not, 
 and  shall  4cut  him  asunder,  and  appoint  his  portion  with  the 
 unfaithful. 
 
 47  And  that  3 servant,  which  knew  his  lord's  will,  and  made 
 
 1  Gr.  digged  through. 
 
 -  Or,  the  faithful  steward,  the  wise  man  whom  &"c, 
 
 3  Gr.  bondservant.  4  Or,  severely  scourge  him 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      143 
 
 not  ready,  nor  did  according  to  his  will,  shall  be  beaten 
 with  many  stripes;  but  he  that  knew  not,  and  did  things  48 
 worthy  of  stripes,  shall  be  beaten  with  few  stripes.  And  to 
 whomsoever  much  is  given,  of  him  shall  much  be  required  : 
 and  to  whom  they  commit  much,  of  him  will  they  ask  the 
 more. 
 
 XCVIII. 
 
 CHRIST'S  OWN  SUFFERINGS  WILL  BE  THE 
 FIRST  RESULT  OF  THE  DIVISIONS  CAUSED 
 BY   HIS    COMING    UPON    EARTH. 
 
 Time.     The  same  day. 
 S.  Luke  xii.  49 — 53. 
 
 I  came  to  cast  fire  upon  the  earth  ;  and  what  will  I,  if  it  49 
 is  already  kindled  ? 
 
 But  I  have  a  baptism  to  be  baptized  with ;  and  how  am  50 
 I  straitened  till  it  be  accomplished  ! 
 
 Think  ye  that  I  am  come  to  give  peace  in  the  earth?  I  51 
 tell  you,  Nay ;  but  rather  division  :  for  there  shall  be  from  52 
 henceforth  five  in  one  house  divided,  three  against  two,  and 
 two  against  three.     They  shall  be  divided,  father  against  son,  53 
 and   son    against   father ;    mother    against    daughter,    and 
 daughter   against   her    mother ;  mother  in  law  against  her 
 daughter  in  law,  and  daughter  in  law  against  her  mother  in 
 law. 
 
i44  THE  FOUR  GOSPELS. 
 
 XCIX. 
 
 CHRIST  REMONSTRATES  WITH  THE  PEOPLE 
 AGAINST  THEIR  NEGLECT  OF  OBVIOUS 
 WARNINGS. 
 
 Time.     The  same  day. 
 S.  Luke  xii.  54 — 59. 
 
 54  And  he  said  to  the  multitudes  also, 
 
 When  ye  see  a  cloud  rising  in  the  west,  straightway  ye 
 say,  There  cometh  a  shower ;    and  so  it  cometh  to  pass. 
 
 55  And  when  ye  see  a  south  wind  blowing,  ye  say,  There  will 
 be  a  1  scorching  heat ;  and  it  cometh  to  pass. 
 
 56  Ye  hypocrites,  ye  know  how  to  2 interpret  the  face  of  the 
 earth  and  the  heaven ;  but  how  is  it  that  ye  know  not  how 
 to  interpret  this  time  ? 
 
 57  And  why  even  of  yourselves  judge  ye  not  what  is  right  ? 
 
 58  For  as  thou  art  going  with  thine  adversary  before  the 
 magistrate,  on  the  way  give  diligence  to  be  quit  of  him  ; 
 lest  haply  he  hale  thee  unto  the  judge,  and  the  judge  shall 
 deliver  thee  to  the  3  officer,  and  the  3  officer  shall  cast  thee 
 
 59  into  prison.  I  say  unto  thee,  Thou  shalt  by  no  means 
 come  out  thence,  till  thou  have  paid  the  very  last  mite. 
 
 1  Or,  hot  wind  2  Gr.  prove.  3  Gr.  exactor. 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      145 
 
 C. 
 
 CHRIST  WARNS  THE  PEOPLE  OF  THE  RESULT 
 OF  THEIR  IMPENITENCE,  AND  ENFORCES 
 HIS  WARNING  BY  THE  PARABLE  OF  THE 
 BARREN    FIG   TREE. 
 
 Time.     The  same  day. 
 S.  Luke  xiii.  1 — 9. 
 
 Now  there  were  some  present  at  that  very  season  which  1 
 
 told  him  of  the  Galilseans,  whose  blood  Pilate  had  mingled 
 
 with  their  sacrifices. 
 
 And  he  answered  and  said  unto  them,  1 
 
 Think  ye  that  these  Galilseans  were  sinners  above  all  the 
 
 Galilseans,  because  they  have  suffered  these  things  ?     I  tell  3 
 
 you,  Nay :  but,  except  ye  repent,  ye  shall  all  in  like  manner 
 
 perish. 
 
 Or  those  eighteen,  upon  whom  the  tower  in  Siloam  fell,  4 
 
 and  killed  them,  think  ye  that  they  were  1  offenders  above 
 
 all  the  men  that  dwell  in  Jerusalem  ? 
 
 I  tell  you,  Nay :  but,  except  ye  repent,  ye  shall  all  like-  5 
 
 wise  perish. 
 
 And  he  spake  this  parable  ;  6 
 
 A  certain  man  had  a  fig  tree  planted  in  his  vineyard ; 
 
 and  he  came  seeking  fruit  thereon,  and  found  none. 
 
 And  he  said  unto  the  vinedresser,  7 
 
 Behold,  these  three  years  I  come  seeking  fruit  on  this 
 
 fig  tree,  and  find  none  :    cut  it   down ;   why  doth  it  also 
 
 cumber  the  ground  ? 
 
 1  Gr.  debtors. 
 H.  G.  IO 
 
146  THE  FOUR  GOSPELS. 
 
 8  And  he  answering  saith  unto  him, 
 
 Lord,  let  it  alone  this'  year  also,  till  I  shall  dig  about  it, 
 
 9  and  dung  it:  and  if  it  bear  fruit  thenceforth,  well;  but  if  not, 
 thou  shalt  cut  it  down. 
 
 CI. 
 
 CHRIST   HEALS    A   WOMAN    ON   THE   SABBATH 
 
 DAY. 
 
 Time.     On  the  Sabbath  Day  preceding  the  Crossing  of  the  Sea  and 
 the  Stilling  of  the  Tempest. 
 
 S.  Luke  xiii.  10 — 16. 
 
 io        And  he  was  teaching  in  one  of  the  synagogues  on  the 
 
 sabbath  day. 
 ii         And  behold,  a  woman  which  had  a  spirit  of  infirmity 
 
 eighteen  years  ;  and  she  was  bowed  together,  and  could  in  no 
 
 wise  lift  herself  up. 
 
 12  And  when  Jesus  saw  her,  he  called  her,  and  said  to  her, 
 Woman,  thou  art  loosed  from  thine  infirmity. 
 
 13  And  he  laid  his  hands  upon  her:  and  immediately  she 
 was  made  straight,  and  glorified  God. 
 
 14  And  the  ruler  of  the  synagogue,  being  moved  with 
 indignation  because  Jesus  had  healed  on  the  sabbath, 
 answered  and  said  to  the  multitude, 
 
 There  are  six  days  in  which  men  ought  to  work :  in  them 
 therefore  come  and  be  healed,  and  not  on  the  day  of  the 
 sabbath. 
 
 15  But  the  Lord  answered  him,  and  said, 
 
 Ye  hypocrites,  doth  not  each  one  of  you  on  the  sabbath 
 
THREE  DAYS   OF  SPECIAL   TEACHING.      147 
 
 loose  his  ox  or  his  ass  from  the  1  stall,  and  lead  him  away  to 
 watering?     And  ought  not  this  woman,  being  a  daughter  of  16 
 Abraham,  whom  Satan  had  bound,  lo,  these  eighteen  years, 
 to    have   been   loosed   from   this  bond  on  the  day  of  the 
 sabbath  ? 
 
 CII. 
 
 THE  EFFECT  OF  THE  MIRACLE. 
 
 S.  Luke  xiii.  17. 
 
 And  as  he  said  these  things,  all  his  adversaries  were  put  17 
 to  shame  :  and  all  the  multitude  rejoiced  for  all  the  glorious 
 things  that  were  done  by  him. 
 
 CHI. 
 
 CHRIST     EXPLAINS     HIS     MIRACLE     BY     THE 
 PARABLE   OF   THE   MUSTARD   SEED. 
 
 S.  Luke  xiii.  t8,  19. 
 
 He  said  therefore,  18 
 
 Unto  what  is  the  kingdom  of  God  like  ?  and  whereunto 
 
 shall  I  liken  it  ? 
 
 It  is  like  unto  a  grain  of  mustard  seed,  which  a  man  took,  l9 
 
 and  cast  into  his  own  garden ;  and  it  grew,  and  became  a 
 
 tree;  and  the  birds  of  the  heaven  lodged  in  the  branches 
 
 thereof. 
 
 1  Gr.  manger. 
 
 10 — 2 
 
148  THE  FOUR  GOSPELS. 
 
 S.  Matt.  xiii.  31,  32. 
 
 31  Another  parable  set  he  before  them,  saying, 
 
 The  kingdom  of  heaven  is  like  unto  a  grain  of  mustard 
 
 32  seed,  which  a  man  took,  and  sowed  in  his  field :  which 
 indeed  is  less  than  all  seeds;  but  when  it  is  grown,  it  is 
 greater  than  the  herbs,  and  becometh  a  tree,  so  that  the  birds 
 of  the  heaven  come  and  lodge  in  the  branches  thereof. 
 
 S.  Mark  iv.  30 — 32. 
 
 30  And  he  said,  How  shall  we  liken  the  kingdom  of  God  ? 
 or  in  what  parable  shall  we  set  it  forth  ? 
 
 31  *It  is  like  a  grain  of  mustard  seed,  which,  when  it  is  sown 
 upon  the  earth,  though  it  be  less  than  all  the  seeds  that  are 
 
 32  upon  the  earth,  yet  when  it  is  sown,  groweth  up,  and 
 becometh  greater  than  all  the  herbs,  and  putteth  out  great 
 branches  ;  so  that  the  birds  of  the  heaven  can  lodge  under 
 the  shadow  thereof. 
 
 CIV. 
 
 CHRIST    FURTHER    EXPLAINS    THE    MIRACLE 
 BY   THE   PARABLE   OF   THE   LEAVEN. 
 
 S.  Luke  xiii.  20,  21. 
 
 20  And  again  he  said, 
 
 21  Whereunto  shall  I  liken  the  kingdom  of  God?  It  is  like 
 unto  leaven,  which  a  woman  took  and  hid  in  three2  measures 
 of  meal,  till  it  was  all  leavened. 
 
 1  Gr.  As  tinio. 
 
 2  See  marginal  note  on  Matt.  xiii.  33. 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      149 
 
 S.  Matt.  xiii.  33. 
 Another  parable  spake  he  unto  them  ;  33 
 
 The  kingdom  of  heaven   is  like  unto  leaven,  which  a 
 
 woman  took,  and  hid  in  three  Measures  of  meal,  till  it  was 
 
 all  leavened. 
 
 CV. 
 
 THE  PARABLE  OF  THE  TARES. 
 
 (Spoken  to  the  people.) 
 
 Time.     The  same  Sabbath. 
 
 S.  Matt.  xiii.  24 — 30. 
 
 Another  parable  set  he  before  them,  saying,  34 
 
 The  kingdom  of  heaven  is   likened  unto  a  man  that 
 sowed  good   seed  in  his  field  :    but  while  men  slept,  his  25 
 enemy  came  and  sowed  2  tares  also  among  the  wheat,  and 
 went  away. 
 
 But  when  the  blade  sprang  up,  and  brought  forth  fruit,  26 
 then  appeared  the  tares  also. 
 
 And  the  3  servants  of  the  householder  came  and  said  27 
 unto  him, 
 
 Sir,  didst  thou  not  sow  good  seed  in  thy  field  ?  whence 
 then  hath  it  tares? 
 
 And  he  said  unto  them,  28 
 
 4  An  enemy  hath  done  this. 
 
 And  the  3 servants  say  unto  him, 
 
 Wilt  thou  then  that  we  go  and  gather  them  up  ? 
 
 1  The  word  in  the  Greek  denotes  the   Hebrew  seah,   a  measure 
 containing  nearly  a  peck  and  a  half. 
 
 2  Or,  darnel  3  Gr.  bondservants. 
 4  Gr.  A  man  that  is  an  enemy. 
 
150  THE  FOUR   GOSPELS. 
 
 29  But  he  saith, 
 
 Nay ;  lest  haply  while  ye  gather  up  the  tares,  ye  root  up 
 
 30  the  wheat  with  them.  Let  both  grow  together  until  the 
 harvest :  and  in  the  time  of  the  harvest  I  will  say  to  the 
 reapers,  Gather  up  first  the  tares,  and  bind  them  in  bundles 
 to  burn  them  :  but  gather  the  wheat  into  my  barn. 
 
 CVL 
 
 PARABLES  SPOKEN  PUBLICLY  WERE  PRIVATELY 
 EXPOUNDED  TO  THE  DISCIPLES*. 
 
 S.  Matt.  xiii.  34,  35. 
 
 34  All  these  things  spake  Jesus  in  parables  unto  the  multi- 
 tudes ; 
 
 and  without  a  parable  spake  he   nothing  unto  them : 
 
 35  that  it  might  be  fulfilled  which  was  spoken  *by  the  prophet, 
 saying, 
 
 I  will  open  my  mouth  in  parables ; 
 I  will  utter  things  hidden  from  the  foundation  2of  the 
 world. 
 
 S.  Mark  iv.  33,  34. 
 
 33  And  with  many  such  parables  spake  he  the  word  unto 
 them,  as  they  were  able  to  hear  it : 
 
 34  and  without  a  parable  spake  he  not  unto  them: 
 
 but  privately  to  his   own   disciples   he   expounded    all 
 things. 
 
 1  Or,  through  2  Many  ancient  authorities  omit  of  the  world. 
 
 *  The  Parables  of  the  Mustard  Seed  and  the  Leaven  are  both  given 
 by  S.  Matt,  as  parables  spoken  in  public.  S.  Mark  omits  the  latter 
 parable  altogether.  S.  Luke  alone  tells  us  the  occasion  on  which  they 
 were  both  spoken  (see  pp.  147,  148). 
 
THREE  DAYS  OF  SPECIAL    TEACHING.      151 
 
 CVII. 
 
 EXPLANATION  OF  THE  PARABLE  OF  THE 
 
 TARES. 
 
 Time.     The  same  Sabbath. 
 
 S.  Matt.  xiii.  36 — 43. 
 
 Then  he  left  the  multitudes,  and  went  into  the  house  :    36 
 
 and  his  disciples  came  unto  him,  saying, 
 
 Explain  unto  us  the  parable  of  the  tares  of  the  field. 
 
 And  he  answered  and  said,  37 
 
 He  that  soweth  the  good  seed  is  the  Son  of  man ; 
 
 and  the  field  is  the  world ;  38 
 
 and  the  good  seed,  these  are  the  sons  of  the  kingdom ; 
 
 and  the  tares  are  the  sons  of  the  evil  one ; 
 
 and  the  enemy  that  sowed  them  is  the  devil :  39 
 
 and  the  harvest  is  1  the  end  of  the  world ; 
 
 and  the  reapers  are  angels. 
 
 As  therefore  the  tares  are  gathered  up  and  burned  with  4<\ 
 fire;  so  shall  it  be  in  xthe  end  of  the  world.     The  Son  of  41 
 man  shall  send  forth  his  angels,  and  they  shall  gather  out  of 
 his  kingdom  all  things  that  cause  stumbling,  and  them  that 
 do  iniquity,  and  shall  cast  them  into  the  furnace  of  fire :  42 
 there  shall  be  the  weeping  and  gnashing  of  teeth.     Then  43 
 shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom 
 of  their  Father. 
 
 He  that  hath  ears,  let  him  hear. 
 
 1  Or,  the  consummation  of  the  age 
 
i52  THE  FOUR  GOSPELS. 
 
 CVIII. 
 
 PARABLES    OF    THE    KINGDOM    SPOKEN 
 PRIVATELY  TO  THE  DISCIPLES. 
 
 Time.     The  same  Sabbath  and  shortly  before  the  Crossing  to  the 
 other  side  and  the  Stilling  the  Tempest. 
 
 S.  Matt.  xiii.  44 — 53. 
 
 44  The  kingdom  of  heaven  is  like  unto  a  treasure  hidden  in 
 the  field;  which  a  man  found,  and  hid ;  and  Jin  his  joy  he 
 goeth  and  selleth  all  that  he  hath,  and  buyeth  that  field. 
 
 45  Again,  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a 
 
 46  merchant  seeking  goodly  pearls  :  and  having  found  one  pearl 
 of  great  price,  he  went  and  sold  all  that  he  had,  and  bought  it. 
 
 Again,  the  kingdom  of  heaven  is  like  unto  a  2net,  that 
 
 47  was  cast  into  the  sea,  and  gathered  of  every  kind  :  which, 
 
 48  when  it  was  filled,  they  drew  up  on  the  beach ;  and  they 
 sat  down,  and  gathered  the  good  into  vessels,  but  the  bad 
 they  cast  away. 
 
 So  shall  it  be  in  3the  end  of  the  world  :  the  angels  shall 
 
 49  come  forth,  and  sever  the  wicked  from  among  the  righteous, 
 and  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be 
 
 50  the  weeping  and  gnashing  of  teeth. 
 
 Have  ye  understood  all  these  things  ? 
 
 51  They  say  unto  him,  Yea. 
 
 52  And  he  said  unto  them,  Therefore  every  scribe  who 
 hath  been  made  a  disciple  to  the  kingdom  of  heaven  is  like 
 unto  a  man  that  is  a  householder,  which  bringeth  forth  out 
 of  his  treasure  things  new  and  old: 
 
 53  And  it  came  to  pass,  when   Jesus  had  finished  these 
 
 parables,  he  departed  thence. 
 
 1  Or,  for  joy  thereof  2  Gr.  drag-net 
 
 3  Or,  the  consummation  of  the  age 
 
THREE  DAYS  OF  SPECIAL   TEACHING.     153 
 
 CIX. 
 
 CHRIST  CROSSES  TO  "THE  OTHER  SIDE"  AND 
 RISES  FROM  SLEEP  TO  STILL  THE  TEM- 
 PEST. 
 
 Time.  The  evening  of  the  same  Sabbath.  N.B.  It  is  at  this  point 
 (Luke  viii.  22)  that  we  take  up  the  thread  of  S.  Luke's  narrative  and 
 connect  it  with  the  end  of  the  "  displaced  section." 
 
 S.  Matt.  viii.  18:  23 — 27. 
 
 Now   when  Jesus  saw  great  multitudes  about  him,  he  18 
 gave  commandment  to  depart  unto  the  other  side. 
 *  *  »  * 
 
 And  when  he  was  entered   into   a   boat,   his   disciples  23 
 followed  him. 
 
 And   behold,    there   arose   a  great  tempest  in  the  sea,  24 
 insomuch  that  the  boat  was  covered  with  the  waves  : 
 
 but  he  was  asleep. 
 
 And  they  came  to  him,  and  awoke  him,  saying,  25 
 
 Save,  Lord  ;  we  perish. 
 
 And  he  saith  unto  them,  26 
 
 Why  are  ye  fearful,  O  ye  of  little  faith  ? 
 
 Then  he  arose,  and  rebuked  the  winds  and  the  sea; 
 
 and  there  was  a  great  calm. 
 
 And  the  men  marvelled,  saying,  27 
 
 What  manner  of  man  is  this,  that  even  the  winds  and  the 
 sea  obey  him  ? 
 
 S.  Mark  iv.  35 — 41. 
 
 And  on  that  day,  when  even  was  come,  he  saith  unto  35 
 them, 
 
 Let  us  go  over  unto  the  other  side. 
 
154  THE  FOUR  GOSPELS. 
 
 36  And   leaving  the  multitude,  they  take  him  with  them, 
 even  as  he  was,  in  the  boat. 
 
 And  other  boats  were  with  him. 
 
 37  And  there  ariseth  a  great  storm  of  wind,  and  the  waves 
 beat  into  the  boat,  insomuch  that  the  boat  was  now  filling. 
 
 38  And  he  himself  was  in  the  stern,  asleep  on  the  cushion  : 
 and  they  awake  him,  and  say  unto  him, 
 
 faster,  carest  thou  not  that  we  perish? 
 
 39  And  he  awoke,  and  rebuked  the  wind,  and  said  unto  the 
 sea, 
 
 Peace,  be  still. 
 
 And  the  wind  ceased,  and  there  was  a  great  calm. 
 
 40  And  he  said  unto  them, 
 
 Why  are  ye  fearful  ?  have  ye  not  yet  faith  ? 
 4r        And  they  feared  exceedingly,  and  said  one  to  another, 
 Who  then  is  this,  that  even  the  wind  and  the  sea  obey 
 him? 
 
 S.  Luke  viii.  22 — 25. 
 
 12        Now   it    came    to    pass  on  one  of  those  days,  that  he 
 entered  into  a  boat,  himself  and  his  disciples ; 
 
 and  he  said  unto  them, 
 
 Let  us  go  over  unto  the  other  side  of  the  lake  : 
 
 and  they  launched  forth. 
 2o        But  as  they  sailed  he  fell  asleep : 
 
 and  there  came  down  a  storm  of  wind  on  the  lake ;   and 
 they  were  filling  with  water ;  and  were  in  jeopardy. 
 24        And  they  came  to  him,  and  awoke  him,  saying, 
 
 Master,  master,  we  perish. 
 
 1  Or,  Teacher 
 
THREE  DAYS  OF  SPECIAL   TEACHING.     155 
 
 And  he  awoke,  and  rebuked  the  wind  and  the  raging  of 
 the  water : 
 
 and  they  ceased,  and  there  was  a  calm. 
 
 And  he  said  unto  them,  25 
 
 Where  is  your  faith  ? 
 
 And  being  afraid  they  marvelled,  saying  one  to  another, 
 
 Who  then  is  this,  that  he  commandeth  even  the  winds 
 and  the  water,  and  they  obey  him  ? 
 
 CX. 
 CHRIST    HEALS   THE   GADARENE    DEMONIACS. 
 
 Time.     The  early  morning. 
 S.   Matt.  viii.   28—34. 
 
 And   when  he  was   come  to  the    other   side  into  the  28 
 country  of  the  Gadarenes,  there  met  him  two  possessed 
 with  devils,  coming  forth  out  of  the  tombs,  exceeding  fierce, 
 so  that  no  man  could  pass  by  that  way. 
 
 And  behold,  they  cried  out,  saying, 
 
 What  have  we  to  do  with  thee,  thou  Son  of  God?  art 
 thou  come  hither  to  torment  us  before  the  time  ? 
 
 Now  there  was  afar  off  from  them  a  herd  of  many  swine  30 
 feeding. 
 
 And  the  2 devils  besought  him,  saying,  3I 
 
 If  thou  cast  us  out,  send  us  away  into  the  herd  of  swine. 
 
 And  he  said  unto  them,  Go.  ,2 
 
 And  they  came  out,  and  went  into  the  swine :  and  behold, 
 the  whole  herd  rushed  down  the  steep  into  the  sea,  and 
 perished  in  the  waters. 
 
 1  Or,  demoniacs  -  Gr.  demons. 
 
156  THE  FOUR   GOSPELS. 
 
 35        And  they  that  fed  them  fled,  and  went  away  into  the 
 
 city,  and  told  every  thing,  and  what  was  befallen  to  them 
 
 that  were  'possessed  with  devils. 
 34        And  behold,  all  the  city  came  out  to  meet  Jesus :  and 
 
 when  they  saw  him,  they  besought  him  that  he  would  depart 
 
 from  their  borders. 
 
 S.  Luke  viii.  26 — 39. 
 
 26  And  they  arrived  at  the  country  of  the  2Gerasenes, 
 which  is  over  against  Galilee. 
 
 27  And  when  he  was  come  forth  upon  the  land,  there  met 
 him  a  certain  man  out  of  the  city,  who  had  3 devils;  and 
 for  a  long  time  he  had  worn  no  clothes,  and  abode  not  in 
 any  house,  but  in  the  tombs. 
 
 28  And  when  he  saw  Jesus,  he  cried  out,  and  fell  down 
 before  him,  and  with  a  loud  voice  said, 
 
 What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
 Most  High  God  ?     I  beseech  thee,  torment  me  not. 
 
 29  For  he  commanded  the  unclean  spirit  to  come  out  from 
 the  man.  For  4oftentimes  it  had  seized  him :  and  he  was 
 kept  under  guard,  and  bound  with  chains  and  fetters ;  and 
 breaking  the  bands  asunder,  he  was  driven  of  the  5  devil 
 into  the  deserts. 
 
 30  And  Jesus  asked  him, 
 What  is  thy  name  ? 
 And  he  said, 
 Legion  ; 
 
 1  Or,  demoniacs 
 
 2  Many  ancient  authorities  read  Gergcsenes',  others,  Gadarenes:  and 
 so  in  ver.  37. 
 
 3  Gr.  demons.  4  Or,  of  a  long  time 
 5  Gr.  demon. 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      157 
 
 for  many  '  devils  were  entered  into  him. 
 
 And  they  intreated  him  that  he  would  not  command  31 
 them  to  depart  into  the  abyss. 
 
 Now  there  was  there  a  herd  of  many  swine  feeding  on  32 
 the  mountain :  and  they  intreated  him  that  he  would  give 
 them  leave  to  enter  into  them. 
 
 And  he  gave  them  leave. 
 
 And  the  1  devils  came  out  from  the  man,  and  entered  33 
 into  the  swine :  and  the  herd  rushed  down  the  steep  into 
 the  lake,  and  were  choked. 
 
 And  when  they  that  fed  them  saw  what  had  come  to  34 
 pass,  they  fled,  and  told  it  in  the  city  and  in  the  country. 
 
 And  they  went  out  to  see  what  had  come  to  pass ;  and  35 
 they  came  to  Jesus,  and  found  the  man,  from  whom   the 
 1  devils  were  gone  out,  sitting,  clothed  and  in  his  right  mind, 
 at  the  feet  of  Jesus  : 
 
 and  they  were  afraid. 
 
 And  they   that   saw   it   told   them    how   he    that   was  36 
 possessed  with  !  devils  was  2made  whole. 
 
 And  all  the  people   of  the   country  of  the   Gerasenes  37 
 round  about  asked  him  to   depart   from    them ;    for   they 
 were  holden  with  great  fear  : 
 
 and  he  entered  into  a  boat,  and  returned. 
 
 But  the  man  from  whom  the   l  devils  were  gone    out  38 
 prayed  him  that  he  might  be  with  him  :  but  he  sent  him 
 away,  saying, 
 
 Return  to  thy  house,  and  declare  how  great  things  God  39 
 hath  done  for  thee. 
 
 And  he  went  his  way,  publishing  throughout  the  whole 
 city  how  great  things  Jesus  had  done  for  him. 
 
 1  Gr.  demons.  2  Or,  saved 
 
158  THE  FOUR   GOSPELS. 
 
 S.  Mark  v.  i — 20. 
 
 1  And  they  came  to  the  other  side  of  the  sea,  into  the 
 country  of  the  Gerasenes. 
 
 2  And  when  he  was  come  out  of  the  boat,  straightway 
 there  met  him  out  of  the  tombs  a  man  with  an  unclean 
 
 3  spirit,  who  had  his   dwelling  in  the  tombs :  and  no  man 
 
 4  could  any  more  bind  him,  no,  not  with  a  chain ;  because 
 that  he  had  been  often  bound  with  fetters  and  chains,  and 
 the  chains  had  been  rent  asunder  by  him,  and  the  fetters 
 broken  in  pieces :  and  no  man  had  strength  to  tame  him. 
 
 5  And  always,  night  and  day,  in  the  tombs  and  in  the 
 mountains,  he  was  crying  out,  and  cutting  himself  with 
 stones. 
 
 6  And  when  he  saw  Jesus  from  afar,  he  ran  and  worshipped 
 
 7  him ;  and  crying  out  with  a  loud  voice,  he  saith, 
 
 What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
 Most  High  God  ?     I  adjure  thee  by  God,  torment  me  not. 
 
 8  For  he  said  unto  him, 
 
 Come  forth,  thou  unclean  spirit,  out  of  the  man. 
 
 9  And  he  asked  him, 
 What  is  thy  name  ? 
 And  he  saith  unto  him, 
 
 My  name  is  Legion ;  for  we  are  many. 
 
 10  And  he  besought  him  much   that  he  would  not  send 
 them  away  out  of  the  country. 
 
 11  Now  there  was  there  on  the  mountain  side  a  great  herd 
 of  swine  feeding. 
 
 12  And  they  besought  him,  saying, 
 
 Send  us  into  the  swine,  that  we  may  enter  into  them. 
 
 13  And  he  gave  them  leave. 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      159 
 
 And  the  unclean  spirits  came  out,  and  entered  into  the 
 swine  :  and  the  herd  rushed  down  the  steep  into  the  sea,  in 
 number  about  two  thousand  ; 
 
 and  they  were  choked  in  the  sea. 
 
 And  they  that  fed  them  fled,  and  told  it  in  the  city,  and  14 
 in  the  country. 
 
 And  they  came  to  see  what  it  was  that  had  come  to  pass. 
 
 And  they  come   to  Jesus,  and  behold  Jhim  that  was  15 
 possessed  with  devils  sitting,  clothed  and  in  his  right  mind, 
 even  him  that  had  the  legion  :  and  they  were  afraid. 
 
 And  they  that  saw  it  declared  unto  them  how  it  befell  16 
 'him  that  was  possessed  with  devils,  and  concerning  the 
 swine. 
 
 And  they  began  to  beseech  him  to  depart  from  their  17 
 borders. 
 
 And  as  he  was  entering  into  the  boat,  he  that  had  been  18 
 possessed  with  Mevils  besought  him  that  he  might  be  with 
 him. 
 
 And  he  suffered  him  not,  but  saith  unto  him,  19 
 
 Go  to  thy  house  unto  thy  friends,  and  tell  them  how 
 great  things  the  Lord  hath  done  for  thee,  and  how  he  had 
 mercy  on  thee. 
 
 And  he  went  his  way,  and  began  to  publish  in  Decapolis  20 
 how  great  things  Jesus  had  done  for  him  : 
 
 and  all  men  did  marvel. 
 
 1  Or,  the  demoniac  2  Gr.  demons. 
 
160  THE  FOUR   GOSPELS. 
 
 CXI. 
 
 CHRIST  HEALS  A  WOMAN  WHO  FOR  TWELVE 
 YEARS  HAD  SUFFERED  FROM  AN  ISSUE  OF 
 BLOOD,  AND  RAISES  A  RULER'S  DAUGH- 
 TER WHO  HAD  ATTAINED  THE  AGE  OF 
 TWELVE   YEARS. 
 
 Time.     Immediately  after  the  Return  from  the  "other  side." 
 
 S.  Mark  v.  21 — 43. 
 
 21  And  when  Jesus  had  crossed  over  again  in  the  boat  unto 
 the  other  side,  a  great  multitude  was  gathered  unto  him  : 
 
 and  he  was  by  the  sea. 
 
 22  And  there  cometh  one  of  the  rulers  of  the  synagogue, 
 
 23  J  aims  by  name ;  and  seeing  him,  he  falleth  at  his  feet,  and 
 beseecheth  him  much,  saying, 
 
 My  little  daughter  is  at  the  point  of  death  :  I  pray  thee, 
 that  thou  come  and  lay  thy  hands  on  her,  that  she  may  be 
 Jmade  whole,  and  live. 
 
 24  And  he  went  with  him  ; 
 
 and  a  great  multitude  followed  him,  and  they  thronged 
 him. 
 
 25  And  a  woman,  which  had  an  issue  of  blood  twelve  years, 
 
 26  and  had  suffered  many  things  of  many  physicians,  and  had 
 spent  all  that  she  had,  and  was  nothing  bettered,  but  rather 
 
 27  grew  worse,  having  heard  the  things  concerning  Jesus,  came 
 in  the  crowd  behind,  and  touched  his  garment. 
 
 28  For  she  said,  If  I  touch  but  his  garments,   I  shall  be 
 xmade  whole. 
 
 1  Or,  saved 
 
THREE  DAYS   OF  SPECIAL    TEACHING.      161 
 
 And  straightway  the  fountain  of  her  blood  was  dried  up;  29 
 and  she  felt  in  her  body  that  she  was  healed  of  her  l  plague. 
 
 And  straightway  Jesus,  perceiving  in  himself  that  the  30 
 power  proceeding  from   him   had   gone   forth,    turned  him 
 about  in  the  crowd,  and  said, 
 
 Who  touched  my  garments  ? 
 
 And  his  disciples  said  unto  him,  31 
 
 Thou   seest  the  multitude  thronging  thee,   and  sayest 
 thou,  Who  touched  me  ? 
 
 And  he  looked  round  about  to  see  her  that  had  done  32 
 this  thing. 
 
 But  the  woman  fearing  and  trembling,  knowing  what  had  33 
 been  done  to  her,  came  and  fell  down  before  him,  and  told 
 him  all  the  truth. 
 
 And  he  said  unto  her,  34 
 
 Daughter,  thy  faith  hath  2made  thee  whole ;  go  in  peace, 
 and  be  whole  of  thy  1  plague. 
 
 While  he  yet  spake,  they  come  from  the  ruler  of  the  35 
 synagogue's  house,  saying, 
 
 Thy  daughter  is  dead:  why  troublest  thou  the  3 Master 
 any  further? 
 
 But  Jesus,  4not  heeding  the  word  spoken,  saith  unto  the  36 
 ruler  of  the  synagogue, 
 
 Fear  not,  only  believe. 
 
 And  he  suffered  no  man  to  follow  with  him,  save  Peter,  37 
 and  James,  and  John  the  brother  of  James. 
 
 And    they    come    to    the   house    of    the   ruler   of   the  38 
 synagogue ; 
 
 1  Gr.  scourge.  2  Or,  saved  thee 
 
 3  Or,  Teacher  4  Or,  overhearing 
 
 H.  G.  II 
 
1 62  THE  FOUR   GOSPELS. 
 
 and   he    beholdeth  a  tumult,   and   many  weeping  and 
 wailing  greatly. 
 
 39  And  when  he  was  entered  in,  he  saith  unto  them, 
 Why  make  ye  a  tumult,  and  weep?  the  child  is  not  dead, 
 
 but  sleepeth. 
 
 40  And  they  laughed  him  to  scorn. 
 
 But  he,  having  put  them  all  forth,  taketh  the  father  of 
 the  child  and  her  mother  and  them  that  were  with  him,  and 
 
 41  goeth  in  where  the  child  was.     And  taking  the  child  by  the 
 hand,  he  saith  unto  her, 
 
 Talitha  cumi ;  which  is,  being  interpreted,   Damsel,  I 
 say  unto  thee,  Arise. 
 
 42  And  straightway  the  damsel  rose  up,  and  walked ;  for 
 she  was  twelve  years  old. 
 
 And  they  were  amazed  straightway  with  a  great  amaze- 
 ment. 
 
 43  And  he  charged  them  much  that  no  man  should  know 
 this: 
 
 and  he  commanded  that  something  should  be  given  her 
 to  eat. 
 
 S.  Luke  viii.  40 — 56. 
 
 40        And  as  Jesus  returned,  the  multitude  welcomed  him;  for 
 
 they  were  all  waiting  for  him. 
 4i        And  behold,  there  came  a  man  named  J  aims,  and  he 
 
 was  a  ruler  of  the  synagogue :  and  he  fell  down  at  Jesus' 
 
 42  feet,  and  besought  him  to  come  into  his  house;  for  he  had 
 an  only  daughter,  about  twelve  years  of  age,  and  she  lay  a 
 dying. 
 
 But  as  he  went  the  multitudes  thronged  him. 
 
 43  And  a  woman  having  an  issue  of  blood  twelve  years, 
 
THREE  DAYS  OF  SPECIAL   TEACHING.      163 
 
 which  ]had  spent  all  her  living  upon  physicians,  and  could 
 not  be  healed  of  any,  came  behind  him,  and  touched  the  44 
 border  of  his  garment : 
 
 and  immediately  the  issue  of  her  blood  stanched.     And  45 
 Jesus  said, 
 
 Who  is  it  that  touched  me  ? 
 
 And  when  all  denied, 
 
 Peter  said,  2and  they  that  were  with  him 
 
 Master,  the  multitudes  press  thee  and  crush  thee. 
 
 But  Jesus  said,  46 
 
 Some  one  did  touch  me :  for  I  perceived  that  power  had 
 gone  forth  from  me. 
 
 And  when  the  woman  saw  that  she  was  not  hid,  she  47 
 came  trembling,  and  falling  down  before  him  declared  in 
 the  presence  of  all  the  people  for  what  cause  she  touched 
 him,  and  how  she  was  healed  immediately. 
 
 And  he  said  unto  her,  48 
 
 Daughter,    thy   faith   hath   3made   thee   whole;    go   in 
 peace. 
 
 While  he  yet  spake,  there  cometh  one  from  the  ruler  of  49 
 the  synagogue's  house,  saying, 
 
 Thy  daughter  is  dead;  trouble  not  the  4 Master. 
 
 But  Jesus  hearing  it,  answered  him,  50 
 
 Fear  not:  only  believe,  and  she  shall  be  5made  whole. 
 
 And  when  he  came  to  the  house,  he  suffered  not  any  5 » 
 man  to  enter  in  with  him,  save  Peter,  and  John,  and  James, 
 and  the  father  of  the  maiden  and  her  mother. 
 
 1  Some   ancient   authorities   omit   had  spent  all  her  living  upon 
 physicians,  and. 
 
 2  Some  ancient  authorities  omit  and  they  that  were  with  him. 
 
 3  Or,  saved  thee  4  Or,  Teacher  5  Or,  saved 
 
 II 2 
 
1 64  THE   FOUR   GOSPELS. 
 
 52  And  all  were  weeping,  and  bewailing  her: 
 But  he  said, 
 
 Weep  not;  for  she  is  not  dead,  but  sleepeth. 
 
 53  And  they  laughed  him  to  scorn,  knowing  that  she  was 
 dead. 
 
 54  But  he,  taking  her  by  the  hand,  called,  saying, 
 Maiden,  arise. 
 
 55  And  her  spirit  returned,  and  she  rose  up  immediately: 
 and  he  commanded  that  something  be  given  her  to  eat. 
 
 56  And  her  parents  were  amazed : 
 
 but   he  charged  them  to  tell  no  man  what  had  been 
 done. 
 
 S.  Matt.  ix.  18—26. 
 
 18  While  he  spake  these  things  unto  them,*  behold,  there 
 came  *a  ruler,  and  worshipped  him,  saying, 
 
 My  daughter  is  even  now  dead:  but  come  and  lay  thy 
 hand  upon  her,  and  she  shall  live. 
 
 19  And  Jesus  arose,  and  followed  him,  and  so  did  his  dis- 
 ciples. 
 
 20  And  behold,  a  woman,  who  had  an  issue  of  blood  twelve 
 years,  came  behind  him,  and  touched  the  border  of  his  gar- 
 
 21  ment:  for  she  said  within  herself,  If  I  do  but  touch  his  gar- 
 ment, I  shall  be  2made  whole. 
 
 22  But  Jesus  turning  and  seeing  her  said, 
 
 Daughter,  be  of  good  cheer;  thy  faith  hath  3made  thee 
 whole. 
 
 1  Gr.  one  ruler.  -  Or,  saved  3  Or,  saved  thee 
 
 *  Suggested  rendering  of  S.  Matt.  ix.   18,  "And  these  were  the 
 very  subjects  on  which  he  was  discoursing  when,  &c." 
 
THREE  DA  YS  OF  SPECIAL   TEACHING.      165 
 
 And  the  woman  was  ^ade  whole  from  that  hour. 
 
 And  when  Jesus  came  into  the  ruler's  house,  and  saw  23 
 the  flute-players,  and  the  crowd  making  a  tumult,  he  said,      24 
 
 Give  place :  for  the  damsel  is  not  dead,  but  sleepeth. 
 
 And  they  laughed  him  to  scorn. 
 
 But  when  the  crowd  was  put  forth,  he  entered  in,  and  25 
 took  her  by  the  hand;  and  the  damsel  arose. 
 
 And  2the  fame  hereof  went  forth  into  all  that  land.  26 
 
 CXII. 
 CHRIST  HEALS  THE  BLIND  AND  THE  DUMB. 
 
 Time.     The  same  day. 
 S.  Matt.  ix.  27 — 34. 
 
 And  as  Jesus  passed  by  from  thence,  two  blind  men  27 
 followed  him,  crying  out,  and  saying, 
 
 Have  mercy  on  us,  thou  son  of  David. 
 
 And  when  he  was  come  into  the  house,  the  blind  men  28 
 came  to  him :  and  Jesus  saith  unto  them, 
 
 Believe  ye  that  I  am  able  to  do  this? 
 
 They  say  unto  him, 
 
 Yea,  Lord. 
 
 Then  touched  he  their  eyes,  saying,  29 
 
 According  to  your  faith  be  it  done  unto  you. 
 
 And  their  eyes  were  opened.  30 
 
 And  Jesus  3 strictly  charged  them,  saying, 
 
 See  that  no  man  know  it. 
 
 But  they  went  forth,  and  spread  abroad  his  fame  in  all  31 
 that  land. 
 
 1  Or,  saved  2  Gr.  this  fame.  3  Or,  sternly 
 
1 66  THE  FOUR   GOSPELS. 
 
 32  And  as  they  went  forth,  behold,  there  was  brought  to 
 him  a  dumb  man  possessed  with  a  'devil. 
 
 33  And  when  the  'devil  was  cast  out,  the  dumb  man  spake : 
 and  the  multitudes  marvelled,  saying, 
 
 It  was  never  so  seen  in  Israel. 
 
 34  But  the  Pharisees  said, 
 
 2  By  the  prince  of  the  3devils  casteth  he  out 3  devils. 
 
 1  Gr.  detnon.  2  Or,  In  3  Gr.  demons. 
 
CHAPTER   XL 
 
 THE   LAST    HALF   OF   THE   THIRD   YEAR 
 OF   MINISTRY. 
 
 §  CXIII. §  CXXVII. 
 
 From  the  Second  Visit  to  Nazareth 
 
 TO 
 
 The  Feeding  of  the  Five  Thousand. 
 
 Time.     From  the  early  autumn  to  the  Passover  at  the 
 commencement  of  the  Fourth  Year  of  Ministry. 
 
 CXIII. 
 
 CHRIST    REVISITS    NAZARETH. 
 
 Time.     Immediately  after  the  Return  from  the  "other  side." 
 
 S.  Mark  vi.  i— 6. 
 
 And  he  went  out  from  thence ;  and  he  cometh  into  his  i 
 own  country; 
 
 and  his  disciples  follow  him. 
 
1 68  THE  FOUR  GOSPELS. 
 
 i        and  when  the  sabbath  was  come,  he  began  to  teach  in 
 
 the  synagogue: 
 
 and  *many  hearing  him  were  astonished,  saying, 
 Whence  hath  this  man  these  things?   and,  What  is  the 
 
 wisdom  that  is  given  unto  this  man,  and  what  mea?i  such 
 
 3  2 mighty  works  wrought  by  his  hands?  Is  not  this  the  car- 
 penter, the  son  of  Mary,  and  brother  of  James,  and  Joses, 
 and  Judas,  and  Simon?  and  are  not  his  sisters  here  with 
 us? 
 
 And  they  were  3  offended  in  him. 
 
 4  And  Jesus  said  unto  them,  A  prophet  is  not  without 
 honour,  save  in  his  own  country,  and  among  his  own  kin, 
 and  in  his  own  house. 
 
 5  And  he  could  there  do  no  4 mighty  work,  save  that  he 
 laid  his  hands  upon  a  few  sick  folk,  and  healed  them. 
 
 6  And  he  marvelled  because  of  their  unbelief. 
 
 S.  Matt.  xiii.  54—58. 
 
 54  And  coming  into  his  own  country  he  taught  them  in 
 their  synagogue,  insomuch  that  they  were  astonished,  and 
 said, 
 
 Whence  hath  this  man  this  wisdom,  and  these  2  mighty 
 
 55  works  ?  Is  not  this  the  carpenter's  son  ?  is  not  his  mother 
 called  Mary?   and  his   brethren,  James,   and  Joseph,  and 
 
 56  Simon,  and  Judas  ?  And  his  sisters,  are  they  not  all  with 
 us  ?    Whence  then  hath  this  man  all  these  things  ? 
 
 57  And  they  were  3 offended  in  him. 
 But  Jesus  said  unto  them, 
 
 1  Some  ancient  authorities  insert  the.  2  Gr.  powers. 
 
 3  Gr.  caused  to  stumble.  4  Gr.  power. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    169 
 
 A  prophet  is  not  without  honour,  save  in  his  own  coun- 
 try, and  in  his  own  house. 
 
 And  he  did  not  many  1  mighty  works  there  because  of  58 
 their  unbelief. 
 
 CXIV. 
 
 CHRIST  PREACHES  IN  THE  NEIGHBOURHOOD 
 OF    NAZARETH. 
 
 Time.     Apparently  a  period  of  about  a  month  or  six  weeks  in  the 
 autumn  of  the  Third  Year  of  Ministry. 
 
 S.  Mark  vi.  (part  of)  6. 
 
 And  he  went  round  about  the  villages  teaching.  5 
 
 S.  MATTHEW'S  SUMMARY  COVERING  BOTH  THIS 
 AND  THE  EARLIER  CIRCUIT  RECORDED 
 ONLY   BY   S.    LUKE. 
 
 S.  Matt.  ix.  35. 
 
 And  Jesus  went  about  all  the  cities  and  the  villages,  35 
 teaching  in  their  synagogues,  and  preaching  the  gospel  of 
 the  kingdom,   and  healing  all  manner  of  disease  and  all 
 manner  of  sickness. 
 
 cxv. 
 
 THE    MISSION    OF    THE   TWELVE. 
 
 Time.     Four  months  before  the  end  of  the  Third  Year  of  the  Ministry. 
 S.  Matt.  ix.  36 — x.  42. 
 
 But  when  he  saw  the  multitudes,  he  was  moved  with  36 
 compassion  for   them,  because  they  were   distressed   and 
 scattered,  as  sheep  not  having  a  shepherd.     Then  saith  he  37 
 
 1  Gr.  powers. 
 
170  THE  FOUR  GOSPELS. 
 
 unto  his  disciples,  The  harvest  truly  is  plenteous,  but  the 
 38  labourers  are  few.    Pray  ye  therefore  the  Lord  of  the  harvest, 
 
 1  that  he  send  forth  labourers  into  his  harvest.  And  he  called 
 unto  him  his  twelve  disciples,  and  gave  them  authority  over 
 unclean  spirits,  to  cast  them  out,  and  to  heal  all  manner  of 
 disease  and  all  manner  of  sickness. 
 
 2  Now  the  names  of  the  twelve  apostles  are  these  :  The 
 first,  Simon,  who  is  called  Peter,  and  Andrew  his  brother ; 
 
 3  James  the  son  of  Zebedee,  and  John  his  brother;  Philip,  and 
 Bartholomew;  Thomas,  and  Matthew  the  publican;  James 
 
 4  the  son  of  Alphseus,  and  Thaddeus ;  Simon  the  ]  Cananaean, 
 and  Judas  Iscariot,  who  also  2  betrayed  him. 
 
 5  These  twelve  Jesus  sent  forth,  and  charged  them,  say- 
 ing, 
 
 Go  not  into  any  way  of  the  Gentiles,  and  enter  not  into 
 
 6  any  city  of  the  Samaritans:  but  go  rather  to  the  lost  sheep 
 
 7  of  the  house  of  Israel.     And  as  ye  go,  preach,  saying, 
 
 The  kingdom  of  heaven  is  at  hand. 
 
 8  Heal  the  sick,  raise  the  dead,  cleanse  the  lepers,  cast  out 
 3 devils:  freely  ye  received,  freely  give. 
 
 9  Get  you  no  gold,  nor  silver,  nor  brass  in  your  4purses; 
 
 10  no  wallet  for  your  journey,  neither  two  coats,  nor  shoes,  nor 
 staff :  for  the  labourer  is  worthy  of  his  food. 
 
 11  And  into  whatsoever  city  or  village  ye  shall  enter,  search 
 out  who  in  it  is  worthy;  and  there  abide  till  ye  go  forth. 
 
 12  And  as  ye  enter  into  the  house,  salute  it.  And  if  the 
 house  be  worthy,  let  your  peace  come  upon  it :  but  if  it  be 
 not  worthy,  let  your  peace  return  to  you. 
 
 1  Or,  Zealot    See  Luke  vi.  15  ;    Acts  i.  13. 
 
 2  Or,  delivered  him  up  :  and  so  always. 
 
 3  Gr.  demons.  4  Gr.  girdles. 
 
LAST  HALF  OF  THLRD   YEAR  OF  MLNISTRY.    171 
 
 And  whosoever  shall  not  receive  you,   nor  hear  your  14 
 words,  as  ye  go  forth  out  of  that  house  or  that  city,  shake 
 off  the  dust  of  your  feet.     Verily  I  say  unto  you,  15 
 
 It  shall  be  more  tolerable  for  the  land  of  Sodom  and 
 Gomorrah  in  the  day  of  judgement,  than  for  that  city. 
 
 Behold,   I   send  you  forth  as    sheep   in   the    midst   of  16 
 wolves:  be  ye  therefore  wise  as  serpents,  and  harmless  as 
 doves. 
 
 But  beware  of  men:    for  they  will   deliver  you  up   to  17 
 councils,  and  in  their  synagogues  they  will  scourge  you;  yea  18 
 and  before  governors  and  kings  shall  ye  be  brought  for  my 
 sake,  for  a  testimony  to  them  and  to  the  Gentiles. 
 
 But  when  they  deliver  you  up,  be  not  anxious  how  or  19 
 what  ye  shall  speak :  for  it  shall  be  given  you  in  that  hour 
 what  ye  shall  speak.     For  it  is  not  ye  that  speak,  but  the  20 
 Spirit  of  your  Father  that  speaketh  in  you. 
 
 And  brother  shall  deliver  up  brother  to  death,  and  the  21 
 father  his  child :  and  children  shall  rise  up  against  parents, 
 and  2  cause  them  to  be  put  to  death. 
 
 And   ye   shall   be   hated   of   all    men   for   my   name's  22 
 sake:  but  he  that  endureth  to  the  end,  the  same  shall  be 
 saved. 
 
 But  when  they  persecute  you  in  this  city,  flee  into  the  23 
 next :  for  verily  I  say  unto  you, 
 
 Ye  shall  not  have  gone  through  the  cities  of  Israel,  till 
 the  Son  of  man  be  come. 
 
 A  disciple  is  not  above  his  3  master,  nor  a  4servant  above  24 
 his  lord.  It  is  enough  for  the  disciple  that  he  be  as  his  25 
 3 master,  and  the  4 servant  as  his  lord.     If  they  have  called 
 
 1  Or,  simple  2  Or,  put  them  to  death 
 
 3  Or,  teacher  4  Gr.  bondservant. 
 
172  THE  FOUR  GOSPELS. 
 
 the  master  of  the  house  Beelzebub,  how  much  more  shall 
 they  call  them  of  his  household ! 
 
 26  Fear  them  not  therefore :  for  there  is  nothing  covered, 
 that  shall  not  be  revealed ;  and  hid,  that  shall  not  be  known. 
 
 27  What  I  tell  you  in  the  darkness,  speak  ye  in  the  light :  and 
 what  ye  hear  in  the  ear,  proclaim  upon  the  housetops. 
 
 28  And  be  not  afraid  of  them  which  kill  the  body,  but  are 
 not  able  to  kill  the  soul :  but  rather  fear  him  which  is  able 
 
 29  to  destroy  both  soul  and  body  in  *hell.  Are  not  two 
 sparrows  sold  for  a  farthing?  and  not  one  of  them  shall  fall 
 
 30  on  the  ground  without  your  Father :  but  the  very  hairs  of 
 
 31  your  head  are  all  numbered.  Fear  not  therefore ;  ye  are  of 
 more  value  than  many  sparrows. 
 
 32  Every  one  therefore  who  shall  confess  3me  before  men, 
 4  him  will    I    also  confess   before   my  Father  which    is  in 
 
 33  heaven.  But  whosoever  shall  deny  me  before  men,  him 
 will  I  also  deny  before  my  Father  which  is  in  heaven. 
 
 34  Think  not  that  I  came  to  5send  peace  on  the  earth :  I 
 
 35  came  not  to  5send  peace,  but  a  sword.  For  I  came  to  set  a 
 man  at  variance  against  his  father,  and  the  daughter  against 
 her  mother,  and  the  daughter  in  law  against  her  mother  in 
 
 36  law :  and  a  man's  foes  shall  be  they  of  his  own  household. 
 
 37  He  that  loveth  father  or  mother  more  than  me  is  not 
 worthy  of  me :  and  he  that  loveth  son  or  daughter  more  than 
 
 38  me  is  not  worthy  of  me.     And  he  that  doth  not  take  his 
 
 39  cross  and  follow  after  me,  is  not  worthy  of  me.  He  that 
 6findeth  his  7life  shall  lose  it;  and  he  that  8loseth  his  7life 
 for  my  sake  shall  find  it. 
 
 1  Gr.  Beelzebul :  and  so  elsewhere.  2  Gr.  Gehenna. 
 
 3  Gr.  in  me.  4  Gr.  in  him.  5  Gr.  cast. 
 
 6  Ox,  found  7  Or,  soul  8  Or,  lost 
 
LAST  HALF  OF  THIRD  YEAR  OF  MINISTRY.    173 
 
 He   that  receiveth  you  receiveth  me,  and  he  that  re-  4o 
 ceiveth  me  receiveth  him  that  sent  me.     He  that  receiveth  41 
 a  prophet  in  the  name  of  a  prophet  shall  receive  a  prophet's 
 reward;   and    he    that   receiveth    a   righteous   man  in   the 
 name  of  a  righteous  man  shall  receive  a  righteous  man's 
 reward. 
 
 And  whosoever  shall  give  to  drink  unto  one  of  these  42 
 little   ones  a  cup   of  cold  water  only,  in  the   name  of  a 
 disciple,  verily  I  say  unto  you,  he  shall  in  no  wise  lose  his 
 reward. 
 
 S.  Mark  vi.   7 — 11. 
 
 And  he  called  unto  him  the  twelve,  and  began  to  send    7 
 them  forth  by  two  and  two ; 
 
 and  he  gave  them  authority  over  the  unclean  spirits ; 
 
 and  he  charged  them  that  they  should  take  nothing  for    8 
 their  journey,  save  a  staff  only;   no  bread,  no  wallet,  no 
 1  money  in  their  2purse;  but  to  go  shod  with  sandals:  and,    9 
 said  he,  put  not  on  two  coats. 
 
 And  he  said  unto  them,  10 
 
 Wheresoever  ye  enter  into  a  house,  there  abide  till  ye 
 depart  thence.     And  whatsoever   place   shall   not   receive  n 
 you,  and  they  hear  you  not,  as  ye  go  forth  thence,  shake 
 off  the  dust  that  is  under  your  feet  for  a  testimony  unto 
 them. 
 
 S.  Luke  ix.   1 — 5. 
 
 And  he  called  the  twelve  together,  and  gave  them  power  1 
 and  authority  over  all  3  devils,  and  to  cure  diseases. 
 
 1  Gr.  brass.  -  Gr.  girdle  3  Gr.  demons. 
 
1 74  THE  FOUR  GOSPELS. 
 
 2  And  he  sent  them  forth  to  preach  the  kingdom  of  God, 
 and  to  heal  *the  sick. 
 
 3  And  he  said  unto  them, 
 
 Take  nothing  for  your  journey,  neither  staff,  nor  wallet, 
 nor  bread,  nor  money ;  neither  have  two  coats. 
 
 4  And  into  whatsoever  house  ye  enter,  there  abide,  and 
 thence  depart. 
 
 5  And  as  many  as  receive  you  not,  when  ye  depart  from 
 that  city,  shake  off  the  dust  from  your  feet  for  a  testimony 
 against  them. 
 
 CXVI. 
 
 THE   DISCIPLES   BEGIN    TO    EXECUTE   THEIR 
 
 MISSION. 
 
 Time.     A  period  of  about  four  months  before  the  Passover. 
 S.  Mark  vi.    12,  13. 
 
 12  And  they  went  out,  and  preached  that  men  should 
 repent. 
 
 13  And  they  cast  out  many  2  devils,  and  anointed  with  oil 
 many  that  were  sick,  and  healed  them. 
 
 S.  Luke  ix.  6. 
 
 6        And  they  departed,  and  went  throughout  the  villages, 
 preaching  the  gospel,  and  healing  everywhere. 
 
 1  Some  ancient  authorities  omit  the  sick. 
 
 2  Gr.  demons. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    175 
 
 CXVII. 
 
 WHILST  THE  TWELVE  ARE  ENGAGED  IN  AN 
 INDEPENDENT  MISSION  CHRIST  PREACHES 
 AND   TEACHES. 
 
 Time.     A  period  of  about  four  months  before  the  Passover. 
 
 S.   Matt.  xi.  1. 
 
 And  it  came  to  pass,  when  Jesus  had  made  an  end  of   1 
 commanding  his  twelve  disciples,   he  departed  thence  to 
 teach  and  preach  in  their  cities. 
 
 CXVIII. 
 HEROD    INQUIRES   ABOUT    CHRIST. 
 
 Time.     Shortly  before  the  Passover  whilst  the  disciples  were 
 exercising  their  ministry  apart  from  Christ. 
 
 S.  Matt.  xiv.  1,  2. 
 
 At  that   season  Herod  the  tetrarch  heard   the   report    1 
 concerning  Jesus,  and  said  unto  his  servants,  2 
 
 This  is  John  the  Baptist ;   he  is  risen  from  the  dead ; 
 and  therefore  do  these  powers  work  in  him. 
 
 S.  Mark  vi.   14 — 16. 
 
 And  king  Herod  heard  thereof;  for  his  name  had  become  14 
 known  :  and  xhe  said, 
 
 John  2the  Baptist  is  risen  from  the  dead,  and  therefore 
 do  these  powers  work  in  him. 
 
 J   Some  ancient  authorities  read  they.  2  Gr.  the  Baptizer. 
 
176  THE  FOUR  GOSPELS. 
 
 15  But  others  said, 
 It  is  Elijah. 
 And  others  said, 
 
 //  is  a  prophet,  even  as  one  of  the  prophets. 
 
 16  But  Herod,  when  he  heard  thereof,  said,  John,  whom  I 
 beheaded,  he  is  risen. 
 
 S.  Luke  ix.  7 — 9. 
 
 7  Now  Herod  the  tetrarch  heard  of  all  that  was  done  : 
 and  he  was  much  perplexed,  because  that  it  was  said  by 
 
 8  some,  that  John  was  risen  from  the  dead ;  and  by  some, 
 that  Elijah  had  appeared ;  and  by  others,  that  one  of  the 
 old  prophets  was  risen  again. 
 
 9  And  Herod  said, 
 
 John  I  beheaded :  but  who  is  this,  about  whom  I  hear 
 such  things  ? 
 
 And  he  sought  to  see  him. 
 
 CXIX. 
 
 RETROSPECTIVE    RECORD    OF    THE    MURDER 
 OF  JOHN   THE   BAPTIST. 
 
 Time.  The  Baptist's  death  is  recorded  in  a  manner  which  implies 
 that,  though  the  report  of  it  had  not  reached  Christ's  Disciples,  yet  that 
 it  must  have  taken  place  about  the  time  at  which  they  set  out  on 
 their  first  independent  mission ;  and  further  that  their  hearing  of  it  was 
 the  immediate  cause  of  their  abandoning  that  mission  and  hastily  re- 
 turning to  Christ.     (See  Mark  vi.  30.) 
 
 S.  Mark  vi.  17 — 29. 
 
 [7  For  Herod  himself  had  sent  forth  and  laid  hold  upon 
 John,  and  bound  him  in  prison  for  the  sake  of  Herodias, 
 his  brother  Philip's  wife  :  for  he  had  married  her. 
 
LAST  HALF  OF  THIRD  YEAR  OF  MINISTRY.    177 
 
 For  John  said  unto  Herod,  18 
 
 It  is  not  lawful  for  thee  to  have  thy  brother's  wife. 
 
 And  Herodias  set  herself  against  him,  and  desired  to  19 
 kill  him ;  and  she  could  not ;  for  Herod  feared  John,  know-  20 
 ing  that  he  was  a  righteous  man  and  a  holy,,  and  kept  him 
 safe. 
 
 And  when  he  heard  him,  he  Vas  much  perplexed ;  and 
 he  heard  him  gladly. 
 
 And  when  a  convenient  day  was  come,  that  Herod  on  21 
 his    birthday  made    a  supper  to  his  lords,  and  the  2high 
 captains,  and  the  chief  men  of  Galilee;   and  when  3 the  22 
 daughter  of  Herodias  herself  came  in  and   danced,  4she 
 pleased  Herod  and  them  that  sat  at  meat  with  him  ;  and 
 the  king  said  unto  the  damsel, 
 
 Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it  thee. 
 
 And  he  sware  unto  her,  23 
 
 Whatsoever  thou  shalt  ask  of  me,  I  will  give  it  thee, 
 unto  the  half  of  my  kingdom. 
 
 And  she  went  out,  and  said  unto  her  mother,  24 
 
 What  shall  I  ask  ?  And  she  said, 
 
 The  head  of  John  5the  Baptist. 
 
 And  she  came  in  straightway  with  haste  unto  the  king,  25 
 and  asked,  saying, 
 
 I  will  that  thou  forthwith  give  me  in  a  charger  the  head 
 of  John  5the  Baptist. 
 
 And  the  king  was  exceeding  sorry ;  but  for  the  sake  of  his  *6 
 oaths,  and  of  them  that  sat  at  meat,  he  would  not  reject  her. 
 
 1  Many  ancient  authorities  read  did??iany  things. 
 
 2  Or,  military  tribunes     Gr.  chiliarchs. 
 
 3  Some  ancient  authorities  read  his  daughter  Herodias. 
 
 4  Or,  it  5  Gr.  the  Baptizer. 
 
 H.  G.  12 
 
178  THE  FOUR   GOSPELS. 
 
 27  And   straightway  the  king  sent  forth  a  soldier  of  his 
 guard,  and  commanded  to  bring  his  head: 
 
 28  and   he  went   and   beheaded   him  'in  the   prison,  and 
 brought  his  head  in  a  charger,  and  gave  it  to  the  damsel; 
 
 and  the  damsel  gave  it  to  her  mother. 
 
 29  And  when  his   disciples   heard  thereof,  they  came  and 
 took  up  his  corpse,  and  laid  it  in  a  tomb. 
 
 And  the  apostles  gather  themselves  together  unto  Jesus. 
 
 S.  Matt.  xiv.   3 — 12. 
 
 3  For  Herod  had  laid  hold  on  John,  and  bound  him,  and 
 put  him  in  prison  for  the  sake  of  Herodias,  his  brother 
 
 4  Philip's  wife.  For  John  said  unto  him,  It  is  not  lawful  for 
 thee  to  have  her. 
 
 And  when  he  would  have  put  him  to  death,  he  feared 
 the  multitude,  because  they  counted  him  as  a  prophet. 
 
 But   when    Herod's    birthday   came,   the    daughter    of 
 
 7  Herodias  danced  in  the  midst,  and  pleased  Herod.  Where- 
 upon he  promised  with  an  oath  to  give  her  whatsoever  she 
 should  ask. 
 
 8  And  she,  being  put  forward  by  her  mother,  saith, 
 
 Give  me  here  in  a  charger  the  head  of  John  the 
 Baptist. 
 
 And  the  king  was  grieved ;  but  for  the  sake  of  his  oaths, 
 and  of  them  which  sat  at  meat  with  him,  he  commanded  it 
 to  be  given ; 
 
 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. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    179 
 
 And  his  disciples  came,  and  took  up  the  corpse,  and  12 
 buried  him ; 
 
 and  they  went  and  told  Jesus. 
 
 cxx. 
 
 CHRIST   TAKES   THE   DISCIPLES   TO    BETH- 
 
 SAIDA. 
 
 Time.     Immediately  before  the  Passover  preceding  that  at  which 
 Christ  suffered. 
 
 S.  Mark  vi.  30 — 33  (part  of  ver.  30  repeated). 
 
 And  the  apostles  gather  themselves  together  unto  Jesus;  30 
 and  they  told  him  all  things,  whatsoever  they  had  done, 
 
 and  whatsoever  they  had  taught. 
 
 And  he  saith  unto  them,  31 
 
 Come  ye  yourselves  apart  into  a  desert  place,  and  rest  a 
 
 while.     For  there  were  many  coming  and  going,  and  they 
 
 had  no  leisure  so  much  as  to  eat. 
 
 x\nd  they  went  away  in  the  boat  to  a  desert  place  apart.  32 
 And  the  people  saw  them  going,  and  many  knew  them,  33 
 
 and  they  ran  there  together  1  on  foot  from  all  the  cities,  and 
 
 outwent  them. 
 
 S.  Matt.  xiv.  13. 
 
 Now  when  Jesus  heard  it,  he  withdrew  from  thence  in  a  13 
 boat,  to  a  desert  place  apart : 
 
 and  when  the  multitudes   heard  thereof,  they  followed 
 him  '  on  foot  from  the  cities. 
 
 1  Or,  by  land 
 
 12 — 2 
 
180  THE  FOUR  GOSPELS. 
 
 S.  Luke  ix.  10,  n. 
 
 I0        And  the  apostles,  when  they  were  returned,  declared 
 unto  him  what  things  they  had  done. 
 
 And  he  took  them,  and  withdrew  apart  to  a  city  called 
 Bethsaida. 
 „        But  the  multitudes  perceiving  it  followed  him  : 
 and  he  welcomed  them. 
 
 S.  John  vi.  i,  2. 
 
 i  After  these  things  Jesus  went  away  to  the  other  side  of 
 the  sea  of  Galilee,  which  is  the  sea  of  Tiberias. 
 
 2  And  a  great  multitude  followed  him,  because  they  beheld 
 the  signs  which  he  did  on  them  that  were  sick. 
 
 CXXI. 
 
 CHRIST   TEACHES   AND    HEALS   THE   SICK. 
 
 S.  Matt.  xiv.  14. 
 
 14        And  he  came  forth,  and  saw  a  great  multitude, 
 
 and  he  had  compassion  on  them,  and  healed  their  sick. 
 
 S.  Mark  vi.  34. 
 
 34        And  he  came  forth  and  saw  a  great  multitude, 
 
 and  he  had  compassion  on  them,  because  they  were  as 
 sheep  not  having  a  shepherd  : 
 
 and  he  began  to  teach  them  many  things. 
 
 S.  Luke  ix.  (part  of)  11. 
 
 j  i        and  he  spake  to  them  of  the  kingdom  of  God, 
 and  them  that  had  need  of  healing  he  healed. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    181 
 
 CXXII. 
 CHRIST   FEEDS   THE   FIVE   THOUSAND. 
 
 S.  John  vi.  3. 
 
 And  Jesus  went  up  into  the  mountain,  and  there  he  sat    3 
 with  his  disciples. 
 
 S.  Matt.  xiv.  15 — 21. 
 
 And  when  even  was  come,  the  disciples  came  to  him,  15 
 saying, 
 
 The  place  is  desert,  and  the  time  is  already  past ;  send 
 the  multitudes  away,  that  they  may  go  into  the  villages,  and 
 buy  themselves  food. 
 
 But  Jesus  said  unto  them,  16 
 
 They  have  no  need  to  go  away ;  give  ye  them  to  eat. 
 
 And  they  say  unto  him,  17 
 
 We  have  here  but  five  loaves,  and  two  fishes. 
 
 And  he  said,  l8 
 
 Bring  them  hither  to  me. 
 
 And  he  commanded  the  multitudes  to  *sit  dov/n  on  the  T9 
 grass ; 
 
 and  he  took  the  five  loaves,  and  the  two  fishes,  and 
 looking  up  to  heaven,  he  blessed,  and  brake  and  gave  the 
 loaves  to  the  disciples,  and  the  disciples  to  the  multitudes. 
 
 And  they  did  all  eat,  and  were  filled :  10 
 
 and  they  took  up  that  which  remained  over  of  the 
 broken  pieces,  twelve  baskets  full. 
 
 And  they  that  did  eat  were  about  five  thousand  men,  ai 
 beside  women  and  children. 
 
 1  Gr.  recline. 
 
1 82  THE  FOUR  GOSPELS. 
 
 S.  Mark  vi.  35 — 44. 
 
 35  And  when  the  day  was  now  far  spent,  his  disciples  came 
 unto  him,  and  said, 
 
 36  The  place  is  desert,  and  the  day  is  now  far  spent :  send 
 them  away,  that  they  may  go  into  the  country  and  villages 
 round  about,  and  buy  themselves  somewhat  to  eat. 
 
 2*        But  he  answered  and  said  unto  them, 
 
 Give  ye  them  to  eat. 
 
 And  they  say  unto  him, 
 
 Shall  we  go  and  buy  two  hundred  pennyworth  of  bread, 
 and  give  them  to  eat  ? 
 ^g        And  he  saith  unto  them, 
 
 How  many  loaves  have  ye  ?  go  and  see. 
 
 And  when  they  knew,  they  say, 
 
 Five,  and  two  fishes. 
 ,Q        And  he  commanded  them  that  all  should  2sit  down  by 
 companies  upon  the  green  grass. 
 
 40  And  they  sat  down  in  ranks,  by  hundreds,  and  by  fifties. 
 
 41  And  he  took  the  five  loaves  and  the  two  fishes,  and 
 looking  up  to  heaven,  he  blessed,  and  brake  the  loaves ; 
 
 and  he  gave  to  the  disciples  to  set  before  them ; 
 and  the  two  fishes  divided  he  among  them  all. 
 
 42  And  they  did  all  eat,  and  were  filled. 
 
 43  And  they  took  up  broken  pieces,  twelve  basketfuls,  and 
 also  of  the  fishes. 
 
 And  they  that  ate  the  loaves  were  five  thousand  men. 
 
 44 
 
 S.  Luke  ix.  12 — 17. 
 
 And  the  day  began  to  wear  away ; 
 
 and  the  twelve  came,  and  said  unto  him, 
 
 1  See  marginal  note  on  Matt,  xviii.  28.  2  Gr.  recline 
 
LAST  HALF  OF  THIRD  YEAR  OF  MINISTRY.    183 
 
 Send  the  multitude  away,  that  they  may  go  into  the 
 villages  and  country  round  about,  and  lodge,  and  get 
 victuals  :  for  we  are  here  in  a  desert  place. 
 
 But  he  said  unto  them,  13 
 
 Give  ye  them  to  eat. 
 
 And  they  said, 
 
 We  have  no  more  than  five  loaves  and  two  fishes;  except 
 we  should  go  and  buy  food  for  all  this  people. 
 
 For  they  were  about  five  thousand  men.  14 
 
 And  he  said  unto  his  disciples, 
 
 Make  them  lsit  down  in  companies,  about  fifty  each. 
 
 And  they  did  so,  and  made  them  all  *sit  down.  15 
 
 And  he  took  the  five  loaves  and  the  two  fishes,  and  16 
 looking  up  to  heaven,  he  blessed  them,  and  brake;  and  gave 
 to  the  disciples  to  set  before  the  multitude. 
 
 And  they  did  eat,  and  were  all  filled :  17 
 
 and  there  was  taken  up  that  which  remained  over  to 
 them  of  broken  pieces,  twelve  baskets. 
 
 S.  John  vi.  4 — 13. 
 
 Now  the  passover,  the  feast  of  the  Jews,  was  at  hand.        4 
 
 Jesus  therefore  lifting  up  his  eyes,  and  seeing  that  a  5 
 great  multitude  cometh  unto  him,  saith  unto  Philip, 
 
 Whence  are  we  to  buy  2 bread,  that  these  may  eat? 
 
 And  this  he  said  to  prove  him :  for  he  himself  knew  6 
 what  he  would  do. 
 
 Philip  answered  him,  7 
 
 1  Gr.  recline.  2  Gr.  loaves. 
 
1 84  THE  FOUR  GOSPELS. 
 
 Two  hundred  !  pennyworth  of  2bread  is  not  sufficient  for 
 them,  that  every  one  may  take  a  little. 
 
 8  One  of  his  disciples,  Andrew,  Simon   Peter's  brother, 
 saith  unto  him, 
 
 9  There  is  a  lad  here,  which  hath  five  barley  loaves,  and 
 two  fishes  :  but  what  are  these  among  so  many  ? 
 
 io        Jesus  said, 
 
 Make  the  people  sit  down. 
 
 Now  there  was  much  grass  in  the  place. 
 
 So  the  men  sat  down,  in  number  about  five  thousand. 
 
 1 1  Jesus  therefore  took  the  loaves;  and  having  given  thanks, 
 he  distributed  to  them  that  were  set  down ;  likewise  also  of 
 the  fishes  as  much  as  they  would. 
 
 12  And  when  they  were  filled,  he  saith  unto  his  disciples, 
 Gather  up  the  broken  pieces  which  remain  over,  that 
 
 nothing  be  lost. 
 j 3        So  they  gathered  them  up,  and  filled  twelve  baskets 
 with   broken   pieces   from   the   five    barley    loaves,    which 
 remained  over  unto  them  that  had  eaten. 
 
 CXXIII. 
 
 CHRIST   WALKS   UPON   THE   SEA. 
 
 S.  John  vi.  14 — 11. 
 
 i4  When  therefore  the  people  saw  the  3sign  which  he  did, 
 they  said, 
 
 This  is  of  a  truth  the  prophet  that  cometh  into  the 
 world. 
 
 1  See  marginal  note  on  Matt,  xviii.  28.  2  Gr.  loaves. 
 
 3  Some  ancient  authorities  read  signs. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    185 
 
 Jesus  therefore  perceiving  that  they  were  about  to  come  15 
 and  take  him  by  force,  to  make  him  king,  withdrew  again 
 into  the  mountain  himself  alone. 
 
 And  when  evening  came,  his  disciples  went  down  unto  16 
 the  sea;  and  they  entered  into  a  boat,  and  were  going  over  I7 
 the  sea  unto  Capernaum. 
 
 And  it  was  now  dark,  and  Jesus  had  not  yet  come  to 
 them. 
 
 And  the  sea  was  rising  by  reason  of  a  great  wind  that  18 
 blew. 
 
 When  therefore  they  had  rowed  about  five  and  twenty  or  19 
 thirty  furlongs,  they  behold  Jesus  walking  on  the  sea,  and 
 drawing  nigh  unto  the  boat :  and  they  were  afraid. 
 
 But  he  saith  unto  them,  20 
 
 It  is  I ;  be  not  afraid. 
 
 They  were  willing  therefore  to  receive  him  into  the  boat:  21 
 
 and  straightway  the  boat  was  at  the  land  whither  they 
 were  going. 
 
 S.  Matt.  xiv.  22 — 34. 
 
 And  straightway  he  constrained  the  disciples  to   enter  22 
 into  the  boat,  and  to  go  before  him  unto  the  other  side,  till 
 he  should  send  the  multitudes  away. 
 
 And  after  he  had  sent  the  multitudes  away,  he  went  up  2, 
 into  the  mountain  apart  to  pray  : 
 
 and  when  even  was  come,  he  was  there  alone. 
 
 But  the  boat  "  was  now  in  the  midst  of  the  sea,  distressed  24 
 by  the  waves ;  for  the  wind  was  contrary. 
 
 1  Some  ancient  authorities  read  was  many  furlongs  distant  from  the 
 land. 
 
1 86  THE  FOUR  GOSPELS. 
 
 And  in  the  fourth  watch  of  the  night  he  came  unto  them, 
 walking  upon  the  sea. 
 
 26  And  when  the  disciples  saw  him  walking  on  the  sea,  they 
 were  troubled,  saying, 
 
 It  is  an  apparition ; 
 
 and  they  cried  out  for  fear. 
 
 27  But  straightway  Jesus  spake  unto  them,  saying, 
 Be  of  good  cheer ;  it  is  I ;  be  not  afraid. 
 
 28  And  Peter  answered  him  and  said, 
 
 Lord,  if  it  be  thou,  bid  me  come  unto  thee  upon  the 
 waters. 
 
 29  And  he  said, 
 Come. 
 
 And  Peter  went  down  from  the  boat,  and  walked  upon 
 the  waters,  Jto  come  to  Jesus. 
 
 30  But  when  he  saw  the  wind2,  he  was  afraid;  and  beginning 
 to  sink,  he  cried  out,  saying, 
 
 Lord,  save  me. 
 
 31  And  immediately  Jesus  stretched  forth  his  hand,  and  took 
 hold  of  him,  and  saith  unto  him, 
 
 O  thou  of  little  faith,  wherefore  didst  thou  doubt  ? 
 
 32  And  when  they  were  gone  up  into  the  boat,  the  wind 
 ceased. 
 
 33  And  they  that  were  in  the  boat  worshipped  him,  saying, 
 Of  a  truth  thou  art  the  Son  of  God. 
 
 And  when  they  had  crossed  over,  they  came  to  the  land, 
 unto  Gennesaret. 
 
 1  Some  ancient  authorities  read  and  came. 
 
 2  Many  ancient  authorities  add  strong. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    187 
 
 S.  Mark  vi.  45—53- 
 
 And  straightway  he  constrained  his  disciples  to  enter  into  45 
 the   boat,  and   to  go  before  him  unto  the  other  side  to 
 Bethsaida,  while  he  himself  sendeth  the  multitude  away. 
 
 And  after  he  had  taken  leave  of  them,  he  departed  into  46 
 the  mountain  to  pray. 
 
 And  when  even  was  come,  the  boat  was  in  the  midst  of  47 
 the  sea,  and  he  alone  on  the  land. 
 
 And  seeing  them  distressed  in  rowing,  for  the  wind  was  48 
 contrary  unto  them,  about  the  fourth  watch  of  the  night  he 
 cometh  unto  them,  walking  on  the  sea ;  and  he  would  have 
 passed  by  them  :  but  they,  when  they  saw  him  walking  on  49 
 the  sea,  supposed  that  it  was  an  apparition,  and  cried  out : 
 for  they  all  saw  him,  and  were  troubled.  50 
 
 But  he  straightway  spake  with  them,  and  saith  unto  them, 
 
 Be  of  good  cheer  :  it  is  I ;  be  not  afraid. 
 
 And  he  went  up  unto  them  into  the  boat;  and  the  wind  51 
 ceased : 
 
 and  they  were  sore  amazed  in   themselves ;    for   they  52 
 understood  not  concerning  the  loaves,  but  their  heart  was 
 hardened. 
 
 And  when  they  had  Crossed  over,  they  came  to  the  land  53 
 unto  Gennesaret,  and  moored  to  the  shore. 
 
 1  Or,  crossed  over  to  the  land,  they  ca?)ie  unto  Gennesaret 
 
1 88  THE  FOUR  GOSPELS. 
 
 CXXIV. 
 
 THE  PEOPLE  FROM  "THE  OTHER  SIDE"  SEEK 
 JESUS  AND  JOIN  WITH  THE  JEWS  IN 
 MURMURING   AGAINST   HIM. 
 
 Time.     On  the  day  after  the  Feeding  of  the  Five  Thousand. 
 S.  John  vi.  22 — 58. 
 
 22  On  the  morrow  the  multitude  which  stood  on  the  other 
 side  of  the  sea  saw  that  there  was  none  other  Jboat  there, 
 save  one,  and  that  Jesus  entered  not  with  his  disciples  into 
 
 23  the  boat,  but  that  his  disciples  went  away  alone  (howbeit 
 there  came  2  boats  from  Tiberias  nigh  unto  the  place 
 where  they  ate  the  bread  after  the  Lord  had  given 
 thanks) : 
 
 24  when  the  multitude  therefore  saw  that  Jesus  was  not 
 there,  neither  his  disciples,  they  themselves  got  into  the 
 2 boats,  and  came  to  Capernaum,  seeking  Jesus. 
 
 25  And  when  they  found  him  on  the  other  side  of  the  sea, 
 they  said  unto  him, 
 
 Rabbi,  when  earnest  thou  hither  ? 
 
 26  Jesus  answered  them  and  said, 
 
 Verily,  verily,  I  say  unto  you,  Ye  seek  me,  not  because 
 ye  saw  signs,  but  because  ye  ate  of  the  loaves,  and  were 
 
 27  filled.  Work  not  for  the  meat  which  perisheth,  but  for  the  meat 
 which  abideth  unto  eternal  life,  which  the  Son  of  man  shall 
 give  unto  you  :  for  him  the  Father,  even  God,  hath  sealed. 
 
 28  They  said  therefore  unto  him, 
 
 What  must  we  do,  that  we  may  work  the  works  of  God  ? 
 
 1  Gr.  little  boat.  2  Gr.  little  boats. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    189 
 
 Jesus  answered  and  said  unto  them,  29 
 
 This  is  the  work  of  God,  that  ye  believe  on  him  whom 
 1  he  hath  sent. 
 
 They  said  therefore  unto  him,  30 
 
 What  then  doest  thou  for  a  sign,  that  we  may  see,  and 
 believe  thee?  what  workest  thou?    Our  fathers  ate  the  manna  31 
 in  the  wilderness ;  as  it  is  written,  He  gave  them  bread  out 
 of  heaven  to  eat. 
 
 Jesus  therefore  said  unto  them,  32 
 
 Verily,  verily,  I  say  unto  you,  It  was  not  Moses  that 
 gave  you  the  bread  out  of  heaven ;  but  my  Father  giveth 
 you  the  true  bread  out  of  heaven.     For  the  bread  of  God  is  33 
 that  which  cometh  down  out  of  heaven,  and  giveth  life  unto 
 the  world. 
 
 They  said  therefore  unto  him,  34 
 
 Lord,  evermore  give  us  this  bread. 
 
 Jesus  said  unto  them,  35 
 
 I  am  the  bread  of  life :  he  that  cometh  to  me  shall  not 
 hunger,  and  he  that  believeth  on  me  shall  never  thirst. 
 
 But  I  said  unto  you,  that  ye  have  seen  me,  and   yet  36 
 believe  not. 
 
 All  that  which  the  Father  giveth  me  shall  come  unto  37 
 me ;  and  him  that  cometh  to  me  I  will  in  no  wise  cast  out. 
 For  I  am  come  down  from  heaven,  not  to  do  mine  own  will,  38 
 but  the  will  of  him  that  sent  me.     And  this  is  the  will  of  39 
 him  that  sent  me,  that  of  all  that  which  he  hath  given  me  I 
 should  lose  nothing,  but  should  raise  it  up  at  the  last  day. 
 For  this  is   the  will  of  my  Father,  that   every    one    that  40 
 beholdeth    the    Son,   and  believeth    on   him,  should   have 
 eternal  life ;  and  2I  will  raise  him  up  at  the  last  day. 
 
 1  Or,  he  sent  2  Or,  that  I  should  raise  him  up 
 
i9o  THE  FOUR   GOSPELS. 
 
 41  The  Jews  therefore  murmured  concerning  him,  because 
 he  said,  I  am  the  bread  which  came  down  out  of  heaven. 
 
 42  And  they  said, 
 
 Is  not  this  Jesus,  the  son  of  Joseph,  whose  father  and 
 mother  we  know  ?  how  doth  he  now  say,  I  am  come  down 
 out  of  heaven  ? 
 
 43  Jesus  answered  and  said  unto  them, 
 
 44  Murmur  not  among  yourselves.  No  man  can  come  to 
 me,  except  the  Father  which  sent  me  draw  him  :  and  I  will 
 
 45  raise  him  up  in  the  last  day.     It  is  written  in  the  prophets, 
 
 And  they  shall  all  be  taught  of  God. 
 
 Every  one  that  hath  heard  from  the  Father,  and  hath 
 
 46  learned,  cometh  unto  me.  Not  that  any  man  hath  seen 
 the  Father,  save  he  which  is  from  God,  he  hath  seen  the 
 Father. 
 
 47  Verily,  verily,  I  say  unto  you,  He  that  believeth  hath 
 eternal  life. 
 
 4  I  am  the  bread  of  life.    Your  fathers  did  eat  the  manna 
 
 49  ... 
 
 50  in  the  wilderness,  and  they  died.     This  is  the  bread  which 
 
 cometh  down  out  of  heaven,  that  a  man  may  eat  thereof, 
 
 51  and  not  die.  I  am  the  living  bread  which  came  down  out 
 of  heaven :  if  any  man  eat  of  this  bread,  he  shall  live  for  ever : 
 yea  and  the  bread  which  I  will  give  is  my  flesh,  for  the  life 
 of  the  world. 
 
 52  The  Jews  therefore  strove  one  with  another,  saying, 
 How  can  this  man  give  us  his  flesh  to  eat? 
 
 53  Jesus  therefore  said  unto  them, 
 
 Verily,  verily,  I  say  unto  you,  Except  ye  eat  the  flesh  of 
 the  Son  of  man  and  drink  his  blood,  ye  have  not  life  in 
 
 54  yourselves.  He  that  eateth  my  flesh  and  drinketh  my  blood 
 hath  eternal  life ;  and  I  will  raise  him  up  at  the  last  day. 
 
LAST  HALF  OF  THIRD   YEAR  OF  MINISTRY.    191 
 
 For  my  flesh  is  ^eat  indeed,  and  my  blood  is  2 drink  55 
 indeed.  He  that  eateth  my  flesh  and  drinketh  my  blood  56 
 abideth  in  me,  and  I  in  him.  As  the  living  Father  sent  me,  57 
 and  I  live  because  of  the  Father ;  so  he  that  eateth  me,  he 
 also  shall  live  because  of  me.  This  is  the  bread  which  58 
 came  down  out  of  heaven :  not  as  the  fathers  did  eat,  and 
 died :  he  that  eateth  this  bread  shall  live  for  ever. 
 
 cxxv. 
 
 MANY   DISCIPLES   FORSAKE   CHRIST. 
 S.  John  vi.   59 — 66. 
 
 These  things  said  he  in  3the  synagogue,  as  he  taught  in  59 
 Capernaum. 
 
 Many  therefore  of  his  disciples,  when  they  heard  this,  60 
 said, 
 
 This  is  a  hard  saying;  who  can  hear  4it? 
 
 But  Jesus  knowing  in  himself  that  his   disciples  mur-  61 
 mured  at  this,  said  unto  them, 
 
 Doth  this   cause  you  to   stumble  ?      What  then   if  ye  62 
 should  behold  the  Son  of  man  ascending  where  he   was 
 before  ?     It  is  the  spirit  that  quickeneth ;  the  flesh  profiteth  63 
 nothing :  the  words  that  I  have  spoken  unto  you  are  spirit, 
 and  are  life.     But  there  are  some  of  you  that  believe  not.      64 
 
 For  Jesus  knew  from  the  beginning  who  they  were  that 
 believed  not,  and  who  it  was  that  should  betray  him. 
 
 And  he  said,  65 
 
 For  this  cause  have  I  said  unto  you,  that  no  man  can 
 come  unto  me,  except  it  be  given  unto  him  of  the  Father. 
 
 1  Gr.  trite  meat.  -  Gr.  true  drink. 
 
 3  Or,  a  synagogue  4  Or,  Aim 
 
192  THE  FOUR   GOSPELS. 
 
 66        Upon  this  many  of  his  disciples  went  back,  and  walked 
 no  more  with  him. 
 
 CXXVI. 
 CHRIST  APPEALS  TO  THE  TWELVE. 
 
 S.  John  vi.  67 — 71. 
 
 67  Jesus  said  therefore  unto  the  twelve, 
 Would  ye  also  go  away  ? 
 
 68  Simon  Peter  answered  him, 
 
 Lord,  to  whom  shall  we  go?    thou  xhast  the  words  of 
 6g  eternal  life.     And  we  have  believed  and  know  that  thou  art 
 the  Holy  One  of  God. 
 
 70  Jesus  answered  them, 
 
 Did  not  I  choose  you  the  twelve,  and  one  of  you  is  a  devil? 
 
 71  Now  he  spake  of  Judas  the  son  of  Simon  Iscariot,  for  he 
 it  was  that  should  betray  him,  being  one  of  the  twelve. 
 
 CXXVII. 
 
 SUMMARY  COVERING  PERIOD  UNRECORDED 
 EITHER  BY  S.  JOHN  OR  (WITH  THE 
 EXCEPTION  OF  THE  LAST  TEN  DAYS)  BY 
 S.    LUKE. 
 
 Time.  From  immediately  after  the  Feeding  of  the  Five  Thousand 
 to  the  departure  of  Christ  from  Capernaum  on  His  going  up  to  the 
 Feast  of  Tabernacles. 
 
 S.  John  vii.  1. 
 1        And  after  these  things  Jesus  walked  in  Galilee :  for  he 
 would  not  walk  in  Judaea,  because  the  Jews  sought  to  kill 
 him. 
 
 1  Or,  hast  words 
 
CHAPTER   XII. 
 
 PORTION     OF     THE     FOURTH    YEAR    OF 
 
 MINISTRY. 
 
 §  CXXVIII. §  CXXXVIL 
 
 A  spring  and  summer  circuit,  the  latter  entirely 
 in  Heathen  districts,  and  concluded  by  the  Feeding 
 of  the  Four  Thousand. 
 
 Time.  A  period  of  about  five  months  from  the  Passover 
 (marking  the  beginning  of  the  Fourth  Year  of  the  Ministry) 
 to  within  a  short  time  of  the  Feast  of  Tabernacles. 
 
 CXXVIII. 
 A   SPRING   CIRCUIT   OF   HEALING. 
 
 Time.     A  period  of  about  two  months  immediately  after  the  Passover. 
 S.  Mark  vi.  54 — 56. 
 
 And  when  they  were  come  out  of  the  boat,  straightway  54 
 the  people  knew  him,  and  ran  round  about  that  whole  region,  55 
 and  began  to  carry  about  on  their  beds  those  that  were  sick, 
 where  they  heard  he  was. 
 
 And  wheresoever  he  entered,  into  villages,  or  into  cities,  56 
 or  into  the  country,  they  laid  the  sick  in  the  marketplaces, 
 
 h.  g.  13 
 
194 
 
 THE  FOUR   GOSPELS. 
 
 and  besought  him  that  they  might  touch  if  it  were  but  the 
 border  of  his  garment : 
 
 and  as  many  as  touched  'him  were  made  whole. 
 
 S.  Matt.  xiv.  35,  36. 
 
 35  And  when  the  men  of  that  place  knew  him,  they  sent 
 into  all  that  region  round  about,  and  brought  unto  him  all 
 that  were  sick ; 
 
 36  and  they  besought  him  that  they  might  only  touch  the 
 border  of  his  garment : 
 
 and  as  many  as  touched  were  made  whole. 
 
 CXXIX. 
 
 CHRIST   EXPOSES   THE  HYPOCRISY   OF 
 THE  PHARISEES. 
 
 Time.     Probably  about  the  time  of  the  Feast  of  Pentecost  in  the 
 Fourth  Year  of  Ministry. 
 
 S.  Mark  vii.  1 — 13. 
 
 1  And  there  are  gathered  together  unto  him  the  Pharisees, 
 and  certain  of  the  scribes,  which  had  come  from  Jerusalem, 
 
 2  and  had  seen  that  some  of  his  disciples  ate   their   bread 
 
 3  with  2  defiled,  that  is,  unwashen,  hands.  For  the  Pharisees, 
 and  all  the  Jews,  except  they  wash  their  hands  sdiligently, 
 eat  not,  holding  the  tradition  of  the  elders : 
 
 4  and  when  they  co?ne  from  the  marketplace,  except  they 
 4  wash  themselves,  they  eat  not : 
 
 and  many  other  things  there  be,  which  they  have  received 
 to  hold,  5  washings  of  cups,  and  pots,  and  brasen  vessels6. 
 
 1  Or,  it        2  Or,  common        3  Ox,  tip  to  the  elbow    Gr.ivith  the  fist. 
 
 4  Gr.  baptize.     Some  ancient  authorities  read  sprinkle  themselves. 
 
 5  Gr.  baptizings.  6  Many  ancient  authorities  add  and  couches. 
 
PORTION  OF  FOURTH    YEAR    OF  MINISTRY.     195 
 
 And  the  Pharisees  and  the  scribes  ask  him,  5 
 
 Why  walk  not  thy  disciples  according  to  the  tradition  of 
 the  elders,  but  eat  their  bread  with  x defiled  hands? 
 
 And  he  said  unto  them,  Well  did  Isaiah  prophesy  of   6 
 you  hypocrites,  as  it  is  written, 
 
 This  people  honoureth  me  with  their  lips, 
 
 But  their  heart  is  far  from  me. 
 
 But  in  vain  do  they  worship  me,  7 
 
 Teaching  as  their  doctrines  the  precepts  of  men. 
 
 Ye  leave  the  commandment  of  God,  and  hold  fast  the    8 
 tradition  of  men. 
 
 And  he  said  unto  them,  9 
 
 Full  well  do  ye  reject  the  commandment  of  God,  that 
 ye  may  keep  your  tradition. 
 
 For  Moses  said,  Honour  thy  father  and    thy  mother ;  10 
 and,  He  that  speaketh  evil  of  father  or  mother,  let  him  2die 
 the  death  :    but  ye  say,  If  a  man  shall  say  to   his   father  1 1 
 or  his  mother,   That  wherewith  thou  mightest  have  been 
 profited   by  me  is  Corban,  that  is  to  say,  Given  to  God; 
 ye   no   longer   suffer   him    to    do  aught    for  his  father  or  12 
 his  mother  ;  making  void  the  word  of  God  by  your  tradition, 
 which  ye  have  delivered  : 
 
 and  many  such  like  things  ye  do. 
 
 S.  Matt.  xv.  i — 9. 
 
 Then  there  come  to  Jesus  from  Jerusalem  Pharisees  and    1 
 scribes,  saying, 
 
 Why   do   thy   disciples   transgress  the  tradition  of  the    2 
 elders?    for   they   wash   not    their    hands   when   they   eat 
 bread. 
 
 1  Or,  common  -  Or,  surely  die 
 
 13—2 
 
196  THE  FOUR   GOSPELS. 
 
 3  And  he  answered  and  said  unto  them, 
 
 Why  do  ye  also  transgress  the  commandment  of  God 
 
 4  because  of  your  tradition  ?  For  God  said,  Honour  thy 
 father  and  thy  mother :  and,  He  that  speaketh  evil  of 
 father  or  mother,  let  him  *die  the  death. 
 
 5  But  ye  say,  Whosoever  shall  say  to  his  father  or  his 
 mother,  That  wherewith  thou  mightest  have  been  profited  by 
 
 6  me  is  given  to  God;  he  shall  not  honour  his  father2.  And  ye 
 have  made  void  the  3word  of  God  because  of  your  tradition. 
 
 7  Ye  hypocrites,  well  did  Isaiah  prophesy  of  you,  saying, 
 g  This  people  honoureth  me  with  their  lips ; 
 
 But  their  heart  is  far  from  me. 
 g  But  in  vain  do  they  worship  me, 
 
 Teaching  as  their  doctrines  the  precepts  of  men. 
 
 cxxx. 
 
 CHRIST  PRIVATELY  ENCOURAGES  HIS  DIS- 
 CIPLES TO  DISREGARD  THE  ANGER  OF 
 THE    PHARISEES. 
 
 S.  Matt.  xv.  12 — 14. 
 
 12  Then  came  the  disciples,  and  said  unto  him, 
 Knowest  thou  that  the  Pharisees  were  4  offended,  when 
 
 they  heard  this  saying  ? 
 
 13  But  he  answered  and  said, 
 
 Every  5  plant  which  my  heavenly  Father   planted  not, 
 shall  be  rooted  up.     Let  them  alone  :  they  are  blind  guides. 
 
 14  And  if  the  blind  guide  the  blind,  both  shall  fall  into  a  pit. 
 
 1  Or,  surely  die  2  Some  ancient  authorities  add  or  his  mother. 
 
 3  Some  ancient  authorities  read  lazv.  4  Gr.  caused  to  stumble. 
 
 5  Gr ■.  planting. 
 
PORTION  OF  FOURTH    YEAR   OF  MINISTRY.     197 
 
 CXXXI. 
 
 CHRIST    PUBLICLY    DECLARES   THE   ONLY 
 REAL  CAUSES    OF   DEFILEMENT. 
 
 S.  Mark  vii.  14,  15. 
 
 And  he  called  to  him  the  multitude  again,  and  said  unto  14 
 them,    Hear   me    all    of   you,,    and   understand  :    there    is  15 
 nothing  from  without  the  man,  that   going   into   him   can 
 defile  him  :  but  the  things  which  proceed  out  of  the  man 
 are  those  that  defile  the  man1. 
 
 S.  Matt.   xv.  10,   11. 
 
 And  he   called   to   him  the   multitude,  and  said  unto  10 
 them,  Hear,  and  understand  : 
 
 Not   that  which  entereth  into   the   mouth  defileth  the  n 
 man,    but  that  which  proceedeth  out  of  the   mouth,  this 
 defileth  the  man. 
 
 CXXXII. 
 
 CHRIST  PRIVATELY  EXPLAINS  TO  THE  DIS- 
 CIPLES THE  ONLY  REAL  CAUSES  OF  DE- 
 FILEMENT*. 
 
 S.  Matt.  xv.   15 — 20. 
 
 And  Peter  answered  and  said  unto  him,  I5 
 
 1  Many  ancient  authorities  insert  ver.  16  If  any  man  hath  ears  to 
 hear,  let  him  hear. 
 
 *  It  will  be  observed  that  our  Lord's  teaching  on  this  occasion 
 exactly  corresponds  with  that  afterwards  given  to  S.  Peter  by  vision  to 
 overcome  his  unwillingness  to  recognise  the  Gentiles  as  fellow-heirs  of 
 the  promises.  Now,  as  then,  this  teaching  introduces  a  Ministry  having 
 the  Gentiles  for  its  special  object. 
 
198  THE   FOUR   GOSPELS. 
 
 Declare  unto  us  the  parable. 
 
 16  And  he  said, 
 
 17  Are  ye  also  even  yet  without  understanding?  Perceive 
 ye  not,  that  whatsoever  goeth  into  the  mouth  passeth  into 
 
 18  the  belly,  and  is  cast  out  into  the  draught?  But  the  things 
 which  proceed  out  of  the  mouth  come  forth  out  of  the  heart ; 
 and  they  defile  the  man. 
 
 19  For  out  of  the  heart  come  forth  evil  thoughts,  murders, 
 
 20  adulteries,  fornications,  thefts,  false  witness,  railings :  these 
 are  the  things  which  defile  the  man :  but  to  eat  with  un- 
 washen  hands  defileth  not  the  man. 
 
 S.  Mark  vii.   17 — 23. 
 
 if  And  when  he  was  entered  into  the  house  from  the  multi- 
 tude, his  disciples  asked  of  him  the  parable. 
 
 18  And  he  saith  unto  them, 
 
 Are  ye  so  without  understanding  also  ? 
 
 Perceive  ye  not,  that  whatsoever  from  without  goeth  into 
 
 19  the  man,  it  cannot  defile  him ;  because  it  goeth  not  into  his 
 heart,  but  into  his  belly,  and  goeth  out  into  the  draught? 
 This  he  said,  making  all  meats  clean. 
 
 20  And  he  said, 
 
 That  which  proceedeth  out  of  the  man,  that  defileth  the 
 
 21  man.     For   from   within,   out   of  the   heart  of  men,    'evil 
 
 22  thoughts  proceed,  fornications,  thefts,  murders,  adulteries, 
 covetings,  wickednesses,  deceit,  lasciviousness,  an  evil  eye, 
 
 23  railing,  pride,  foolishness  :  all  these  evil  things  proceed  from 
 within,  and  defile  the  man. 
 
 1  Gr.  thoughts  that  are  evil. 
 
PORTION  OF  FOURTH    YEAR   OF  MINISTRY.     199 
 
 CXXXIII. 
 
 CHRIST    COMMENCES    HIS    MINISTRY   TO   THE 
 
 HEATHEN. 
 
 S.  Matt.  xv.  21—28. 
 
 And  Jesus  went  out  thence,  and  withdrew  into  the  parts  21 
 of  Tyre  and  Sidon. 
 
 And  behold,  a  Canaanitish  woman  came  out  from  those  22 
 borders,  and  cried,  saying, 
 
 Have  mercy  on  me,  O  Lord,  thou  son  of  David;  my 
 daughter  is  grievously  vexed  with  a  '  devil. 
 
 But  he  answered  her  not  a  word.  23 
 
 And  his  disciples  came  and  besought  him,  saying, 
 
 Send  her  away ;  for  she  crieth  after  us. 
 
 But  he  answered  and  said,  H 
 
 I  was  not  sent  but  unto  the  lost  sheep  of  the  house  of 
 Israel. 
 
 But  she  came  and  worshipped  him,  saying,  25 
 
 Lord,  help  me. 
 
 And  he  answered  and  said,  26 
 
 It  is  not  meet  to  take  the  children's  2bread  and  cast  it 
 to  the  dogs. 
 
 But  she  said,  27 
 
 Yea,  Lord  :  for  even  the  dogs  eat  of  the  crumbs  which 
 fall  from  their  masters'  table. 
 
 Then  Jesus  answered  and  said  unto  her,  28 
 
 O  woman,  great  is  thy  faith  :  be  it  done  unto  thee  even 
 as  thou  wilt. 
 
 And  her  daughter  was  healed  from  that  hour. 
 
 1  Gr.  demon.  2  Or,  loaf 
 
200  THE  FOUR   GOSPELS. 
 
 S.  Mark  vii.  24 — 30. 
 
 24  And  from  thence  he  arose,  and  went  away  into  the 
 borders  of  Tyre  '  and  Sidon. 
 
 And  he  entered  into  a  house,  and  would  have  no  man 
 
 25  know  it :  and  he  could  not  be  hid.  But  straightway  a 
 woman,  whose  little  daughter  had  an  unclean  spirit,  having 
 heard  of  him,  came  and  fell  down  at  his  feet. 
 
 26  Now  the  woman  was  a  2  Greek,  a  Syrophcenician  by 
 race. 
 
 And  she  besought  him  that  he  would  cast  forth  the  3 devil 
 out  of  her  daughter. 
 
 27  And  he  said  unto  her, 
 
 Let  the  children  first  be  filled  :  for  it  is  not  meet  to  take 
 the  children's  4 bread  and  cast  it  to  the  dogs. 
 
 28  But  she  answered  and  saith  unto  him, 
 
 Yea,  Lord :  even  the  dogs  under  the  table  eat  of  the 
 children's  crumbs. 
 
 And  he  said  unto  her, 
 
 29  For  this  saying  go  thy  way  ;  the  3  devil  is  gone  out  of  thy 
 daughter. 
 
 30  And  she  went  away  unto  her  house,  and  found  the  child 
 laid  upon  the  bed,  and  the  3 devil  gone  out. 
 
 1  Some  ancient  authorities  omit  and  Sidon. 
 
 2  Or,  Gejitile  3  Gr.  demon.  4  Or,  loaf 
 
PORTION  OF  FOURTH   YEAR   OF  MINISTRY.    201 
 
 CXXXIV. 
 SUMMER   CIRCUIT   AMONG   THE   HEATHEN. 
 
 Tit?ie.  A  period  of  two  or  three  months,  during  which,  after  passing 
 through  the  district  of  Sidon,  Christ  journeys  through  the  heart  of  the 
 populous  district  of  the  Ten  cities,  His  journey  thus  ending  on  "the 
 other  side",  or  Eastern  shore,  of  the  Sea  of  Galilee. 
 
 S.  Mark  vii.   31. 
 
 And  again  he  went  out  from  the  borders  of  Tyre,  and  31 
 came  through  Sidon  unto  the  sea  of  Galilee,  through  the 
 midst  of  the  borders  of  Decapolis. 
 
 S.  Matt.  xv.  29. 
 
 And  Jesus  departed  thence,  and  came  nigh  unto  the  sea  29 
 of  Galilee. 
 
 CXXXV. 
 CHRIST    HEALING   ON    THE    MOUNTAIN. 
 
 S.  Matt.   xv.  29 — 31. 
 
 And  he  went  up  into  the  mountain,  and  sat  there.  29 
 
 And  there  came  unto  him  great  multitudes,  having  with  30 
 them  the  lame,  blind,  dumb,  maimed,-  and  many  others,  and 
 they   cast  them    down    at  his  feet ;    and  he  healed  them  : 
 insomuch  that  the  multitude  wondered,  when  they  saw  the  31 
 dumb  speaking,  the  maimed  whole,  and  the  lame  walking, 
 and  the  blind  seeing  : 
 
 and  they  glorified  the  God  of  Israel. 
 
202  THE  FOUR   GOSPELS. 
 
 CXXXVI. 
 
 CHRIST     HEALS    ONE    THAT    WAS    DEAF   AND 
 HAD    AN    IMPEDIMENT    IN    HIS   SPEECH 
 \  S.  Mark  vii.  32 — 37. 
 
 32  And  they  bring  unto  him  one  that  was  deaf,  and  had  an 
 impediment  in  his  speech ;  and  they  beseech  him  to  lay  his 
 hand  upon  him. 
 
 33  And  he  took  him  aside  from  the  multitude  privately, 
 and  put  his  fingers  into  his  ears,  and  he  spat,  and  touched 
 
 34  his  tongue ;  and  looking  up  to  heaven,  he  sighed,  and  saith 
 unto  him, 
 
 Ephphatha,  that  is,  Be  opened. 
 
 35  And  his  ears  were  opened,  and  the  bond  of  his  tongue 
 was  loosed,  and  he  spake  plain. 
 
 36  And  he  charged  them  that  they  should  tell  no  man  :  but 
 the  more  he  charged  them,  so  much  the  more  a  great  deal 
 they  published  it. 
 
 37  And  they  were  beyond  measure  astonished,  saying, 
 
 He  hath  done  all  things  well :  he  maketh  even  the  deaf 
 to  hear,  and  the  dumb  to  speak. 
 
 CXXXVII. 
 THE   FEEDING   OF   THE   FOUR   THOUSAND. 
 
 S.  Matt.  xv.  32—38. 
 
 32        And  Jesus  called  unto  him  his  disciples,  and  said, 
 
 I  have  compassion  on  the  multitude,  because  they 
 continue  with  me  now  three  days  and  have  nothing  to  eat : 
 and  I  would  not  send  them  away  fasting,  lest  haply  they 
 faint  in  the  way. 
 
PORTION  OF  FOURTH   YEAR   OF  MINISTRY.    203 
 
 And  the  disciples  say  unto  him,  33 
 
 Whence  should  we  have  so  many  loaves  in  a  desert  place, 
 as  to  fill  so  great  a  multitude  ? 
 
 And  Jesus  saith  unto  them,  34 
 
 How  many  loaves  have  ye  ? 
 
 And  they  said, 
 
 Seven,  and  a  few  small  fishes. 
 
 And  he  commanded  the  multitude  to  sit  down  on  the  35 
 ground ; 
 
 and  he  took  the  seven  loaves  and  the  fishes ;  and  he  36 
 gave  thanks  and  brake,  and  gave  to  the  disciples,  and  the 
 disciples  to  the  multitudes. 
 
 And  they  did  all  eat,  and  were  filled  :  37 
 
 and  they  took  up    that   which   remained   over   of  the 
 broken  pieces,  seven  baskets  full. 
 
 And  they  that  did  eat  were  four  thousand  men,  beside  38 
 women  and  children. 
 
 S.  Mark  viii.   1 — 9. 
 
 In  those  days,  when  there  was  again  a  great  multitude, 
 and  they  had  nothing  to  eat,  he  called  unto  him  his 
 disciples,  and  saith  unto  them, 
 
 I  have  compassion  on  the  multitude,  because  they 
 continue  with  me  now  three  days,  and  have  nothing  to  eat : 
 and  if  I  send  them  away  fasting  to  their  home,  they  will 
 faint  in  the  way ;  and  some  of  them  are  come  from  far. 
 
 And  his  disciples  answered  him, 
 
 Whence  shall  one  be  able  to  fill  these  men  with  'bread 
 here  in  a  desert  place  ? 
 
 1  Gr.  loaves. 
 
204  THE   FOUR   GOSPELS. 
 
 5  And  he  asked  them, 
 
 How  many  loaves  have  ye  ? 
 And  they  said,  Seven. 
 
 6  And  he  commandeth  the  multitude  to  sit  down  on  the 
 ground : 
 
 and  he  took  the  seven  loaves,  and  having  given  thanks, 
 he  brake,  and  gave  to  his  disciples,  to  set  before  them ; 
 and  they  set  them  before  the  multitude. 
 
 7  And  they  had  a  few  small  fishes  :  and  having  blessed 
 them,  he  commanded  to  set  these  also  before  them. 
 
 8  And  they  did  eat,  and  were  filled  : 
 
 and  they  took  up,  of  broken  pieces  that  remained  over, 
 seven  baskets. 
 
 9  And  they  were  about  four  thousand  : 
 and  he  sent  them  away. 
 
CHAPTER   XIII. 
 
 PART    OF    FOURTH    YEAR   OF   MINISTRY. 
 
 §  CXXXVIII. CXLIX. 
 
 The  Transfiguration,  with  incidents  immediately 
 preceding  and  following  it. 
 
 Time.  A  period  of  about  three  weeks,  from  about  a 
 fortnight  before  the  Day  of  Atonement  to  within  a  few 
 days  of  the  Feast  of  Tabernacles. 
 
 CXXXVIII. 
 
 CHRIST    AGAIN    SEEKS    BUT   IS    REJECTED   BY 
 
 THE   JEWS. 
 
 Time.  About  a  fortnight  before  the  Day  of  Atonement  and  some- 
 what less  than  three  weeks  before  the  commencement  of  the  Feast  of 
 Tabernacles. 
 
 S.  Matt.  xv.  39 — xvi.  4. 
 
 And  he  sent  away  the  multitudes,  and  entered  into  the  39 
 boat,  and  came  into  the  borders  of  Magadan. 
 
 And  the  Pharisees  and  Sadducees  came,  and  tempting  1 
 him  asked  him  to  shew  them  a  sign  from  heaven. 
 
 But  he  answered  and  said  unto  them,  2 
 
206  THE  FOUR   GOSPELS. 
 
 'When  it  is  evening,  ye  say,  It  will  be  fair  weather:  for  the 
 
 3  heaven  is  red.  And  in  the  morning,  //  will  be  foul  weather 
 to-day :  for  the  heaven  is  red  and  lowring.  Ye  know  how 
 to  discern  the  face  of  the  heaven  ;  but  ye  cannot  discern  the 
 signs  of  the  times. 
 
 4  An  evil  and  adulterous  generation  seeketh  after  a  sign  ; 
 and  there  shall  no  sign  be  given  unto  it,  but  the  sign  of 
 Jonah. 
 
 S.  Mark  viii.  10 — 12. 
 
 10        And   straightway   he   entered   into   the   boat   with    his 
 disciples,  and  came  into  the  parts  of  Dalmanutha. 
 
 n        And  the  Pharisees  came  forth,  and  began  to  question 
 with  him,  seeking  of  him  a  sign  from  heaven,  tempting  him. 
 
 12        And  he  sighed  deeply  in  his  spirit,  and  saith, 
 
 Why  doth  this  generation  seek  a  sign  ?  verily  I  say  unto 
 you,  There  shall  no  sign  be  given  unto  this  generation. 
 
 CXXXIX. 
 CHRIST   DEPARTS   FROM   THE   JEWS. 
 
 S.  Matt.  xvi.  4  (part  of). 
 4        And  he  left  them,  and  departed. 
 
 S.  Mark  viii.  13. 
 
 13        And   he   left   them,   and   again    entering  into  the  boat 
 departed  to  the  other  side. 
 
 1  The  following  words,  to  the  end  of  ver.  3,  are  omitted  by  some  of 
 the  most  ancient  and  other  important  authorities. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       207 
 
 CXL. 
 THE    DISCIPLES'   WANT    OF    UNDERSTANDING. 
 
 S.  Matt.  xvi.  5 — 12. 
 
 And  the  disciples  came  to  the  other  side  and  forgot  to    5 
 take  1  bread. 
 
 And  Jesus  said  unto  them,  .  6 
 
 Take  heed  and  beware  of  the  leaven  of  the  Pharisees 
 and  Sadducees. 
 
 And  they  reasoned  among  themselves,  saying,  7 
 
 2  We  took  no  1  bread. 
 
 And  Jesus  perceiving  it  said,  8 
 
 O   ye  of  little  faith,  why  reason  ye  among  yourselves, 
 because  ye  have  no  l bread?    Do  ye  not  yet  perceive,  neither   9 
 remember  the  five  loaves  of  the  five  thousand,  and  how  many 
 3  baskets  ye  took  up  ?     Neither  the  seven  loaves  of  the  four  10 
 thousand,  and  how  many  3 baskets  ye  took  up?     How  is  it  " 
 that  ye  do  not  perceive  that  I  spake  not  to  you  concerning 
 1  bread?     But  beware  of  the  leaven  of  the  Pharisees  and 
 Sadducees. 
 
 Then   understood   they   how   that   he   bade   them   not  12 
 beware  of  the  leaven  of  '  bread,  but  of  the  teaching  of  the 
 Pharisees  and  Sadducees. 
 
 S.  Mark  viii.  14 — 21. 
 
 And  they  forgot  to  take  bread ;  and  they  had  not  in  the  H 
 boat  with  them  more  than  one  loaf. 
 
 And  he  charged  them,  saying,  15 
 
 1  Gr.  loaves.  2  Or,  It  is  because  we  took  no  bread. 
 
 3  Basket  in  ver.  9  and  10  represents  different  Greek  words. 
 
208  THE  FOUR   GOSPELS. 
 
 Take  heed,  beware  of  the  leaven  of  the  Pharisees  and 
 the  leaven  of  Herod. 
 1 6        And  they  reasoned  one  with  another,  '  saying, 
 i7        2We  have  no  bread.     And  Jesus  perceiving  it  saith  unto 
 them, 
 
 Why  reason  ye,  because  ye  have  no  bread?  do  ye  not 
 yet    perceive,    neither    understand?    have    ye   your   heart 
 
 18  hardened?     Having   eyes,   see   ye   not?   and  having  ears, 
 
 19  hear  ye  not?  and  do  ye  not  remember?  When  I  brake  the 
 five  loaves  among  the  five  thousand,  how  many  3  baskets 
 full  of  broken  pieces  took  ye  up  ? 
 
 They  say  unto  him,  Twelve. 
 
 20  And  when  the  seven  among  the  four  thousand,  how 
 many  3basketfuls  of  broken  pieces  took  ye  up? 
 
 And  they  say  unto  him,  Seven. 
 
 21  And  he  said  unto  them, 
 Do  ye  not  yet  understand  ? 
 
 CXLI. 
 
 CHRIST    HEALS   A    BLIND    MAN   AT 
 BETHSAIDA. 
 
 S.  Mark  viii.  22 — 26. 
 
 22  And  they  come  unto  Bethsaida. 
 
 And  they  bring  to  him  a  blind  man,  and  beseech  him  to 
 touch  him. 
 
 23  And  he  took  hold  of  the  blind  man  by  the  hand,  and 
 brought  him  out  of  the  village;  and  when  he  had  spit  on  his 
 eyes,  and  laid  his  hands  upon  him,  he  asked  him, 
 
 1  Some  ancient  authorities  read  because  they  had  no  bread. 
 
 2  Or,  It  is  because  we  have  no  bread 
 
 3  Basket  in  ver,  19  and  20  represents  different  Greek  words. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       209 
 
 Seest  thou  aught  ? 
 
 And  he  looked  up,  and  said,  24 
 
 I  see  men ;  for  I  behold  them  as  trees,  walking. 
 Then  again  he  laid  his  hands  upon  his  eyes ;  25 
 
 and  he  looked  stedfastly,  and  was  restored,  and  saw  all 
 things  clearly. 
 
 And  he  sent  him  away  to  his  home,  saying,  26 
 
 Do  not  even  enter  into  the  village. 
 
 CXLII. 
 
 JOURNEYING  NORTHWARDS  THROUGH  HEA- 
 THEN TERRITORY  CHRIST  DECLARES 
 THAT  S.  PETER  SHALL  BE  THE  FIRST 
 FOUNDER   OF   HIS   CHURCH. 
 
 Time.     About  10  days  before  the  Day  of  Atonement. 
 S.  Matt.  xvi.  13 — 20. 
 
 Now  when  Jesus  came  into  the  parts  of  Caesarea  Philippi,  r3 
 he  asked  his  disciples,  saying, 
 
 Who  do  men  say  xthat  the  Son  of  man  is? 
 
 And  they  said,  I4 
 
 Some  say  John  the  Baptist ;  some,  Elijah  :  and  others, 
 Jeremiah,  or  one  of  the  prophets. 
 
 He  saith  unto  them,  IS. 
 
 But  who  say  ye  that  I  am  ? 
 
 And  Simon  Peter  answered  and  said,  x5 
 
 Thou  art  the  Christ,  the  Son  of  the  living  God. 
 
 And  Jesus  answered  and  said  unto  him,  r„ 
 
 Blessed  art  thou,  Simon  Bar-Jonah :  for  flesh  and  blood 
 
 1  Many  ancient  authorities  read  that  I  the  Son  of  man  am.     See 
 Mark  viii.  27  ;  Luke  ix.  18. 
 
 H.  G.  14 
 
210  THE  FOUR   GOSPELS. 
 
 hath  not  revealed  it  unto  thee,  but  my  Father  which  is  in 
 
 18  heaven.  And  I  also  say  unto  thee,  that  thou  art  '  Peter,  and 
 upon  this  2rock  I  will  build  my  church ;  and  the  gates  of 
 
 19  Hades  shall  not  prevail  against  it.  I  will  give  unto  thee  the 
 keys  of  the  kingdom  of  heaven :  and  whatsoever  thou  shalt 
 bind  on  earth  shall  be  bound  in  heaven  :  and  whatsoever 
 thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 
 
 20  Then  charged  he  the  disciples  that  they  should  tell  no 
 man  that  he  was  the  Christ. 
 
 S.  Mark  viii.   27 — 30. 
 
 27  And  Jesus  went  forth,  and  his  disciples,  into  the  villages 
 of  Caesarea  Philippi : 
 
 and  in  the  way  he  asked  his  disciples,  saying  unto  them, 
 Who  do  men  say  that  I  am  ? 
 
 28  And  they  told  him,  saying, 
 
 John  the  Baptist :  and  others,  Elijah ;  but  others,  One 
 of  the  prophets. 
 
 29  And  he  asked  them, 
 
 But  who  say  ye  that  I  am  ? 
 
 Peter  answereth  and  saith  unto  him, 
 
 Thou  art  the  Christ. 
 
 30  And  he  charged  them  that  they  should  tell  no  man  of  him. 
 
 S.  Luke  ix.    18 — 20. 
 
 18  And  it  came  to  pass,  as  he  was  praying  alone,  the  dis- 
 ciples were  with  him  :  and  he  asked  them,  saying, 
 
 Who  do  the  multitudes  say  that  I  am  ? 
 
 19  And  they  answering  said, 
 
 1  Gr.  Petros.  2  Gr.  petra. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       211 
 
 John  the  Baptist ;  but  others  say,  Elijah  ;  and  others, 
 that  one  of  the  old  prophets  is  risen  again. 
 
 And  he  said  unto  them,  20 
 
 But  who  say  ye  that  I  am  ? 
 And  Peter  answering  said, 
 The  Christ  of  God. 
 
 CXLIII. 
 
 CHRIST    FORETELLS    HIS   REJECTION,    DEATH 
 AND   RESURRECTION. 
 
 S.  Matt.  xvi.  21 — 23. 
 
 From  that  time  began  1  Jesus  to  shew  unto  his  disciples,  21 
 how  that  he  must  go  unto  Jerusalem,  and  suffer  many  things 
 of  the  elders  and  chief  priests  and  scribes,  and  be  killed,  and 
 the  third  day  be  raised  up. 
 
 And  Peter  took  him,  and  began  to  rebuke  him,  saying,     22 
 2Be  it  far  from  thee,  Lord  :  this  shall  never  be  unto  thee. 
 But  he  turned,  and  said  unto  Peter,  23 
 
 Get  thee  behind  me,  Satan :  thou  art  a  stumblingblock 
 unto  me :  for  thou  mindest  not  the  things  of  God,  but  the 
 things  of  men. 
 
 S.  Mark  viii.   31 — 33. 
 
 And  he  began  to  teach  them,  that  the  Son  of  man  must  31 
 suffer  many  things,  and  be  rejected  by  the  elders,  and  the 
 chief  priests,  and  the  scribes,  and  be  killed,  and  after  three 
 days  rise  again. 
 
 And  he  spake  the  saying  openly.  32 
 
 1  Some  ancient  authorities  read  Jesus  Christ. 
 
 2  Or,  God  have  mercy  on  thee 
 
 T4 2 
 
212  THE  FOUR   GOSPELS. 
 
 And  Peter  took  him,  and  began  to  rebuke  him. 
 H        But  he  turning  about,  and  seeing  his  disciples,  rebuked 
 Peter,  and  saith, 
 
 Get  thee  behind  me,  Satan  :  for  thou  mindest  not  the 
 things  of  God,  but  the  things  of  men. 
 
 S.  Luke  ix.   21,  22. 
 
 21  But  he  charged  them,  and  commanded  them  to  tell  this 
 
 22  to  no  man ;  saying, 
 
 The  Son  of  man  must  suffer  many  things,  and  be  rejected 
 of  the  elders  and  chief  priests  and  scribes,  and  be  killed,  and 
 the  third  day  be  raised  up. 
 
 CXLIV. 
 
 CHRIST  DECLARES  THAT  HIS  SERVICE  WILL 
 INVOLVE  MUCH  SUFFERING,  AND  FORE- 
 TELLS THAT  SOME  TO  WHOM  HE  SPAKE 
 SHOULD  LIVE  TO  SEE  THE  KINGDOM  OF 
 GOD. 
 
 S.  Mark  viii.  34 — ix.   1. 
 
 34  And  he  called  unto  him  the  multitude  with  his  disciples, 
 and  said  unto  them,  If  any  man  would  come  after  me,  let 
 him  deny  himself,  and  take  up  his  cross,  and  follow  me. 
 
 35  For  whosoever  would  save  his  xlife  shall  lose  it;  and 
 whosoever  shall  lose  his  ^ife  for  my  sake  and  the  gospel's 
 shall  save  it. 
 
 36  For  what  doth  it  profit  a  man,  to  gain  the  whole  world, 
 and  forfeit  his  '  life  ? 
 
 37  For  what  should  a  man  give  in  exchange  for  his  !  life  ? 
 
 1  Or,  soul 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       213 
 
 For  whosoever  shall  be  ashamed  of  me  and  of  my  words  38 
 in  this  adulterous  and  sinful  generation,  the  Son  of  man 
 also  shall  be  ashamed  of  him,  when  he  cometh  in  the  glory 
 of  his  Father  with  the  holy  angels. 
 
 And  he  said  unto  them,  Verily  I  say  unto  you,  There  be    1 
 some  here  of  them  that  stand  by,  which  shall  in  no  wise  taste 
 of  death,  till  they  see  the  kingdom  of  God  come  with  power. 
 
 S.  Matt.  xvi.   24 — 28. 
 
 Then  said  Jesus  unto  his  disciples,  If  any  man  would  24 
 come  after  me,  let  him  deny  himself,  and  take  up  his  cross, 
 and  follow  me.     For  whosoever  would  save  his  '  life  shall  25 
 lose  it :  and  whosoever  shall  lose  his  *  life  for  my  sake  shall 
 find  it.     For  what  shall  a  man  be  profited,  if  he  shall  gain  26 
 the  whole  world,  and  forfeit  his  xlife  ?  or  what  shall  a  man 
 give  in  exchange  for  his  Mife?    For  the  Son  of  man  shall  27 
 come  in  the  glory  of  his  Father  with  his  angels ;  and  then 
 shall  he  render  unto  every  man  according  to  his  2 deeds. 
 Verily  I  say  unto  you,  There  be  some  of  them  that  stand  28 
 here,  which  shall  in  no  wise  taste  of  death,  till  they  see  the 
 Son  of  man  coming  in  his  kingdom. 
 
 S.  Luke  ix.  23 — 27. 
 And  he  said  unto  all,  If  any  man  would  come  after  me,  23 
 let  him  deny  himself,  and  take  up  his  cross  daily,  and  follow 
 me.     For  whosoever  would  save  his  '  life  shall  lose  it ;  but  24 
 whosoever  shall  lose  his  Hife  for  my  sake,  the  same  shall 
 save  it.     For  what  is  a  man  profited,  if  he  gain  the  whole  25 
 world,  and  lose  or  forfeit  his  own  self?  For  whosoever  shall  26 
 be  ashamed  of  me  and  of  my  words,  of  him  shall  the  Son  of 
 
 1  Or,  soul  2  Gr.  doing. 
 
214  THE  FOUR   GOSPELS. 
 
 man  be  ashamed,  when  he  cometh  in  his  own  glory,  and  the 
 V  glory  of  the  Father,  and  of  the  holy  angels.  But  I  tell  you 
 of  a  truth,  There  be  some  of  them  that  stand  here,  which 
 shall  in  no  wise  taste  of  death,  till  they  see  the  kingdom  of 
 God. 
 
 CXLV. 
 THE   TRANSFIGURATION. 
 
 Time.     The  Day  of  Atonement. 
 S.  Luke  ix.  28 — 36. 
 
 28  And  it  came  to  pass  about  eight  days  after  these  sayings, 
 he  took  with  him  Peter  and  John  and  James,  and  went  up 
 into  the  mountain  to  pray. 
 
 29  And  as  he  was  praying,  the  fashion  of  his  countenance 
 was  altered,  and  his  raiment  became  white  and  dazzling. 
 
 30  And   behold,  there   talked  with  him    two   men,  which 
 
 31  were  Moses  and  Elijah;  who  appeared  in  glory,  and  spake 
 of  his  decease  which  he  was  about  to  accomplish  at 
 Jerusalem. 
 
 32  Now  Peter  and  they  that  were  with  him  were  heavy  with 
 sleep  :  but  Vhen  they  were  fully  awake,  they  saw  his  glory, 
 and  the  two  men  that  stood  with  him. 
 
 33  And  it  came  to  pass,  as  they  were  parting  from  him, 
 Peter  said  unto  Jesus, 
 
 Master,  it  is  good  for  us  to  be  here :  and  let  us  make 
 three  3 tabernacles;  one  for  thee,  and  one  for  Moses,  and 
 one  for  Elijah :  not  knowing  what  he  said. 
 
 34  And  while  he  said  these  things,  there  came  a  cloud,  and 
 
 1  Or,  departure  2  Or,  having  remained  awake 
 
 3  Or,  booths 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       215 
 
 overshadowed  them  :  and  they  feared  as  they  entered  into 
 the  cloud. 
 
 And  a  voice  came  out  of  the  cloud,  saying,  35 
 
 This  is  Jmy  Son,  my  chosen :  hear  ye  him. 
 
 And  when  the  voice  2came,  Jesus  was  found  alone.  36 
 
 And  they  held  their  peace,  and  told  no  man  in  those 
 days  any  of  the  things  which  they  had  seen. 
 
 S.  Matt.  xvii.   1—8. 
 
 And  after  six  days  Jesus  taketh  with  him  Peter,  and 
 James,  and  John  his  brother,  and  bringeth  them  up  into  a 
 high  mountain  apart :  and  he  was  transfigured  before  them  : 
 and  his  face  did  shine  as  the  sun,  and  his  garments  became 
 white  as  the  light. 
 
 And  behold,  there  appeared  unto  them  Moses  and 
 Elijah  talking  with  him. 
 
 And  Peter  answered,  and  said  unto  Jesus, 
 
 Lord,  it  is  good  for  us  to  be  here  :  if  thou  wilt,  I  will 
 make  here  three  3  tabernacles ;  one  for  thee,  and  one  for 
 Moses,  and  one  for  Elijah. 
 
 While  he  was  yet  speaking,  behold,  a  bright  cloud  over- 
 shadowed them  :  and  behold,  a  voice  out  of  the  cloud, 
 saying, 
 
 This  is  my  beloved  Son,  in  whom  I  am  well  pleased ; 
 hear  ye  him. 
 
 And  when  the  disciples  heard  it,  they  fell  on  their  face, 
 and  were  sore  afraid. 
 
 And  Jesus  came  and  touched  them  and  said, 
 
 1  Many  ancient  authorities  read  my  beloved  Son.     See  Matt.  xvii.  5  ; 
 Mark  ix.  7, 
 
 2  Or,  luas  past  3  Or,  booths 
 
2i6  THE  FOUR   GOSPELS. 
 
 Arise,  and  be  not  afraid. 
 8        And  lifting  up  their  eyes,  they  saw  no  one,  save  Jesus  only. 
 
 S.  Mark  ix.   2—8. 
 
 2  And  after  six  days  Jesus  taketh  with  him  Peter,  and 
 James,  and  John,  and  bringeth  them  up  into  a  high  mountain 
 apart  by  themselves  : 
 
 and  he  was  transfigured  before  them  : 
 
 3  and  his  garments  became  glistering,  exceeding  white  ; 
 so  as  no  fuller  on  earth  can  whiten  them. 
 
 4  And  there  appeared  unto  them  Elijah  with  Moses  :  and 
 they  were  talking  with  Jesus. 
 
 5  And  Peter  answereth  and  saith  to  Jesus, 
 
 Rabbi,  it  is  good  for  us  to  be  here :  and  let  us  make 
 three  tabernacles ;  one  for  thee,  and  one  for  Moses,  and 
 one  for  Elijah. 
 
 6  For  he  wist  not  what  to  answer ;  for  they  became  sore 
 afraid. 
 
 7  And  there  came  a  cloud  overshadowing  them  :  and 
 there  came  a  voice  out  of  the  cloud, 
 
 This  is  my  beloved  Son  :  hear  ye  him. 
 
 8  And  suddenly  looking  round  about,  they  saw  no  one 
 any  more,  save  Jesus  only  with  themselves. 
 
 CXLVI. 
 
 CONVERSATION     DURING    THE     DESCENT 
 
 FROM   THE   MOUNT. 
 
 S.  Mark  ix.  9 — 13. 
 
 9  And  as  they  were  coming  down  from  the  mountain,  he 
 charged  them  that  they  should  tell  no  man  what  things  they 
 
 Or,  booths 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       217 
 
 had  seen,  save  when  the  Son  of  man  should  have  risen  again 
 from  the  dead. 
 
 And  they  kept  the  saying,  questioning  among  themselves  10 
 what  the  rising  again  from  the  dead  should  mean. 
 
 And  they  asked  him,  saying,  1 1 
 
 xThe  scribes  say  that  Elijah  must  first  come. 
 And  he  said  unto  them,  12 
 
 Elijah  indeed  cometh  first,  and  restoreth  all  things  :  and 
 how  is  it  written  of  the  Son  of  man,  that  he  should  suffer 
 many  things  and  be  set  at  nought?     But  I  say  unto  you,  13 
 that  Elijah  is   come,  and  they  have  also  done  unto  him 
 whatsoever  they  listed,  even  as  it  is  written  of  him. 
 
 S.  Matt.  xvii.  9 — 13. 
 
 And  as   they  were  coming  down   from  the   mountain,    Q 
 Jesus  commanded  them,  saying, 
 
 Tell  the  vision  to  no  man,  until  the  Son  of  man  be  risen 
 from  the  dead. 
 
 And  his  disciples  asked  him,  saying,  10 
 
 Why  then  say  the  scribes  that  Elijah  must  first  come? 
 
 And  he  answered  and  said,  1 1 
 
 Elijah  indeed  cometh,  and  shall  restore  all  things  :  but  I  12 
 say  unto  you,  that  Elijah  is  come  already,  and  they  knew 
 him  not,  but  did  unto  him  whatsoever  they  listed.     Even  so 
 shall  the  Son  of  man  also  suffer  of  them. 
 
 Then  understood  the  disciples  that  he  spake  unto  them  13 
 of  John  the  Baptist. 
 
 1  Or,  How  is  it  that  the  scribes  say... come? 
 
2i8  THE  FOUR   GOSPELS. 
 
 CXLVII. 
 
 CHRIST  HEALS  A  CHILD  WHOM  IN  HIS 
 ABSENCE  THE  DISCIPLES  HAD  BEEN 
 UNABLE   TO    HEAL. 
 
 S.  Mark  ix.   14 — 27. 
 
 1 4  And  when  they  came  to  the  disciples,  they  saw  a  great 
 multitude  about  them,  and  scribes  questioning  with  them. 
 
 15  And  straightway  all  the  multitude,  when  they  saw  him, 
 were  greatly  amazed,  and  running  to  him  saluted  him. 
 
 16  And  he  asked  them, 
 
 What  question  ye  with  them  ? 
 
 17  And  one  of  the  multitude  answered  him, 
 
 faster,  I    brought   unto   thee  my  son,  which  hath  a 
 
 18  dumb  spirit;  and  wheresoever  it  taketh  him,  it  2dasheth 
 him  down  :  and  he  foameth,  and  grindeth  his  teeth,  and 
 pineth  away :  and  I  spake  to  thy  disciples  that  they  should 
 cast  it  out ;  and  they  were  not  able. 
 
 19  And  he  answereth  them  and  saith, 
 
 O  faithless  generation,  how  long  shall  I  be  with  you  ? 
 how  long  shall  I  bear  with  you  ?  bring  him  unto  me. 
 
 20  And  they  brought  him  unto  him  :  and  when  he  saw  him, 
 straightway  the  spirit  3tare  him  grievously;  and  he  fell  on 
 the  ground,  and  wallowed  foaming. 
 
 21  And  he  asked  his  father, 
 
 How  long  time  is  it  since  this  hath  come  unto  him  ? 
 
 22  And  he  said,  From  a  child.  And  oft-times  it  hath  cast 
 him  both  into  the  fire  and  into  the  waters,  to  destroy  him  : 
 but  if  thou  canst  do  anything,  have  compassion  on  us,  and 
 help  us. 
 
 1  Or,  Teacher  2  Or,  rendeth  him  3  Or,  convulsed 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       219 
 
 And  Jesus  said  unto  him,  23 
 
 If  thou   canst !     All   things   are   possible   to  him  that 
 believeth. 
 .  Straightway  the  father  of  the  child  cried  out,  and  said1,     24 
 
 I  believe ;  help  thou  mine  unbelief. 
 
 And  when  Jesus  saw  that   a  multitude  came  running  2; 
 together,  he  rebuked  the  unclean  spirit,  saying  unto  him, 
 
 Thou  dumb  and  deaf  spirit,  I  command  thee,  come  out 
 of  him,  and  enter  no  more  into  him. 
 
 And  having  cried  out,  and  2torn  him  much,  he  came  26 
 out :  and  the  child  became  as  one  dead ;  insomuch  that  the 
 more  part  said, 
 
 He  is  dead. 
 
 But  Jesus  took  him  by  the  hand,  and  raised  him  up  ;  ^ 
 and  he  arose. 
 
 S.  Matt.  xvii.  14—18. 
 
 And  when  they  were  come  to  the  multitude,  there  came  14 
 to  him  a  man,  kneeling  to  him,  and  saying, 
 
 Lord,  have  mercy  on  my  son  :  for  he  is  epileptic,  and  15 
 suffereth  grievously :    for  oft-times  he  falleth  into  the  fire, 
 and  oft-times  into  the  water.     And  I  brought  him  to  thy  16 
 disciples,  and  they  could  not  cure  him. 
 
 And  Jesus  answered  and  said,  I? 
 
 O  faithless  and  perverse  generation,  how  long  shall  I  be 
 with  you?  how  long  shall  I  bear  with  you?  bring  him 
 hither  to  me. 
 
 And  Jesus  rebuked  him;  and  the  3devil  went  out  from  x% 
 him  :  and  the  boy  was  cured  from  that  hour. 
 
 1  Many  ancient  authorities  add  with  tears. 
 
 -  Or,  convulsed  3  Gr.  demon. 
 
220  THE  FOUR   GOSPELS. 
 
 S.  Luke  ix.  37 — 42. 
 
 37  And  it  came  to  pass,  on  the  next  day,  when  they  were 
 come  down  from  the  mountain,  a  great  multitude  met  him. 
 
 38  And  behold,  a  man  from  the  multitude  cried,  saying, 
 'Master,  I  beseech  thee  to  look  upon  my  son;  for  he  is 
 
 39  mine  only  child  :  and  behold,  a  spirit  taketh  him,  and  he 
 suddenly  crieth  out;  and  it  2teareth  him  that  he  foameth, 
 and   it   hardly  departeth   from    him,   bruising   him   sorely. 
 
 40  And  I  besought  thy  disciples  to  cast  it  out ;  and  they  could 
 not. 
 
 4 1  And  Jesus  answered  and  said, 
 
 0  faithless  and  perverse  generation,  how  long  shall  I  be 
 with  you,  and  bear  with  you  ?  bring  hither  thy  son. 
 
 42  And  as  he  was  yet  a  coming,  the  Mevil  Mashed  him 
 down,  and  5tare  him  grievously. 
 
 But  Jesus  rebuked  the  unclean  spirit,  and  healed  the 
 boy,  and  gave  him  back  to  his  father. 
 
 CXLVIII. 
 
 THE    POWER    OF   FAITH   AND    PRAYER. 
 
 S.  Matt.  xvii.  19 — si. 
 
 19  Then  came  the  disciples  to  Jesus  apart,  and  said, 
 Why  could  not  we  cast  it  out  ? 
 
 20  And  he  saith  unto  them, 
 
 Because  of  your  little  faith  :  for  verily  I  say  unto  you,  If 
 ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say  unto 
 
 1  Or,  Teacher  2  Or,  convuheth  3  Gr.  demon. 
 
 4  Or,  rent  him  5  Or,  convulsed 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       221 
 
 this  mountain,  Remove  hence  to  yonder  place ;  and  it  shall 
 remove ;  and  nothing  shall  be  impossible  unto  you1. 
 
 S.  Mark  ix.  28,  29. 
 
 And  when  he  was  come  into  the  house,   his   disciples  28 
 asked  him  privately,  2saying, 
 We  could  not  cast  it  out. 
 
 And  he  said  unto  them,  29 
 
 This  kind  can  come  out  by  nothing,  save  by  prayer3. 
 
 CXLIX. 
 
 ON   THE  WAY  TO  CAPERNAUM  CHRIST  AGAIN 
 FORETELLS  HIS  SUFFERINGS. 
 
 Time.     Immediately  before  the  commencement  of  the  Feast  of 
 Tabernacles. 
 
 S.  Mark  ix.  30 — 32. 
 
 And  they  went  forth  from  thence,  and  passed  through  30 
 Galilee ;  and  he  would  not  that  any  man  should  know  it. 
 For  he  taught  his  disciples,  and  said  unto  them,  31 
 
 The  Son  of  man  is  delivered  up  into  the  hands  of  men, 
 and  they  shall  kill  him ;  and  when  he  is  killed,  after  three 
 days  he  shall  rise  again. 
 
 But  they  understood  not  the  saying,  and  were  afraid  to  3'* 
 ask  him. 
 
 1  Many  authorities,  some  ancient,  insert  ver.  21  But  this  kind goeth 
 not  out  save  by  prayer  and  fasting.     See  Mark  ix.  29. 
 
 2  Or,  How  is  it  that  we  could  not  cast  it  out? 
 
 3  Many  ancient  authorities  add  and  fasting. 
 
222  THE  FOUR   GOSPELS. 
 
 '  S.  Matt.  xvii.  22,  23. 
 
 22  And  while  they  '  abode  in  Galilee,  Jesus  said  unto  them, 
 The  Son  of  man  shall  be  delivered  up  into  the  hands  of 
 
 23  men ;  and  they  shall  kill  him,  and  the  third  day  he  shall  be 
 raised  up. 
 
 And  they  were  exceeding  sorry. 
 
 S.  Luke  ix.  43 — 45. 
 
 43  And  they  were  all  astonished  at  the  majesty  of  God. 
 But  while  all  were  marvelling  at  all  the  things  which  he 
 
 did,  he  said  unto  his  disciples, 
 
 44  Let  these  words  sink  into  your  ears :  for  the  Son  of  man 
 shall  be  delivered  up  into  the  hands  of  men. 
 
 45  But  they  understood  not  this  saying,  and  it  was  con- 
 cealed from  them,  that  they  should  not  perceive  it :  and  they 
 were  afraid  to  ask  him  about  this  saying. 
 
 1  Some  ancient  authorities  read  ivere  gathering  themselves  together. 
 
CHAPTER   XIV. 
 
 PART    OF    FOURTH    YEAR   OF   MINISTRY. 
 
 §  CL. §  CLVII. 
 
 Final  Discourses  at  Capernaum. 
 
 Time.  Immediately  after  the  Transfiguration  on  the  Day 
 of  Atonement,  and  before  the  secret  journey  by  which  our 
 Lord  arrived  at  Jerusalem  some  time  after  the  commence- 
 ment of  the  Feast  of  Tabernacles. 
 
 CL. 
 
 ARRIVAL   AT   CAPERNAUM,  AND  MIRACULOUS 
 PROVISION   OF   THE   TEMPLE   DUES. 
 
 S.  Mark  ix.  33. 
 And  they  came  to  Capernaum.  33 
 
 S.  Matt.  xvii.  24 — 27. 
 
 And  when  they  were  come  to  Capernaum,  they  that  re-  24 
 ceived  the  l  half-shekel  came  to  Peter,  and  said, 
 Doth  not  your  2  master  pay  the  *  half-shekel  ? 
 He  saith,  Yea.  25 
 
 1  Gr.  didrachma.  -  Or,  teacher 
 
224  THE  FOUR   GOSPELS. 
 
 And  when  he  came  into  the  house,  Jesus  spake  first  to 
 him,  saying, 
 
 What  thinkest  thou,  Simon?  the  kings  of  the  earth,  from 
 whom  do  they  receive  toll  or  tribute?  from  their  sons,  or 
 from  strangers? 
 
 26  And  when  he  said,  From  strangers,  Jesus  said  unto  him, 
 
 27  Therefore  the  sons  are  free.  But,  lest  we  cause  them  to 
 stumble,  go  thou  to  the  sea,  and  cast  a  hook,  and  take  up 
 the  fish  that  first  cometh  up ;  and  when  thou  hast  opened 
 his  mouth,  thou  shalt  find  a  l shekel:  that  take,  and  give 
 unto  them  for  me  and  thee. 
 
 CLI. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  WHICH 
 SHOULD  REGULATE  THE  CONDUCT  OF 
 THE   DISCIPLES   TOWARDS   EACH    OTHER. 
 
 S.  Matt,  xviii.  r — 5. 
 
 1  In  that  hour  came  the  disciples  unto  Jesus,  saying, 
 Who  then  is  2 greatest  in  the  kingdom  of  heaven  ? 
 
 2  And  he  called  to  him  a  little  child,  and  set  him  in  the 
 
 3  midst  of  them,  and  said, 
 
 Verily  I  say  unto  you, 
 
 Except  ye  turn,  and  become  as  little  children,  ye  shall  in 
 
 4  no  wise  enter  into  the  kingdom  of  heaven.  Whosoever 
 therefore  shall  humble  himself  as  this  little  child,  the  same  is 
 the  '  greatest  in  the  kingdom  of  heaven. 
 
 5  And  whoso  shall  receive  one  such  little  child  in  my  name 
 receiveth  me. 
 
 1  Gr.  stater.  2  Gr.  greater. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       225 
 
 S.  Mark  ix.  33 — 37. 
 
 And  when  he  was  in  the  house  he  asked  them,  33 
 
 What  were  ye  reasoning  in  the  way  ? 
 
 But  they  held  their  peace  :   for  they  had  disputed  one  34 
 with  another  in  the  way,  who  was  the  '  greatest. 
 
 And  he  sat  down,  and  called  the  twelve ;  and  he  saith  35 
 unto  them, 
 
 If  any  man  would  be  first,  he  shall  be  last  of  all,  and 
 minister  of  all. 
 
 And  he  took  a  little  child,  and  set  him  in  the  midst  of  36 
 them  :  and  taking  him  in  his  arms,  he  said  unto  them, 
 
 Whosoever  shall  receive  one  of  such  little  children  in  my  37 
 name,  receiveth  me :  and  whosoever  receiveth  me,  receiveth 
 not  me,  but  him  that  sent  me. 
 
 S.  Luke  ix.  46 — 48. 
 
 And  there  arose  a  reasoning  among  them,  which  of  them  46 
 should  be  greatest. 
 
 But  when  Jesus  saw  the  reasoning  of  their  heart,  he  took  47 
 a  little  child,  and  set  him  by  his  side,  and  said  unto  them,     48 
 
 Whosoever  shall  receive  this  little  child  in  my  name 
 receiveth  me  :  and  whosoever  shall  receive  me  receiveth  him 
 that  sent  me  :  for  he  that  is  2  least  among  you  all,  the  same 
 is  great. 
 
 1  Gr.  greater.  2  Gr.  lesser. 
 
 H.  G. 
 
226  THE  FOUR   GOSPELS. 
 
 CLII. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  WHICH 
 SHOULD  REGULATE  THE  CONDUCT  OF 
 THE  DISCIPLES  TOWARDS  THOSE  WORK- 
 ING IN  HIS  NAME  BUT  WITHOUT  HAVING 
 RECEIVED  A  COMMISSION  SIMILAR  TO 
 THEIR   OWN. 
 
 S.  Mark  ix.  38 — 42. 
 
 38  John  said  unto  him, 
 
 'Master,  we  saw  one  casting  out  2 devils  in  thy  name: 
 and  we  forbade  him,  because  he  followed  not  us. 
 
 39  But  Jesus  said, 
 
 Forbid  him  not :  for  there  is  no  man  which  shall  do  a 
 3 mighty  work  in  my  name,  and  be  able  quickly  to  speak 
 
 4°  evil  of  me.  For  he  that  is  not  against  us  is  for  us.  For 
 whosoever  shall  give  you  a  cup  of  water  to  drink,  4 because 
 ye  are  Christ's,  verily  I  say  unto  you,  he  shall  in  no  wise 
 
 42  lose  his  reward.  And  whosoever  shall  cause  one  of  these 
 little  ones  that  believe  5on  me  to  stumble,  it  were  better  for 
 him  if  6a  great  millstone  were  hanged  about  his  neck,  and 
 he  were  cast  into  the  sea. 
 
 S.  Luke  ix.  49,  50. 
 
 49        And  John  answered  and  said, 
 
 Master,  we  saw  one  casting  out  2devils  in  thy  name;  and 
 we  forbade  him,  because  he  followeth  not  with  us. 
 
 1   Or,  Teacher  2  Gr.  demons. 
 
 3  Gr.  power.  4  Gr.  in  name  that  yc  are. 
 
 5  Many  ancient  authorities  omit  on  me. 
 
 6  Gr.  a  millstone  turned  by  an  ass. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       227 
 
 But  Jesus  said  unto  him,  5° 
 
 Forbid  him  not:  for  he  that  is  not  against  you  is  for  you. 
 
 S.  Matt,  xviii.  6. 
 
 Whoso  shall  cause  one  of  these  little  ones  which  believe    6 
 on  me  to  stumble,  it  is  profitable  for  him  that  xa  great 
 millstone  should  be  hanged  about  his  neck,  and  that  he 
 should  be  sunk  in  the  depth  of  the  sea. 
 
 CLIII. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  UPON 
 WHICH  THE  DISCIPLES  MUST  ACT  TO- 
 WARDS FRIENDS  WHO  WOULD  HINDER 
 THEM    FROM    SERVING   HIM. 
 
 S.  Matt,  xviii.  7 — 9. 
 
 Woe  unto  the  world  because  of  occasions  of  stumbling  !    7 
 for  it  must  needs  be  that  the  occasions  come ;  but  woe  to 
 that  man  through  whom  the  occasion  cometh  ! 
 
 And  if  thy  hand  or  thy  foot  causeth  thee  to  stumble,  cut    8 
 it  off,  and  cast  it  from  thee :  it  is  good  for  thee  to  enter  into 
 life  maimed  or  halt,  rather  than  having  two  hands  or  two 
 feet  to  be  cast  into  the  eternal  fire. 
 
 And  if  thine  eye  causeth  thee  to  stumble,  pluck  it  out,    9 
 and  cast  it  from  thee :  it  is  good  for  thee  to  enter  into  life 
 with  one  eye,  rather  than  having  two  eyes  to  be  cast  into  the 
 "hell  of  fire. 
 
 1  Gr.  a  millstone  turned  by  an  ass.  -  Gr.  Gehenna  ofjirc. 
 
 15—2 
 
228  THE  FOUR   GOSPELS. 
 
 S.  Mark  ix.  43 — 50. 
 
 43  And  if  thy  hand  cause  thee  to  stumble,  cut  it  off:  it  is 
 good  for  thee  to  enter  into  life  maimed,  rather  than  having 
 thy  two  hands  to  go  into  x hell,  into  the  unquenchable  fire2. 
 
 45  And  if  thy  foot  cause  thee  to  stumble,  cut  it  off :  it  is 
 good  for  thee  to  enter  into  life  halt,  rather  than  having  thy 
 two  feet  to  be  cast  into  '  hell. 
 
 47  And  if  thine  eye  cause  thee  to  stumble,  cast  it  out :  it  is 
 good  for  thee  to  enter  into  the  kingdom  of  God  with  one 
 
 48  eye,  rather  than  having  two  eyes  to  be  cast  into  *  hell ;  where 
 their  worm  dieth  not,  and  the  fire  is  not  quenched. 
 
 to  For  every  one  shall  be  salted  with  fire3.  Salt  is  good  : 
 but  if  the  salt  have  lost  its  saltness,  wherewith  will  ye 
 season  it  ? 
 
 Have   salt   in   yourselves,    and   be  at  peace  one  with 
 another. 
 
 CLIV. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  UPON 
 WHICH  THE  DISCIPLES  SHOULD  ACT  TO- 
 WARDS  THOSE   DESPISED    BY   MEN. 
 
 S.  Matt,  xviii.  10 — 14. 
 
 10  See  that  ye  despise  not  one  of  these  little  ones ;  for  I 
 say  unto  you,  that  in  heaven  their  angels  do  always  behold 
 the  face  of  my  Father  which  is  in  heaven4. 
 
 1  Gr.  Gehenna. 
 
 2  Ver.  44  and  46  (which  are  identical  with  ver.  48)  are  omitted  by 
 the  best  ancient  authorities. 
 
 3  Many  ancient  authorities  add  and  every  sacrifice  shall  be  salted  with 
 salt.     See  Lev.  ii.  13. 
 
 4  Many  authorities,  some  ancient,  insert  ver.  1 1  For  the  Son  of  man 
 came  to  save  that  zvhich  zuas  lost.     See  Luke  xix.  10. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       229 
 
 How  think  ye  ?  if  any  man  have  a  hundred  sheep,  and  1 2 
 one  of  them  be  gone  astray,  doth  he  not  leave  the  ninety 
 and  nine,  and  go  unto  the  mountains,  and  seek  that  which 
 goeth  astray?    And  if  so  be  that  he  find  it,  verily  I  say  unto  13 
 you,  he  rejoiceth  over  it  more  than  over  the  ninety  and  nine 
 which  have  not  gone  astray.     Even  so  it  is  not  ]the  will  of  14 
 2your  Father  which  is  in  heaven,  that  one  of  these  little  ones 
 should  perish. 
 
 CLV. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  BY  WHICH 
 THE  DISCIPLES  SHOULD  BE  GUIDED  IN 
 DEALING  WITH  THOSE  PERSISTING  IN  SIN. 
 
 S.  Matt,  xviii.  15 — 20. 
 
 And  if  thy  brother  sin  3against  thee,*  go,  shew  him  his  15 
 fault  between  thee  and  him  alone :  if  he  hear  thee,  thou  hast 
 gained  thy  brother. 
 
 But  if  he  hear  thee  not,  take  with  thee  one  or  two  more,  16 
 that  at  the  mouth  of  two  witnesses  or  three  every  word  may 
 be  established. 
 
 1  Gr.  a  thing  zvilled  before  your  Father. 
 
 2  Some  ancient  authorities  read  my. 
 
 3  Some  ancient  authorities  omit  against  thee. 
 
 *  In  Westcott  and  Hort's  Greek  Testament  the  words  "against 
 thee"  disappear.  That  the  directions  given  by  our  Lord  could  not  be 
 intended  to  apply  to  merely  personal  offences  may  be  argued  from  the 
 fact  that  just  afterwards  it  is  not  only  assumed  that  no  directions  have 
 been  given  with  reference  to  such  offences,  but  they  are  dealt  with  as  we 
 should  expect  in  an  entirely  different  manner. 
 
230  THE  FOUR   GOSPELS. 
 
 »7  And  if  he  refuse  to  hear  them,  tell  it  unto  the  'church  : 
 and  if  he  refuse  to  hear  the  !  church  also,  let  him  be  unto 
 thee  as  the  Gentile  and  the  publican. 
 
 1 8  Verily  I  say  unto  you, 
 
 What  things  soever  ye  shall  bind  on  earth  shall  be  bound 
 in  heaven :  and  what  things  soever  ye  shall  loose  on  earth 
 shall  be  loosed  in  heaven. 
 
 19  Again  I  say  unto  you,  that  if  two  of  you  shall  agree  on 
 earth  as  touching  anything  that  they  shall  ask,  it  shall  be 
 
 20  done  for  them  of  my  Father  which  is  in  heaven.  For  where 
 two  or  three  are  gathered  together  in  my  name,  there  am  I 
 in  the  midst  of  them. 
 
 CLVI. 
 
 CHRIST  EXPLAINS  THE  PRINCIPLES  WHICH 
 SHOULD  GUIDE  THE  DISCIPLES  IN  THE 
 MATTER   OF   PERSONAL   INJURIES. 
 
 S.  Matt,  xviii.  21 — 35. 
 
 •21        Then  came  Peter,  and  said  to  him, 
 
 Lord,  how  oft  shall  my  brother  sin  against  me,  and  I 
 forgive  him  ?  until  seven  times  ? 
 i2        Jesus  saith  unto  him, 
 
 I  say  not  unto  thee,  Until  seven  times;  but,  Until 
 2  seventy  times  seven. 
 
 23  Therefore  is  the  kingdom  of  heaven  likened  unto  a 
 certain   king,    which   would   make   a    reckoning    with    his 
 
 24  a  servants.  And  when  he  had  begun  to  reckon,  one  was 
 brought  unto  him,  which  owed  him  ten  thousand  4  talents. 
 
 1  Or,  congregation  2  Or,  seventy  times  and  seven 
 
 3  Gr.  bondservants. 
 
 4  This  talent  was  probably  worth  about  £i\o. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       231 
 
 But  forasmuch  as  he  had  not  whereu  ith  to  pay,  his  lord  25 
 commanded  him  to  be  sold,  and  his  wife,  and  children,  and 
 all  that  he  had,  and  payment  to  be  made. 
 
 The  l  servant  therefore  fell  down  and  worshipped  him,  26 
 saying, 
 
 Lord,  have  patience  with  me,  and  I  will  pay  thee  all. 
 
 And  the  lord  of  that  1  servant,  being  moved  with  com-  27 
 passion,  released  him,  and  forgave  him  the  2debt. 
 
 But  that  Servant  went  out,  and  found  one  of  his  fellow-  28 
 servants,  which  owed  him  a  hundred  3  pence  :  and  he  laid 
 hold  on  him,  and  took  him  by  the  throat,  saying, 
 
 Pay  what  thou  owest. 
 
 So  his  fellow-servant  fell  down  and  besought  him,  saying,  29 
 
 Have  patience  with  me,  and  I  will  pay  thee. 
 
 And  he  would  not :  but  went  and  cast  him  into  prison,  30 
 till  he  should  pay  that  which  was  due. 
 
 So  when  his  fellow-servants  saw  what  was  done,  they  31 
 were  exceeding  sorry,  and  came  and  told  unto  their  lord  all 
 that  was  done. 
 
 Then  his  lord  called  him  unto  him,  and  saith  to  him,        32 
 
 Thou  wicked  Servant,  1  forgave  thee  all  that  debt,  be- 
 cause thou  besoughtest  me  :  shouldest  not  thou  also  have  had  33 
 mercy  on  thy  fellow-servant,  even  as  I  had  mercy  on  thee  ? 
 
 And   his    lord   was   wroth,   and   delivered   him    to  the  34 
 tormentors,  till  he  should  pay  all  that  was  due. 
 
 So  shall  also  my  heavenly  Father  do  unto  you,  if  ye  for-  35 
 give  not  every  one  his  brother  from  your  hearts. 
 
 1  Gr.  bondservant.  *2  Gr.  loan. 
 
 3  The  word  in  the  Greek  denotes  a  coin  worth  about  eight  pence 
 halfpenny. 
 
232  THE  FOUR   GOSPELS. 
 
 CLVII. 
 
 SUMMARIES  IN  S.  MATTHEW  AND  S.  MARK 
 COVERING  A  PERIOD  FROM  THE  DATE 
 OF  THE  DISCOURSE  AT  CAPERNAUM  JUST 
 BEFORE  THE  FEAST  OF  TABERNACLES  TO 
 THE  DATE  OF  CHRIST'S  JOINING  THE 
 GALILEAN  COMPANY  GOING  UP  TO  THE 
 PASSOVER. 
 
 S.  Matt.  xix.   i,  2. 
 
 i  And  it  came  to  pass  when  Jesus  had  finished  these  words, 
 he  departed  from  Galilee,  and  came  into  the  borders  of 
 Judaea  beyond  Jordan ; 
 
 2  and  great  multitudes  followed  him ;  and  he  healed  them 
 there. 
 
 S.  Mark  x.   i. 
 And  he  arose  from  thence,  and  cometh  into  the  borders 
 of  Judaea  and  beyond  Jordan  : 
 
 and  multitudes  come  together  unto  him  again ; 
 and,  as  he  was  wont,  he  taught  them  again. 
 
CHAPTER    XV. 
 
 PART   OF  FOURTH   YEAR   OF   MINISTRY. 
 
 §  CLVIII. §  CLXX. 
 
 Christ  at  the  Feast  of  Tabernacles. 
 Time.     The  end  of  September. 
 
 CLVIII. 
 
 CHRIST   GOES   UP   TO   THE   FEAST   OF    TABER- 
 NACLES. 
 
 S.  John  vii.  2 — 11. 
 
 Now  the  feast  of  the  Jews,  the  feast  of  tabernacles,  was    2 
 at  hand. 
 
 His  brethren  therefore  said  unto  him,  3 
 
 Depart  hence,  and  go  into  Judaea,  that  thy  disciples  also 
 may  behold  thy  works  which  thou   doest.     For   no   man    4 
 doeth  anything  in  secret,  xand  himself  seeketh  to  be  known 
 openly.     If  thou  doest  these  things,  manifest  thyself  to  the 
 world. 
 
 For  even  his  brethren  did  not  believe  on  him.  5 
 
 Jesus  therefore  saith  unto  them,  6 
 
 1  Some  ancient  authorities  read  and  seeketh  it  to  be  known  openly. 
 
234  THE  FOUR   GOSPELS. 
 
 My  time  is  not  yet  come ;  but  your  time  is  alway  ready. 
 
 7  The  world  cannot  hate  you ;  but  me  it  hateth,  because  I 
 testify  of  it,  that  its  works  are  evil. 
 
 8  Go  ye  up  unto  the  feast:  I  go  not  up  *yet*  unto  this 
 
 9  feast ;  because  my  time  is  not  yet  fulfilled.     And  having  said 
 these  things  unto  them,  he  abode  still  in  Galilee. 
 
 io        But  when  his  brethren  were  gone  up  unto  the  feast,  then 
 went  he  also  up,  not  publicly,  but  as  it  were  in  secret. 
 
 CLIX. 
 CHRIST   AT   THE   FEAST   OF   TABERNACLES. 
 
 S.  John  vii.  n — 13. 
 
 11  The  Jews  therefore  sought  him  at  the  feast,  and  said, 
 Where  is  he  ? 
 
 12  And  there  was  much  murmuring  among  the  multitudes 
 concerning  him  :  some  said, 
 
 He  is  a  good  man  ; 
 
 others  said, 
 
 Not  so,  but  he  leadeth  the  multitude  astray. 
 
 13  Howbeit  no  man  spake  openly  of  him  for  fear  of  the 
 Jews. 
 
 1  Many  ancient  authorities  omit  yet. 
 
 *  In  his  Commentary  on  Tatian's  Harmony,  Ephrem  Syrus  has  the 
 following  :  ' '  He  said  not,  I  do  not  ascend  to  this  Feast  but  in  this  Feast " 
 (Non  dixit,  non  ascendo  ad  Festum  hoc  sed  in  festo  hoc),  Tatian  there- 
 fore early  in  the  second  century  apparently  knew  nothing  of  the  reading 
 of  the  Received  Text  of  the  present  day  in  this  passage.  It  is  of  course 
 very  easy  to  understand  how  likely  it  would  be  that  a  copyist  might 
 think  that  'to  this  Feast'  was  required  by  the  sense  of  the  passage,  and 
 how  therefore,  if  Tatian's  reading  was  correct,  the  spurious  reading 
 crept  in. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       235 
 
 CLX. 
 
 CHRIST   VINDICATES    HIS   AUTHORITY   AS    A 
 DIVINE   TEACHER. 
 
 S.  John  vii.  14 — 24. 
 
 But  when  it  was  now  the  midst  of  the  feast  Jesus  went  14 
 up  into  the  temple,  and  taught. 
 
 The  Jews  therefore  marvelled,  saying,  15 
 
 How  knoweth  this  man  letters,  having  never  learned  ? 
 Jesus  therefore  answered  them,  and  said,  16 
 
 My  teaching  is  not  mine,  but  his  that  sent  me.     If  any  17 
 man  willeth  to  do  his  will,  he  shall  know  of  the  teaching, 
 whether  it  be  of  God,  or  whether  I  speak  from  myself.     He  18 
 that  speaketh  from  himself  seeketh  his  own  glory :  but  he 
 that  seeketh  the  glory  of  him  that  sent  him,  the  same  is  true, 
 and  no  unrighteousness  is  in  him. 
 
 Did  not  Moses  give  you  the  law,  and  yet  none  of  you  19 
 doeth  the  law  ? 
 
 Why  seek  ye  to  kill  me  ? 
 
 The  multitude  answered,  2° 
 
 Thou  hast  a  !  devil :  who  seeketh  to  kill  thee  ? 
 Jesus  answered  and  said  unto  them,  21 
 
 I  did  one  work,  and  ye  all  2 marvel.    For  this  cause  hath  22 
 Moses  given  you  circumcision  (not  that  it  is  of  Moses,  but  of 
 the  fathers) ;  and  on  the  sabbath  ye  circumcise  a  man.     If  23 
 a  man  receiveth  circumcision  on  the  sabbath,  that  the  law  of 
 
 1  Gr.  demon. 
 
 2  Or,  marvel  because  of  this.     Moses  hath  given  you  circumcision 
 
236  THE  FOUR  GOSPELS. 
 
 Moses  may  not  be  broken ;  are  ye  wroth  with  me,  because 
 I  made  a  man  every  whit  whole  on  the  sabbath  ? 
 
 24  Judge  not  according  to  appearance,  but  judge  righteous 
 judgement. 
 
 CLXL 
 
 THE    RELATIONS    BETWEEN    CHRIST   AND 
 THE   JEWS. 
 
 S.  John  vii.  25 — 36. 
 
 25  Some  therefore  of  them  of  Jerusalem  said, 
 
 26  Is  not  this  he   whom  they  seek  to  kill?     And  lo,  he 
 speaketh  openly,  and  they  say  nothing  unto  him. 
 
 Can  it  be  that  the  rulers  indeed  know  that  this  is  the 
 
 27  Christ?     Howbeit  we  know  this  man  whence  he  is:  but 
 when  the  Christ  cometh,  no  one  knoweth  whence  he  is. 
 
 28  Jesus  therefore  cried  in  the  temple,  teaching  and  saying, 
 Ye  both  know  me,  and  know  whence  I  am ;  and  I  am 
 
 not  come  of  myself,  but  he  that  sent  me  is  true,  whom  ye 
 
 29  know  not.     I  know  him ;  because  I  am  from  him,  and  he 
 sent  me. 
 
 30  They  sought  therefore  to  take  him  :  and  no  man  laid  his 
 hand  on  him,  because  his  hour  was  not  yet  come. 
 
 3*        But  of  the  multitude  many  believed  on  him;  and  they 
 said, 
 
 When  the  Christ  shall  come,  will  he  do  more  signs  than 
 those  which  this  man  hath  done  ? 
 
 32  The  Pharisees  heard   the    multitude    murmuring   these 
 things  concerning  him ; 
 
 and  the  chief  priests  and  the  Pharisees  sent  officers  to 
 
 33  take  him.     Jesus  therefore  said, 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       237 
 
 Yet  a  little  while  am  I  with  you,  and  I  go  unto  him  that 
 sent  me.     Ye  shall  seek  me,  and  shall  not  find  me :  and  34 
 where  I  am,  ye  cannot  come. 
 
 The  Jews  therefore  said  among  themselves,  35 
 
 Whither  will  this  man  go  that  we  shall  not  find  him  ? 
 will  he  go  unto  the  Dispersion  x  among  the  Greeks,  and 
 teach  the  Greeks  ?     What  is  this  word  that  he  said,  Ye  shall  36 
 seek  me,  and  shall  not  find  me  :  and  where  I  am,  ye  cannot 
 come  ? 
 
 CLXIL 
 AN    INVITATION— HOW   RECEIVED. 
 
 S.  John  vii.  37—44. 
 
 Now  on  the  last  day,  the  great  day  of  the  feast,  Jesus  37 
 stood  and  cried,  saying, 
 
 If  any  man  thirst,  let  him  come  unto  me,  and  drink. 
 He  that  believeth  on  me,  as  the  scripture  hath  said,  out  of  38 
 his  belly  shall  flow  rivers  of  living  water. 
 
 But  this  spake  he  of  the  Spirit,  which  they  that  believed  39 
 on  him  were  to  receive  :  2for  the  Spirit  was  not  yet  given ; 
 because  Jesus  was  not  yet  glorified. 
 
 Some  of  the  multitude  therefore,  when  they  heard  these  40 
 words,  said, 
 
 This  is  of  a  truth  the  prophet. 
 
 Others  said,  This  is  the  Christ.  4I 
 
 But  some  said,   What,   doth  the   Christ   come   out   of 
 Galilee  ?     Hath    not    the    scripture    said   that    the    Christ  42 
 
 1  Gr.  of. 
 
 2  Some  ancient  authorities  read  for  the  Holy  Spirit  was  not  yet 
 given. 
 
238  THE   FOUR   GOSPELS. 
 
 cometh   of  the   seed   of  David,  and   from   Bethlehem,   the 
 village  where  David  was  ? 
 
 43  So  there  arose  a  division  in  the  multitude  because  of 
 
 44  him.     And  some  of  them  would  have  taken  him  ; 
 
 but  no  man  laid  hands  on  him. 
 
 CLXIII. 
 NICODEMUS   AND    THE   PHARISEES. 
 
 S.  John  vii.  45—52. 
 
 45  The  officers   therefore  came  to  the   chief  priests  and 
 Pharisees ; 
 
 and  they  said  unto  them, 
 Why  did  ye  not  bring  him  ? 
 
 46  The  officers  answered,  Never  man  so  spake. 
 
 47  The  Pharisees  therefore  answered  them, 
 
 48  Are  ye  also  led  astray  ?     Hath  any  of  the  rulers  believed 
 
 49  on  him,  or  of  the   Pharisees  ?     But  this   multitude  which 
 knoweth  not  the  law  are  accursed. 
 
 50  Nicodemus  saith  unto  them  (he  that  came  to  him  before, 
 being  one  of  them), 
 
 51  Doth  our  law  judge  a   man,  except   it   first  hear  from 
 himself  and  know  what  he  doeth  ? 
 
 52  They  answered  and  said  unto  him, 
 
 Art  thou  also  of  Galilee  ?     Search,  and  '  see  that  out  of 
 Galilee  ariseth  no  prophet. 
 
 1  Or,  see :  for  out  of  Galilee  dr. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       239 
 
 CLXIV. 
 THE   WOMAN    TAKEN    IN   ADULTERY. 
 
 S.  John  viii.  1 — 11. 
 
 1  [And    they    went    every   man    unto    his    own   house :  53 
 but  Jesus  went  unto  the  mount  of  Olives.  I 
 
 And  early  in  the  morning  he  came  again  into  the  temple,  2 
 and  all  the  people  came  unto  him ; 
 
 and  he  sat  down,  and  taught  them. 
 
 And  the  scribes  and  the  Pharisees  bring  a  woman  taken  3 
 in  adultery ;  and  having  set  her  in  the  midst,  they  say  unto  4 
 him, 
 
 2 Master,  this  woman  hath  been  taken  in  adultery,  in  the 
 very  act.     Now  in  the  law  Moses  commanded  us  to  stone  5 
 such  :  what  then  sayest  thou  of  her? 
 
 And  this  they  said,  3 tempting  him,  that  they  might  have  6 
 whereof "to  accuse  him. 
 
 But  Jesus  stooped  down,  and  with  his  finger  wrote  on 
 the  ground. 
 
 But  when  they  continued  asking  him,  he  lifted  up  7 
 himself,  and  said  unto  them, 
 
 He  that  is  without  sin  among  you,  let  him  first  cast  a 
 stone  at  her. 
 
 And  again  he  stooped  down,  and  with  his  finger  wrote  8 
 on  the  ground. 
 
 And  they,  when  they  heard  it,  went  out  one  by  one,  9 
 beginning  from  the  eldest,  even  unto  the  last: 
 
 1  Most  of  the  ancient  authorities  omit  John  vii.  53 — viii.  1 1.    Those 
 which  contain  it  vary  much  from  each  other. 
 
 -  Or,  Teacher  3  Or,  trying 
 
240  THE  FOUR   GOSPELS. 
 
 and  Jesus  was  left  alone,  and  the  woman,  where  she  was, 
 in  the  midst. 
 10        And  Jesus  lifted  up  himself,  and  said  unto  her, 
 
 Woman,  where  are  they  ?  did  no  man  condemn  thee  ? 
 ii        And  she  said,  No  man,  Lord. 
 And  Jesus  said, 
 
 Neither  do  I  condemn  thee  :  go  thy  way  ;  from  hence- 
 forth sin  no  more.] 
 
 CLXV. 
 
 CHRIST   THE   LIGHT   OF   THE   WORLD. 
 
 S.  John  viii.   12 — 19. 
 
 12  Again  therefore  Jesus  spake  unto  them,  saying, 
 
 I  am  the  light  of  the  world :  he  that  followeth  me  shall 
 not  walk  in  the  darkness,  but  shall  have  the  light  of  life. 
 
 13  The  Pharisees  therefore  said  unto  him, 
 
 Thou  bearest  witness  of  thyself;  thy  witness  is  not  true. 
 
 14  Jesus  answered  and  said  unto  them, 
 
 Even  if  I  bear  witness  of  myself,  my  witness  is  true  ; 
 for  I  know  whence  I  came,  and  whither  I  go ;  but  ye  know 
 
 15  not  whence  I  come,  or  whither  I  go.  Ye  judge  after  the 
 flesh  ;  I  judge  no  man. 
 
 16  Yea  and  if  I  judge,  my  judgement  is  true  ;  for  I  am  not 
 
 17  alone,  but  I  and  the  Father  that  sent  me.     Yea  and  in  your 
 
 18  law  it  is  written,  that  the  witness  of  two  men  is  true.  I  am 
 he  that  beareth  witness  of  myself,  and  the  Father  that  sent 
 me  beareth  witness  of  me. 
 
 19  They  said  therefore  unto  him, 
 Where  is  thy  Father? 
 
 Jesus  answered, 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       241 
 
 Ye  know  neither  me,  nor  my  Father  :  if  ye  knew  me,  ye 
 would  know  my  Father  also. 
 
 CLXVI. 
 
 CHRIST    ANNOUNCES     HIS    APPROACHING 
 DEPARTURE. 
 
 S.  John  viii.  20 — 24. 
 These  words  spake  he  in  the  treasury,  as  he  taught  in  20 
 
 the  temple : 
 
 and  no  man  took  him;  because  his  hour  was  not  yet 
 
 come. 
 
 He  said  therefore  again  unto  them,  21 
 
 I  go  away,  and  ye  shall  seek  me,  and  shall  die  in  your 
 
 sin  :  whither  I  go,  ye  cannot  come. 
 
 The  Jews  therefore  said,  22 
 
 Will   he   kill   himself,  that  he  saith,  Whither  I  go,  ye 
 
 cannot  come  ? 
 
 And  he  said  unto  them,  23 
 
 Ye  are  from  beneath ;  I  am  from  above  :  ye  are  of  this 
 
 world  j  I  am  not  of  this  world.     I  said  therefore  unto  you,  24 
 
 that  ye  shall  die  in  your  sins  :  for  except  ye  believe  that 
 
 JI  am  he,  ye  shall  die  in  your  sins. 
 
 CLXVII. 
 
 THE    DIVINE     CHARACTER    OF    CHRIST'S 
 MISSION. 
 
 S.  John  viii.   25 — 29. 
 
 They  said  therefore  unto  him,  25 
 
 Who  art  thou  ? 
 
 1  Or,  I  am 
 
 H.  G.  16 
 
242  THE  FOUR   GOSPELS. 
 
 Jesus  said  unto  them, 
 
 1  Even  that  which  I  have  also  spoken  unto  you  from  the 
 
 26  beginning.  I  have  many  things  to  speak  and  to  judge 
 concerning  you  :  howbeit  he  that  sent  me  is  true ;  and  the 
 things  which  I  heard  from  him,  these  speak  I  2unto  the 
 world. 
 
 27  They  perceived  not  that  he  spake  to  them  of  the  Father. 
 
 28  Jesus  therefore  said, 
 
 When  ye  have  lifted  up  the  Son  of  man,  then  shall  ye 
 know  that  3I  am  he,  and  that  I  do  nothing  of  myself,  but  as 
 
 29  the  Father  taught  me,  I  speak  these  things.  And  he  that 
 sent  me  is  with  me ;  he  hath  not  left  me  alone ;  for  I  do 
 always  the  things  that  are  pleasing  to  him. 
 
 CLXVIII. 
 
 CHRIST  EXPLAINS  THE  NATURE  OF  REAL 
 FREEDOM,  AND  THE  FUTILITY  OF  CLAIMS 
 RESTING  UPON  A  MERELY  NATURAL 
 DESCENT    FROM    ABRAHAM. 
 
 S.  John  viii.  30 — 47. 
 
 30  As  he  spake  these  things,  many  believed  on  him. 
 
 31  Jesus  therefore  said  to  those  Jews  which  had  believed 
 him, 
 
 If  ye  abide  in  my  word,  then  are  ye  truly  my  disciples ; 
 
 32  and  ye  shall  know  the  truth,  and  the  truth  shall  make  you 
 free. 
 
 33  They  answered  unto  him, 
 
 1  Or,  How  is  it  that  I  even  speak  to  you  at  all? 
 
 2  Gr.  into.  3  Or,  /  am     Or,  /  am  he  :  and  I  do 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       243 
 
 We  be  Abraham's  seed,  and  have  never  yet  been  in 
 bondage  to  any  man :  how  sayest  thou,  Ye  shall  be  made 
 free? 
 
 Jesus  answered  them,  34 
 
 Verily,  verily,   I    say  unto  you,   Every  one   that   com- 
 mitteth  sin  is  the  bondservant  of  sin.     And  the  bondservant  35 
 abideth  not  in  the  house  for  ever :  the  son  abideth  for  ever. 
 If  therefore  the  Son  shall  make  you  free,  ye  shall  be  free  36 
 indeed. 
 
 I  know  that  ye  are  Abraham's  seed ;  yet  ye  seek  to  kill  37 
 me,  because  my  word  xhath  not  free  course  in  you. 
 
 I  speak  the  things  which  I  have  seen  with  2my  Father :  38 
 and  ye  also  do  the  things  which  ye  heard  from  your  father. 
 
 They  answered  and  said  unto  him,  39 
 
 Our  father  is  Abraham. 
 
 Jesus  saith  unto  them, 
 
 If  ye  3were  Abraham's  children,  4ye  would  do  the  works 
 of  Abraham.     But  now  ye  seek  to  kill  me,  a  man  that  hath  40 
 told  you  the  truth,  which  I  heard  from  God  :  this  did  not 
 Abraham. 
 
 Ye  do  the  works  of  your  father.  41 
 
 They  said  unto  him, 
 
 We  were  not  born  of  fornication ;  we  have  one  Father, 
 even  God. 
 
 Jesus  said  unto  them,  4- 
 
 If  God  were  your  Father,  ye  would  love  me  :  for  I  came 
 forth  and  am  come  from  God ;  for  neither  have  I  come  of 
 
 1  Or,  hath  no  place  in  you 
 
 2  Or,  the  Father:  do  ye  also  therefore  the  things  which  ye  heard  from 
 the  Father. 
 
 3  Gr.  are. 
 
 4  Some  ancient  authorities  rezdye  do  the  works  of  Abraham. 
 
 l6 2 
 
244  THE  FOUR   GOSPELS. 
 
 43  myself,  but  he  sent  me.     Why  do  ye  not  Understand  my 
 
 44  speech  ?  Even  because  ye  cannot  hear  my  word.  Ye  are 
 of  your  father  the  devil,  and  the  lusts  of  your  father  it  is 
 your  will  to  do.  He  was  a  murderer  from  the  beginning, 
 and  2  stood  not  in  the  truth,  because  there  is  no  truth  in 
 him.     3When  he  speaketh  a  lie,  he  speaketh  of  his  own: 
 
 45  for  he  is  a  liar,  and  the  father  thereof.     But  because  I  say 
 
 46  the  truth,  ye  believe  me  not.     Which  of  you  convicteth  me 
 
 47  of  sin  ?  If  I  say  truth,  why  do  ye  not  believe  me  ?  He 
 that  is  of  God  heareth  the  words  of  God :  for  this  cause  ye 
 hear  them  not,  because  ye  are  not  of  God. 
 
 CLXIX. 
 CHRIST'S   SUPERIORITY   TO   ABRAHAM. 
 
 S.  John  viii.  48 — 58. 
 
 48  The  Jews  answered  and  said  unto  him, 
 
 Say  we  not  well  that  thou  art  a  Samaritan,  and  hast  a 
 4  devil? 
 
 49  Jesus  answered, 
 
 I  have  not  a  4 devil;  but  I  honour  my  Father,  and  ye 
 
 50  dishonour  me.     But  I  seek  not  mine  own  glory  :  there  is 
 
 51  one  that  seeketh  and  judgeth.  Verily,  verily,  I  say  unto 
 you,  If  a  man  keep  my  word,  he  shall  never  see  death. 
 
 52  The  Jews  said  unto  him, 
 
 Now  we  know  that  thou  hast  a  4  devil.     Abraham   is 
 dead,  and  the  prophets ;  and  thou  sayest,  If  a  man  keep 
 
 1  Or,  know  2  Some  ancient  authorities  read  standeth. 
 
 8  Or,  When  one  speaketh  a  lie,  he  speaketh  of  his  own  :  for  his  father 
 also  is  a  liar. 
 4  Gr.  demon. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       245 
 
 my  word,  he  shall  never  taste  of  death.     Art  thou  greater  53 
 than  our  father  Abraham,  which  is  dead  ?  and  the  prophets 
 are  dead  :  whom  makest  thou  thyself? 
 
 Jesus  answered,  54 
 
 If  I  glorify  myself,  my  glory  is  nothing :  it  is  my  Father 
 that  glorifieth  me  ;  of  whom  ye  say,  that  he  is  your  God ;  and 
 ye  have  not  known  him  :  but  I  know  him ;  and  if  I  should  55 
 say,  I  know  him  not,  I  shall  be  like  unto  you,  a  liar  :  but  I 
 know   him,    and    keep    his   word.     Your   father   Abraham  56 
 rejoiced  'to  see  my  day ;  and  he  saw  it,  and  was  glad. 
 
 The  Jews  therefore  said  unto  him,  57 
 
 Thou  art  not  yet  fifty  years  old,  and  hast  thou  seen 
 Abraham  ?     Jesus  said  unto  them,  58 
 
 Verily,  verily,   I   say  unto  you,  Before  Abraham  2was, 
 I  am. 
 
 CLXX. 
 
 CHRIST    RETIRES    BEFORE   AN   ATTEMPT   TO 
 STONE   HIM. 
 
 S.  John  viii.  59. 
 
 They  took  up  stones  therefore  to  cast  at  him  :  59 
 
 but  Jesus  3hid  himself,  and  went  out  of  the  temple4. 
 
 1  Or,  that  he  should  see  2  Gr.  was  born. 
 
 3  Or,  was  hidden,  and  went  &*e. 
 
 4  Many  ancient  authorities  add  and  going  through  the  midst  of  them 
 went  his  way,  and  so  passed  by. 
 
CHAPTER   XVI. 
 PART    OF   FOURTH   YEAR   OF   MINISTRY. 
 
 §  CLXXI. §  CLXXXVIII. 
 
 The  Second  and  Public  Journey  to  Jerusalem 
 
 AND 
 
 The  Teaching  at  the  Feast  of  Dedication. 
 
 Time.     From  immediately  after  the  Feast  of  Tabernacles 
 to  the  Feast  of  Dedication. 
 
 CLXXI. 
 
 CHRIST   AGAIN   JOURNEYS   TOWARDS   JERU- 
 SALEM. 
 
 Time.  Immediately  after  the  Feast  of  Tabernacles.  It  will  be 
 observed  that  though  S.  Luke  here,  as  so  often  elsewhere,  omits  what 
 is  recorded  by  another  Evangelist  yet  the  terms  in  which  he  resumes  his 
 narrative  (v.  51)  clearly  imply  that  he  did  not  intend  it  to  be  regarded 
 as  strictly  continuous  at  this  point. 
 
 S.  Luke  ix.  51 — 56. 
 
 51        And  it  came  to  pass,  when  the  days  'were  well-nigh 
 come  that  he  should  be  received  up,  he  stedfastly  set  his 
 
 1  Gr.  were  being  fiilfilled. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       247 
 
 face  to  go  to  Jerusalem,  and  sent  messengers  before  his  face :  52 
 and  they  went,  and  entered  into  a  village  of  the  Samaritans, 
 to  make  ready  for  him. 
 
 And  they  did  not  receive  him,  because  his  face  was  as  53 
 though  he  were  going  to  Jerusalem. 
 
 And  when  his  disciples  James  and  John  saw  this,  they  54 
 said, 
 
 Lord,  wilt  thou  that  we  bid  fire  to  come  down  from 
 heaven,  and  consume  them '  ? 
 
 But  he  turned,  and  rebuked  them2.  55 
 
 And  they  went  to  another  village.  56 
 
 CLXXII. 
 
 CHRIST     PREFACES     THE     MISSION     OF  THE 
 
 SEVENTY     BY      WARNINGS      AS      TO  THE 
 
 TRIALS     INSEPARABLE     FROM     THE  SER- 
 VICE   REQUIRED    OF   THEM. 
 
 S.  Luke  ix.  57 — 62. 
 
 And  as  they  went  in  the  way,  a  certain  man  said  unto  57 
 him, 
 
 I  will  follow  thee  whithersoever  thou  goest. 
 
 And  Jesus  said  unto  him,  58 
 
 The  foxes  have  holes,  and  the  birds  of  the  heaven  have 
 3  nests ;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 
 
 1  Many  ancient  authorities  add  even  as  Elijah  did. 
 
 2  Some  ancient  authorities  add  and  said,  Ye  know  not  what  manner 
 of  spirit  ye  are  of.  Some,  but  fewer,  add  also  For  the  Son  of  man  came 
 not  to  destroy  merfs  lives,  but  to  save  them. 
 
 3  Gr.  lodging-places. 
 
248  THE  FOUR   GOSPELS. 
 
 59  And  he  said  unto  another, 
 Follow  me. 
 
 But  he  said, 
 
 Lord,  suffer  me  first  to  go  and  bury  my  father. 
 
 60  But  he  said  unto  him, 
 
 Leave  the  dead  to  bury  their  own  dead ;  but  go  thou 
 and  publish  abroad  the  kingdom  of  God. 
 6t        And  another  also  said, 
 
 I  will  follow  thee,  Lord ;    but  first  surfer   me    to   bid 
 farewell  to  them  that  are  at  my  house. 
 62        But  Jesus  said  unto  him,  No  man,  having  put  his  hand 
 to  the  plough,  and  looking  back,  is  fit  for  the  kingdom  of 
 God. 
 
 S.  Matt.  viii.  19 — 22. 
 
 19  And  there  came  *a  scribe,  and  said  unto  him, 
 
 2  Master,  I  will  follow  thee  whithersoever  thou  goest. 
 
 20  And  Jesus  saith  unto  him, 
 
 The  foxes  have  holes,  and  the  birds  of  the  heaven  have 
 3  nests  ;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 
 
 2 1  And  another  of  the  disciples  said  unto  him, 
 Lord,  suffer  me  first  to  go  and  bury  my  father. 
 
 22  But  Jesus  saith  unto  him, 
 
 Follow  me ;  and  leave  the  dead  to  bury  their  own  dead. 
 
 1  Gr.  one  scribe.  2  Or,  Teacher  3  Gr.  lodging-places. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       249 
 
 CLXXIII. 
 
 THE   MISSION    OF   THE   SEVENTY. 
 
 Time.     Between  the  Feast  of  Tabernacles  at  the  end  of  September 
 and  the  Feast  of  Dedication  at  the  end  of  December. 
 
 S.  Luke  x.   1 — 16. 
 
 Now  after  these  things   the    Lord  appointed   seventy1    1 
 others,  and  sent  them  two  and  two   before  his  face  into 
 every  city  and  place,  whither  he  himself  was  about  to  come. 
 
 And  he  said  unto  them,  2 
 
 The  harvest  is  plenteous,  but  the  labourers  are  few : 
 pray  ye  therefore  the  Lord  of  the  harvest,  that  he  send  forth 
 labourers  into  his  harvest. 
 
 Go  your  ways  :  behold,  I  send  you  forth  as  lambs  in  the  3 
 midst  of  wolves.  Carry  no  purse,  no  wallet,  no  shoes  :  and  4 
 salute  no  man  on  the  way. 
 
 And  into  whatsoever  house  ye  shall  2  enter,   first  say,    5 
 Peace  be  to  this  house.     And  if  a  son  of  peace  be  there,    6 
 your  peace  shall  rest  upon  3him  :  but  if  not,  it  shall  turn  to 
 you  again.     And  in  that  same  house   remain,   eating  and    7 
 drinking  such  things  as  they  give  :  for  the  labourer  is  worthy 
 of  his  hire.     Go  not  from  house  to  house. 
 
 And  into  whatsoever  city  ye  enter,  and  they  receive  you,    8 
 eat  such  things  as  are  set  before  you :  and  heal  the  sick  that    9 
 are  therein,  and  say  unto  them,  The  kingdom  of  God  is 
 come  nigh  unto  you.     But  into  whatsoever  city  ye  shall  10 
 enter,  and  they  receive  you  not,  go  out  into   the  streets 
 thereof  and  say,  Even  the  dust  from  your  city,  that  cleaveth  n 
 
 1  Many  ancient  authorities  add  and  two  :  and  so  in  ver.  17. 
 
 2  Or,  enter  first,  say  3  Or,  it 
 
250  THE  FOUR   GOSPELS. 
 
 to  our  feet,  we  do  wipe  off  against  you  :  howbeit  know  this, 
 
 12  that  the  kingdom  of  God  is  come  nigh.  I  say  unto  you,  It 
 shall  be  more  tolerable  in  that  day  for  Sodom,  than  for  that 
 city. 
 
 13  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida  \ 
 for  if  the  '  mighty  works  had  been  done  in  Tyre  and  Sidon, 
 which  were  done  in  you,  they  would  have  repented  long  ago, 
 
 14  sitting  in  sackcloth  and  ashes.  Howbeit  it  shall  be  more 
 tolerable  for  Tyre  and  Sidon  in  the  judgement,  than  for  you. 
 
 15  And  thou,  Capernaum,  shalt  thou  be  exalted  unto 
 heaven  ?  thou  shalt  be  brought  down  unto  Hades. 
 
 16  He  that  heareth  you  heareth  me;  and  he  that  rejecteth 
 you  rejecteth  me;  and  he  that  rejecteth  me  rejecteth  him 
 that  sent  me. 
 
 S.  Matt.  xi.   20 — 24. 
 
 20  Then  began  he  to  upbraid  the  cities  wherein  most  of  his 
 1  mighty  works  were  done,  because  they  repented  not. 
 
 21  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida ! 
 for  if  the  1  mighty  works  had  been  done  in  Tyre  and  Sidon 
 which  were  done  in  you,  they  would  have  repented  long  ago 
 
 22  in  sackcloth  and  ashes.  Howbeit  I  say  unto  you,  it  shall 
 be  more  tolerable  for  Tyre  and  Sidon  in  the  day  of  judge- 
 ment, than  for  you. 
 
 23  And  thou,  Capernaum,  shalt  thou  be  exalted  unto 
 heaven?  thou  shalt  2go  down  unto  Hades:  for  if  the 
 1  mighty  works  had  been  done  in  Sodom  which  were  done 
 
 24  in  thee,  it  would  have  remained  until  this  day.  Howbeit  I 
 say  unto  you,  that  it  shall  be  more  tolerable  for  the  land  of 
 Sodom  in  the  day  of  judgement,  than  for  thee. 
 
 1  Gr.  poivcrs.  2  Many  ancient  authorities  read  be  brought  down. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       251 
 
 CLXXIV. 
 THE   RETURN    OF   THE   SEVENTY. 
 
 Time.     Immediately  before  the  Feast  of  Dedication. 
 S.  Luke  x.   17 — 20. 
 And  the  seventy  returned  with  joy,  saying,  17 
 
 Lord,  even  the  l devils  are  subject  unto  us  in  thy  name. 
 And  he  said  unto  them,  18 
 
 I  beheld  Satan  fallen  as  lightning  from  heaven.    Behold,  19 
 I  have  given  you  authority  to  tread  upon   serpents   and 
 scorpions,  and  over  all  the  power  of  the  enemy  :  and  nothing 
 shall  in  any  wise  hurt  you.     Howbeit  in  this  rejoice   not,  20 
 that  the  spirits  are  subject  unto  you ;  but  rejoice  that  your 
 names  are  written  in  heaven. 
 
 CLXXV. 
 
 CHRIST   REJOICES   AT   THE    RESULT    OF    THE 
 MISSION   OF   THE   SEVENTY. 
 
 S.  Luke  x.  21 — 24. 
 
 In  that  same  hour  he  rejoiced  2in  the  Holy  Spirit,  and  21 
 said, 
 
 I  3 thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that 
 thou  didst  hide  these  things  from  the  wise  and  understanding, 
 and  didst  reveal  them  unto  babes:  yea,  Father;  4for  so  it 
 was  well-pleasing  in  thy  sight.  All  things  have  been  deliver-  22 
 ed  unto  me  of  my  Father :  and  no  one  knoweth  who  the 
 Son  is,  save  the  Father;  and  who  the  Father  is,  save  the 
 Son,  and  he  to  whomsoever  the  Son  willeth  to  reveal  him. 
 
 1  Gr.  demons.  2  Or,  by 
 
 3  Or,  praise  4  Or,  that 
 
252  THE  FOUR   GOSPELS. 
 
 23  And  turning  to  the  disciples,  he  said  privately, 
 Blessed  are  the  eyes  which  see  the  things  that  ye  see  : 
 
 24  for  I  say  unto  you,  that  many  prophets  and  kings  desired  to 
 see  the  things  which  ye  see,  and  saw  them  not ;  and  to  hear 
 the  things  which  ye  hear,  and  heard  them  not. 
 
 S.  Matt.  xi.  25 — 27. 
 
 25  At  that  season  Jesus  answered  and  said, 
 
 I  1  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that 
 thou  didst  hide  these  things  from  the  wise  and  understand- 
 
 26  ing,  and  didst  reveal  them  unto  babes:  yea,  Father,  2for  so  it 
 was  well-pleasing  in  thy  sight. 
 
 27  All  things  have  been  delivered  unto  me  of  my  Father : 
 and  no  one  knoweth  the  Son,  save  the  Father ;  neither  doth 
 any  know  the  Father,  save  the  Son,  and  he  to  whomsoever 
 the  Son  willeth  to  reveal  him. 
 
 CLXXVI. 
 "COME   UNTO    ME." 
 
 S.  Matt.  xi.  28—30. 
 
 28  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
 and  I  will  give  you  rest. 
 
 29  Take  my  yoke  upon  you,  and  learn  of  me ;  for  I  am 
 meek  and  lowly  in  heart :  and  ye  shall  find  rest  unto  your 
 souls. 
 
 3°        For  my  yoke  is  easy,  and  my  burden  is  light. 
 
 1  Or,  praise  -  Or,  that 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       253 
 
 CLXXVII. 
 THE   GOOD  SAMARITAN. 
 
 S.  Luke  x.  25 — 37. 
 
 And  behold,  a  certain  lawyer  stood  up   and  tempted  25 
 him,  saying, 
 
 faster,  what  shall  I  do  to  inherit  eternal  life? 
 
 And  he  said  unto  him,  26 
 
 What  is  written  in  the  law  ?  how  readest  thou  ? 
 
 And  he  answering  said,  27 
 
 Thou  shalt  love  the  Lord  thy  God  2with  all  thy  heart, 
 and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all 
 thy  mind ;  and  thy  neighbour  as  thyself. 
 
 And  he  said  unto  him,  28 
 
 Thou  hast  answered  right  :  this  do,  and  thou  shalt  live. 
 
 But  he,  desiring  to  justify  himself,  said  unto  Jesus,  29 
 
 And  who  is  my  neighbour  ? 
 
 Jesus  made  answer  and  said,  30 
 
 A  certain  man  was  going  down  from  Jerusalem  to 
 Jericho;  and  he  fell  among  robbers,  which  both  stripped 
 him  and  beat  him,  and  departed,  leaving  him  half  dead. 
 
 And   by  chance  a  certain  priest  was  going  down  that  31 
 way :   and   when  he  saw  him,  he  passed  by  on  the  other 
 side. 
 
 And  in  like  manner  a  Levite  also,  when  he  came  to  the  32 
 place,  and  saw  him,  passed  by  on  the  other  side. 
 
 But  a  certain  Samaritan,  as  he  journeyed,  came  where  33 
 he    was :    and   when    he   saw   him,    he   was    moved    with 
 compassion,  and  came  to  him,  and  bound  up  his  wounds,  34 
 
 1  Or,  Teacher  2  Gt.from, 
 
254  THE  FOUR   GOSPELS. 
 
 pouring  on  them  oil  and  wine  ;  and  he  set  him  on  his  own 
 beast,  and  brought  him  to  an  inn,  and  took  care  of  him. 
 
 35  And  on  the  morrow  he  took  out  two  1  pence,  and  gave 
 them  to  the  host,  and  said, 
 
 Take  care  of  him ;  and  whatsoever  thou  spendest  more, 
 I,  when  I  come  back  again,  will  repay  thee. 
 
 36  Which  of  these  three,  thinkest  thou,  proved  neighbour 
 unto  him  that  fell  among  the  robbers  ? 
 
 37  And  he  said, 
 
 He  that  shewed  mercy  on  him. 
 And  Jesus  said  unto  him, 
 Go,  and  do  thou  likewise. 
 
 CLXXVIII. 
 
 MARTHA   AND    MARY. 
 
 Time.     The  Feast  of  Dedication. 
 
 S.  Luke  x.  38 — 42. 
 
 38  Now   as   they  went   on   their  way,    he  entered  into  a 
 certain  village : 
 
 And  a  certain  woman  named  Martha  received  him  into 
 her  house. 
 
 39  And  she  had  a  sister  called  Mary,  which  also  sat  at  the 
 Lord's  feet,  and  heard  his  word. 
 
 40  But  Martha  was  2 cumbered  about  much  serving;   and 
 she  came  up  to  him,  and  said, 
 
 Lord,  dost  thou  not  care  that  my  sister  did  leave  me  to 
 serve  alone  ?  bid  her  therefore  that  she  help  me. 
 
 41  But  the  Lord  answered  and  said  unto  her, 
 
 1  See  marginal  note  on  Matt,  xviii.  28. 
 
 2  Or.  distracted. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       255 
 
 Martha,  Martha,  thou  art  anxious  and  troubled  about 
 many  things :    2  but  one  thing  is   needful :   for   Mary   hath  42 
 chosen  the  good  part,,  which  shall  not  be  taken  away  from 
 her. 
 
 CLXXIX. 
 CHRIST  HEALS  ONE  BLIND   FROM   HIS  BIRTH. 
 
 Time.     The  Feast  of  Dedication. 
 S.  John  ix.  t — 7. 
 
 And  as  he  passed  by,  he  saw  a  man  blind  from  his  birth.    1 
 
 And  his  disciples  asked  him,  saying,  2 
 
 Rabbi,  who  did  sin,  this  man,  or  his  parents,  that  he 
 should  be  born  blind  ? 
 
 Jesus   answered,    Neither   did   this    man    sin,    nor    his    3 
 parents :    but   that   the   works    of  God   should   be    made 
 manifest  in  him.     We  must  work  the  works  of  him  that    4 
 sent  me,  while  it  is  day:  the  night  cometh,  when  no  man 
 can  work.     When  I  am  in  the  world,  I  am  the  light  of  the    5 
 world. 
 
 When  he  had  thus  spoken,  he  spat  on  the  ground,  and    6 
 made  clay  of  the  spittle,  3and  anointed  his  eyes  with  the 
 clay,  and  said  unto  him,  - 
 
 Go,  wash  in  the  pool  of  Siloam  (which  is  by  interpreta- 
 tion, Sent). 
 
 He  went  away  therefore,  and  washed,  and  came  seeing. 
 
 1  A  few  ancient  authorities  read  Martha,  Martha,  thou  art  troubled: 
 Mary  hath  chosen  dbc. 
 
 2  Many  ancient  authorities  read  bitt  fezv  things  are  needful,  or  one. 
 
 3  Or,  and  with  the  clay  thereof  anointed  his  eyes 
 
256  THE  FOUR   GOSPELS. 
 
 CLXXX. 
 THE  CHANGE  WROUGHT  IN  THE  BLIND  MAN. 
 
 S.  John  ix.  8 — 12. 
 
 s        The    neighbours   therefore,    and   they  which   saw  him 
 aforetime,  that  he  was  a  beggar,  said, 
 
 Is  not  this  he  that  sat  and  begged  ? 
 9        Others  said,  It  is  he  : 
 
 Others  said,  No,  but  he  is  like  him. 
 
 He  said,  I  am  he. 
 
 10  They  said  therefore  unto  him, 
 How  then  were  thine  eyes  opened  ? 
 
 11  He  answered,  The  man  that  is  called  Jesus  made  clay, 
 and  anointed  mine  eyes,  and  said  unto  me,  Go  to  Siloam, 
 and  wash  : 
 
 So  I  went  away  and  washed,  and  I  received  sight. 
 
 12  And  they  said  unto  him,  Where  is  he? 
 He  saith,  I  know  not. 
 
 CLXXXI. 
 
 THE   PHARISEES    QUESTION   THE  REALITY  OF 
 THE    MIRACLE. 
 
 S.  John  ix.  13—34. 
 
 13  They  bring  to  the  Pharisees  him  that  aforetime  was 
 blind. 
 
 I+        Now  it  was  the  sabbath  on  the  day  when  Jesus  made  the 
 
 clay,  and  opened  his  eyes. 
 15        Again  therefore  the  Pharisees  also  asked  him  how   he 
 
 received  his  sight. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       257 
 
 And  he  said  unto  them,  He  put  clay  upon  mine  eyes, 
 and  I  washed,  and  do  see. 
 
 Some  therefore  of  the  Pharisees  said,  16 
 
 This  man  is  not  from  God,  because  he  keepeth  not  the 
 sabbath. 
 
 But  others  said,  How  can  a  man  that  is  a  sinner  do  such 
 signs  ? 
 
 And  there  was  a  division  among  them. 
 
 They  say  therefore  unto  the  blind  man  again,  17 
 
 What  sayest  thou  of  him,  in  that  he  opened  thine  eyes  ? 
 
 And  he  said,  He  is  a  prophet. 
 
 The  Jews  therefore  did  not  believe  concerning  him,  that  18 
 he  had  been  blind,  and  had  received  his  sight,  until  they 
 called  the  parents  of  him  that  had  received  his  sight,  and  19 
 asked  them,  saying,  Is  this  your  son,  who  ye  say  was  born 
 blind  ?  how  then  doth  he  now  see  ? 
 
 His  parents  answered  and  said,  20 
 
 We  know  that  this  is  our  son,  and  that  he  was  born 
 blind  :  but  how  he  now  seeth,  we  know  not ;  or  who  opened  21 
 his  eyes,  we  know   not :   ask  him ;  he  is  of  age ;   he  shall 
 speak  for  himself. 
 
 These  things  said  his  parents,  because  they  feared  the  22 
 Jews :   for  the  Jews  had  agreed  already,  that  if  any  man 
 should  confess  him  to  be  Christ,  he  should  be  put  out  of  the 
 synagogue.     Therefore  said  his  parents,  He  is  of  age ;  ask  23 
 him. 
 
 So  they  called  a  second  time  the  man  that  was  blind,  24 
 and  said  unto  him, 
 
 Give  glory  to  God  :  we  know  that  this  man  is  a  sinner. 
 
 He  therefore  answered,  Whether  he  be  a  sinner,  I  know  25 
 not :  one  thing  I  know,  that,  whereas  I  was  blind,  now  I  see. 
 h.  g.  17 
 
258  THE  FOUR   GOSPELS. 
 
 26  They  said  therefore  unto  him,  What  did  he  to  thee? 
 how  opened  he  thine  eyes  ? 
 
 27  He  answered  them,  I  told  you  even  now,  and  ye  did  not 
 hear :  wherefore  would  ye  hear  it  again  ?  would  ye  also 
 become  his  disciples? 
 
 28  And  they  reviled  him,  and  said,  Thou  art  his  disciple ; 
 
 29  but  we  are  disciples  of  Moses.  We  know  that  God  hath 
 spoken  unto  Moses  :  but  as  for  this  man,  we  know  not 
 whence  he  is. 
 
 30  The  man  answered  and  said  unto  them, 
 
 Why,  herein  is  the  marvel,  that  ye  know  not  whence  he 
 
 31  is,  and  yet  he  opened  mine  eyes.  We  know  that  God 
 heareth  not  sinners  :   but  if  any  man  be  a  worshipper  of 
 
 32  God,  and  do  his  will,  him  he  heareth.  Since  the  world 
 began  it  was  never  heard  that  any  one  opened  the  eyes  of  a 
 
 33  man  born  blind.  If  this  man  were  not  from  God,  he  could 
 do  nothing. 
 
 34  They  answered  and  said  unto  him, 
 
 Thou  wast  altogether  born  in  sins,  and  dost  thou  teach 
 us? 
 
 And  they  cast  him  out. 
 
 CLXXXII. 
 
 CHRIST    FINDS    AND     TEACHES     HIM     WHOSE 
 BLINDNESS   HE   HAD    REMOVED. 
 
 S.  John  ix.  35—38. 
 
 35  Jesus  heard  that  they  had  cast  him  out;  and  finding 
 him,  he  said, 
 
 Dost  thou  believe  on  !the  Son  of  God? 
 
 1  Many  ancient  authorities  read  the  Son  of  man. 
 
PART  OF  FOURTH    YEAR  OF  MINISTRY.        259 
 
 He  answered  and  said,  36 
 
 And  who  is  he,  Lord,  that  I  may  believe  on  him  ? 
 Jesus  said  unto  him,  Thou  hast  both  seen  him,  and  he  it  37 
 is  that  speaketh  with  thee. 
 
 And  he  said,  Lord,  I  believe.  38 
 
 And  he  worshipped  him. 
 
 CLXXXIII. 
 
 THE   PARABOLIC    MEANING   OF  THE  HEALING 
 OF   THE   BLIND. 
 
 S.  John  ix.  39 — 41. 
 
 And  Jesus  said,  39 
 
 For  judgement  came  I  into  this  world,  that  they  which 
 see  not  may  see;  and  that  they  which  see  may  become 
 blind. 
 
 Those  of  the  Pharisees  which  were  with  him  heard  these  40 
 things,  and  said  unto  him, 
 
 Are  we  also  blind  ? 
 
 Jesus  said  unto  them,  If  ye  were  blind,  ye  would  have  no  41 
 sin :  but  now  ye  say,  We  see  :  your  sin  remaineth. 
 
 CLXXXIV. 
 THE    SHEEPFOLD    AND    THE   SHEPHERD. 
 
 S.  John  x.   1 — 6. 
 
 Verily,  verily,  I  say  unto  you,  l 
 
 He  that  entereth  not  by  the  door  into  the  fold  of  the 
 sheep,  but  climbeth  up  some  other  way,  the  same  is  a  thief 
 and  a  robber.     But  he  that  entereth  in  by  the  door  is  '  the    2 
 
 1  Or,  a  shepherd 
 
 17—2 
 
26o  THE  FOUR   GOSPELS. 
 
 3  shepherd  of  the  sheep.  To  him  the  porter  openeth ;  and 
 the  sheep  hear  his  voice  :  and  he  calleth  his  own  sheep  by 
 name,  and  leadeth  them  out. 
 
 4  When  he  hath  put  forth  all  his  own,  he  goeth  before 
 them,  and  the  sheep  follow  him :  for  they  know  his  voice. 
 
 5  And  a  stranger  will  they  not  follow,  but  will  flee  from 
 him :  for  they  know  not  the  voice  of  strangers. 
 
 6  This  parable  spake  Jesus  unto  them  :  but  they  under- 
 stood not  what  things  they  were  which  he  spake  unto 
 them. 
 
 CLXXXV. 
 CHRIST   THE    DOOR   OF   THE   SHEEP. 
 
 S.  John  x.   7 — io. 
 
 7  Jesus  therefore  said  unto  them  again, 
 
 Verily,  verily,  I  say  unto  you,  I   am  the  door  of  the 
 
 8  sheep.  All  that  came  before  me  are  thieves  and  robbers  : 
 but  the  sheep  did  not  hear  them. 
 
 9  I  am  the  door  :  by  me  if  any  man  enter  in,  he  shall  be 
 saved,  and  shall  go  in  and  go  out,  and  shall  find  pasture. 
 
 io  The  thief  cometh  not,  but  that  he  may  steal,  and  kill, 
 and  destroy :  I  came  that  they  may  have  life,  and  may 
 8  have  it  abundantly. 
 
 CLXXXVI. 
 THE  GOOD  SHEPHERD. 
 
 S.  John  x.    ii — 18. 
 
 ii         I   am  the  good  shepherd  :    the  good   shepherd  layeth 
 12  down  his  life  for  the  sheep.     He  that  is  a  hireling,  and  not 
 
 1  Or,  proverb  2  Or,  have  abundance 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       261 
 
 a  shepherd,  whose  own  the  sheep  are  not,  beholdeth  the 
 wolf  coming,  and  leaveth  the  sheep,  and  fleeth,  and  the 
 wolf  snatcheth  them,  and  scattereth  them  :  he  fleeth  because  13 
 he  is  a  hireling,  and  careth  not  for  the  sheep. 
 
 I  am  the  good  shepherd  \  and  I  know  mine  own,  and  14 
 mine  own  know  me,  even  as  the  Father  knoweth  me,  and  I  15 
 know  the  Father ;  and  I  lay  down  my  life  for  the  sheep. 
 
 And  other  sheep  I  have,  which  are  not  of  this  fold  :  16 
 them  also  I  must  1  bring,  and  they  shall  hear  my  voice ;  and 
 2  they  shall  become  one  flock,  one  shepherd. 
 
 Therefore  doth  the  Father  love  me,  because  I  lay  down  17 
 my  life,  that  I  may  take  it  again.     No  one  3taketh  it  away  18 
 from  me,  but  I  lay  it  down  of  myself.     I  have  4 power  to 
 lay  it  down,  and  I  have  4  power  to  take  it  again.     This 
 commandment  received  I  from  my  Father. 
 
 CLXXXVII. 
 
 EFFECT   OF   CHRIST'S   TEACHING. 
 
 S.  John  x.   19 — 21. 
 
 There  arose  a  division  again  among  the  Jews  because  19 
 of  these  words. 
 
 And  many  of  them  said,  He  hath  a  Mevil,  and  is  mad  \  20 
 why  hear  ye  him  ? 
 
 Others  said,  These  are  not  the  sayings  of  one  possessed  21 
 with  a  Mevil.     Can  a  Mevil  open  the  eyes  of  the  blind  ? 
 
 1  Or,  lead  2  Or,  there  shall  be  one  flock 
 
 3  Some  ancient  authorities  read  took  it  away. 
 
 4  Or,  right  5  Gr.  demon. 
 
262  THE  FOUR  GOSPELS. 
 
 CLXXXVIIL 
 
 THE   FINAL   RUPTURE  WITH   THE 
 PHARISEES. 
 
 S.  John  x.  22 — 39. 
 
 22  'And  it  was  the  feast  of  the  dedication  at  Jerusalem  : 
 
 23  it  was  winter ;  and  Jesus  was  walking  in  the  temple  in 
 Solomon's  porch. 
 
 24  The  Jews  therefore  came  round  about  him,  and  said 
 unto  him, 
 
 How  long  dost  thou  hold  us  in  suspense  ?     If  thou  art 
 the  Christ,  tell  us  plainly. 
 
 25  Jesus  answered  them,  I  told  you,  and  ye  believe  not : 
 the   works   that   I   do    in  my  Father's   name,   these  bear 
 
 26  witness  of  me.     But  ye  believe  not,  because  ye  are  not  of 
 
 27  my  sheep.     My  sheep  hear  my  voice,  and  I  know  them, 
 
 28  and  they  follow  me :  and  I  give  unto  them  eternal  life ; 
 and  they  shall  never  perish,  and  no  one  shall  snatch  them 
 
 29  out  of  my  hand.  2My  Father,  which  hath  given  them  unto 
 me,  is  greater  than  all ;  and  no  one  is  able  to  snatch  *them 
 
 30  out  of  the  Father's  hand.     I  and  the  Father  are  one. 
 
 31  The  Jews  took  up  stones  again  to  stone  him. 
 
 32  Jesus  answered  them,  Many  good  works  have  I  shewed 
 you  from  the  Father ;  for  which  of  those  works  do  ye  stone 
 me? 
 
 1  Some  ancient  authorities  read  At  that  time  was  the  feast. 
 
 2  Some  ancient  authorities  read  That  which  my  Father  hath  given 
 unto  me. 
 
 3  Or,  aught 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.        263 
 
 The  Jews  answered  him,  For  a  good  work  we  stone  33 
 thee  not,  but  for  blasphemy ;  and  because  that  thou,  being 
 a  man,  makest  thyself  God. 
 
 Jesus  answered  them,  Is  it  not  written  in  your  law,  I  34 
 said,  Ye  are  gods  ?  If  he  called  them  gods,  unto  whom  the  35 
 word  of  God  came  (and  the  scripture  cannot  be  broken), 
 say  ye  of  him,  whom  the  Father  'sanctified  and  sent  into  36 
 the  world,  Thou  blasphemest ;  because  I  said,  I  am  the  Son 
 of  God?     If  I  do  not  the  works  of  my  Father,  believe  me  37 
 not.     But  if  I  do  them,  though  ye  believe  not  me,  believe  38 
 the  works :    that  ye  may  know  and  understand  that   the 
 Father  is  in  me,  and  I  in  the  Father. 
 
 They  sought  again  to  take  him  :   and   he   went   forth  39 
 out  of  their  hand. 
 
 1  Or,  consecrated 
 
CHAPTER    XVII. 
 PART   OF   FOURTH    YEAR   OF   MINISTRY. 
 
 r  §  CLXXXIX §  CCVII. 
 
 Residence  beyond  Jordan 
 
 AND 
 
 The  week  before  the  Resurrection  of  Lazarus. 
 
 Time.     A  period  of  about  a  month,  dealt  with  in  sum- 
 maries, and  of  an  additional  week  of  which  details  are  given. 
 
 CLXXXIX. 
 
 CHRIST   WHERE  JOHN   AT   FIRST   BAPTIZED. 
 
 Time.     A  period  of  about  a  month  from  the  Feast  of  Dedication. 
 
 S.  John  x.   40 — 42. 
 
 40        And  he  went  away  again  beyond  Jordan  into  the  place 
 where  John  was  at  the  first  baptizing ;  and  there  he  abode. 
 
 4T        And  many  came  unto  him ;  and  they  said, 
 
 John  indeed  did  no  sign :    but  all  things  whatsoever 
 John  spake  of  this  man  were  true. 
 
 42        And  many  believed  on  him  there. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       265 
 
 CXC. 
 
 PORTION    OF   SUMMARIES   REPEATED 
 FROM   p.    232. 
 
 S.  Matt.  xix.   1,  2. 
 
 And Jesus came    into    the   borders   of   Judaea    1 
 
 beyond  Jordan ; 
 
 and  great  multitudes  followed  him  j  and  he  healed  them  ^ 
 there. 
 
 S.  Mark  x.  1. 
 
 And  he... cometh  into  the  borders  of  Judaea  and  beyond    1 
 Jordan : 
 
 and  multitudes  come  together  unto  him  again ;  and,  as 
 he  was  wont,  he  taught  them  again. 
 
 CXCI. 
 CHRIST   TEACHES   THE   DISCIPLES   TO   PRAY. 
 
 Time.     Whilst  Christ  was  still  in  the  place  where  John  was  at  the  first 
 
 baptizing. 
 
 S.  Luke  xi.  1 — 4. 
 
 And  it  came  to   pass,  as  he  was  praying  in  a  certain    1 
 place,  that  when  he  ceased,  one  of  his  disciples  said  unto 
 him, 
 
 Lord,  teach  us  to  pray,  even  as  John  also  taught  his 
 disciples. 
 
 And  he  said  unto  them,  2 
 
 When  ye  pray,  say, 
 
266  THE  FOUR   GOSPELS. 
 
 'Father,  Hallowed  be  thy  name.     Thy  kingdom  come2. 
 \  Give  us  day  by  day  3our  daily  bread.     And  forgive  us  our 
 sins;  for  we  ourselves  also  forgive  every  one  that  is  indebted 
 to  us.     And  bring  us  not  into  temptation4. 
 
 CXCII. 
 
 CHRIST  REMONSTRATES  AGAINST  THE  WANT 
 OF  PERCEPTION  OF  HIS  TRUE  CHARACTER 
 IMPLIED  IN  THE  ABOVE  REQUEST  AND 
 EXPLAINS  HIS  REASON  FOR  HAVING  GRANT- 
 ED IT*. 
 
 S.  Luke  xi.  5 — 8. 
 
 5  And  he  said  unto  them, 
 
 Which  of  you  shall  have  a  friend,  and  shall  go  unto  him 
 at  midnight,  and  say  to  him,  Friend,  lend  me  three  loaves ; 
 
 6  for  a  friend  of  mine  is  come  to  me  from  a  journey,  and  I 
 
 7  have  nothing  to  set  before  him ;  and  he  from  within  shall 
 answer  and  say, 
 
 Trouble  me  not :  the  door  is  now  shut,  and  my  children 
 are  with  me  in  bed ;  I  cannot  rise  and  give  thee  ? 
 
 8  I  say  unto  you,  Though  he  will  not  rise  and  give  him, 
 because  he  is  his  friend,  yet  because  of  his  importunity  he 
 will  arise  and  give  him  5as  many  as  he  needeth. 
 
 1  Many  ancient  authorities  read  Our  Father,  which  art  in  heaven. 
 See  Matt.  vi.  9. 
 
 2  Many  ancient  authorities  add   Thy  will  be  done,  as  in  heaven,  so 
 on  earth.     See  Matt.  vi.  10. 
 
 3  Gr.  our  bread  for  the  coming  day. 
 
 4  Many  ancient  authorities  add  but  deliver  us  from  the  evil  one  (or, 
 from  evil).     See  Matt.  vi.  13. 
 
 5  Or,  whatsoever  things 
 
 *  See  Introduction,  Ch.  vin. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       267 
 
 CXCIII. 
 
 PRAYER  TO  THE  FATHER  CANNOT  FAIL  TO 
 BE  ANSWERED. 
 
 S.  Luke  xi.  9 — 13. 
 
 And  I  say  unto  you,  9 
 
 Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ; 
 knock,  and  it  shall  be  opened  unto  you.     For  every  one  10 
 that  asketh  receiveth  •  and  he  that  seeketh  findeth  j  and  to 
 him  that  knocketh  it  shall  be  opened. 
 
 And  of  which  of  you  that  is  a  father  shall  his  son  ask  'an 
 loaf,  and  he  give  him  a  stone  ?  or  a  fish,  and  he  for  a  fish 
 give  him  a  serpent?     Or  if  he.  shall  ask  an  egg,  will  he  give  12 
 him  a  scorpion? 
 
 If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto  r3 
 your  children,  how  much  more  shall  your  heavenly  Father 
 give  the  Holy  Spirit  to  them  that  ask  him? 
 
 CXCIV. 
 
 WANTS    MADE   KNOWN   TO    CHRIST    SUPPLIED 
 THOUGH  NOT  IN  THE  MANNER  EXPECTED. 
 
 Time.     The  first  two  days  of  the  week  before  the  Resurrection  of 
 
 Lazarus. 
 
 S.  John  xi.  1 — 6. 
 
 Now  a  certain  man  was  sick,  Lazarus  of  Bethany,  of  the    1 
 village  of  Mary  and  her  sister  Martha. 
 
 And  it  was  that  Alary  which  anointed  the   Lord  with    2 
 ointment,  and  wiped  his  feet  with  her  hair,  whose  brother 
 Lazarus  was  sick. 
 
 1  Some  ancient  authorities  omit  a  loaf,  and  he  give  him  a  stone?  or. 
 
268  THE  FOUR   GOSPELS. 
 
 3  The  sisters  therefore  sent  unto  him,  saying, 
 Lord,  behold,  he  whom  thou  lovest  is  sick. 
 
 4  But  when  Jesus  heard  it,  he  said, 
 
 This  sickness  is  not  unto  death,  but  for  the  glory  of  God, 
 that  the  Son  of  God  may  be  glorified  thereby. 
 
 5  Now  Jesus  loved  Martha,  and  her  sister,  and  Lazarus. 
 
 6  When  therefore  he  heard  that  he  was  sick,  he  abode  at  that 
 time  two  days  in  the  place  where  he  was. 
 
 cxcv. 
 
 CHRIST   PROPOSES   TO   GO   AGAIN   INTO 
 JUD^A. 
 
 Time.  The  day  on  which  Lazarus  died  and  the  third  day  in  the 
 week  before  his  resurrection.  (See  John  xi.  17.  The  burial  would 
 probably  according  to  Jewish  custom  take  place  on  the  day  of  death.) 
 
 S.  John  xi.  7 — 16. 
 
 7  Then  after  this  he  saith  to  the  disciples, 
 Let  us  go  into  Judaea  again. 
 
 8  The  disciples  say  unto  him, 
 
 Rabbi,  the  Jews  were  but  now  seeking  to  stone  thee; 
 and  goest  thou  thither  again? 
 
 9  Jesus  answered,  Are  there  not  twelve  hours  in  the  day  ? 
 If  a  man  walk  in  the  day,  he  stumbleth  not,  because  he 
 
 10  seeth  the  light  of  this  world.     But  if  a  man  walk  in  the 
 night,  he  stumbleth,  because  the  light  is  not  in  him. 
 
 1 1  These  things  spake  he :  and  after  this  he  saith  unto  them, 
 Our  friend  Lazarus  is  fallen  asleep ;  but  I  go,  that  I 
 
 may  awake  him  out  of  sleep. 
 
 12  The  disciples  therefore  said  unto  him, 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       269 
 
 Lord,  if  he  is  fallen  asleep,  he  will  x  recover. 
 
 Now  Jesus  had  spoken  of  his  death  :  but  they  thought  13 
 that  he  spake  of  taking  rest  in  sleep. 
 
 Then  Jesus  therefore  said  unto  them  plainly,  14 
 
 Lazarus  is  dead.     And  I  am  glad  for  your  sakes  that  I  15 
 was  not  there,  to  the  intent  ye  may  believe ;  nevertheless 
 let  us  go  unto  him. 
 
 Thomas  therefore,  who  is  called  2Didymus,  said  unto  his  16 
 fellow-disciples, 
 
 Let  us  also  go,  that  we  may  die  with  him. 
 
 CXCVI. 
 
 CHRIST   COMMENCES    HIS   JOURNEY   INTO 
 
 JUDAEA. 
 
 Time.  The  third  and  fourth  days  in  the  week  before  the  Resurrec- 
 tion of  Lazarus.  N.B.  It  is  at  this  point  that  confusion  has  been 
 created  by  the  insertion  of  "the  displaced  section." 
 
 S.  Luke  xiii.  22. 
 
 And  he  went  on   his  way  through  cities  and  villages,  22 
 
 teaching,  and  journeying  on  unto  Jerusalem. 
 
 CXCVII. 
 CHRIST   FORETELLS  THE  REJECTION  OF  THE 
 JEWS     AND     THE     ACCEPTANCE     OF     THE 
 GENTILES. 
 
 Time.     A  Friday  being  the  fifth  day  in  the  week  before  the  Resur- 
 rection of  Lazarus  (see  v.  32). 
 
 S.  Luke  xiii.  23 — 30. 
 
 And  one  said  unto  him,  -23 
 
 Lord,  are  they  few  that  be  saved  ? 
 
 1  Gr.  be  saved.  2  That  is,  Twin. 
 
270  THE  FOUR   GOSPELS. 
 
 And  he  said  unto  them, 
 
 24  Strive  to  enter  in  by  the  narrow  door :  for  many,  I  say 
 unto  you,  shall  seek  to  enter  in,  and  shall  not  be  'able. 
 
 25  When  once  the  master  of  the  house  is  risen  up,  and  hath 
 shut  to  the  door,  and  ye  begin  to  stand  without,  and  to 
 knock  at  the  door,  saying,  Lord,  open  to  us ;  and  he  shall 
 
 26  answer  and  say  to  you,  I  know  you  not  whence  ye  are;  then 
 shall  ye  begin  to  say,  We  did  eat  and  drink  in  thy  presence, 
 
 27  and  thou  didst  teach  in  our  streets ;  and  he  shall  say,  I  tell 
 you,  I  know  not  whence  ye  are ;  depart  from  me,  all  ye 
 workers  of  iniquity. 
 
 28  There  shall  be  the  weeping  and  gnashing  of  teeth,  when 
 ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the 
 prophets,  in  the  kingdom  of  God,  and  yourselves  cast  forth 
 without. 
 
 29  And  they  shall  come  from  the  east  and  west,  and  from 
 the  north  and  south,  and  shall  2sit  down  in  the  kingdom  of 
 God. 
 
 30  And  behold,  there  are  last  which  shall  be  first,  and  there 
 are  first  which  shall  be  last. 
 
 CXCVIII. 
 THE    PHARISEES   AND    HEROD. 
 
 Time.     The  same  day. 
 S.  Luke  xiii.  31 — 35. 
 
 31  In  that  very  hour  there  came  certain  Pharisees,  saying  to 
 him, 
 
 Get  thee  out,  and  go  hence  :  for  Herod  would  fain  kill 
 thee. 
 
 1  Or,  able,  when  once  a  Gr.  recline. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       271 
 
 And  he  said  unto  them,  32 
 
 Go  and  say  to  that  fox, 
 
 Behold,  I  cast  out  '  devils  and  perform  cures  to-day  and 
 to-morrow,  and  the  third  day  I  am  perfected. 
 
 Howbeit  I  must  go  on  my  way  to-day  and  to-morrow  33 
 and  the  day  following :    for  it   cannot  be  that  a  prophet 
 perish  out  of  Jerusalem. 
 
 O  Jerusalem,  Jerusalem,  which  killeth  the  prophets,  and  34 
 stoneth  them  that  are  sent  unto  her !  how  often  would  I 
 have  gathered  thy  children  together,  even  as  a  hen  gathereth 
 her  own  brood  under  her  wings,  and  ye  would  not !  Behold,  35 
 your  house  is  left  unto  you  desolate :  and  I  say  unto  you,  Ye 
 shall  not  see  me,  until  ye  shall  say, 
 
 Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 
 
 CXCIX. 
 
 CHRIST   HEALS   A    MAN   WITH   THE   DROPSY 
 ON   THE   SABBATH    DAY. 
 
 Time.     A  Sabbath  being  the  second  of  the  three  days  occupied  in 
 the  Journey  to  Bethany. 
 
 S.  Luke  xiv.  1 — 6. 
 
 And  it  came  to  pass,  when  he  went  into  the  house  of  one    1 
 of  the  rulers  of  the  Pharisees  on  a  sabbath  to  eat  bread,  that 
 they  were  watching  him. 
 
 And  behold,  there  was  before  him  a  certain  man  which    1 
 had  the  dropsy. 
 
 And  Jesus  answering  spake  unto  the  lawyers  and  Phari-    3 
 sees,  saying, 
 
 1  Gr.  demons. 
 
272  THE  FOUR   GOSPELS. 
 
 Is  it  lawful  to  heal  on  the  sabbath,  or  not  ? 
 
 4  But  they  held  their  peace. 
 
 And  he  took  him,  and  healed  him,  and  let  him  go. 
 
 5  And  he  said  unto  them, 
 
 Which  of  you  shall  have  Jan  ass  or  an  ox  fallen  into  a 
 well,  and  will  not  straightway  draw  him  up  on  a  sabbath 
 day? 
 
 6  And  they  could  not  answer  again  unto  these  things. 
 
 CC. 
 
 CHRIST  EXPOSES  (i)  THE  PRIDE,  AND  (2)  THE 
 SELF-SEEKING   OF   THE   PHARISEES. 
 
 Time.     The  same  Sabbath. 
 
 S.  Luke  xiv.   7 — 14. 
 
 7  And  he  spake  a  parable  unto  those  which  were  bidden, 
 when  he  marked  how  they  chose  out  the  chief  seats  ;  saying 
 unto  them, 
 
 8  When  thou  art  bidden  of  any  man  to  a  marriage  feast, 
 2  sit  not  down  in  the  chief  seat ;  lest  haply  a  more  honourable 
 
 9  man  than  thou  be  bidden  of  him,  and  he  that  bade  thee  and 
 him  shall  come  and  say  to  thee,  Give  this  man  place ;  and 
 then  thou  shalt  begin  with  shame  to  take  the  lowest  place. 
 
 10  But  when  thou  art  bidden,  go  and  sit  down  in  the 
 lowest  place ;  that  when  he  that  hath  bidden  thee  cometh, 
 he  may  say  to  thee,  Friend,  go  up  higher :  then  shalt  thou 
 have  glory  in  the  presence  of  all  that  sit  at  meat  with  thee. 
 
 11  For  every  one  that  exalteth  himself  shall  be  humbled  ; 
 and  he  that  humbleth  himself  shall  be  exalted. 
 
 1  Many  ancient  authorities  read  a  son.     See  ch.  xiii.  15. 
 
 2  Gr.  recline  not. 
 
PART   OF  FOURTH    YEAR   OF  MINISTRY.        273 
 
 And  he  said  to  him  also  that  had  bidden  him,  12 
 
 When  thou  makest  a  dinner  or  a  supper,  call  not  thy 
 friends,  nor  thy  brethren,  nor  thy  kinsmen,  nor  rich  neigh- 
 bours ;  lest  haply  they  also  bid  thee  again,  and  a  recompense 
 be  made  thee.  But  when  thou  makest  a  feast,  bid  the  poor,  13 
 the  maimed,  the  lame,  the  blind  :  and  thou  shalt  be  blessed;  14 
 because  they  have  not  wherewith  to  recompense  thee  :  for 
 thou  shalt  be  recompensed  in  the  resurrection  of  the  just. 
 
 CCI. 
 
 CHRIST  PREDICTS  THE  EXCLUSION  OF  THE 
 JEWS  FROM  THE  KINGDOM  WHICH  HE 
 WILL   ESTABLISH. 
 
 Time,     The  same  Sabbath. 
 
 S.   Luke  xiv.   15 — 24. 
 
 And  when  one  of  them  that  sat  at  meat  with  him  heard  15 
 these  things,  he  said  unto  him, 
 
 Blessed  is  he  that  shall  eat  bread  in  the  kingdom   of 
 God. 
 
 But  he  said  unto  him,  16 
 
 A  certain  man  made  a  great  supper;  and  he  bade  many:  17 
 and  he  sent  forth  his  l  servant  at  supper  time  to  say  to  them 
 that  were  bidden,  Come  ;  for  all  things  are  now  ready. 
 
 And  they  all  with  one  consent  began  to  make  excuse.         18 
 
 The  first  said  unto  him,  I  have  bought  a  field,  and  I 
 must  needs  go  out  and  see  it :  I  pray  thee  have  me  excused. 
 
 And  another  said,  I  have  bought  five  yoke  of  oxen,  and  19 
 I  go  to  prove  them  :  I  pray  thee  have  me  excused. 
 
 1  Gr.  bondservant. 
 H.  G.  l8 
 
274  THE  FOUR   GOSPELS. 
 
 10  And  another  said,  I  have  married  a  wife,  and  therefore  I 
 cannot  come. 
 
 21  And  the  Servant  came,  and  told  his  lord  these  things. 
 Then  the  master  of  the  house  being  angry  said  to  his 
 
 'servant,  Go  out  quickly  into  the  streets  and  lanes  of  the 
 city,  and  bring  in  hither  the  poor  and  maimed  and  blind  and 
 lame. 
 
 22  And  the  '  servant  said,  Lord,  what  thou  didst  command 
 is  done,  and  yet  there  is  room. 
 
 23  And  the  lord  said  unto  the  'servant, 
 
 Go  out  into  the  highways  and  hedges,  and  constrain 
 
 24  them  to  come  in,  that  my  house  may  be  filled.  For  I  say 
 unto  you,  that  none  of  those  men  which  were  bidden  shall 
 taste  of  my  supper. 
 
 ecu. 
 
 CHRIST  EXHORTS  THE  MULTITUDE  NOT  TO 
 UNDER-ESTIMATE  THE  SACRIFICES  WHICH 
 HIS  SERVICE  WILL  INVOLVE. 
 
 Time.     The  third  day  of  the  Journey  to  Bethany,  being  the  first  day 
 of  the  week,  and  the  day  of  the  Resurrection  of  Lazarus. 
 
 S.  Luke  xiv.  25 — 35. 
 
 25  Now  there  went  with  him  great  multitudes: 
 and  he  turned,  and  said  unto  them, 
 
 26  If  any  man  cometh  unto  me,  and  hateth  not  his  own 
 father,  and  mother,  and  wife,  and  children,  and  brethren, 
 and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my 
 
 27  disciple.  Whosoever  doth  not  bear  his  own  cross,  and 
 come  after  me,  cannot  be  my  disciple. 
 
 1 .  Gr.  bondservant. 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       275 
 
 For  which  of  you,  desiring  to  build  a  tower,  doth  not  28 
 first  sit  down  and  count  the  cost,  whether  he  have  wJierewith 
 to  complete  it?     Lest  haply,  when  he  hath  laid  a  foundation,  29 
 and  is  not  able  to  finish,  all  that  behold  begin  to  mock  him, 
 saying,    This   man   began   to   build,   and  was  not  able  to  3° 
 finish. 
 
 Or  what  king,  as  he  goeth  to  encounter  another  king  in  31 
 war,  will  not  sit  down  first  and  take  counsel  whether  he  is 
 able  with  ten  thousand  to  meet  him  that  cometh  against  him 
 with  twenty  thousand  ?     Or  else,  while  the  other  is  yet  a  32 
 great    way    off,    he    sendeth    an    ambassage,    and    asketh 
 conditions  of  peace. 
 
 So  therefore  whosoever  he  be  of  you  that  renounceth  33 
 not  all  that  he  hath,  he  cannot  be  my  disciple. 
 
 Salt  therefore  is  good  :  but  if  even  the  salt  have  lost  its  34 
 savour,  wherewith  shall  it  be  seasoned  ?  It  is  fit  neither  for  35 
 the  land  nor  for  the  dunghill :  men  cast  it  out. 
 
 He  that  hath  ears  to  hear,  let  him  hear. 
 
 CCIII. 
 
 CHRIST  EXPLAINS  THE  RELATIVE  POSITIONS 
 IN  THE  SIGHT  OF  GOD  OF  PUBLICANS 
 AND    SINNERS,   AND    OF   THE    PHARISEES. 
 
 Time.     The  same  day. 
 S.  Luke  xv.  1 — 32. 
 
 Now  all  the  publicans  and  sinners  were  drawing  near  t 
 unto  him  for  to  hear  him. 
 
 And  both  the  Pharisees  and  the  scribes  murmured,  2 
 saying, 
 
 This  man  receiveth  sinners,  and  eateth  with  them. 
 
 18—2 
 
276  THE  FOUR   GOSPELS. 
 
 3  And  he  spake  unto  them  this  parable,  saying, 
 
 4  What  man  of  you,  having  a  hundred  sheep,  and  having 
 lost  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 
 wilderness,  and  go  after  that  which  is  lost,  until  he  find  it  ? 
 
 5  And  when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
 
 6  rejoicing.  And  when  he  cometh  home,  he  calleth  together 
 his  friends  and  his  neighbours,  saying  unto  them,  Rejoice 
 with  me,  for  I  have  found  my  sheep  which  was  lost. 
 
 7  I  say  unto  you,  that  even  so  there  shall  be  joy  in  heaven 
 over  one  sinner  that  repenteth,  more  than  over  ninety  and 
 nine  righteous  persons,  which  need  no  repentance. 
 
 8  Or  what  woman  having  ten  !  pieces  of  silver,  if  she  lose 
 one  piece,  doth  not  light  a  lamp,  and  sweep  the  house,  and 
 
 9  seek  diligently  until  she  find  it  ?  And  when  she  hath  found 
 it,  she  calleth  together  her  friends  and  neighbours,  saying, 
 Rejoice  with  me,  for  I  have  found  the  piece  which  I  had 
 lost. 
 
 io  Even  so,  I  say  unto  you,  there  is  joy  in  the  presence  of 
 the  angels  of  God  over  one  sinner  that  repenteth. 
 
 And  he  said,  A  certain  man  had  two  sons :  and  the 
 younger  of  them  said  to  his  father, 
 
 Father,  give  me  the  portion  of  2thy  substance  that  falleth 
 to  me. 
 
 And  he  divided  unto  them  his  living. 
 
 13  And  not  many  days  after  the  younger  son  gathered  all 
 together,  and  took  his  journey  into  a  far  country;  and  there 
 he  wasted  his  substance  with  riotous  living. 
 
 14  And  when  he  had  spent  all,  there  arose  a  mighty  famine 
 in  that  country ;  and  he  began  to  be  in  want. 
 
 1  Gr.  drachma,  a  coin  worth  about  eight  pence. 
 8  Gr.  the. 
 
PART  01   FOURTH    YEAR   OF  MINISTRY.       277 
 
 And  he  went  and  joined  himself  to  one  of  the  citizens  15 
 of  that  country ;   and  he  sent  him  into  his  fields  to  feed 
 swine. 
 
 And  he  would  fain  have  been  filled  with  'the  husks  that  16 
 the  swine  did  eat :  and  no  man  gave  unto  him. 
 
 But  when  he  came  to  himself  he  said,  17 
 
 How  many  hired  servants   of  my  father's  have  bread 
 enough  and  to  spare,  and  I  perish  here  with  hunger !    I  will  18 
 arise  and  go  to  my  father,  and  will  say  unto  him,  Father,  I 
 have  sinned  against  heaven,  and  in  thy  sight:  I  am  no  more  19 
 worthy  to  be  called  thy  son  :  make  me  as  one  of  thy  hired 
 servants. 
 
 And  he  arose,  and  came  to  his  father.  20 
 
 But  while  he  was  yet  afar  off,  his  father  saw  him,  and 
 was  moved  with  compassion,  and  ran,  and  fell  on  his  neck, 
 and  2kissed  him. 
 
 And  the  son  said  unto  him,  21 
 
 Father,  I  have  sinned  against  heaven,  and  in  thy  sight : 
 I  am  no  more  worthy  to  be  called  thy  son3. 
 
 But  the  father  said  to  his  4  servants,  22 
 
 Bring  forth  quickly  the  best  robe,  and  put  it  on  him ; 
 and  put  a  ring  on  his  hand,  and  shoes  on  his  feet:  and  bring  23 
 the  fatted  calf,  and  kill  it,  and  let  us  eat,  and  make  merry  : 
 for  this  my  son  was  dead,  and  is  alive  again ;  he  was  lost,  24 
 and  is  found. 
 
 And  they  began  to  be  merry. 
 
 Now  his  elder  son  was  in  the  field :  25 
 
 1  Gr.  the  pods  of  the  carob  tree.  2  Gr.  kissed  him  much. 
 
 3  Some  ancient  authorities  add  make  me  as  one  of  thy  hired  servants. 
 See  ver.  19. 
 
 4  Gr.  bondservants. 
 
278  THE  FOUR   GOSPELS. 
 
 and  as  he  came  and  drew  nigh  to  the  house,  he  heard 
 music  and  dancing. 
 •26        And  he  called  to  him  one  of  the  Servants,  and  inquired 
 what  these  things  might  be. 
 
 27  And  he  said  unto  him,  Thy  brother  is  come;  and  thy 
 father  hath  killed  the  fatted  calf,  because  he  hath  received 
 him  safe  and  sound. 
 
 28  But  he  was  angry,  and  would  not  go  in : 
 and  his  father  came  out,  and  intreated  him. 
 
 29  But  he  answered  and  said  to  his  father, 
 
 Lo,  these  many  years  do  I  serve  thee,  and  I  never 
 transgressed  a  commandment  of  thine :  and  yet  thou  never 
 gavest  me  a  kid,  that  I  might  make  merry  with  my  friends  : 
 
 30  but  when  this  thy  son  came,  which  hath  devoured  thy  living 
 with  harlots,  thou  killedst  for  him  the  fatted  calf. 
 
 31  And  he  said  unto  him, 
 
 8  Son,  thou  art  ever  with  me,  and  all  that  is  mine  is  thine. 
 
 32  But  it  was  meet  to  make  merry  and  be  glad :  for  this  thy 
 brother  was  dead,  and  is  alive  again ;  and  was  lost,  and  is 
 found. 
 
 CCIV. 
 
 THE    EXACTIONS   AND    SELF-SEEKING   OF  THE 
 PHARISEES   MAY   YET   BE    REPENTED    OF* 
 
 Time.     The  same  day. 
 S.  Luke  xvi.   1  — 13. 
 
 1         And  he  said  also  unto  the  disciples, 
 
 There  was  a  certain  rich  man,  which  had   a  steward; 
 1  Gr.  bondservants.  2  Gr.  Child. 
 
 *  See  Introduction,  Ch.  vn. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       279 
 
 and  the  same  was  accused  unto  him  that  he  was  wasting 
 
 his  goods. 
 
 And  he  called  him,  and  said  unto  him,  2 
 
 What  is  this  that  I  hear  of  thee  ?  render  the  account  of 
 
 thy  stewardship ;  for  thou  canst  be  no  longer  steward. 
 
 And  the  steward  said  within  himself,  3 
 
 What  shall  I  do,  seeing  that  my  lord  taketh  away  the 
 
 stewardship  from  me  ?     I  have  not  strength  to  dig ;  to  beg 
 
 I  am  ashamed.     I  am  resolved  what  to  do,  that,  when  I  am    4 
 
 put  out  of  the  stewardship,  they  may  receive  me  into  their 
 
 houses. 
 
 And  calling  to  him  each  one  of  his  lord's  debtors,  he    5 
 
 said  to  the  first,  How  much  owest  thou  unto  my  lord  ? 
 
 And  he  said,  A  hundred  1  measures  of  oil.  6 
 
 And  he  said  unto  him,  Take  thy  2bond,  and  sit  down 
 
 quickly  and  write  fifty. 
 
 Then  said  he  to  another,  And  how  much  owest  thou  ?        7 
 And  he  said,  A  hundred  3measures  of  wheat. 
 He  saith  unto  him,  Take  thy  2bond,  and  write  fourscore. 
 And    his   lord    commended    4the    unrighteous    steward    8 
 
 because  he  had  done  wisely :  for  the  sons  of  this  5  world  are 
 
 for  their  own  generation  wiser  than  the  sons  of  the  light. 
 
 And  I  say  unto  you,   Make  to  yourselves  friends  6by    9 
 
 means  of  the  mammon  of  unrighteousness ;  that,  when  it 
 
 shall  fail,  they  may  receive  you  into  the  eternal  tabernacles. 
 
 He  that  is  faithful  in  a  very  little  is  faithful  also  in  much  :  10 
 
 1  Gr.  baths,  the  bath  being  a  Hebrew  measure.    See  Ezek.  xlv.  10, 
 11,  14. 
 
 2  Gr.  writings. 
 
 3  Gr.  cors,  the  cor  being  a  Hebrew  measure.     See  Ezek.  xlv.  14. 
 
 4  Gr.  the  steward  of  'unrighteousness. 
 
 5  Or,  age  .  6  Gr.  out  of. 
 
280  THE  FOUR   GOSPELS. 
 
 and  he  that  is  unrighteous  in  a  very  little  is  unrighteous  also 
 
 ii  in  much.     If  therefore  ye  have   not  been  faithful  in  the 
 
 unrighteous   mammon,  who  will  commit  to  your  trust  the 
 
 12  true  riches}  And  if  ye  have  not  been  faithful  in  that  which 
 is  another's,  who  will  give  you  that  which  is  :your  own? 
 
 13  No  2 servant  can  serve  two  masters:  for  either  he  will 
 hate  the  one,  and  love  the  other  ;  or  else  he  will  hold  to  one, 
 and  despise  the  other. 
 
 Ye  cannot  serve  God  and  mammon. 
 
 CCV. 
 
 CHRIST  EXPOSES  THE  FALLACY  OF  THE 
 ARGUMENTS  BY  WHICH  THE  PHARISEES 
 JUSTIFIED    THEIR   EXCLUSIVENESS. 
 
 Time.     The  same  day. 
 S.  Luke  xvi.  14 — 18. 
 
 i4        And  the  Pharisees,  who  were  lovers  of  money,  heard  all 
 these  things ; 
 
 and  they  scoffed  at  him. 
 
 15  And  he  said  unto  them, 
 
 Ye  are  they  that  justify  yourselves  in  the  sight  of  men ; 
 but  God  knoweth  your  hearts :  for  that  which  is  exalted 
 among  men  is  an  abomination  in  the  sight  of  God. 
 
 16  The  law  and  the  prophets  were  until  John :  from  that 
 time  the  gospel  of  the  kingdom  of  God  is  preached,  and 
 
 17  every  man  entereth  violently  into  it.     But  it  is  easier  for 
 heaven  and  earth  to  pass  away,  than  for  one  tittle  of  the  law 
 
 1  Some  ancient  authorities  read  our  own. 
 
 2  Gr.  household-servant.. 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       281 
 
 to  fall.     Every  one  that  putteth  away  his  wife,  and  marrieth  18 
 another,   committeth  adultery :    and  he  that  marrieth  one 
 that  is  put  away  from  a  husband  committeth  adultery. 
 
 CCVL 
 
 THE  POSITION  OF  THE  PHARISEES  AND 
 PUBLICANS  SHALL  HEREAFTER  BE  RE- 
 VERSED. 
 
 Time.     The  same  day,  and  immediately  before  the  Resurrection  of 
 
 Lazarus. 
 
 S.  Luke  xvi.   19 — 31. 
 
 Now  there  was  a  certain  rich  man,  and  he  was  clothed  19 
 in  purple  and  fine  linen,  faring   sumptuously  every  day  : 
 and  a  certain  beggar  named  Lazarus  was  laid  at  his  gate,  20 
 full  of  sores,  and  desiring  to  be  fed  with  the  crumbs  that  fell  21 
 from  the  rich  man's  table;  yea,  even  the  dogs  came  and 
 licked  his  sores. 
 
 And  it  came  to  pass,  that  the  beggar  died,  and  that  he  22 
 was  carried  away  by  the  angels  into  Abraham's  bosom  : 
 
 and  the  rich  man  also  died,  and  was  buried.     And  in  23 
 Hades  he  lifted  up  his  eyes,  being  in  torments,  and  seeth 
 Abraham  afar  off,  and  Lazarus  in  his  bosom. 
 
 And  he  cried  and  said,  2 
 
 Father  Abraham,  have  mercy  on  me,  and  send  Lazarus, 
 that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my 
 tongue ;  for  I  am  in  anguish  in  this  flame. 
 
 But  Abraham  said,  2- 
 
 2 Son,  remember  that  thou  in  thy  lifetime  receivedst  thy 
 
 1  Ox,  living  in  mirth  and  splendour  every  day  2  Gr.  Child. 
 
282  THE  FOUR  GOSPELS. 
 
 good  things,  and  Lazarus  in  like  manner  evil  things  :  but  now 
 
 26  here  he  is  comforted,  and  thou  art  in  anguish.  And  Reside 
 all  this,  between  us  and  you  there  is  a  great  gulf  fixed,  that 
 they  which  would  pass  from  hence  to  you  may  not  be  able, 
 and  that  none  may  cross  over  from  thence  to  us. 
 
 27  And  he  said,  1  pray  thee  therefore,  father,  that  thou 
 
 28  wouldest  send  him  to  my  father's  house ;  for  I  have  five 
 brethren ;  that  he  may  testify  unto  them,  lest  they  also 
 come  into  this  place  of  torment. 
 
 29  But  Abraham  saith, 
 
 They  have   Moses   and   the   prophets;    let   them  hear 
 them. 
 
 30  And  he  said,  Nay,  father  Abraham  :  but  if  one  go  to 
 them  from  the  dead,  they  will  repent. 
 
 31  And  he  said  unto  him, 
 
 If  they  hear  not  Moses  and  the  prophets,  neither  will 
 they  be  persuaded,  if  one  rise  from  the  dead. 
 
 CCVII. 
 THE    RAISING    OF    LAZARUS. 
 
 Time.     "The  third  day  I  shall  be  perfected." 
 S.  John  xi.  17 — 44. 
 
 17  So  when  Jesus  came,  he  found  that  he  had  been  in  the 
 tomb  four  days  already. 
 
 18  Now  Bethany  was  nigh  unto  Jerusalem,  about  fifteen 
 
 19  furlongs  off;  and  many  of  the  Jews  had  come  to  Martha 
 and  Mary,  to  console  them  concerning  their  brother. 
 
 1  Or,  in  all  these  things 
 
PART  OF  FOURTH    YEAR   OF  MINISTRY.       283 
 
 Martha  therefore,  when  she  heard  that  Jesus  was  coming,  20 
 went  and  met  him  : 
 
 but  Mary  still  sat  in  the  house. 
 
 Martha  therefore  said  unto  Jesus,  21 
 
 Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 
 And  even  now  I  know  that,  whatsoever  thou  shalt  ask  of  22 
 God,  God  will  give  thee. 
 
 Jesus  saith  unto  her,  23 
 
 Thy  brother  shall  rise  again. 
 
 Martha  saith  unto  him,  I  know  that  he  shall  rise  again  24 
 in  the  resurrection  at  the  last  day. 
 
 Jesus  said  unto  her,  25 
 
 I  am  the  resurrection,  and  the  life :  he  that  believeth  on 
 me,  though  he  die,  yet  shall  he  live  :  and  whosoever  liveth  26 
 and  believeth  on  me  shall  never  die. 
 
 Believest  thou  this  ? 
 
 She  saith  unto  him,  Yea,  Lord :   I  have  believed  that  27 
 thou  art  the  Christ,  the  Son  of  God,  even  he  that  cometh 
 into  the  world. 
 
 And  when  she  had  said  this,  she  went  away,  and  called  28 
 Mary  xher  sister  secretly,  saying, 
 
 The  2  Master  is  here,  and  calleth  thee. 
 
 And  she,  when  she  heard  it,  arose  quickly,  and  went  29 
 unto  him. 
 
 (Now  Jesus  was  not  yet  come  into  the  village,  but  was  30 
 still  in  the  place  where  Martha  met  him.) 
 
 The  Jews  then  which  were  with  her  in  the  house,  and  31 
 were  comforting  her,  when  they  saw  Mary,  that  she  rose  up 
 quickly  and  went  out,  followed  her,  supposing  that  she  was 
 going  unto  the  tomb  to  Veep  there. 
 
 1  Or,  her  sister,  saying  secretly  2  Or,  Teacher  3  Gr.  wail. 
 
284  THE  FOUR   GOSPELS. 
 
 32  Mary  therefore,  when  she  came  where  Jesus  was,  and 
 saw  him,  fell  down  at  his  feet,  saying  unto  him, 
 
 Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 
 
 33  When  Jesus  therefore  saw  her  'weeping,  and  the  Jews 
 also  '  weeping  which  came  with  her,  he  2  groaned  in  the  spirit, 
 
 34  and  3was  troubled,  and  said, 
 
 Where  have  ye  laid  him  ? 
 
 They  say  unto  him,  Lord,  come  and  see. 
 
 35  Jesus  wept. 
 
 36  The  Jews  therefore  said,  Behold  how  he  loved  him  ! 
 
 37  But  some  of  them  said,  Could  not  this  man,  which 
 opened  the  eyes  of  him  that  was  blind,  have  caused  that 
 this  man  also  should  not  die  ? 
 
 38  Jesus  therefore  again  "groaning  in  himself  cometh  to  the 
 tomb. 
 
 Now  it  was  a  cave,  and  a  stone  lay  5 against  it. 
 
 39  Jesus  saith,  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. 
 
 40  Jesus  saith  unto  her,  Said  I  not  unto  thee,  that,  if  thou 
 believedst,  thou  shouldest  see  the  glory  of  God  ? 
 
 41  So  they  took  away  the  stone. 
 
 And  Jesus  lifted  up  his  eyes,  and  said, 
 
 42  Father,  I  thank  thee  that  thou  heardest  me.  And  I 
 knew  that  thou  hearest  me  always  :  but  because  of  the 
 multitude  which  standeth  around  I  said  it,  that  they  may 
 believe  that  thou  didst  send  me. 
 
 1  Gr.  wailing.  2  Or,  was  moved  with  indignation  in  the  spirit 
 
 3  Gr.  troubled  himself. 
 
 4  Or,  being  moved  with  indignation  in  himself  5  Or,  upon 
 
PART  OF  FOURTH   YEAR   OF  MINISTRY.       285 
 
 And  when  he  had  thus  spoken,  he  cried  with  a  loud  43 
 voice, 
 
 Lazarus,  come  forth. 
 
 He  that  was  dead  came  forth,  bound  hand  and  foot  with  44 
 'grave-clothes ; 
 
 and  his  face  was  bound  about  with  a  napkin. 
 
 Jesus  saith  unto  them, 
 
 Loose  him,  and  let  him  go. 
 
 1  Gr.  grave-bands. 
 
CHAPTER    XVIII. 
 
 END    OF   THE   FOURTH   YEAR   OF 
 MINISTRY. 
 
 §  CCVIII §  CCXXIX. 
 
 The  Tarrying  at  Ephraim, 
 
 AND 
 
 The  Journey  to  the  Last  Passover. 
 Time.     A  period  of  about  six  weeks  or  two  months. 
 
 CCVIII. 
 
 THE   OFFENCE   TO    THE    PHARISEES    CAUSED 
 BY   THE   RAISING   OF   LAZARUS. 
 
 S.  John  xi.  45—53- 
 
 45  Many  therefore  of  the  Jews,  which  came  to  Mary  and 
 beheld  Jthat  which  he  did,  believed  on  him. 
 
 46  But  some  of  them  went  away  to  the  Pharisees,  and  told 
 them  the  things  which  Jesus  had  done. 
 
 47  The  chief  priests  therefore  and  the  Pharisees  gathered  a 
 council,  and  said, 
 
 1  Many  ancient  authorities  read  the  things  which  he  did. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      287 
 
 What  do  we?  for  this  man  doeth  many  signs.     If  we  48 
 let  him  thus  alone,  all  men  will  believe  on  him  :  and  the 
 Romans  will  come  and  take  away  both  our  place  and  our 
 nation. 
 
 But  a  certain  one  of  them,  Caiaphas,  being  high  priest  49 
 that  year,  said  unto  them, 
 
 Ye  know  nothing  at  all,  nor  do  ye  take  account  that  it  50 
 is  expedient  for  you  that  one  man  should  die  for  the  people, 
 and  that  the  whole  nation  perish  not. 
 
 Now  this  he  said  not  of  himself:  but  being  high  priest  51 
 that   year,    he   prophesied    that   Jesus    should    die  for  the 
 nation  ;  and  not  for  the  nation  only,  but  that  he  might  also  52 
 gather   together   into    one   the    children   of  God  that   are 
 scattered  abroad. 
 
 So   from   that   day   forth    they   took  counsel  that  they  53 
 might  put  him  to  death. 
 
 CCIX. 
 
 OFFENCES   AND   THE   DUTY  OF  FORGIVENESS. 
 
 S.  Luke  xvii.  1 — 4. 
 
 And  he  said  unto  his  disciples,  1 
 
 It  is  impossible  but  that  occasions  of  stumbling  should 
 come  :  but  woe  unto  him,  through  whom  they  come !     It    2 
 were  well  for  him  if  a  millstone  were  hanged  about  his  neck, 
 and  he  were  thrown  into  the  sea,  rather  than  that  he  should 
 cause  one  of  these  little  ones  to  stumble. 
 
 Take  heed  to  yourselves  :    if  thy  brother   sin,    rebuke    3 
 him  ;  and  if  he  repent,  forgive  him.     And  if  he  sin  against    4 
 thee  seven  times  in  the  day,  and  seven  times  turn  again  to 
 thee,  saying,  I  repent  ;  thou  shalt  forgive  him. 
 
288  THE  FOUR   GOSPELS. 
 
 ccx. 
 
 CHRIST    TARRIES    AT    EPHRAIM. 
 
 Time.     A  period  of  about  six  weeks  before  the  Passover. 
 S.  John  xi.  54. 
 
 54  Jesus  therefore  walked  no  more  openly  among  the  Jews, 
 but  departed  thence  into  the  country  near  to  the  wilderness, 
 into  a  city  called  Ephraim  ; 
 
 and  there  he  tarried  with  the  disciples. 
 
 CCXI. 
 FAITH   AND    OBEDIENCE. 
 
 Time.     During  the  Sojourn  at  Ephraim. 
 S.  Luke  xvii.  5 — 10. 
 
 5  And  the  apostles  said  unto  the  Lord,  Increase  our 
 faith. 
 
 6  And  the  Lord  said,  If  ye  have  faith  as  a  grain  of  mustard 
 seed,  ye  would  say  unto  this  sycamine  tree,  Be  thou  rooted 
 up,  and  be  thou  planted  in  the  sea;  and  it  would  have 
 obeyed  you. 
 
 7  But  who  is  there  of  you,  having  a  Servant  plowing  or 
 keeping  sheep,  that  will  say  unto  him,  when  he  is  come  in 
 from  the  field,  Come  straightway  and  sit  down  to  meat ; 
 
 8  and  will  not  rather  say  unto  him,  Make  ready  wherewith  I 
 may  sup,  and  gird  thyself,  and  serve  me,  till  I  have  eaten 
 and  drunken ;  and  afterward  thou  shalt  eat  and  drink  ? 
 
 9  Doth  he  thank  the  Servant  because  he  did  the  things 
 that  were  commanded  ? 
 
 1  Gr.  bondservant. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      289 
 
 Even    so   ye   also,    when   ye    shall   have  done  all  the  10 
 things  that  are  commanded  you,  say,  We  are  unprofitable 
 Servants ;  we  have  done  that  which  it  was  our  duty  to  do. 
 
 CCXII. 
 
 THE    CONDUCT    OF    JEWS    COMPARED     WITH 
 THAT   OF  A   SAMARITAN. 
 
 Time.     At  the  commencement  of  the  last  Journey  to  Jerusalem. 
 
 S.  Luke  xvii.  11 — 19. 
 
 And   it   came   to   pass,   2as   they  were  on  the  way  to  n 
 Jerusalem,    that   he    was    passing   3 through    the    midst    of 
 Samaria  and  Galilee. 
 
 And  as  he  entered  into  a  certain  village,  there  met  him  12 
 ten  men  that  were  lepers,  which  stood  afar  off: 
 
 and  they  lifted  up  their  voices,  saying,  13 
 
 Jesus,  Master,  have  mercy  on  us. 
 
 And  when  he  saw  them,  he  said  unto  them,  14 
 
 Go  and  shew  yourselves  unto  the  priests. 
 
 And  it  came  to  pass,  as  they  went,  they  were  cleansed. 
 
 And  one  of  them,  when  he  saw  that  he  was  healed,  ^ 
 turned  back,  with  a  loud  voice  glorifying  God ;  and  he  fell  16 
 upon  his  face  at  his  feet,  giving  him  thanks  : 
 
 and  he  was  a  Samaritan. 
 
 And  Jesus  answering  said,  Were  not  the  ten  cleansed  ?  1 7 
 but  where  are  the  nine?  4Were  there  none  found  that  18 
 returned  to  give  glory  to  God,  save  this  5 stranger? 
 
 1  Gr.  bondservants.  2  Or,  as  he  was 
 
 3  Ox,  between  4  Or,  There  were  none  found...  save  this  stranger 
 
 5  Or,  alien 
 
 H.  G.  19 
 
290  THE  FOUR   GOSPELS. 
 
 *9        And  he  said  unto  him,  Arise,  and  go  thy  way  :  thy  faith 
 hath  'made  thee  whole. 
 
 CCXIII. 
 
 THE  FUTURE  ESTABLISHMENT  OF  THE 
 KINGDOM   OF    GOD. 
 
 Time.     During  the  Journey  to  the  last  Passover. 
 
 S.  Luke  xvii.  20 — 37. 
 
 20  And  being  asked  by  the  Pharisees,  when  the  kingdom 
 of  God  cometh,  he  answered  them  and  said, 
 
 The   kingdom    of  God  cometh  not  with   observation  : 
 
 21  neither  shall  they  say,  Lo,  here  !  or,  There  !  for  lo,  the 
 kingdom  of  God  is  2  within  you. 
 
 22  And  he  said  unto  the  disciples, 
 
 The  days  will  come,  when  ye  shall  desire  to  see  one  of 
 
 23  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it.  And 
 they  shall  say  to  you,  Lo,  there  !    Lo,  here  !    go  not  away, 
 
 24  nor  follow  after  them  :  for  as  the  lightning,  when  it  lighteneth 
 out  of  the  one  part  under  the  heaven,  shineth  unto  the 
 other  part  under  heaven;  so  shall  the  Son  of  man  be  3in 
 
 25  his  day.  But  first  must  he  suffer  many  things  and  be 
 rejected  of  this  generation. 
 
 26  And  as  it  came  to  pass  in  the  days  of  Noah,  even  so 
 
 27  shall  it  be  also  in  the  days  of  the  Son  of  man.  They  ate, 
 they  drank,  they  married,  they  were  given  in  marriage,  until 
 the  day  that  Noah  entered  into  the  ark,  and  the  flood  came, 
 and  destroyed  them  all. 
 
 1  Or,  saved  thee  s  Or,  in  the  midst  of  you 
 
 3  Some  ancient  authorities  omit  in  his  day. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      291 
 
 Likewise  even  as  it  came  to  pass  in  the  days  of  Lot;  28 
 they  ate,  they  drank,  they  bought,  they  sold,  they  planted, 
 they  builded ;  but  in  the  day  that  Lot  went  out  from  Sodom  29 
 it  rained  fire  and  brimstone  from   heaven,  and  destroyed 
 them  all : 
 
 after  the  same  manner  shall  it  be  in  the  day  that  the  3° 
 Son  of  man  is  revealed. 
 
 In  that  day,  he  which  shall  be  on  the  housetop,  and  31 
 his  goods  in  the  house,  let  him  not  go  down  to  take  them 
 away :  and  let  him  that  is  in  the  field  likewise  not  return 
 back. 
 
 Remember  Lot's  wife.  32 
 
 Whosoever  shall  seek  to  gain  his  'life  shall  lose  it  :  but  33 
 whosoever  shall  lose  his  xlife  shall  2  preserve  it. 
 
 I  say  unto  you,  In  that  night  there  shall  be  two  men  on  34 
 one   bed ;    the   one   shall   be   taken,    and  the  other  shall 
 be  left. 
 
 There  shall  be  two  women  grinding  together ;  the  one  35 
 shall  be  taken,  and  the  other  shall  be  left3. 
 
 And  they  answering  say  unto  him,  Where,  Lord  ?  37 
 
 And  he  said  unto  them, 
 
 Where  the   body   is,   thither   will   the   4  eagles  also  be 
 gathered  together. 
 
 1  Or,  soul  2  Gr.  save  it  alive. 
 
 3  Some  ancient  authorities  add  ver.  36  There  shall  be  two  men  in  the 
 field ;  the  one  shall  be  taken ,  and  the  other  shall  be  left. 
 
 4  Or,  vultures 
 
 19 2 
 
292  THE  FOUR   GOSPELS. 
 
 CCXIV. 
 
 IN   HER  WIDOWHOOD  THE  PRAYERS  OF   THE 
 CHURCH   SHALL   BE   HEARD* 
 
 Time.     During  the  last  Journey  to  Jerusalem. 
 S.  Luke  xviii.  i — 8. 
 
 1        And  he  spake  a  parable  unto  them  to  the  end  that  they 
 i  ought  always  to  pray,  and  not  to  faint ;  saying, 
 
 There  was  in  a  city  a  judge,  which'  feared  not  God,  and 
 
 3  regarded  not  man  :  and  there  was  a  widow  in  that  city ; 
 and  she  came  oft  unto  him,  saying,  '  Avenge  me  of  mine 
 adversary. 
 
 4  And  he  would  not  for  a  while :  but  afterward  he  said 
 within  himself, 
 
 •5  Though  I  fear  not  God,  nor  regard  man;  yet  because 
 this  widow  troubleth  me,  I  will  avenge  her,  lest  she  2wear 
 me  out  by  her  continual  coming. 
 
 6  And  the  Lord  said,  Hear  what  3the  unrighteous  judge 
 
 7  saith.  And  shall  not  God  avenge  his  elect,  which  cry  to 
 him  day  and  night,  and  he  is  longsufTering  over  them  ? 
 
 8  I  say  unto  you,  that  he  will  avenge  them  speedily. 
 Howbeit  when  the  Son  of  man  cometh,  shall  he  find 
 
 4 faith  on  the  earth? 
 
 1  Or,  Do  me  justice  of:  and  so  in  ver.  5,  7,  8. 
 
 2  Gr.  bruise.  3  Gr.  the  judge  of  unrighteousness. 
 4  Or,  the  faith 
 
 *  See  Introduction,  Ch.  VII. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      293 
 
 ccxv. 
 
 THE   PUBLICAN   ACCEPTED   BEFORE  THE 
 PHARISEE. 
 
 Time.     During  the  last  Journey  to  Jerusalem. 
 
 S.  Luke  xviii.  9 — 14. 
 
 And  he  spake  also   this   parable   unto   certain   which   9 
 trusted  in  themselves  that  they  were  righteous,  and  set  '  all 
 others  at  nought. 
 
 Two  men  went  up  into  the  temple  to  pray ;  the  one  a  10 
 Pharisee,  and  the  other  a  publican. 
 
 The  Pharisee  stood  and  prayed  thus  with  himself,  n 
 
 God,  I  thank  thee,  that  I  am  not  as  the  rest  of  men, 
 extortioners,  unjust,  adulterers,  or  even  as  this  publican.     I  12 
 fast  twice  in  the  week ;  I  give  tithes  of  all  that  I  get. 
 
 But  the  publican,  standing  afar  off,  would  not  lift  up  so  13 
 much  as  his  eyes  unto  heaven,  but  smote  his  breast,  saying, 
 
 God,  2be  merciful  to  me  3a  sinner. 
 
 I  say  unto  you,  This  man  went  down  to   his   house  14 
 justified  rather  than  the  other :  for  every  one  that  exalteth 
 himself  shall  be  humbled;  but  he  that  humbleth  himself 
 shall  be  exalted. 
 
 1  Gr.  the  rest.  -  Or,  be  propitiated 
 
 3  Or,  the  sinner 
 
294  THE  FOUR   GOSPELS. 
 
 CCXVI. 
 THE  JEWISH   LAW   OF   DIVORCE. 
 
 (Spoken  publicly  to  the  Jews.) 
 
 Time.     During  the  last  Journey  to  Jerusalem. 
 
 S.  Matt.  xix.  3 — 9. 
 
 3  And  there  came  unto  him  '  Pharisees,  tempting  him,  and 
 saying, 
 
 Is  it  lawful  for  a  man  to  put  away  his  wife  for  every 
 
 4  cause  ?     And  he  answered  and  said, 
 
 Have  ye  not  read,  that  he  which  2made  them  from  the 
 
 5  beginning  made  them  male  and  female,  and  said,  For  this 
 cause  shall  a  man  leave  his  father  and  mother,  and  shall 
 cleave  to  his  wife ;  and  the  twain  shall  become  one  flesh  ? 
 
 6  So  that  they  are  no  more  twain,  but  one  flesh.  What 
 therefore  God  hath  joined  together,  let  not  man  put 
 asunder. 
 
 7  They  say  unto  him, 
 
 Why  then  did  Moses  command  to  give  a  bill  of  divorce- 
 ment, and  to  put  her  away  ? 
 
 8  He  saith  unto  them, 
 
 Moses  for  your  hardness  of  heart  suffered  you  to  put 
 away  your  wives :  but  from  the  beginning  it  hath  not  been 
 
 9  so.     And  I  say  unto  you, 
 
 Whosoever  shall  put  away  his  wife,  3  except  for  fornica- 
 
 1  Many  authorities,  some  ancient,  insert  the. 
 
 2  Some  ancient  authorities  read  created. 
 
 3  Some  ancient  authorities  read  saving  for  the  cause  of fornication , 
 maketh  her  an  adulteress',  as  in  ch.  v.  32. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      295 
 
 tion,  and  shall  marry  another,  committeth  adultery:  'and 
 he  that  marrieth  her  when  she  is  put  away  committeth 
 adultery. 
 
 S.  Mark  x.  2 — 9. 
 
 And  there  came  unto  him  Pharisees,  and  asked  him,  2 
 
 Is  it  lawful  for  a  man  to  put  away  his  wife?  tempting  him. 
 
 And  he  answered  and  said  unto  them,  3 
 
 What  did  Moses  command  you  ? 
 
 And  they  said,  Moses  suffered  to  write  a  bill  of  divorce-    4 
 ment,  and  to  put  her  away. 
 
 But  Jesus  said  unto  them,  5 
 
 For  your  hardness  of  heart  he  wrote  you  this  command- 
 ment. But  from  the  beginning  of  the  creation,  Male  and  6 
 female  made  he  them.  For  this  cause  shall  a  man  leave  his  7 
 father  and  mother,  2and  shall  cleave  to  his  wife;  and  the  8 
 twain  shall  become  one  flesh :  so  that  they  are  no  more 
 twain,  but  one  flesh.  What  therefore  God  hath  joined  9 
 together,  let  not  man  put  asunder. 
 
 CCXVII. 
 THE   CHRISTIAN    LAW   OF   MARRIAGE. 
 
 (Spoken  privately  to  the  Disciples.) 
 
 Time.     Whilst  "in  the  house"  during  the  last  Journey  to  Jerusalem. 
 
 S.  Matt.  xix.  10 — 12. 
 
 The  disciples  say  unto  him,  T0 
 
 If  the  case  of  the  man  is  so  with  his  wife,  it  is  not 
 expedient  to  marry. 
 
 1  The  following  words,  to  the  end  of  the  verse,  are  omitted  by  some 
 ancient  authorities. 
 
 2  Some  ancient  authorities  omit  and  shall  cleave  to  his  wife. 
 
296  THE  FOUR   GOSPELS. 
 
 \  1        But  he  said  unto  them, 
 
 All  men  cannot  receive  this  saying,  but  they  to  whom  it 
 
 12  is  given.     For  there  are  eunuchs,  which  were  so  born  from 
 
 their  mother's  womb  :  and  there  are  eunuchs,  which  were 
 
 made  eunuchs  by  men :  and  there  are  eunuchs,  which  made 
 
 themselves  eunuchs  for  the  kingdom  of  heaven's  sake. 
 
 He  that  is  able  to  receive  it,  let  him  receive  it. 
 
 S.  Mark  x.  10 — 12. 
 
 10        And  in  the  house  the  disciples  asked  him  again  of  this 
 
 matter, 
 n        And  he  saith  unto  them,  Whosoever  shall  put  away  his 
 
 wife,  and  marry  another,  committeth  adultery  against  her : 
 
 12  and  if  she  herself  shall  put  away  her  husband,  and  marry 
 another,  she  committeth  adultery. 
 
 CCXVIII. 
 CHRIST   BLESSES   LITTLE   CHILDREN. 
 
 S.  Mark  x.  13 — 16. 
 
 13  And  they  brought  unto  him  little  children,  that  he 
 should  touch  them : 
 
 and  the  disciples  rebuked  them, 
 j 4        But  when  Jesus  saw  it,  he  was  moved  with  indignation, 
 and  said  unto  them,    . 
 
 Suffer  the  little  children  to  come  unto  me ;  forbid  them 
 
 1 5  not :  for  of  such  is  the  kingdom  of  God.  Verily  I  say  unto 
 you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a 
 little  child,  he  shall  in  no  wise  enter  therein. 
 
 16  And  he  took  them  in  his  arms,  and  blessed  them,  laying 
 his  hands  upon  them. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      297 
 
 S.  Matt.  xix.  13 — 15. 
 
 Then  were  there  brought  unto  him  little  children,  that  13 
 he  should  lay  his  hands  on  them,  and  pray : 
 
 and  the  disciples  rebuked  them. 
 
 But  Jesus  said,  Suffer  the  little  children,  and  forbid  them  14 
 not,  to  come  unto  me:  for  of  such  is  the  kingdom  of  heaven. 
 
 And  he  laid  his  hands  on  them,  and  departed  thence.        15 
 
 S.  Luke  xviii.  15 — 17. 
 
 And  they  brought  unto  him  also  their  babes,  that  he  15 
 should  touch  them : 
 
 but  when  the  disciples  saw  it,  they  rebuked  them. 
 
 But  Jesus  called  them  unto  him,  saying,  16 
 
 Suffer  the  little  children  to  come  unto  me,  and  forbid 
 them  not :  for  of  such  is  the  kingdom  of  God.     Verily  I  say  17 
 unto  you,  Whosoever  shall  not  receive  the  kingdom  of  God 
 as  a  little  child,  he  shall  in  no  wise  enter  therein. 
 
 CCXIX. 
 
 THE   YOUNG   RULER. 
 
 Time.     At  the  commencement  of  a  fresh  stage  of  the  last  Journey 
 
 to  Jerusalem. 
 
 S.  Matt.  xix.  16—22. 
 
 And  behold,  one  came  to  him  and  said,  16 
 
 12  Master,    what   good   thing   shall    I    do,    that    I    may 
 have  eternal  life  ? 
 
 1  Or,  Teacher 
 
 -  Some  ancient  authorities  read  Good  Master.     See  Mark  x.   17  ; 
 Luke  xviii.  18. 
 
298  THE  FOUR   GOSPELS. 
 
 17  And  he  said  unto  him, 
 
 1Why  askest  thou  me  concerning  that  which  is  good? 
 One  there  is  who  is  good  :  but  if  thou  wouldest  enter  into 
 life,  keep  the  commandments. 
 
 18  He  saith  unto  him,  Which? 
 
 And  Jesus  said,  Thou  shalt  not  kill,  Thou  shalt  not 
 commit  adultery,  Thou  shalt  not  steal,  Thou  shalt  not  bear 
 
 19  false  witness,  Honour  thy  father  and  thy  mother :  and, 
 Thou  shalt  love  thy  neighbour  as  thyself. 
 
 20  The  young  man  saith  unto  him, 
 
 All  these  things  have  I  observed :  what  lack  I  yet  ? 
 
 21  Jesus  said  unto  him,  If  thou  wouldest  be  perfect,  go,  sell 
 that  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
 treasure  in  heaven :  and  come,  follow  me. 
 
 22  But  when  the  young  man  heard  the  saying,  he  went 
 away  sorrowful :  for  he  was  one  that  had  great  possessions. 
 
 S.  Mark  x.  17—22. 
 
 17  And  as  he  was  going  forth  2into  the  way,  there  ran  one 
 to  him,  and  kneeled  to  him,  and  asked  him, 
 
 Good  3  Master,    what   shall    I    do   that    I    may   inherit 
 eternal  life  ? 
 
 18  And  Jesus  said  unto  him,  Why  callest  thou  me  good? 
 
 19  none  is  good  save  one,  even  God.  Thou  knowest  the 
 commandments,  Do  not  kill,  Do  not  commit  adultery,  Do 
 not  steal,  Do  not  bear  false  witness,  Do  not  defraud,  Honour 
 thy  father  and  mother. 
 
 20  And  he  said  unto  him, 
 
 1  Some  ancient  authorities  read    Why  callest  thoit  me  good?     None 
 is  good  save  one,  even  God.     See  Mark  x.  18  ;  Luke  xviii.  19. 
 
 2  Or,  on  his  way  3  Or,   Teacher 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      299 
 
 faster,  all  these  things  have  I  observed  from  my 
 youth. 
 
 And  Jesus  looking  upon  him  loved  him,  and  said  unto  21 
 him, 
 
 One  thing  thou  lackest :  go,  sell  whatsoever  thou  hast, 
 and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
 heaven  :  and  come,  follow  me. 
 
 But  his  countenance  fell  at  the  saying,  and  he  went  away  2 2 
 sorrowful :  for  he  was  one  that  had  great  possessions. 
 
 S.  Luke  xviii.  18 — 23. 
 
 And  a  certain  ruler  asked  him,  saying,  18 
 
 Good  '  Master,  what  shall  I  do  to  inherit  eternal  life  ? 
 
 And  Jesus  said  unto  him,  Why  callest  thou  me  good?  19 
 none   is   good,    save   one,   even  God.     Thou  knowest  the  ?o 
 commandments,  Do  hot  commit  adultery,  Do  not  kill,  Do 
 not  steal,  Do  not  bear  false  witness,  Honour  thy  father  and 
 mother. 
 
 And  he  said,  All  these  things  have  I  observed  from  my  21 
 youth  up. 
 
 And  when  Jesus  heard  it,  he  said  unto  him,  22 
 
 One  thing  thou  lackest  yet :  sell  all  that  thou  hast,  and 
 distribute  unto  the  poor,  and  thou  shalt  have  treasure  in 
 heaven  :  and  come,  follow  me. 
 
 But  when  he  heard  these  things,  he  became  exceeding  23 
 sorrowful ;  for  he  was  very  rich. 
 
 1  Or,  Teacher 
 
3oo  THE  FOUR   GOSPELS. 
 
 ccxx. 
 
 THE   DIFFICULTIES   OF   THE   RICH. 
 
 S.  Mark  x.  23 — 27. 
 
 23  And  Jesus  looked  round  about,  and  saith  unto  his 
 disciples, 
 
 How  hardly  shall  they  that  have  riches  enter  into  the 
 kingdom  of  God ! 
 
 24  And  the  disciples  were  amazed  at  his  words. 
 But  Jesus  answereth  again,  and  saith  unto  them, 
 Children,  how  hard  is  it  xfor  them  that  trust  in  riches  to 
 
 25  enter  into  the  kingdom  of  God  !  It  is  easier  for  a  camel  to 
 go  through  a  needle's  eye,  than  for  a  rich  man  to  enter  into 
 the  kingdom  of  God. 
 
 26  And  they  were  astonished  exceedingly,  saying  2unto 
 him, 
 
 Then  who  can  be  saved  ? 
 
 27  Jesus  looking  upon  them  saith, 
 
 With  men  it  is  impossible,  but  not  with  God :   for  all 
 things  are  possible  with  God. 
 
 S.  Matt.  xix.  23 — 26. 
 
 23  And  Jesus  said  unto  his  disciples, 
 
 Verily  I  say  unto  you,  It  is  hard  for  a  rich  man  to  enter 
 into  the  kingdom  of  heaven. 
 
 24  And  again  I  say  unto  you,  It  is  easier  for  a  camel  to  go 
 through  a  needle's  eye,  than  for  a  rich  man  to  enter  into  the 
 kingdom  of  God. 
 
 1  Some  ancient  authorities  omS\.for  them  that  trust  in  riches. 
 
 2  Many  ancient  authorities  read  among  themselves. 
 
END  OF  THE  FOURTH   YEAR  OF  MINISTRY.     301 
 
 And  when  the  disciples  heard  it,  they  were  astonished  25 
 
 exceedingly,  saying,  Who  then  can  be  saved  ? 
 And  Jesus  looking  upon  them  said  to  them, 
 With  men  this  is  impossible  ;  but  with  God  all  things 
 
 are  possible. 
 
 S.  Luke  xviii.  24 — 27. 
 
 And  Jesus  seeing  him  said,  H 
 
 How  hardly  shall  they  that  have  riches  enter  into  the 
 kingdom  of  God !   For  it  is  easier  for  a  camel  to  enter  in  25 
 through  a  needle's  eye,  than  for  a  rich  man  to  enter  into  the 
 kingdom  of  God. 
 
 And  they  that  heard  it  said,  26 
 
 Then  who  can  be  saved  ? 
 
 But  he  said,  The  things  which  are  impossible  with  men  27 
 are  possible  with  God. 
 
 CCXXL 
 THE  REWARD  OF  FOLLOWING  CHRIST. 
 
 S.  Matt. xix.  27 — 30. 
 
 Then  answered  Peter  and  said  unto  him,  27 
 
 Lo,  we  have  left  all,  and  followed  thee ;  what  then  shall 
 
 we  have  ? 
 
 And  Jesus  said  unto  them,  28 
 
 Verily  I  say  unto  you,  that  ye  which  have  followed  me, 
 
 in  the  regeneration  when  the  Son  of  man  shall  sit  on  the 
 
 throne  of  his  glory,  ye  also  shall  sit  upon  twelve  thrones, 
 
 judging  the  twelve  tribes  of  Israel. 
 
 And  every  one  that   hath  left  houses,  or  brethren,  or  29 
 
3o2  THE  FOUR   GOSPELS. 
 
 sisters,  or  father,  or  mother, 1  or  children,  or  lands,  for  my 
 name's  sake,  shall  receive  2a  hundredfold,  and  shall  inherit 
 eternal  life. 
 30        But  many  shall  be  last  that  are  first ;  and  first  that  are 
 last. 
 
 S.  Mark  x.  28—31. 
 
 28  Peter  began  to  say  unto  him, 
 
 Lo,  we  have  left  all,  and  have  followed  thee. 
 
 29  Jesus  said,  Verily  I  say  unto  you,  There  is  no  man  that 
 hath  left  house,  or  brethren,  or  sisters,  or  mother,  or  father, 
 or  children,  or  lands,  for  my  sake,  and  for  the  gospel's  sake, 
 
 30  but  he  shall  receive  a  hundredfold  now  in  this  time,  houses, 
 and  brethren,  and  sisters,  and  mothers,  and  children,  and 
 lands,  with  persecutions;  and  in  the  3 world  to  come  eternal 
 life. 
 
 31  But  many  that  are  first  shall  be  last ;  and  the  last  first. 
 
 S.  Luke  xviii.  28 — 30. 
 
 28  And  Peter  said,  Lo,  we  have  left  4our  own,  and  followed 
 thee. 
 
 29  And  he  said  unto  them, 
 
 Verily  I  say  unto  you,  There  is  no  man  that  hath  left 
 house,  or  wife,  or  brethren,  or  parents,  or  children,  for  the 
 
 30  kingdom  of  God's  sake,  who  shall  not  receive  manifold  more 
 in  this  time,  and  in  the  3  world  to  come  eternal  life. 
 
 1  Many  ancient  authorities  add  or  wife :  as  in  Luke  xviii.  29. 
 
 2  Some  ancient  authorities  read  manifold. 
 
 3  Or,  age  4  Or,  our  ozon  homes 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.     303 
 
 CCXXII. 
 THE    LABOURERS    IN    THE    VINEYARD. 
 
 Time.     The  last  Journey  to  Jerusalem. 
 S.  Matt.  xx.   1  — 16. 
 
 For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a    1 
 householder,  which  went  out  early  in  the  morning  to  hire 
 labourers  into  his  vineyard. 
 
 And  when    he   had    agreed   with    the   labourers    for   a    2 
 *penny  a  day,  he  sent  them  into  his  vineyard. 
 
 And  he  went  out  about  the  third  hour,  and  saw  others    3 
 standing  in  the  marketplace  idle ;  and  to  them  he  said,  Go    4 
 ye  also  into  the  vineyard,  and  whatsoever  is  right  I  will 
 give  you. 
 
 And  they  went  their  way. 
 
 Again  he  went  out  about  the  sixth  and  the  ninth  hour,    5 
 and  did  likewise. 
 
 And  about  the  eleventh  hour  he  went  out,  and  found    6 
 others  standing;   and  he  saith  unto  them,  Why  stand  ye 
 here  all  the  day  idle  ? 
 
 They  say  unto  him,  Because  no  man  hath  hired  us.  7 
 
 He  saith  unto  them,  Go  ye  also  into  the  vineyard. 
 
 And  when  even  was  come,  the  lord  of  the  vineyard   8 
 saith  unto  his  steward, 
 
 Call  the  labourers,  and  pay  them  their  hire,  beginning 
 from  the  last  unto  the  first. 
 
 And  when  they  came  that  were  hired  about  the  eleventh    9 
 hour,  they  received  every  man  a  Jpenny. 
 
 1  See  marginal  note  on  ch.  xviii.  28. 
 
304  THE  FOUR   GOSPELS. 
 
 10        And  when  the  first  came,  they  supposed  that  they  would 
 
 receive  more;    and   they  likewise   received   every  man    a 
 
 ii  ^enny.     And  when  they  received  it,  they  murmured  against 
 
 12  the  householder,  saying,  These  last  have  spent  but  one  hour, 
 and  thou  hast  made  them  equal  unto  us,  which  have  borne 
 the  burden  of  the  day  and  the  2scorching  heat. 
 
 13  But  he  answered  and  said  to  one  of  them,  Friend,  I  do 
 thee  no  wrong :  didst  not  thou  agree  with  me  for  a  *penny  ? 
 
 H  Take  up  that  which  is  thine,  and  go  thy  way;  it  is  my  will 
 x5  to  give  unto  this  last,  even  as  unto  thee.     Is  it  not  lawful 
 
 for  me  to  do  what  I  will  with  mine  own  ?  or  is  thine  eye 
 
 evil,  because  I  am  good  ? 
 16        So  the  last  shall  be  first,  and  the  first  last. 
 
 CCXXIII. 
 CHRIST    FORETELLS    HIS    PASSION. 
 
 Time.     During  the  Journey  to  the  last  Passover. 
 S.  Mark  x.   32 — 34. 
 
 |2         And  they  were  in  the  way,  going  up  to  Jerusalem ;  and 
 
 Jesus  was  going  before  them  :  and  they  were  amazed ;  3and 
 
 they  that  followed  were  afraid. 
 
 And  he  took  again  the  twelve,  and  began  to  tell  them 
 
 the  things  that  were  to  happen  unto  him,  saying, 
 ;3        Behold,  we  go  up  to  Jerusalem ;  and  the  Son  of  man 
 
 shall  be  delivered  unto  the  chief  priests  and  the  scribes ; 
 
 and  they  shall  condemn  him  to  death,  and  shall  deliver  him 
 
 1  See  marginal  note  on  ch.  xviii.  28.  2  Or,  hot  wind 
 
 3  Or,  but  some  as  they  followed  were  afraid 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.  305 
 
 unto  the  Gentiles :  and  they  shall  mock  him,  and  shall  spit  34 
 
 upon  him,  and  shall  scourge  him,  and  shall  kill  him ;  and 
 after  three  days  he  shall  rise  again. 
 
 S.  Matt.  xx.  17 — 19. 
 
 And  as  Jesus  was  going  up  to  Jerusalem,  he  took  the  17 
 twelve  disciples  apart,  and  in  the  way  he  said  unto  them, 
 
 Behold,  we  go  up  to  Jerusalem ;  and  the  Son  of  man  18 
 shall  be  delivered  unto  the  chief  priests  and  scribes ;  and 
 they  shall  condemn  him  to  death,  and  shall  deliver  him  unto  19 
 the  Gentiles  to  mock,  and  to  scourge,  and  to  crucify  :  and 
 the  third  day  he  shall  be  raised  up. 
 
 S.  Luke  xviii.  31 — 34. 
 And  he  took  unto  him  the  twelve,  and  said  unto  them,     31 
 Behold,  we  go  up  to  Jerusalem,  and  all  the  things  that 
 are  written  *by  the  prophets  shall  be  accomplished  unto  the 
 Son   of    man.     For   he   shall   be   delivered   up   unto   the  32 
 Gentiles,  and  shall  be  mocked,  and  shamefully  entreated, 
 and  spit  upon  :  and  they  shall  scourge  and  kill  him  :  and  33 
 the  third  day  he  shall  rise  again.     And  they  understood  34 
 none  of  these  things ;  and  this  saying  was  hid  from  them, 
 and  they  perceived  not  the  things  that  were  said. 
 
 CCXXIV. 
 
 RULES    OF    PRECEDENCE    IN    THE    KINGDOM 
 
 OF    GOD. 
 
 S.  Matt.  xx.   20—28. 
 
 Then  came  to  him  the  mother  of  the  sons  of  Zebedee  20 
 
 with  her  sons,  worshipping  him,  and  asking  a  certain  thing 
 
 of  him. 
 
 1  Or,  through 
 
 H.  G.  20 
 
306  THE  FOUR  GOSPELS. 
 
 21  And  he  said  unto  her,  What  wouldest  thou? 
 
 She  saith  unto  him,  Command  that  these  my  two  sons 
 may  sit,  one  on  thy  right  hand,  and  one  on  thy  left  hand,  in 
 thy  kingdom. 
 
 22  But  Jesus  answered  and  said,  Ye  know  not  what  ye  ask. 
 Are  ye  able  to  drink  the  cup  that  I  am  about  to  drink  ? 
 
 They  say  unto  him,  We  are  able. 
 
 23  He  saith  unto  them,  My  cup  indeed  ye  shall  drink  :  but 
 to  sit  on  my  right  hand,  and  on  my  left  hand,  is  not  mine 
 to  give,  but  it  is  for  them  for  whom  it  hath  been  prepared  of 
 my  Father. 
 
 24  And  when  the  ten  heard  it,  they  were  moved  with 
 indignation  concerning  the  two  brethren. 
 
 25  But  Jesus  called  them  unto  him,  and  said, 
 
 Ye  know  that  the  rulers  of  the  Gentiles  lord  it  over 
 them,  and  their  great  ones  exercise  authority  over  them. 
 
 26  Not    so    shall    it   be    among   you  :    but   whosoever   would 
 
 27  become  great  among  you  shall  be  your  x minister;  and 
 whosoever  would  be  first  among  you  shall  be  your  2  servant : 
 
 28  even  as  the  Son  of  man  came  not  to  be  ministered  unto, 
 but  to  minister,  and  to  give  his  life  a  ransom  for  many. 
 
 S.  Mark  x.  35—45- 
 
 35  And  there  come  near  unto  him  James  and  John,  the 
 sons  of  Zebedee,  saying  unto  him, 
 
 3  Master,  we  would  that  thou  shouldest  do  for  us  whatso- 
 ever we  shall  ask  of  thee. 
 
 36  And  he  said  unto  them,  What  would  ye  that  I  should 
 do  for  you  ? 
 
 1  Or,  servant  2  Gr.  bondservant.  3  Or,  Teacher 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.     307 
 
 And  they  said  unto  him,  Grant  unto  us  that  we  may  sit,  37 
 one  on  thy  right  hand,  and  one  on  thy  left  hand,  in  thy 
 glory. 
 
 But  Jesus  said  unto  them,  Ye  know  not  what  ye  ask.  38 
 Are   ye   able  to   drink  the  cup  that   I   drink?    or  to  be 
 baptized  with  the  baptism  that  I  am  baptized  with? 
 
 And  they  said  unto  him,  We  are  able.  39 
 
 And  Jesus  said  unto  them,  The  cup  that  I  drink  ye  shall 
 drink ;  and  with  the  baptism  that  I  am  baptized  withal  shall 
 ye  be  baptized :  but  to  sit  on  my  right  hand  or  on  my  left  40 
 hand  is  not  mine  to  give  :   but  it  is  for  them  for  whom  it 
 hath  been  prepared. 
 
 And  when  the  ten  heard  it,  they  began  to  be  moved  41 
 with  indignation  concerning  James  and  John. 
 
 And  Jesus  called  them  to  him,  and  saith  unto  them,         42 
 
 Ye  know  that  they  which  are  accounted  to  rule  over  the 
 Gentiles  lord  it  over  them;  and  their  great  ones  exercise 
 authority  over  them.     But  it  is  not  so  among  you :    but  43 
 whosoever  would  become  great  among  you,  shall  be  your 
 'minister  :  and  whosoever  would  be  first  among  you,  shall  44 
 be  2  servant  of  all.     For  verily  the  Son  of  man  came  not  to  45 
 be  ministered  unto,  but  to  minister,  and  to  giv^  his  life  a 
 ransom  for  many. 
 
 1  Or,  servant  2  Gr.  bondservant. 
 
 20 — 2 
 
3o8  THE  FOUR   GOSPELS. 
 
 CCXXV. 
 CHRIST    HEALS    A    BLIND    MAN. 
 
 Time.     As   Christ  draws  near  to  the  Priestly  city — the  city  of  "the 
 blind  leaders  of  the  blind." 
 
 S.  Luke  xviii.  35 — 43. 
 
 Sb        And  it  came  to  pass,  as  he  drew  nigh  unto  Jericho,  a 
 
 36  certain  blind  man  sat  by  the  way  side  begging  :  and  hearing 
 a  multitude  going  by,  he  inquired  what  this  meant. 
 
 37  And  they  told  him,  that  Jesus  of  Nazareth  passeth  by. 
 
 38  And  he  cried,  saying,  Jesus,  thou  son  of  David,  have 
 mercy  on  me. 
 
 39  And  they  that  went  before  rebuked  him,  that  he  should 
 hold  his  peace : 
 
 but  he  cried  out  the  more  a  great  deal,  Thou  son  of 
 David,  have  mercy  on  me. 
 
 40  And  Jesus  stood,  and  commanded  him  to  be  brought 
 unto  him  : 
 
 41  and  when  he  was  come  near,  he  asked  him,  What  wilt 
 thou  that  I* should  do  unto  thee? 
 
 And  he  said,  Lord,  that  I  may  receive  my  sight. 
 
 42  And  Jesus  said  unto  him,  Receive  thy  sight :  thy  faith 
 hath  'made  thee  whole. 
 
 43  And  immediately  he  received  his  sight,  and  followed 
 him,  glorifying  God : 
 
 and  all  the  people,  when  they  saw  it,  gave  praise  unto 
 God. 
 
 1  Or,  saved  thee 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.     309 
 
 CCXXVI. 
 
 CHRIST   BECOMES   A   GUEST    OF   A   CHIEF 
 PUBLICAN. 
 
 Time.     Whilst  halting  in  the  Priestly  city. 
 S.   Mark  x.  46. 
 And  they  come  to  Jericho.  46 
 
 S.   Luke  xix.  1 — 10. 
 
 And  he  entered  and  was  passing  through  Jericho.  1 
 
 And  behold,  a  man  called  by  name  Zacchaeus ;  and  he    2 
 was  a  chief  publican,  and  he  was  rich.     And  he  sought  to    3 
 see  Jesus  who  he  was ;  and  could  not  for  the  crowd,  because 
 he  was  little  of  stature.     And  he  ran  on  before,  and  climbed    4 
 up  into  a  sycomore  tree  to  see  him  :  for  he  was  to  pass  that 
 way. 
 
 And  when  Jesus  came  to  the  place,  he  looked  up,  and  5 
 said  unto  him, 
 
 Zacchaeus,  make  haste,  and  come  down ;  for  to-day  I 
 must  abide  at  thy  house. 
 
 And  he  made  haste,  and  came  down,  and  received  him  6 
 joyfully. 
 
 And  when  they  saw  it,  they  all  murmured,  saying,  7., 
 
 He  is  gone  in  to  lodge  with  a  man  that  is  a  sinner. 
 
 And  Zacchaeus  stood,  and  said  unto  the  Lord,  «s 
 
 Behold,  Lord,  the  half  of  my  goods  I  give  to  the  poor ; 
 and  if  I  have  wrongfully  exacted  aught  of  any  man,  I  restore 
 fourfold. 
 
 And  Jesus  said  unto  him,  To-day  is  salvation  come  to  9 
 this  house,  forasmuch  as  he  also  is  a  son  of  Abraham.  For  10 
 the  Son  of  man  came  to  seek  and  to  save  that  which  was  lost. 
 
3io  THE  FOUR   GOSPELS. 
 
 CCXXVIL 
 
 THE    KINGDOM    OF    GOD    WAS    NOT    IMMEDI- 
 ATELY  TO    APPEAR. 
 
 S.  Luke  xix.    n — 27. 
 
 1 1  And  as  they  heard  these  things,  he  added  and  spake  a 
 parable,  because  he  was  nigh  to  Jerusalem,  and  because  they 
 supposed  that  the  kingdom  of  God  was  immediately  to 
 appear. 
 
 12  He  said  therefore,  A  certain  nobleman  went  into  a  far 
 country,  to  receive  for  himself  a  kingdom,  and  to  return. 
 
 13  And  he  called  ten  Servants  of  his,  and  gave  them  ten 
 2pounds,  and  said  unto  them,  Trade  ye  herewith  till  I  come. 
 
 14  But  his  citizens  hated  him,  and  sent  an  ambassage  after 
 him,  saying,  We  will  not  that  this  man  reign  over  us. 
 
 15  And  it  came  to  pass,  when  he  was  come  back  again, 
 having  received  the  kingdom,  that  he  commanded  these 
 'servants,  unto  whom  he  had  given  the  money,  to  be  called 
 to  him,  that  he  might  know  what  they  had  gained  by 
 trading. 
 
 16  And  the  first  came  before  him,  saying,  Lord,  thy  pound 
 hath  made  ten  pounds  more. 
 
 17  And  he  said  unto  him,  Well  done,  thou  good  3  servant : 
 because  thou  wast  found  faithful  in  a  very  little,  have  thou 
 authority  over  ten  cities. 
 
 1  Gr.  bondservants. 
 
 2  Mina,  here  translated  a  pound,  is  equal  to  one  hundred  drachmas. 
 See  ch.  xv.  8. 
 
 3  Gr.  bondservant. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.      311 
 
 And  the  second  came,  saying,  Thy  pound,  Lord,  hath  18 
 made  five  pounds. 
 
 And  he  said  unto  him  also,  Be  thou  also  over  five  cities.  19 
 
 And  Another  came,  saying,  Lord,  behold,  here  is  thy  20 
 pound,  which  I  kept  laid  up  in  a  napkin :  for  I  feared  thee,  21 
 because  thou  art  an  austere  man  :  thou  takest  up  that  thou 
 layedst  not  down,  and  reapest  that  thou  didst  not  sow. 
 
 He  saith  unto  him,  Out  of  thine  own  mouth  will  I  judge  22 
 thee,  thou  wicked  2  servant.     Thou  knewest  that  I  am  an 
 austere  man,  taking  up  that  I  laid  not  down,  and  reaping 
 that  I  did  not  sow;    then  wherefore  gavest   thou  not  my  23 
 money  into  the  bank,  and  3I  at  my  coming  should  have 
 required  it  with  interest  ? 
 
 And  he  said  unto  them  that  stood  by,  Take  away  from  24 
 him  the  pound,  and  give  it  unto  him  that  hath  the  ten 
 pounds. 
 
 And  they  said  unto  him,  Lord,  he  hath  ten  pounds.  25 
 
 I  say  unto  you,  that  unto  every  one  that  hath  shall  be  26 
 given  j  but  from  him  that  hath  not,  even  that  which  he  hath 
 shall    be   taken   away   from   him.      Howbeit    these    mine  27 
 enemies,  which  would  not  that  I  should  reign  over  them, 
 bring  hither,  and  slay  them  before  me. 
 
 CCXXVIIL 
 CHRIST    HEALS   TWO    BLIND    MEN. 
 
 S.  Matt.  xx.  29 — 34. 
 
 And  as  they  went  out  from  Jericho,  a  great  multitude  29 
 followed  him. 
 
 1  Gr.  the  other.  2  Gr.  bondservant. 
 
 3  Or,  /  should  have  gone  and  required 
 
3i2  THE  FOUR   GOSPELS. 
 
 30        And  behold,  two  blind  men  sitting  by  the  way  side,  when 
 
 they  heard  that  Jesus  was  passing  by,  cried  out,   saying, 
 
 Lord,  have  mercy  on  us,  thou  son  of  David. 
 3'        And  the  multitude  rebuked  them,  that  they  should  hold 
 
 their  peace : 
 
 but  they  cried  out  the  more,  saying,  Lord,  have  mercy 
 
 on  us,  thou  son  of  David. 
 
 32  And  Jesus  stood  still,  and  called  them,  and  said,  What 
 will  ye  that  I  should  do  unto  you  ? 
 
 33  They  say  unto  him,  Lord,  that  our  eyes  may  be  opened. 
 
 34  And  Jesus,  being  moved  with  compassion,  touched  their 
 eyes  :  and  straightway  they  received  their  sight,  and  followed 
 him. 
 
 CCXXIX. 
 
 THE   LAST   OF   THE   FOUR    MIRACLES   OF 
 COMPLETION. 
 
 S.  Mark  x.  46 — 52. 
 
 46  And  as  he  went  out  from  Jericho,  with  his  disciples  and 
 a  great  multitude,  the  son  of  Timaeus,  Bartimaeus,  a  blind 
 beggar,  was  sitting  by  the  way  side. 
 
 47  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. 
 
 48  And  many  rebuked  him,  that  he  should  hold  his  peace  : 
 but  he  cried  out  the  more  a  great  deal,  Thou  son  of 
 
 David,  have  mercy  on  me. 
 
 49  And  Jesus  stood  still,  and  said,  Call  ye  him. 
 
 And  they  call  the  blind  man,  saying  unto  him,  Be  of 
 good  cheer  :  rise,  he  calleth  thee. 
 
END  OF  THE  FOURTH  YEAR  OF  MINISTRY.     313 
 
 And  he,  casting  away  his  garment,  sprang  up,  and  came  50 
 to  Jesus. 
 
 And  Jesus  answered  him,  and  said,  What  wilt  thou  that  51 
 
 1  should  do  unto  thee  ? 
 
 And  the  blind  man  said  unto  him,  '  Rabboni,  that  I  may 
 receive  my  sight. 
 
 And  Jesus  said  unto  him,  Go  thy  way ;  thy  faith  hath  52 
 
 2  made  thee  whole. 
 
 And  straightway  he  received  his  sight,  and  followed  him 
 in  the  way. 
 
 1  See  John  xx.   16.  2  Or,  saved  thee 
 
CHAPTER   XIX. 
 
 CLOSING   SCENES. 
 
 §  CCXXX. §  CCLXI. 
 
 From  the  Anointing  at  Bethany 
 
 TO 
 
 The  last  Public  Teaching  of  Christ. 
 
 Time.     From   the   sixth   day  before  the  Passover  to  the 
 morning  preceding  the  Celebration  of  the  Last  Passover. 
 
 CCXXX. 
 MARY  ANOINTETH   JESUS   FOR   HIS   BURIAL. 
 
 Time.     "  Six  days  before  the  Passover." 
 S.  John  xi.  55 — xii.  n. 
 
 55  Now  the  passover  of  the  Jews  was  at  hand  :  and  many 
 went  up  to  Jerusalem  out  of  the  country  before  the  passover, 
 to  purify  themselves. 
 
 56  They  sought  therefore  for  Jesus,  and  spake  one  with 
 another,  as  they  stood  in  the  temple, 
 
 What  think  ye  ?    That  he  will  not  come  to  the  feast  ? 
 
 57  Now  the  chief  priests  and  the  Pharisees  had  given 
 commandment,  that,  if  any  man  knew  where  he  was,  he 
 should  shew  it,  that  they  might  take  him. 
 
CLOSING  SCENES.  315 
 
 Jesus   therefore   six  days  before  the  passover  came  to    1 
 Bethany,  where  Lazarus  was,  whom  Jesus  raised  from  the 
 dead. 
 
 So  they  made  him  a  supper  there  :  and  Martha  served ;  2 
 but  Lazarus  was  one  of  them  that  sat  at  meat  with  him. 
 
 Mary  therefore  took  a  pound  of  ointment  of  1  spikenard,    3 
 very  precious,  and  anointed  the  feet  of  Jesus,  and  wiped  his 
 feet  with  her  hair  : 
 
 and  the  house  was  filled  with  the  odour  of  the  ointment. 
 
 But  Judas  Iscariot,  one  of  his  disciples,  which  should  4 
 betray  him,  saith, 
 
 Why  was  not  this  ointment  sold  for  three  hundred  5 
 'pence,  and  given  to  the  poor? 
 
 Now  this  he  said,  not  because  he  cared  for  the  poor  ;   6 
 but  because  he  was  a  thief,  and  having  the  3bag  4took  away 
 what  was  put  therein. 
 
 Jesus  therefore  said,  5  Suffer  her  to  keep  it  against  the  7 
 day  of  my  burying.  For  the  poor  ye  have  always  with  you ;  8 
 but  me  ye  have  not  always. 
 
 The  common  people  therefore  of  the  Jews  learned  that    9 
 he  was  there  :  and  they  came,  not  for  Jesus'  sake  only,  but 
 that  they  might  see  Lazarus  also,  whom  he  had  raised  from 
 the  dead. 
 
 But  the  chief  priests  took  counsel  that  they  might  put  ro 
 Lazarus  also  to  death ;  because  that  by  reason  of  him  many  1  r 
 of  the  Jews  went  away,  and  believed  on  Jesus. 
 
 1  See  marginal  note  on  Mark  xiv.  3. 
 
 2  See  marginal  note  on  Matt,  xviii.  28. 
 
 3  Or,  box  4  Or,  carried  what  was  put  therein 
 3  Or,  Let  her  alone:  it  was  that  she  might  keep  it 
 
316  THE  FOUR   GOSPELS. 
 
 S.  Matt.  xxvi.  6 — 13. 
 
 6  Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon 
 
 7  the   leper,    there    came    unto    him   a   woman  having  'an 
 alabaster  cruse  of  exceeding  precious  ointment, 
 
 and  she  poured  it  upon  his  head,  as  he  sat  at  meat. 
 
 8  But   when   the    disciples  saw  it,  they  had  indignation, 
 saying, 
 
 9  To  what  purpose  is  this  waste  ?    For  this  ointment  might 
 have  been  sold  for  much,  and  given  to  the  poor. 
 
 10  But  Jesus  perceiving  it  said  unto  them,  Why  trouble  ye 
 the  woman  ?  for  she  hath  wrought  a  good  work  upon  me. 
 
 11  For  ye  have  the  poor  always  with  you  ;  but  me  ye  have  not 
 
 12  always.     For  in  that  she  2  poured  this  ointment  upon  my 
 
 13  body,  she  did  it  to  prepare  me  for  burial.  Verily  I  say 
 unto  you,  Wheresoever  3this  gospel  shall  be  preached  in 
 the  whole  world,  that  also  which  this  woman  hath  done 
 shall  be  spoken  of  for  a  memorial  of  her. 
 
 S.  Mark  xiv.  3 — 9. 
 
 3  And  while  he  was  in  Bethany  in  the  house  of  Simon  the 
 leper,  as  he  sat  at  meat,  there  came  a  woman  having  *an 
 alabaster  cruse  of  ointment  of 4 spikenard  very  costly;  and 
 she  brake  the  cruse,  and  poured  it  over  his  head. 
 
 4  But  there  were  some  that  had  indignation  among 
 themselves,  saying, 
 
 To  what  purpose  hath  this  waste  of  the  ointment  been 
 
 1  Or,  a  flask  2  Gr.  cast.  3  Or,  these  good  tidings 
 
 4  Gr.  pisticnard,  pistic  being  perhaps  a  local  name.     Others  take  it 
 to  mean  genuine ;  others,  liquid. 
 
CLOSING  SCENES.  317 
 
 made  ?     For  this  ointment  might  have  been  sold  for  above    5 
 three  hundred  'pence,  and  given  to  the  poor. 
 
 And  they  murmured  against  her. 
 
 But  Jesus  said,  Let  her  alone;    why  trouble  ye   her?    6 
 she  hath  wrought  a  good  work  on  me.     For  ye  have  the    7 
 poor   always    with   you,    and    whensoever   ye   will    ye  can 
 do  them  good  :  but  me  ye  have  not  always.     She  hath  done    8 
 what  she  could  :  she  hath  anointed  my  body  aforehand  for 
 the  burying.     And  verily  I  say  unto  you,  Wheresoever  the    9 
 gospel  shall  be  preached  throughout  the  whole  world,  that 
 also  which  this  woman  hath  done  shall  be  spoken  of  for  a 
 memorial  of  her. 
 
 PALM    SUNDAY. 
 
 CCXXXI. 
 TRIUMPHAL   ENTRY    INTO   JERUSALEM. 
 
 Time.     On  "the  next  day,"  i.e.  five  days  before  the  Passover — Palm 
 Sunday  or  Sunday  before  Easter. 
 
 S.  Matt.  xxi.  1  — 11. 
 
 And  when  they  drew  nigh  unto  Jerusalem,  and  came 
 unto  Bethphage,  unto  the  mount  of  Olives,  then  Jesus  sent 
 two  disciples,  saying  unto  them, 
 
 Go  into  the  village  that  is  over  against  you,  and  straight- 
 way ye  shall  find  an  ass  tied,  and  a  colt  with  her  :  loose  them, 
 and  bring  them  unto  me.  And  if  any  one  say  aught  unto 
 you,  ye  shall  say,  The  Lord  hath  need  of  them ;  and 
 straightway  he  will  send  them. 
 
 1  See  marginal  note  on  Matt,  xviii.  28. 
 
318  THE  FOUR   GOSPELS. 
 
 4  Now  this  is  come  to  pass,  that  it  might  be  fulfilled  which 
 was  spoken  'by  the  prophet,  saying, 
 
 5  Tell  ye  the  daughter  of  Zion, 
 Behold,  thy  King  cometh  unto  thee, 
 Meek,  and  riding  upon  an  ass, 
 And  upon  a  colt  the  foal  of  an  ass. 
 
 6  And  the  disciples  went,  and  did  even  as  Jesus  appointed 
 
 7  them,  and  brought  the  ass,  and  the  colt,  and  put  on  them 
 their  garments ; 
 
 and  he  sat  thereon. 
 
 8  And  the  most  part  of  the  multitude  spread  their  garments 
 in  the  way;  and  others  cut  branches  from  the  trees,  and 
 spread  them  in  the  way. 
 
 9  And  the  multitudes  that  went  before  him,  and  that 
 followed,  cried,  saying, 
 
 Hosanna  to  the  son  of  David  : 
 
 Blessed  is  he  that  cometh  in  the  name  of  the  Lord ; 
 
 Hosanna  in  the  highest, 
 io        And  when  he  was  come  into  Jerusalem,  all  the  city  was 
 
 stirred,  saying,  Who  is  this  ? 
 ii        And  the  multitudes  said, 
 
 This  is  the  prophet,  Jesus,  from  Nazareth  of  Galilee. 
 
 S.  Mark  xi.  i — io. 
 
 i        And  when  they  draw  nigh  unto  Jerusalem,  unto  Beth- 
 phage  and  Bethany,  at  the  mount  of  Olives,  he  sendeth  two 
 
 i  of  his  disciples,  and  saith  unto  them, 
 
 Go  your  way  into  the  village  that  is  over  against  you  : 
 and  'straightway  as  ye  enter  into  it,  ye  shall  find  a  colt  tied, 
 
 1  Or,  through 
 
CLOSING  SCENES.  319 
 
 whereon  no  man  ever  yet  sat ;  loose  him,  and  bring  him. 
 And  if  any  one  say  unto  you,  Why  do  ye  this  ?  say  ye,  The    3 
 Lord  hath  need  of  him ;  and  straightway  he  'will  send  him 
 2  back  hither. 
 
 And  they  went  away,  and  found  a  colt  tied  at  the  door    4 
 without  in  the  open  street ; 
 
 and  they  loose  him. 
 
 And  certain  of  them  that  stood  there  said  unto  them,         5 
 
 What  do  ye,  loosing  the  colt  ? 
 
 And  they  said  unto  them  even  as  Jesus  had  said :  and    6 
 they  let  them  go. 
 
 And  they  bring  the  colt  unto  Jesus,  and  cast  on  him    7 
 their  garments ; 
 
 and  he  sat  upon  him. 
 
 And  many  spread  their  garments  upon  the  way;   and    8 
 others  3 branches,  which  they  had  cut  from  the  fields. 
 
 And  they  that  went  before,    and  they   that   followed,    9 
 cried, 
 
 Hosanna ; 
 
 Blessed  is  he  that  cometh  in  the  name  of  the  Lord  : 
 
 Blessed  is  the  kingdom  that  cometh,  the  kingdom  of  our  10 
 father  David : 
 
 Hosanna  in  the  highest. 
 
 S.  Luke  xix.  29 — 44. 
 
 And  it  came  to  pass,  when  he  drew  nigh  unto  Bethphage  29 
 and  Bethany,  at  the  mount  that  is  called  the  mount  of  Olives, 
 he  sent  two  of  the  disciples,  saying,  30 
 
 Go  your  way  into  the  village  over  against  you;   in  the 
 which  as  ye  enter  ye  shall  find  a  colt  tied,  whereon  no  man 
 
 1  Gr.  sendeth.  2  Or,  again  3  Gr.  layers  of  leaves. 
 
320  THE  FOUR   GOSPELS. 
 
 31  ever  yet  sat :  loose  him,  and  bring  him.  And  if  any  one  ask 
 you,  Why  do  ye  loose  him  ?  thus  shall  ye  say,  The  Lord  hath 
 need  of  him. 
 
 32  And  they  that  were  sent  went  away,  and  found  even  as 
 he  had  said  unto  them. 
 
 33  And  as  they  were  loosing  the  colt,  the  owners  thereof 
 said  unto  them, 
 
 Why  loose  ye  the  colt  ? 
 3+        And  they  said,  The  Lord  hath  need  of  him. 
 
 35  And  they  brought  him  to  Jesus  :  and  they  threw  their 
 garments  upon  the  colt,  and  set  Jesus  thereon. 
 
 36  And  as  he  went,  they  spread  their  garments  in  the  way. 
 
 37  And  as  he  was  now  drawing  nigh,  even  at  the  descent  of 
 the  mount  of  Olives,  the  whole  multitude  of  the  disciples 
 began  to  rejoice  and  praise  God  with  a  loud  voice  for  all  the 
 1  mighty  works  which  they  had  seen  ;  saying, 
 
 38  Blessed  is  the  King  that  cometh  in  the  name  of  the 
 Lord  : 
 
 peace  in  heaven,  and  glory  in  the  highest. 
 
 39  And  some  of  the  Pharisees  from  the  multitude  said  unto 
 him,  2  Master,  rebuke  thy  disciples. 
 
 40  And  he  answered  and  said,  I  tell  you  that,  if  these  shall 
 hold  their  peace,  the  stones  will  cry  out. 
 
 41  And  when  he  drew  nigh,  he  saw  the  city  and  wept  over 
 it,  saying, 
 
 42  3  If  thou  hadst  known  in  this  day,  even  thou,  the  things 
 which  belong  unto  peace  !  but  now  they  are  hid  from  thine 
 
 43  eyes.  For  the  days  shall  come  upon  thee,  when  thine 
 enemies  shall  cast  up  a  4bank  about  thee,  and  compass  thee 
 
 1  Gr.  powers.  2  Or,  Teacher 
 
 3  Or,  0  that  thou  hadst  known  4  Gr.  palisade. 
 
CLOSING  SCENES.  321 
 
 round,  and  keep  thee  in  on  every  side,  and  shall  dash  thee  44 
 to  the  ground,  and  thy  children  within  thee ;  and  they  shall 
 not  leave  in  thee  one  stone  upon  another;   because  thou 
 knewest  not  the  time  of  thy  visitation. 
 
 S.  John  xii.  12 — 19. 
 
 On  the  morrow  *a  great  multitude  that  had  come  to  the  12 
 feast,  when  they  heard  that  Jesus  was  coming  to  Jerusalem, 
 took  the  branches  of  the  palm  trees,  and  went  forth  to  meet  r3 
 him,  and  cried  out, 
 
 Hosanna  :  Blessed  is  he  that  cometh  in  the  name  of  the 
 Lord,  even  the  King  of  Israel. 
 
 And  Jesus,  having  found  a  young  ass,  sat  thereon  ;  as  it  14 
 is  written, 
 
 Fear  not,  daughter  of  Zion  :  behold,  thy  King  cometh,  15 
 sitting  on  an  ass's  colt. 
 
 These  things  understood  not  his  disciples  at  the  first :  16 
 but  when  Jesus  was  glorified,  then  remembered  they  that 
 these  things  were  written  of  him,  and  that  they  had  done 
 these  things  unto  him. 
 
 The    multitude   therefore   that   was  with  him  when  he  17 
 called  Lazarus  out  of  the  tomb,  and  raised  him  from  the 
 dead,  bare  witness. 
 
 For  this  cause  also  the  multitude  went  and  met  him,  for  18 
 that  they  heard  that  he  had  done  this  sign. 
 
 The  Pharisees  therefore  said  among  themselves,  19 
 
 2 Behold  how  ye  prevail  nothing  :  lo,  the  world  is  gone 
 after  him. 
 
 1  Some  ancient  authorities  read  the  common  people. 
 
 2  Or,   Ye  behold 
 
 H.  G.  21 
 
322  THE  FOUR   GOSPELS. 
 
 CCXXXII. 
 
 AFTER   ENTERING   THE   TEMPLE   CHRIST    RE- 
 TIRES TO  BETHANY. 
 
 Time.     The  evening  of  the  same  day — Palm  Sunday  (Sunday 
 before  Easter). 
 
 S.  Mark  xi.  n. 
 
 1 1        And  he  entered  into  Jerusalem,  into  the  temple ; 
 
 and  when  he  had  looked  round  about  upon  all  things, 
 it  being  now  eventide,  he  went  out  unto  Bethany  with  the 
 twelve. 
 
 MONDAY    BEFORE    EASTER. 
 
 CCXXXIIL 
 THE  FIG  TREE  FULL  OF  LEAVES. 
 
 Time.     "On  the  morrow  when  they  were  come  from  Bethany" 
 (Monday  before  Easter). 
 
 S.  Mark  xi.  12 — 14. 
 
 12  And  on  the  morrow,  when  they  were  come  out  from 
 
 13  Bethany,  he  hungered.     And  seeing  a  fig  tree  afar  off  having 
 leaves,  he  came,  if  haply  he  might  find  anything  thereon  : 
 
 and  when  he  came  to  it,  he  found  nothing  but  leaves ; 
 for  it  was  not  the  season  of  figs. 
 
 14  And  he  answered  and  said  unto  it, 
 
 No  man  eat  fruit  from  thee  henceforward  for  ever. 
 And  his  disciples  heard  it. 
 
CLOSING   SCENES.  323 
 
 CCXXXIV. 
 
 CHRIST  IN  THE  TEMPLE. 
 Time.     The  same  day. 
 S.  Matt.  xxi.  12 — 16. 
 
 And  Jesus  entered  into  the  temple  *of  God,  and  cast  out  11 
 all  them  that  sold  and  bought  in  the  temple,  and  overthrew 
 the  tables  of  the  money-changers,  and  the  seats  of  them  that 
 sold  the  doves  ;  and  he  saith  unto  them,  I3 
 
 It  is  written,  My  house  shall  be  called  a  house  of  prayer  : 
 but  ye  make  it  a  den  of  robbers. 
 
 And  the  blind  and  the  lame  came  to  him  in  the  temple  :  14 
 and  he  healed  them. 
 
 But  when  the   chief  priests   and   the    scribes   saw   the  15 
 wonderful  things  that  he  did,  and  the  children  that  were 
 crying   in    the  temple  and  saying,  Hosanna  to  the  son  of 
 David;  they  were  moved  with  indignation,  and  said  unto  him,  16 
 
 Hearest  thou  what  these  are  saying  ? 
 
 And  Jesus  saith  unto  them,  Yea  :  did  ye  never  read, 
 
 Out    of  the    mouth    of  babes  and  sucklings  thou  hast 
 perfected  praise  ? 
 
 S.  Mark  xi.  15—18. 
 
 And  they  come  to  Jerusalem  :  and  he  entered  into  the  I5 
 temple,  and  began  to  cast  out  them  that  sold  and  them  that 
 bought    in    the    temple,  and  overthrew   the   tables    of  the 
 money-changers,  and  the  seats  of  them  that  sold  the  doves ; 
 
 and  he  would  not  suffer  that  any  man  should  carry   a  16 
 vessel  through  the  temple. 
 
 And  he  taught,  and  said  unto  them,  Is  it  not  written,  17 
 
 1  Many  ancient  authorities  omit  of  God. 
 
 21 — 2 
 
324  THE  FOUR   GOSPELS. 
 
 My   house   shall   be   called  a  house  of  prayer  for  all  the 
 nations  ?  but  ye  have  made  it  a  den  of  robbers. 
 
 And  the  chief  priests  and  the  scribes  heard  it,  and 
 sought  how  they  might  destroy  him  :  for  they  feared  him, 
 for  all  the  multitude  was  astonished  at  his  teaching. 
 
 S.  Luke  xix.  45,  48. 
 
 45  And  he  entered  into  the  temple,  and  began  to  cast  out 
 
 46  them  that  sold,  saying  unto  them,  It  is  written,  And  my 
 house  shall  be  a  house  of  prayer  :  but  ye  have  made  it  a  den 
 
 47  of  robbers.  And  he  was  teaching  daily  in  the  temple.  But 
 the  chief  priests  and  the  scribes  and  the  principal  men  of 
 the  people  sought  to  destroy  him  : 
 
 48  And  they  could  not  find  what  they  might  do;  for  the 
 people  all  hung  upon  him,  listening. 
 
 ccxxxv. 
 
 CHRIST  AGAIN  RETURNS  TO  BETHANY. 
 
 S.  Matt.  xxi.  17. 
 j  7         And  he   left   them,  and  went  forth  out  of  the  city  to 
 Bethany,  and  lodged  there. 
 
 S.  Mark  xi.  19. 
 
 19  And  '  every  evening  he  went  forth  out  of  the  city. 
 
 TUESDAY    BEFORE    EASTER. 
 
 CCXXXVI. 
 THE   WITHERED    FIG    TREE. 
 
 S.  Mark  xi.  20 — 26. 
 
 20  And  as  they  passed  by  in  the  morning,  they  saw  the  fig 
 tree  withered  away  from  the  roots. 
 
 1  Gr.  whenever  evening  came. 
 
CLOSING   SCENES.  325 
 
 And  Peter  calling  to  remembrance  saith  unto  him,  21 
 
 Rabbi,  behold,  the  fig  tree  which  thou  cursedst  is  withered 
 away. 
 
 And  Jesus  answering  saith  unto  them,  Have  faith  in  God.  22 
 Verily  I  say  unto  you,  Whosoever  shall  say  unto  this  moun-  23 
 tain,  Be  thou  taken  up  and  cast  into  the  sea;  and  shall  not 
 doubt  in  his  heart,  but  shall  believe  that  what  he  saith  cometh 
 to  pass;  he  shall  have  it. 
 
 Therefore  I  say  unto  you,  All  things  whatsoever  ye  pray  24 
 and  ask  for,  believe  that  ye  have  received  them,  and  ye  shall 
 have  them.    And  whensoever  ye  stand  praying,  forgive,  if  ye  25 
 have  aught  against  any  one;  that  your  Father  also  which  is 
 in  heaven  may  forgive  you  your  trespasses.1 
 
 INCIDENTS  WITH  REFERENCE  TO  THE  FIG 
 TREE  WHICH  HAPPENED  ON  THIS  AND 
 THE  PRECEDING  DAY  AND  WHICH  ARE 
 RECORDED  SEPARATELY  BY  S.  MARK,  RE- 
 CORDED TOGETHER  BY  S.  MATTHEW. 
 Time.  The  morning  of  Monday  and  the  morning  of  Tuesday. 
 S.  Matt.  xxi.  18 — 22. 
 
 Now  in  the   morning  as  he  returned  to  the   city,    he  18 
 hungered.     And  seeing  2a  fig  tree  by  the  way  side,  he  came  19 
 to  it,  and  found  nothing  thereon,  but  leaves  only;  and  he 
 saith  unto  it, 
 
 Let  there  be  no  fruit  from  thee  henceforward  for  ever. 
 
 And  immediately  the  fig  tree  withered  away. 
 
 A 
 
 1  Many  ancient  authorities  add  ver.    26  But  if  ye  do  not  forgive, 
 neither  will  your  Father  which  is  in  heaven  forgive  your  trespasses. 
 
 2  Or,  a  single 
 
326  THE  FOUR   GOSPELS. 
 
 20  And  when  the  disciples  saw  it,  they  marvelled,  saying, 
 How  did  the  fig  tree  immediately  wither  away? 
 
 21  And  Jesus  answered  and  said  unto  them, 
 
 Verily  I  say  unto  you,  If  ye  have  faith,  and  doubt  not, 
 ye  shall  not  only  do  what  is  done  to  the  fig  tree,  but  even  if 
 ye  shall  say  unto  this  mountain,  Be  thou  taken  up  and  cast 
 
 22  into  the  sea,  it  shall  be  done.  And  all  things,  whatsoever  ye 
 shall  ask  in  prayer,  believing,  ye  shall  receive. 
 
 CCXXXVII. 
 
 THE    PHARISEES    QUESTION    CHRIST'S 
 AUTHORITY. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 
 S.  Matt.  xxi.  23 — 27. 
 
 23  And  when  he  was  come  into  the  temple,  the  chief  priests 
 and  the  elders  of  the  people  came  unto  him  as  he  was  teach- 
 ing, and  said, 
 
 By  what  authority  doest  thou  these  things?  and  who  gave 
 thee  this  authority  ? 
 
 24  And  Jesus  answered  and  said  unto  them,  I  also  will  ask 
 you  one  Question,  which  if  ye  tell  me,  I  likewise  will  tell 
 you  by  what  authority  I  do  these  things. 
 
 25  The  baptism  of  John,  whence  was  it  ?  from  heaven  or 
 from  men? 
 
 And  they  reasoned  with  themselves,  saying, 
 
 If  we  shall  say,  From  heaven;  he  will  say  unto  us,  Why 
 
 26  then  did  ye  not  believe  him  ?  But  if  we  shall  say,  From 
 men;  we  fear  the  multitude;  for  all  hold  John  as  a  prophet. 
 
 1  Gr.  word. 
 
CLOSING  SCENES.  327 
 
 And  they  answered  Jesus,  and  said,  We  know  not.  27 
 
 He.  also  said  unto  them,   Neither  tell  I  you  by  what 
 authority  I  do  these  things. 
 
 S.  Mark  xi.  27 — 33. 
 And  they  come  again  to  Jerusalem:  27 
 
 and  as  he  was  walking  in  the  temple,  there  come  to  him 
 
 the  chief  priests,  and  the  scribes,  and  the  elders ;  and  they  28 
 
 said  unto  him, 
 
 By  what  authority  doest  thou  these  things  ?  or  who  gave 
 
 thee  this  authority  to  do  these  things? 
 
 And  Jesus  said  unto  them,  29 
 
 I  will  ask  of  you  one  Question,  and  answer  me,  and  I 
 
 will  tell  you  by  what  authority  I  do  these  things. 
 
 The    baptism    of   John,  was    it  from  heaven,   or   from  30 
 
 men?   answer  me. 
 
 And  they  reasoned  with  themselves,  saying,  31 
 
 If  we  shall  say,  From  heaven;  he  will  say,  Why  then  did 
 
 ye  not  believe  him?     2But  should  we  say,  From  men — they  32 
 
 feared  the  people:  3for  all  verily  held  John  to  be  a  prophet. 
 And  they  answered  Jesus  and  say,  We  know  not.  33 
 
 And  Jesus  saith  unto  them,  Neither  tell  I  you  by  what 
 
 authority  I  do  these  things. 
 
 S.  Luke  xx.  1 — 8. 
 And  it  came  to  pass,  on  one  of  the  days,  as  he  was 
 teaching   the   people   in    the    temple,    and   preaching    the 
 Gospel,  there  came  upon  him  the  chief  priests  and  the 
 scribes  with  the  elders;  and  they  spake,  saying  unto  him, 
 
 1  Gr.  word.  2  Or,  But  shall  we  say,  From  men  ? 
 
 3  Or,  for  all  held  Jb/m  to  be  a  prophet  indeed. 
 
328  THE  FOUR   GOSPELS. 
 
 Tell  us:  By  what  authority  doest  thou  these  things?    or 
 who  is  he  that  gave  thee  this  authority? 
 
 3  And  he  answered  and  said  unto  them, 
 
 I  also  will  ask  you  a  Question;  and  tell  me: 
 
 4  The  baptism  of  John,  was  it  from  heaven,  or  from  men? 
 
 5  And  they  reasoned  with  themselves,  saying, 
 
 If  we  shall  say,  From  heaven;  he  will  say,  Why  did  ye 
 
 6  not  believe  him  ?  But  if  we  shall  say,  From  men ;  all  the 
 people  will  stone  us :  for  they  be  persuaded  that  John  was  a 
 prophet. 
 
 7  And  they  answered,  that  they  knew  not  whence  it  was. 
 
 8  And  Jesus  said  unto  them,  Neither  tell  I  you  by  what 
 authority  I  do  these  things. 
 
 CCXXXVIII. 
 
 PUBLICANS  AND  HARLOTS  BEING  PENITENT 
 PREFERRED  TO  THE  CHIEF  PRIESTS  AND 
 ELDERS. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 
 S.  Matt.  xxi.  -28 — 32. 
 
 28  But  what  think  ye  ? 
 
 A  man  had  two  sons;  and  he  came  to  the  first,  and  said, 
 
 29  2Son,  go  work  to-day  in  the  vineyard.  And  he  answered 
 and  said,  I  will  not:  but  afterward  he  repented  himself,  and 
 went. 
 
 30  And  he  came  to  the  second,  and  said  likewise. 
 And  he  answered  and  said,  I  go,  sir:  and  went  not. 
 
 31  Whether  of  the  twain  did  the  will  of  his  father  ? 
 
 1  Gr.  word.  2  Gr.  Child. 
 
CLOSING  SCENES.  329 
 
 They  say,  The  first. 
 
 Jesus  saith  unto  them,  Verily  I  say  unto  you,  that  the 
 publicans  and  the  harlots  go  into  the  kingdom  of  God  before 
 you.  For  John  came  unto  you  in  the  way  of  righteousness,  32 
 and  ye  believed  him  not :  but  the  publicans  and  the  harlots 
 believed  him :  and  ye,  when  ye  saw  it,  did  not  even  repent 
 yourselves  afterward,  that  ye  might  believe  him. 
 
 CCXXXIX. 
 
 CONDEMNATION    OF    CHIEF    PRIESTS    AND 
 PHARISEES. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 
 S.  Matt.  xxi.  33 — 46. 
 
 Hear  another  parable :  33 
 
 There  was  a  man  that  was  a  householder,  which  planted 
 a  vineyard,  and  set  a  hedge  about  it,  and  digged  a  winepress 
 in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,  and 
 went  into  another  country. 
 
 And  when  the  season  of  the  fruits  drew  near,  he  sent  his  34 
 Servants  to  the  husbandmen,  to  receive  2his  fruits. 
 
 And  the  husbandmen  took  his  Servants,  and  beat  one,  35 
 and  killed  another,  and  stoned  another. 
 
 Again,  he  sent  other  Servants  more  than  the  first:  and  36 
 they  did  unto  them  in  like  manner. 
 
 But  afterward  he  sent  unto  them  his  son,  saying,  They  37 
 will  reverence  my  son. 
 
 But  the  husbandmen,  when  they  saw  the  son,  said  among  38 
 themselves, 
 
 1  Gr.  bondservants.  2  Or,  the  fruits  of  it 
 
330  THE  FOUR  GOSPELS. 
 
 This  is  the  heir;  come,  let  us  kill  him,  and  take  his  in- 
 heritance. 
 
 39  And  they  took  him,  and  cast  him  forth  out  of  the  vine- 
 yard, and  killed  him. 
 
 40  When  therefore  the  Lord  of  the  vineyard  shall  come, 
 what  will  he  do  unto  those  husbandmen? 
 
 41  They  say  unto  him,  He  will  miserably  destroy  those 
 miserable  men,  and  will  let  out  the  vineyard  unto  other 
 husbandmen,  which  shall  render  him  the  fruits  in  their 
 seasons. 
 
 42  Jesus  saith  unto  them, 
 
 Did  ye  never  read  in  the  scriptures, 
 The  stone  which  the  builders  rejected, 
 The  same  was  made  the  head  of  the  corner: 
 This  was  from  the  Lord, 
 And  it  is  marvellous  in  our  eyes? 
 
 43  Therefore  say  I  unto  you,  The  kingdom  of  God  shall  be 
 taken  away  from  you,  and  shall  be  given  to  a  nation  bringing 
 forth  the  fruits  thereof. 
 
 44  *And  he  that  falleth  on  this  stone  shall  be  broken  to 
 pieces  :  but  on  whomsoever  it  shall  fall,  it  will  scatter  him 
 as  dust. 
 
 45  And  when  the  chief  priests  and  the  Pharisees  heard  his 
 parables,  they  perceived  that  he  spake  of  them. 
 
 46  And  when  they  sought  to  lay  hold  on  him,  they  feared  the 
 multitudes,  because  they  took  him  for  a  prophet. 
 
 1  Some  ancient  authorities  omit  ver.  44. 
 
CLOSING   SCENES.  331 
 
 S.  Mark  xii.  1  — 12. 
 
 And  he  began  to  speak  unto  them  in  parables.  1 
 
 A  man  planted  a  vineyard,  and  set  a  hedge  about  it,  and 
 digged  a  pit  for  the  winepress,  and  built  a  tower,  and  let  it 
 out  to  husbandmen,  and  went  into  another  country. 
 
 And  at  the  season  he  sent  to  the  husbandmen  a  "  servant,    2 
 that  he  might  receive  from  the  husbandmen  of  the  fruits  of 
 the  vineyard. 
 
 And  they  took  him,  and  beat  him,  and  sent  him  away    3 
 empty. 
 
 And  again  he  sent  unto  them  another  Servant;  and  him    4 
 they  wounded  in  the  head,  and  handled  shamefully. 
 
 And  he  sent  another;  and  him  they  killed:  and  many    5 
 others;  beating  some,  and  killing  some. 
 
 He  had  yet  one,  a  beloved  son  :  he  sent  him  last  unto    6 
 them,  saying,  They  will  reverence  my  son. 
 
 But  those  husbandmen  said  among  themselves,  7 
 
 This  is  the  heir;  come,  let  us  kill  him,  and  the  inherit- 
 ance shall  be  ours. 
 
 And  they  took  him,  and  killed  him,  and  cast  him  forth    8 
 out  of  the  vineyard. 
 
 What  therefore  will  the  lord  of  the  vineyard  do?    he  will    9 
 come  and  destroy  the  husbandmen,  and  will  give  the  vine- 
 yard unto  others.     Have  ye  not  read  even  this  scripture ;       10 
 The  stone  which  the  builders  rejected, 
 The  same  was  made  the  head  of  the  corner : 
 This  was  from  the  Lord,  1 1 
 
 And  it  is  marvellous  in  our  eyes  ? 
 
 1  Gr.  bondservant. 
 
332  THE  FOUR   GOSPELS. 
 
 i*  And  they  sought  to  lay  hold  on  him;  and  they  feared 
 the  multitude;  for  they  perceived  that  he  spake  the  parable 
 against  them :  and  they  left  him,  and  went  away. 
 
 S.  Luke  xx.  9 — 19. 
 
 9        And  he  began  to  speak  unto  the  people  this  parable : 
 A  man  planted  a  vineyard,  and  let  it  out  to  husbandmen, 
 and  went  into  another  country  for  a  long  time. 
 
 10  And  at  the  season  he  sent  unto  the  husbandmen  a 
 Servant,  that  they  should  give  him  of  the  fruit  of  the 
 vineyard : 
 
 but   the    husbandmen   beat   him,  and    sent  him    away 
 empty. 
 
 11  And  he  sent  yet  another  Servant:  and  him  also  they 
 beat,  and  handled  him  shamefully,  and  sent  him  away 
 empty. 
 
 12  And  he  sent  yet  a  third:  and  him  also  they  wounded, 
 and  cast  him  forth. 
 
 13  And  the  lord  of  the  vineyard  said, 
 
 What  shall  I  do  ?  I  will  send  my  beloved  son  :  it  may  be 
 they  will  reverence  him. 
 i4        But  when  the  husbandmen  saw  him,  they  reasoned  one 
 with  another,  saying, 
 
 This  is  the  heir  :  let  us  kill  him,  that  the  inheritance 
 may  be  ours. 
 15        And  they  cast  him  forth  out  of  the  vineyard,  and  killed 
 him. 
 
 What   therefore  will  the  lord  of  the  vineyard  do  unto 
 j6  them?     He  will  come  and  destroy  these  husbandmen,  and 
 will  give  the  vineyard  unto  others. 
 
 1   Gr.  bondservant. 
 
CLOSING  SCENES.  333 
 
 And  when  they  heard  it,  they  said,  *God  forbid. 
 
 But  he  looked  upon  them,  and  said,  What  then  is  this  17 
 that  is  written, 
 
 The  stone  which  the  builders  rejected, 
 
 The  same  was  made  the  head  of  the  corner? 
 
 Every  one  that  falleth  on  that  stone  shall  be  broken  to  18 
 pieces ;  but  on  whomsoever  it  shall  fall,  it  will  scatter  him 
 as  dust. 
 
 And  the  scribes  and  the  chief  priests  sought  to  lay  hands  19 
 on  him  in  that  very  hour ;  and  they  feared  the  people  :  for 
 they  perceived  that  he  spake  this  parable  against  them. 
 
 CCXL. 
 THE  MARRIAGE  OF  THE  KING'S  SON. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 S.  Matt.  xxii.  1 — 14. 
 
 And  Jesus  answered  and  spake  again  in  parables  unto  1 
 them,  saying, 
 
 The  kingdom  of  heaven  is  likened  unto  a  certain  king,  2 
 which  made  a  marriage  feast  for  his  son,  and  sent  forth  his  3 
 Servants  to  call  them  that  were  bidden  to  the  marriage  feast : 
 
 and  they  would  not  come. 
 
 Again  he  sent  forth  other  2 servants,  saying,  Tell  them    4 
 that  are  bidden,  Behold,  I  have  made  ready  my  dinner :  my 
 oxen  and  my  fatlings  are  killed,  and  all  things  are  ready: 
 come  to  the  marriage  feast. 
 
 But  they  made  light  of  it,  and  went  their  ways,  one  to  5 
 his  own  farm,  another  to  his  merchandise  :  and  the  rest  laid    6" 
 
 1  Gr.  Be  it  not  so.  2  Gr.  bondservants. 
 
334  THE  FOUR   GOSPELS. 
 
 hold  on  his  'servants,  and  entreated  them  shamefully,  and 
 killed  them. 
 
 7  But  the  king  was  wroth ;  and  he  sent  his  armies,  and 
 destroyed  those  murderers,  and  burned  their  city. 
 
 8  Then  saith  he  to  his  l  servants,  The  wedding  is  ready, 
 
 9  but  they  that  were  bidden  were  not  worthy.  Go  ye 
 therefore  unto  the  partings  of  the  highways,  and  as  many  as 
 ye  shall  find,  bid  to  the  marriage  feast. 
 
 io  And  those  Servants  went  out  into  the  highways,  and 
 gathered  together  all  as  many  as  they  found,  both  bad  and 
 good: 
 
 and  the  wedding  was  filled  with  guests. 
 ii         But  when  the  king  came  in  to  behold  the  guests,  he  saw 
 
 there  a  man  which  had  not  on  a  wedding-garment : 
 12        and    he    saith   unto  him,    Friend,  how  earnest  thou  in 
 hither  not  having  a  wedding-garment  ? 
 And  he  was  speechless. 
 i3        Then  the  king  said  to  the  2servants, 
 
 Bind  him  hand  and  foot,  and  cast  him  out  into  the 
 outer  darkness  ;  there  shall  be  the  weeping  and  gnashing  of 
 teeth. 
 
 14  For  many  are  called,  but  few  chosen. 
 
 CCXLI. 
 
 TRIBUTE   TO    C^SAR. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 S.  Matt.  xxii.  15 — 22. 
 
 15  Then  went  the  Pharisees,  and  took  counsel  how  they 
 might  ensnare  him  in  his  talk. 
 
 1  Gr.  bondservants.  2  Or,  ministers 
 
CLOSING  SCENES.  335 
 
 And  they  send  to  him  their  disciples,  with  the  Herodians,  16 
 saying, 
 
 faster,  we  know  that  thou  art  true,  and  teachest  the 
 way  of  God  in  truth,  and  carest  not  for  any  one  :  for  thou 
 regardest  not  the  person  of  men.     Tell  us  therefore,  What  17 
 thinkest  thou  ?     Is  it  lawful  to  give  tribute  unto  Caesar,  or 
 not? 
 
 But  Jesus  perceived  their  wickedness,  and  said,  18 
 
 Why  tempt  ye  me,  ye  hypocrites  ?     Shew  me  the  tribute  19 
 money. 
 
 And  they  brought  unto  him  a  2 penny. 
 
 And   he    saith   unto   them,    Whose    is    this  image  and  20 
 superscription  ? 
 
 They  say  unto  him,  Caesar's. 
 
 Then  saith  he  unto  them,  Render  therefore  unto  Caesar  21 
 the  things  that  are  Caesar's ;  and  unto  God  the  things  that 
 are  God's. 
 
 i\nd  when  they  heard  it,  they  marvelled,  and  left  him,  11 
 and  went  their  way. 
 
 S.  Mark  xii.  13 — 17. 
 
 And  they  send  unto  him  certain  of  the  Pharisees  and  of  13 
 the  Herodians,  that  they  might  catch  him  in  talk. 
 
 And  when  they  were  come,  they  say  unto  him,  14 
 
 1  Master,  we  know  that  thou  art  true,  and  carest  not  for 
 any  one  :  for  thou  regardest  not  the  person  of  men,  but  of  a 
 truth  teachest  the  way  of  God  :  Is  it  lawful  to  give  tribute 
 unto  Caesar,  or  not?     Shall  we  give,  or  shall  we  not  give?     15 
 
 But  he,  knowing  their  hypocrisy,  said  unto  them, 
 
 1  Or,  Teacher  2  See  marginal  note  on  ch.  xviii.  28. 
 
336  THE  FOUR   GOSPELS. 
 
 Why  tempt  ye  me?  bring  me  a  l  penny,  that  I  may  see  it. 
 
 16  And  they  brought  it. 
 
 And  he  saith  unto  them,  Whose  is  this  image  and  super- 
 scription ? 
 
 And  they  said  unto  him,  Caesar's. 
 
 17  And  Jesus  said  unto  them,  Render  unto  Caesar  the 
 things  that  are  Caesar's,  and  unto  God  the  things  that  are 
 God's. 
 
 And  they  marvelled  greatly  at  him. 
 
 20 
 
 S.  Luke  xx.  20 — 26. 
 And   they   watched   him,    and  sent  forth    spies,   which 
 feigned  themselves  to  be  righteous,  that  they  might  take 
 hold  of  his  speech,  so  as  to  deliver  him  up  to  the  rule  and 
 to  the  authority  of  the  governor. 
 
 21  And  they  asked  him,  saying, 
 
 2  Master,  we  know  that  thou  sayest  and  teachest  rightly, 
 and  acceptest  not  the  person  of  any,  but  of  a  truth  teachest 
 
 22  the  way  of  God :  Is  it  lawful  for  us  to  give  tribute  unto 
 Caesar,  or  not  ? 
 
 23  But  he  perceived  their  craftiness,  and  said  unto  them, 
 
 24  Shew  me  a  1  penny.  Whose  image  and  superscription 
 hath  it  ? 
 
 And  they  said,  Caesar's. 
 
 25  And  he  said  unto  them,  Then  render  unto  Caesar  the 
 things  that  are  Caesar's,  and  unto  God  the  things  that  are 
 God's. 
 
 26  And  they  were  not  able  to  take  hold  of  the  saying  before 
 the  people  :  and  they  marvelled  at  his  answer,  and  held  their 
 peace. 
 
 1  See  marginal  note  on  Matt,  xviii.  28.  2  Or,  Teacher 
 
CLOSING   SCENES.  337 
 
 CCXLII. 
 
 THE   SADDUCEES   AND    THE   RESURRECTION. 
 
 Time.     The  same  day  (Tuesday  before  Easter). 
 S.  Matt.  xxii.  23 — 33. 
 
 On  that  day  there  came  to  him  Sadducees,  '  which  say  23 
 that  there  is  no  resurrection  :  and  they  asked  him,  saying,      24 
 
 2  Master,  Moses  said,  If  a  man  die,  having  no  children, 
 his  brother  3  shall  marry  his  wife,  and  raise  up  seed  unto  his 
 brother. 
 
 Now  there  were  with  us  seven  brethren :  and  the  first  25 
 married  and  deceased,  and  having  no  seed  left  his  wife  unto 
 his  brother ;  in  like  manner  the  second  also,  and  the  third,  26 
 unto  the  4  seventh.     And  after  them  all  the  woman  died.         27 
 
 In  the  resurrection  therefore  whose  wife  shall  she  be  of  28 
 the  seven  ?  for  they  all  had  her. 
 
 But  Jesus  answered  and  said  unto  them,  29 
 
 Ye  do  err,  not  knowing  the  scriptures,  nor  the  power  of 
 God.     For  in  the  resurrection  they  neither  marry,  nor  are  30 
 given  in  marriage,  but  are  as  angels5  in  heaven. 
 
 But  as  touching  the  resurrection  of  the  dead,  have  ye  31 
 not  read  that  which  was  spoken  unto  you  by  God,  saying, 
 I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  3- 
 God  of  Jacob  ? 
 
 God  is  not  the  God  of  the  dead,  but  of  the  living. 
 
 And  when  the  multitudes  heard  it,  they  were  astonished  33 
 at  his  teaching. 
 
 1  Gr.  saying.  2  Or,  Teacher 
 
 3  Gr.  shall  perform  the  duty  of  a  husband's  brother  to  his  -wife.    Com- 
 pare Deut.  xxv.  5. 
 
 4  Gr.  seven.  5  Many  ancient  authorities  add  of  God. 
 
 H.  G.  22 
 
338  THE  FOUR   GOSPELS. 
 
 S.  Mark  xii.  18—27. 
 1 8        And  there  come  unto  him  Sadducees,  which  say  that 
 
 there  is  no  resurrection ;  and  they  asked  him,  saying, 
 «9        faster,  Moses  wrote  unto  us,  If  a  man's  brother  die, 
 
 and  leave  a  wife  behind  him,  and  leave  no  child,  that  his 
 
 brother  should  take  his  wife,  and  raise  up  seed  unto  his 
 
 brother. 
 
 20  There  were  seven  brethren :  and  the  first  took  a  wife, 
 
 21  and  dying  left  no  seed;  and  the  second  took  her,  and  died, 
 
 22  leaving  no  seed  behind  him ;  and  the  third  likewise :  and 
 the  seven  left  no  seed.     Last  of  all  the  woman  also  died. 
 
 23  In  the  resurrection  whose  wife  shall  she  be  of  them?  for 
 the  seven  had  her  to  wife. 
 
 24  Jesus  said  unto  them, 
 
 Is  it  not  for  this  cause  that  ye  err,  that  ye  know  not  the 
 
 25  scriptures,  nor  the  power  of  God  ?  For  when  they  shall 
 rise  from  the  dead,  they  neither  marry,  nor  are  given  in 
 marriage ;  but  are  as  angels  in  heaven. 
 
 26  But  as  touching  the  dead,  that  they  are  raised ;  have  ye 
 not  read  in  the  book  of  Moses,  in  the  place  concerning  the 
 Bush,  how  God  spake  unto  him,  saying,  I  am  the  God  of 
 Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob  ? 
 
 27  He  is  not  the  God  of  the  dead,  but  of  the  living : 
 
 ye  do  greatly  err. 
 
 S.  Luke  xx.  27 — 40. 
 
 27  And  there  came  to  him  certain  of  the  Sadducees,  they 
 which  say  that  there  is  no  resurrection  j  and  they  asked  him, 
 
 28  saying, 
 
 1  Or,  Teacher 
 
CLOSING  SCENES.  339 
 
 1  Master,  Moses  wrote  unto  us,  that  if  a  man's  brother 
 die,  having  a  wife,  and  he  be  childless,  his  brother  should 
 take  the  wife,  and  raise  up  seed  unto  his  brother. 
 
 There  were  therefore  seven  brethren :  and  the  first  took  29 
 a  wife,  and  died  childless;  and  the  second;  and  the  third  3I 
 took  her ;  and  likewise  the  seven  also  left  no  children,  and 
 died.     Afterward  the  woman  also  died.  32 
 
 In  the  resurrection  therefore  whose  wife  of  them  shall  33 
 she  be  ?  for  the  seven  had  her  to  wife. 
 
 And  Jesus  said  unto  them,   The  sons  of  this    aworld  34 
 marry,    and    are    given    in   marriage :    but   they   that   are  35 
 accounted    worthy    to    attain    to    that    2 world,    and    the 
 resurrection  from   the  dead,  neither  marry,  nor  are  given 
 in  marriage  :  for  neither  can  they  die  any  more  :  for  they  are  36 
 equal  unto  the  angels ;  and  are  sons  of  God,  being  sons  of 
 the  resurrection. 
 
 But  that  the  dead  are  raised,  even  Moses  shewed,  in  the  37 
 place  concerning  the  Bush,  when  he  calleth  the  Lord  the  God 
 of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
 Now  he  is  not  the  God  of  the  dead,  but  of  the  living :  for  38 
 all  live  unto  him. 
 
 And  certain  of  the  scribes  answering  said,  39 
 
 1  Master,  thou  hast  well  said. 
 
 For  they  durst  not  any  more  ask  him  any  question.  40 
 
 1  Or,  Teacher  2  Or,  age 
 
 22 
 
340  THE  FOUR   GOSPELS. 
 
 CCXLIII. 
 THE   FIRST   AND   GREAT    COMMANDMENT. 
 Time.     The  same  day  (Tuesday  before  Easter). 
 S.  Matt.  xxii.  34 — 40. 
 
 34  But  the  Pharisees,  when  they  heard  that  he  had  put  the 
 Sadducees  to  silence,  gathered  themselves  together. 
 
 3^  And  one  of  them,  a  lawyer,  asked  him  a  question,  tempt- 
 ing him, 
 
 36  l  Master,  which  is  the  great  commandment  in  the  law? 
 
 37  And  he  said  unto  him,  Thou  shalt  love  the  Lord  thy 
 God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
 
 38  thy  mind.     This  is  the  great  and  first  commandment. 
 
 39  2And  a  second  like  unto  it  is  this,  Thou  shalt  love  thy 
 neighbour  as  thyself. 
 
 40  On  these  two  commandments  hangeth  the  whole  law, 
 and  the  prophets. 
 
 S.  Mark  xii.  28 — 34. 
 
 28  And  one  of  the  scribes  came,  and  heard  them  questioning 
 together,  and  knowing  that  he  had  answered  them  well,  asked 
 him, 
 
 What  commandment  is  the  first  of  all  ? 
 
 29  Jesus  answered,  The  first  is,  Hear,  O  Israel;  3The  Lord 
 
 30  our  God,  the  Lord  is  one  :  and  thou  shalt  love  the  Lord 
 thy  God  4with  all  thy  heart,  and  4with  all  thy  soul,  and  Svith 
 all  thy  mind,  and  4with  all  thy  strength. 
 
 1  Or,  Teacher 
 
 2  Or,  And  a  second  is  like  unto  it,  Tho?f  shalt  love  &>c. 
 
 3  Or,  The  Lord  is  our  God ;  the  Lord  is  one  4  Gr.  from. 
 
CLOSING  SCENES.  34i 
 
 The  second  is  this,  Thou  shalt  love  thy  neighbour  as  31 
 thyself. 
 
 There  is  none  other  commandment  greater  than  these. 
 
 And  the  scribe  said  unto  him,  Of  a  truth,  1  Master,  thou  32 
 hast  well  said  that  he  is  one ;  and  there  is  none  other  but 
 he :  and  to  love  him  with  all  the  heart,   and  with  all  the  33 
 understanding,  and  with  all  the  strength,  and  to  love  his 
 neighbour  as  himself,  is  much  more  than  all  whole  burnt 
 offerings  and  sacrifices. 
 
 And  when  Jesus  saw  that  he  answered  discreetly,  he  said  34 
 unto  him, 
 
 Thou  art  not  far  from  the  kingdom  of  God. 
 
 And  no  man  after  that  durst  ask  him  any  question. 
 
 CCXLIV. 
 
 DAVID'S   SON. 
 
 Time.     Same  day  (Tuesday  before  Easter). 
 
 S.  Matt.  xxii.  41 — 46. 
 
 Now  while  the  Pharisees  were  gathered  together,  Jesus  41 
 asked  them  a  question,  saying,  42 
 
 What  think  ye  of  the  Christ  ?  whose  son  is  he  ? 
 They  say  unto  him,  The  son  of  David. 
 He   saith   unto   them,    How   then   doth  David  in  the  43 
 Spirit  call  him  Lord,  saying, 
 
 The  Lord  said  unto  my  Lord,  44 
 
 Sit  thou  on  my  right  hand, 
 
 Till  I  put  thine  enemies  underneath  thy  feet  ? 
 If  David  then  calleth  him  Lord,  how  is  he  his  son  ?  45 
 
 1  Or,  Teacher 
 
342  THE  FOUR   GOSPELS. 
 
 46  And  no  one  was  able  to  answer  him  a  word,  neither 
 durst  any  man  from  that  day  forth  ask  him  any  more 
 questions. 
 
 S.  Mark  xii.  35—37. 
 
 35  And  Jesus   answered   and   said,    as   he  taught  in   the 
 temple, 
 
 How  say  the  scribes  that  Christ  is  the  son  of  David  ? 
 
 36  David  himself  said  in  the  Holy  Spirit, 
 
 The  Lord  said  unto  my  Lord, 
 
 Sit  thou  on  my  right  hand, 
 
 Till  I  make  thine  enemies  '  the  footstool  of  thy  feet. 
 
 37  David  himself  calleth  him  Lord  ;  and  whence  is  he  his 
 son? 
 
 S.  Luke  xx.  41 — 44. 
 
 41  And  he  said  unto  them,  How  say  they  that  the  Christ 
 
 42  is    David's   son  ?     For   David   himself  saith   in   the  book 
 of  Psalms, 
 
 The  Lord  said  unto  my  Lord, 
 Sit  thou  on  my  right  hand, 
 
 43  Till  I  make  thine  enemies  the  footstool  of  thy  feet. 
 
 44  David    therefore    calleth   him    Lord,    and   how   is    he 
 his  son  ? 
 
 1  Some  ancient  authorities  read  iinderneatli  thy  feet. 
 
CLOSING  SCENES.  343 
 
 WEDNESDAY   BEFORE    EASTER. 
 
 CCXLV. 
 
 THE   SINS   AND    CERTAIN    CONDEMNATION 
 OF   THE   PHARISEES. 
 
 Time.     Wednesday  before  Easter. 
 
 S.  Matt,  xxiii.  1 — 39. 
 
 Then  spake  Jesus  to  the  multitudes  and  to  his  disciples,    1 
 saying,  2 
 
 The  scribes  and  the  Pharisees  sit  on  Moses'  seat :  all    3 
 things  therefore   whatsoever   they   bid   you,    these  do  and 
 observe  :  but  do  not  ye  after  their  works ;  for  they  say,  and 
 do  not.     Yea,  they  bind  heavy  burdens  *and  grievous  to  be    4 
 borne,  and  lay  them  on  men's  shoulders  ;  but  they  them- 
 selves will  not  move  them  with  their  finger.     But  all  their    5 
 works  they  do  for  to  be  seen  of  men  :  for  they  make  broad 
 their  phylacteries,  and  enlarge  the  borders  of  their  garments, 
 and  love  the  chief  place  at  feasts,  and  the  chief  seats  in  the    6 
 synagogues,  and  the  salutations  in  the  marketplaces,  and  to    7 
 be  called  of  men,  Rabbi.     But  be  not  ye  called  Rabbi :  for    8 
 one  is  your  teacher,  and  all  ye  are  brethren. 
 
 And   call    no   man  your  father  on  the  earth :   for  one    9 
 is  your  Father,  2 which  is  in  heaven. 
 
 Neither  be  ye  called  masters  :    for  one  is  your  master,  10 
 even  the  Christ. 
 
 But   he   that   is   3greatest   among   you    shall   be    your  11 
 
 1  Many  ancient  authorities  omit  and  grievous  to  be  borne. 
 
 2  Gr.  the  heavenly.  3  Gr.  greater. 
 
344  THE  FOUR   GOSPELS. 
 
 12  'servant  And  whosoever  shall  exalt  himself  shall  be 
 humbled ;  and  whosoever  shall  humble  himself  shall  be 
 exalted. 
 
 13  But  woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
 because  ye  shut  the  kingdom  of  heaven  2 against  men  :  for 
 ye  enter  not  in  yourselves,  neither  suffer  ye  them  that 
 are  entering  into  enter.3 
 
 15  Woe  unto  you,  scribes  and  Pharisees,  hypocrites !  for 
 ye  compass  sea  and  land  to  make  one  proselyte ;  and  when 
 he  is  become  so,  ye  make  him  twofold  more  a  son  of  4hell 
 than  yourselves. 
 
 16  Woe  unto  you,  ye  blind  guides,  which  say,  Whosoever 
 shall  swear  by  the  5 temple,  it  is  nothing;  but  whosoever 
 shall   swear   by  the  gold  of  the  5 temple,  he  is  6a  debtor. 
 
 17  Ye   fools   and   blind:    for   whether   is   greater,    the   gold, 
 
 18  or  the  5 temple  that  hath  sanctified  the  gold?  And, 
 Whosoever  shall  swear  by  the  altar,  it  is  nothing ;  but  who- 
 soever shall  swear  by  the  gift  that  is  upon  it,  he  is  6a  debtor. 
 
 19  Ye  blind :  for  whether  is  greater,  the  gift,  or  the  altar  that 
 10  sanctifieth   the  gift  ?     He   therefore   that  sweareth  by  the 
 
 21  altar,  sweareth  by  it,  and  by  all  things  thereon.  And  he 
 that  sweareth  by  the  5  temple,  sweareth  by  it,  and  by  him 
 
 22  that  dwelleth  therein.  And  he  that  sweareth  by  the  heaven, 
 sweareth  by  the  throne  of  God,  and  by  him  that  sitteth 
 thereon. 
 
 1  Or,  minister  2  Gr.  before. 
 
 :>#  Some  authorities  insert  here,  or  after  ver.  12,  ver.  14  Woe  unto 
 you,  scribes  and  Pharisees,  hypocrites!  for  ye  devour  zaidoivs'  hoicses,  even 
 while  for  a  pretence  ye  make  long  prayers:  therefore  ye  shall  receive 
 greater  condemnation.     See  Mark  xii.  40  ;  Luke  xx.  47. 
 
 4  Gr.  Gehenna.  5  Or,  sanctuary:  as  in  ver.  35. 
 
 6  Or,  bound  by  his  oath 
 
CLOSING  SCENES.  345 
 
 Woe  unto  you,  scribes  and  Pharisees,  hypocrites  I  for  ye  23 
 tithe  mint  and  !  anise  and  cummin,  and  have  left  undone 
 the  weightier  matters  of  the  law,  judgement,    and    mercy, 
 and  faith :    but  these   ye    ought    to   have   done,    and   not 
 to  have  left  the  other  undone. 
 
 Ye  blind  guides,  which  strain  out  the  gnat,  and  swallow  24 
 the  camel. 
 
 Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !     for  25 
 ye  cleanse  the  outside  of  the  cup  and  of  the  platter,  but 
 within    they   are    full   from    extortion    and    excess.     Thou  26 
 blind  Pharisee,  cleanse  first  the  inside  of  the  cup  and  of  the 
 platter,  that  the  outside  thereof  may  become  clean  also. 
 
 Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  for  ye  27 
 are  like   unto  whited  sepulchres,  which  outwardly  appear 
 beautiful,  but  inwardly  are  full  of  dead  men's  bones,  and  of 
 all  uncleanness.    Even  so  ye  also  outwardly  appear  righteous  28 
 unto   men,    but   inwardly   ye   are   full    of    hypocrisy    and 
 iniquity. 
 
 Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !   for  29 
 ye  build  the  sepulchres  of  the  prophets,  and   garnish  the 
 tombs  of  the  righteous,  and  say,  If  we  had  been  in  the  days  30 
 of  our  fathers,  we  should  not  have  been  partakers  with  them 
 in    the    blood  of  the  prophets.     Wherefore  ye  witness  to  31 
 yourselves,  that  ye  are  sons  of  them  that  slew  the  prophets. 
 Fill  ye  up  then  the  measure  of  your  fathers.  3  2 
 
 Ye  serpents,  ye  offspring  of  vipers,  how  shall  ye  escape  33 
 the  judgement  of  2hell  ?     Therefore,  behold,  I  send  unto  34 
 you  prophets,  and  wise  men,  and  scribes  :    some  of  them 
 shall  ye  kill  and  crucify ;  and  some  of  them  shall  ye  scourge 
 in  your  synagogues,  and  persecute  from  city  to  city  :  that  35 
 
 1  Or,  dill  2  Gr.  Gehenna. 
 
346  THE  FOUR   GOSPELS. 
 
 upon  you  may  come  all  the  righteous  blood  shed  on  the 
 earth,  from  the  blood  of  Abel  the  righteous  unto  the  blood 
 of  Zachariah  son  of  Barachiah,  whom  ye  slew  between  the 
 
 36  sanctuary  and  the  altar.  Verily  I  say  unto  you,  All  these 
 things  shall  come  upon  this  generation. 
 
 37  O  Jerusalem,  Jerusalem,  which  killeth  the  prophets, 
 and  stoneth  them  that  are  sent  unto  her !  how  often 
 would  I  have  gathered  thy  children  together,  even  as  a  hen 
 gathereth  her  chickens  under  her  wings,  and  ye  would  not ! 
 
 3  Behold,  your  house  is  left  unto  you  '  desolate.  For  I  say 
 unto  you,  Ye  shall  not  see  me  henceforth,  till  ye  shall  say, 
 Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 
 
 S.  Mark  xii.  37 — 40. 
 
 37  And  2the  common  people  heard  him  gladly. 
 
 38  And  in  his  teaching  he  said, 
 
 Beware    of  the  scribes,  which  desire  to  walk   in    long 
 
 39  robes,    and   to   have   salutations  in  the  marketplaces,   and 
 chief  seats   in  the  synagogues,  and  chief  places  at  feasts : 
 
 40  they  which  devour  widows'  houses,  3and  for  a  pretence  make 
 long  prayers  ;  these  shall  receive  greater  condemnation. 
 
 S.  Luke  xx.  45 — 47. 
 
 45  And  in  the  hearing  of  all  the  people  he  said  unto  his 
 disciples, 
 
 46  Beware  of  the  scribes,  which  desire  to  walk  in  long 
 robes,  and  love  salutations  in  the  marketplaces,  and  chief 
 
 47  seats  in  the  synagogues,  and  chief  places  at  feasts ;  which 
 devour  widows'  houses,  and  for  a  pretence  make  long 
 prayers  :  these  shall  receive  greater  condemnation. 
 
 1  Some  ancient  authorities  omit  desolate. 
 
 -  Ox,  the  great  multitude         3  Or,  even  while  for  a  pretence  they  make 
 
CLOSING   SCENES.  347 
 
 CCXLVI. 
 THE   WIDOW'S   OFFERING   APPROVED. 
 
 Time.     The  same  day  (Wednesday  before  Easter). 
 S.  Mark  xii.  41 — 44. 
 
 And  he  sat  down  over  against  the  treasury,  and  beheld  41 
 how  the    multitude   cast  ' money  into    the    treasury:    and 
 many  that  were  rich  cast  in  much. 
 
 And  there  came  2a  poor  widow,  and  she  cast   in  two  42 
 mites,  which  make  a  farthing. 
 
 And  he  called  unto  him  his  disciples,  and    said   unto  43 
 them, 
 
 Verily  I  say  unto  you,  This  poor  widow  cast  in  more 
 than  all  they  which  are  casting  into  the  treasury :  for  they  44 
 all  did  cast  in  of  their  superfluity ;  but  she  of  her  want  did 
 cast  in  all  that  she  had,  even  all  her  living. 
 
 S.  Luke  xxi.  1 — 4. 
 
 And  he  looked  up,  3and  saw  the   rich  men  that  were    i 
 casting  their  gifts  into  the  treasury. 
 
 And  he  saw  a  certain  poor  widow  casting  in  thither  two    2 
 mites. 
 
 And  he  said,  Of  a  truth  I  say   unto   you,    This   poor    3 
 widow  cast  in  more  than  they  all :  for  all  these  did  of  their    4 
 superfluity  cast  in  unto  the  gifts  :  but  she  of  her  want  did 
 cast  in  all  the  living  that  she  had. 
 
 1  Gr.  brass.  2  Gr.  one. 
 
 3  Or,  and  saw  them  that... treasury,  and  they  were  rich. 
 
348  THE  FOUR   GOSPELS. 
 
 CCXLVII. 
 
 CHRIST   FORETELLS   THE    DESTRUCTION    OF 
 THE   TEMPLE. 
 
 Titne.     The  same  day  (Wednesday  before  Easter). 
 S.  Matt.  xxiv.  i,  i. 
 
 And  Jesus  went  out  from  the  temple,  and  was  going  on 
 his  way ;  and  his  disciples  came  to  him  to  shew  him  the 
 buildings  of  the  temple. 
 
 But  he  answered  and  said  unto  them, 
 
 See  ye  not  all  these  things  ?  verily  I  say  unto  you,  There 
 shall  not  be  left  here  one  stone  upon  another,  that  shall  not 
 be  thrown  down. 
 
 S.  Mark  xiii.  i,  2. 
 
 And  as  he  went  forth  out  of  the  temple,  one  of  his 
 disciples  saith  unto  him, 
 
 1  Master,  behold,  what  manner  of  stones  and  what 
 manner  of  buildings  ! 
 
 And  Jesus  said  unto  him,  Seest  thou  these  great  build- 
 ings ?  there  shall  not  be  left  here  one  stone  upon  another, 
 which  shall  not  be  thrown  down. 
 
 S.  Luke  xxi.  5,  6. 
 
 6        And  as  some  spake  of  the  temple,  how  it  was  adorned 
 
 with  goodly  stones  and  offerings,  he  said, 
 6        As  for  these  things  which  ye  behold,  the  days  will  come, 
 
 in  which  there    shall    not   be    left   here    one    stone   upon 
 
 another,  that  shall  not  be  thrown  down. 
 
 1  Or,  Teacher 
 
CLOSING   SCENES.  349 
 
 CCXLVIII. 
 
 THE   DISCIPLES    QUESTION    CHRIST   AS   TO 
 THE   MEANING   OF    HIS    PREDICTION. 
 
 Time.     The  same  day  (Wednesday  before  Easter). 
 S.  Matt.  xxiv.  3. 
 
 And  as  he  sat  on  the  mount  of  Olives,  the  disciples  came  3 
 unto  him  privately,  saying, 
 
 Tell  us,  when  shall  these  things  be  ?  and  what  shall  be 
 the  sign  of  thy  doming,  and  of  2the  end  of  the  world? 
 
 S.  Mark  xiii.  3,  4. 
 
 And  as  he  sat  on  the  mount  of  Olives  over  against  the  3 
 temple,  Peter  and  James  and  John  and  Andrew  asked  him 
 privately, 
 
 Tell  us,  when  shall  these  things  be  ?  and  what  shall  be  4 
 the  sign  when  these  things  are  all  about  to  be   accom- 
 plished ? 
 
 S.  Luke  xxi.  7. 
 And  they  asked  him,  saying,  - 
 
 3 Master,  when  therefore  shall  these  things  be?  and  what 
 
 shall  be  the  sign  when  these  things  are  about  to  come  to 
 
 pass? 
 
 1  Gr.  presence.  -  Or,  the  consummation  of  the  age 
 
 3  Or,  Teacher 
 
350  THE  FOUR  GOSPELS. 
 
 CCXLIX. 
 
 FALSE    CHRISTS,    AND    THE    BEGINNING   OF 
 
 SORROWS. 
 
 S.  Matt.  xxiv.  4—8. 
 
 4  And  Jesus  answered  and  said  unto  them, 
 
 5  Take  heed  that  no  man  lead  you  astray.  For  many 
 shall  come  in  my  name,  saying,  I  am  the  Christ ;  and 
 shall  lead  many  astray. 
 
 6  And  ye  shall  hear  of  wars  and  rumours  of  wars :  see 
 that  ye  be  not  troubled :  for  these  things  must  needs  come  to 
 
 7  pass ;  but  the  end  is  not  yet.  For  nation  shall  rise  against 
 nation,  and  kingdom  against  kingdom :  and  there  shall  be 
 famines  and  earthquakes  in  divers  places. 
 
 8  But  all  these  things  are  the  beginning  of  travail. 
 
 S.  Mark  xiii.  5 — 8. 
 
 5  And  Jesus  began  to  say  unto  them,  Take  heed  that  no 
 
 6  man  lead  you  astray.  Many  shall  come  in  my  name,  saying, 
 I  am  he ;  and  shall  lead  many  astray. 
 
 7  And  when  ye  shall  hear  of  wars  and  rumours  of  wars,  be 
 not  troubled :  these  things  must  needs  come  to  pass ;  but 
 the  end  is  not  yet. 
 
 8  For  nation  shall  rise  against  nation,  and  kingdom  against 
 kingdom:  there  shall  be  earthquakes  in  divers  places;  there 
 shall  be  famines  :  these  things  are  the  beginning  of  travail. 
 
 S.  Luke  xxi.  8 — 11. 
 And  he  said,  Take  heed  that  ye  be  not  led  astray :  for 
 many  shall  come  in  my  name,  saying,  I  am  he;  and,  The 
 time  is  at  hand  :  go  ye  not  after  them. 
 
CLOSING  SCENES.  351 
 
 And  when  ye  shall  hear  of  wars  and  tumults,  be  not    9 
 terrified :  for  these  things  must  needs  come  to  pass  first ; 
 but  the  end  is  not  immediately. 
 
 Then    said   he   unto    them,   Nation    shall   rise   against  10 
 nation,  and  kingdom  against  kingdom :  and  there  shall  be  1 1 
 great   earthquakes,    and    in    divers    places    famines    and 
 pestilences ;  and  there  shall  be  terrors  and  great  signs  from 
 heaven. 
 
 CCL. 
 
 THE  PERSONAL  SUFFERINGS  WHICH  THE  DIS- 
 CIPLES WILL  HAVE  TO  ENDURE  IN  PREACH- 
 ING THE  GOSPEL  BEFORE  THE  DESTRUC- 
 TION   OF   JERUSALEM. 
 
 S.  Matt.  xxiv.  9 — 14. 
 
 Then  shall  they  deliver  you  up  unto  tribulation,  and   9 
 shall  kill  you  :  and  ye  shall  be  hated  of  all  the  nations  for 
 my  name's  sake. 
 
 And  then  shall  many  stumble,  and  shall  deliver  up  one  10 
 another,  and  shall  hate  one  another. 
 
 And  many  false  prophets  shall  arise,  and  shall  lead  n 
 many  astray. 
 
 And  because  iniquity  shall  be  multiplied,  the  love  of  the  12 
 many  shall  wax  cold.  But  he  that  endureth  to  the  end,  the  13 
 same  shall  be  saved. 
 
 And  ^his  gospel  of  the  kingdom  shall  be  preached  in  14 
 the  whole  2world  for  a  testimony  unto  all  the  nations ;  and 
 then  shall  the  end  come. 
 
 1  Or,  these  good  tidings  -  Gr.  inhabited  earth. 
 
352  THE  FOUR   GOSPELS. 
 
 S.  Mark  xiii.  9 — 13. 
 
 9  But  take  ye  heed  to  yourselves:  for  they  shall  deliver 
 you  up  to  councils ;  and  in  synagogues  shall  ye  be  beaten  ; 
 and  before  governors  and  kings  shall  ye  stand  for  my  sake, 
 for  a  testimony  unto  them. 
 
 10  And  the  gospel  must  first  be  preached  unto  all  the 
 nations. 
 
 11  And  when  they  lead  you  to  judgement,  and  deliver  you 
 up,  be  not  anxious  beforehand  what  ye  shall  speak :  but 
 whatsoever  shall  be  given  you  in  that  hour,  that  speak  ye  : 
 for  it  is  not  ye  that  speak,  but  the  Holy  Ghost. 
 
 12  And  brother  shall  deliver  up  brother  to  death,  and  the 
 father  his  child ;  and  children  shall  rise  up  against  parents, 
 and  1  cause  them  to  be  put  to  death. 
 
 13  And  ye  shall  be  hated  of  all  men  for  my  name's  sake  : 
 but  he  that  endureth  to  the  end,  the  same  shall  be  saved. 
 
 S.  Luke  xxi.  12 — 19. 
 
 12  But  before  all  these  things,  they  shall  lay  their  hands  on 
 you,  and  shall  persecute  you,  delivering  you  up  to  the 
 synagogues  and   prisons,  2 bringing  you  before   kings  and 
 
 13  governors  for  my  name's  sake.  It  shall  turn  unto  you  for  a 
 testimony. 
 
 14  Settle  it  therefore  in  your  hearts,  not  to  meditate  before- 
 
 15  hand  how  to  answer :  for  I  will  give  you  a  mouth  and 
 wisdom,  which  all  your  adversaries  shall  not  be  able  to 
 withstand  or  to  gainsay. 
 
 16  But   ye   shall   be  delivered  up  even  by  parents,  and 
 
 1  Or,  put  than  to  death  2  Gr.  you  being  brought. 
 
CLOSING  SCENES.  353 
 
 brethren,    and    kinsfolk,    and   friends  \    and   some   of    you 
 
 1  shall  they  cause  to  be  put  to  death. 
 
 And  ye  shall  be  hated  of  all  men  for  my  name's  sake.       17 
 And  not  a  hair  of  your  head  shall  perish.  18 
 
 In  your  patience  ye  shall  win  your  2  souls.  19 
 
 CCLI. 
 
 THE   IMMEDIATE  SIGNS  WHICH  SHOULD  PRE- 
 CEDE  THE   DESTRUCTION    OF   JERUSALEM. 
 
 S.  Matt.  xxiv.  15—28. 
 
 When  therefore  ye  see  the  abomination  of  desolation,  15 
 which  was  spoken  of  3by  Daniel  the  prophet,  standing  in 
 4 the  holy  place  (let  him  that  readeth  understand),  then  let  16 
 them  that  are  in  Judaea  flee  unto  the  mountains  :  let  him  17 
 that  is  on  the  housetop  not  go  down  to  take  out  the  things 
 that  are  in  his  house  :  and  let  him  that  is  in  the  field  not  18 
 return  back  to  take  his  cloke. 
 
 But  woe  unto  them  that  are  with  child  and  to  them  that  19 
 give  suck  in  those  days  ! 
 
 And   pray   ye    that   your  flight  be  not  in  the  winter,  20 
 neither  on  a  sabbath :  for  then  shall  be  great  tribulation,  2 1 
 such  as  hath  not  been  from   the   beginning  of  the  world 
 until  now,  no,  nor  ever  shall  be. 
 
 And  except  those  days   had  been   shortened,   no  flesh  22 
 would  have  been  saved :  but  for  the  elect's  sake  those  days 
 shall  be  shortened. 
 
 Then  if  any  man  shall  say  unto  you,  Lo,  here  is  the  Christ,  23 
 
 1  Or,  shall  they  put  to  death  2  Or,  lives 
 
 3  Or,  through  4  Or,  a  holy  place 
 
 H.  G. 
 
 23 
 
354  THE  FOUR   GOSPELS. 
 
 24  or,  Here ;  believe  xit  not.  For  there  shall  arise  false  Christs, 
 and  false  prophets,  and  shall  shew  great  signs  and  wonders; 
 so  as  to  lead  astray,  if  possible,  even  the  elect. 
 
 *£  Behold,  I  have  told  you  beforehand.  If  therefore  they 
 shall  say  unto  you,  Behold,  he  is  in  the  wilderness ;  go  not 
 forth :  Behold,  he  is  in  the  inner  chambers ;  believe  2it  not. 
 
 27  For  as  the  lightning  cometh  forth  from  the  east,  and  is  seen 
 even  unto  the  west ;  so  shall  be  the  3  coming  of  the  Son  of 
 man. 
 
 28  Wheresoever  the  carcase  is,  there  will  the  4 eagles  be 
 gathered  together. 
 
 S.  Mark  xiii.  14 — 23. 
 
 14  But  when  ye  see  the  abomination  of  desolation  standing 
 where  he  ought  not  (let  him  that  readeth  understand),  then 
 
 15  let  them  that  are  in  Judaea  flee  unto  the  mountains:  and 
 let  him  that  is  on  the  housetop  not  go  down,  nor  enter  in, 
 
 16  to  take  anything  out  of  his  house  :  and  let  him  that  is  in 
 the  field  not  return  back  to  take  his  cloke. 
 
 j  7  But  woe  unto  them  that  are  with  child  and  to  them  that 
 give  suck  in  those  days  ! 
 
 And  pray  ye  that  it  be  not  in  the  winter.  For  those 
 days  shall  be  tribulation,  such  as  there  hath  not  been  the 
 like  from  the  beginning  of  the  creation  which  God  created 
 
 20  until  now,  and  never  shall  be.  And  except  the  Lord  had 
 shortened  the  days,  no  flesh  would  have  been  saved  :  but 
 for  the  elect's  sake,  whom  he  chose,  he  shortened  the  days. 
 
 21  And  then  if  any  man  shall  say  unto  you,  Lo,  here  is  the 
 
 22  Christ;  or,  Lo,  there;  believe  lit  not:  for  there  shall  arise 
 
 1  Or,  him  2  Or,  them 
 
 3  dr.  presence.  4  Or,  vultures 
 
CLOSING  SCENES.  355 
 
 false  Christs  and  false  prophets,  and  shall  shew  signs  and 
 wonders,  that  they  may  lead  astray,  if  possible,  the  elect. 
 
 But  take  ye  heed :  behold,  I  have  told  you  all  things  23 
 beforehand. 
 
 S.  Luke  xxi.  20 — 24. 
 
 But  when  ye  see  Jerusalem  compassed  with  armies,  then  20 
 know  that  her  desolation  is  at  hand. 
 
 Then  let  them  that  are  in  Judaea  flee  unto  the  mountains;  21 
 and  let  them  that  are  in  the  midst  of  her  depart  out ;  and 
 let  not  them  that  are  in  the   country   enter  therein.     For  22 
 these  are  days  of  vengeance,  that  all  things  which  are  written 
 may  be  fulfilled. 
 
 Woe  unto  them  that  are  with  child  and  to  them  that  23 
 give  suck  in  those  days  !  for  there  shall  be  great  distress 
 upon  the  Mand,  and  wrath  unto  this  people.     And  they  shall  24 
 fall  by  the  edge  of  the  sword,  and  shall  be  led  captive  into 
 all  the  nations :  and  Jerusalem  shall  be  trodden  down  of 
 the  Gentiles,  until  the  times  of  the  Gentiles  be  fulfilled. 
 
 CCLII. 
 
 CHRIST'S  "COMING"  SHALL  IMMEDIATELY 
 FOLLOW  UPON  THE  DESTRUCTION  OF 
 JERUSALEM. 
 
 S.  Matt.  xxiv.  29 — 31. 
 But  immediately,  after  the  tribulation  of  those  days,  the  29 
 sun  shall  be  darkened,  and  the  moon  shall  not  give  her 
 light,  and  the  stars  shall  fall  from  heaven,  and  the  powers 
 of  the  heavens  shall  be  shaken  : 
 
 1  Or,  earth 
 
 23—2 
 
356  THE  FOUR   GOSPELS. 
 
 Bo  and  then  shall  appear  the  sign  of  the  Son  of  man  in 
 heaven :  and  then  shall  all  the  tribes  of  the  earth  mourn, 
 and  they  shall  see  the  Son  of  man  coming  on  the  clouds  of 
 heaven  with  power  and  great  glory. 
 
 31  And  he  shall  send  forth  his  angels  ^th  2a  great  sound 
 of  a  trumpet,  and  they  shall  gather  together  his  elect  from 
 the  four  winds,  from  one  end  of  heaven  to  the  other. 
 
 S.  Mark  xiii.  24 — 27. 
 
 24  But  in  those  days,  after  that  tribulation,  the  sun  shall  be 
 
 25  darkened,  and  the  moon  shall  not  give  her  light,  and  the 
 stars  shall  be  falling  from  heaven,  and  the  powers  that  are 
 in  the  heavens  shall  be  shaken. 
 
 26  And  then  shall  they  see  the  Son  of  man  coming  in  clouds 
 with  great  power  and  glory. 
 
 27  And  then  shall  he  send  forth  the  angels,  and  shall  gather 
 together  his  elect  from  the  four  winds,  from  the  uttermost 
 part  of  the  earth  to  the  uttermost  part  of  heaven. 
 
 S.  Luke  xxi.  25 — 28. 
 
 25  And  there  shall  be  signs  in  sun  and  moon  and  stars  ; 
 and  upon  the  earth  distress  of  nations,  in  perplexity  for  the 
 
 26  roaring  of  the  sea  and  the  billows ;  men  3  fainting  for  fear, 
 and  for  expectation  of  the  things  which  are  coming  on  4the 
 world  :  for  the  powers  of  the  heavens  shall  be  shaken. 
 
 27  And  then  shall  they  see  the  Son  of  man  coming  in  a  cloud 
 with  power  and  great  glory. 
 
 1  Many   ancient   authorities  read  with  a  great  trumpet,  and  they 
 shall  gather  &*e. 
 
 ~  Or,  a  trumpet  of  great  sound  3  Or,  expiring 
 
 4  Gr.  the  inhabited  earth. 
 
CLOSING   SCENES.  357 
 
 But  when  these  things  begin  to  come  to  pass,  look  up,  28 
 and  lift  up  your  heads ;  because  your  redemption  draweth 
 nigh. 
 
 CCLIII. 
 
 THE  ESTABLISHMENT  OF  THE  KINGDOM  OF 
 GOD  TO  BE  WITHIN  THE  LIFETIME  OF 
 THE   EXISTING   GENERATION. 
 
 S.  Matt.  xxiv.  32 — 41. 
 
 Now  from  the  fig  tree  learn  her  parable  :  32 
 
 when   her   branch  is  now  become  tender,  and  putteth 
 forth  its  leaves,  ye  know  that  the  summer-is  nigh ;  even  so  33 
 ye  also,  when  ye  see  all  these  things,  know  ye  that  'he  is 
 nigh,  even  at  the  doors. 
 
 Verily  I  say  unto  you,  This  generation  shall  not  pass  34 
 away,  till  all  these  things  be  accomplished.  Heaven  and  35 
 earth  shall  pass  away,  but  my  words  shall  not  pass  away. 
 
 But  of  that  day  and  hour  knoweth  no  one,  not  even  the  $6 
 angels  of  heaven,  2  neither  the  Son,  but  the  Father  only. 
 
 And  as  were  the  days  of  Noah,  so  shall  be  the  3  coming  37 
 of  the  Son  of  man.     For  as  in  those  days  which  were  before  38 
 the   flood    they   were   eating    and  drinking,  marrying   and 
 giving  in  marriage,  until  the  day  that  Noah  entered  into  the 
 ark,  and  they  knew  not  until  the  flood  came,  and  took  them  39 
 all  away ;  so  shall  be  the  3  coming  of  the  Son  of  man. 
 
 Then  shall  two  men  be  in  the  field ;  one  is  taken,  and  40 
 one  is  left :  two  women  shall  be  grinding  at  the  mill ;  one  is  41 
 taken,  and  one  is  left. 
 
 1  Or,  it         2  Many  authorities,  some  ancient,  omit  neither  the  Son. 
 3  Gr.  presence. 
 
358  THE  FOUR   GOSPELS. 
 
 S.  Mark  xiii.  28 — 32. 
 
 28  Now  from  the  fig  tree  learn  her  parable  : 
 
 when  her   branch  is  now  become  tender,  and  putteth 
 
 29  forth  its  leaves,  ye  know  that  the  summer  is  nigh ;  even  so 
 ye  also,  when  ye  see  these  things  coming  to  pass,  know  ye 
 that  :he  is  nigh,  even  at  the  doors. 
 
 30  Verily  I  say  unto  you,  This  generation  shall  not  pass 
 
 31  away,  until  all  these  things  be  accomplished.  Heaven  and 
 earth  shall  pass  away :  but  my  words  shall  not  pass  away. 
 
 32  But  of  that  day  or  that  hour  knoweth  no  one,  not  even  the 
 angels  in  heaven,  neither  the  Son,  but  the  Father. 
 
 S.  Luke  xxi.  29 — 33. 
 
 29  And  he  spake  to  them  a  parable  : 
 
 30  Behold  the  fig  tree,  and  all  the  trees  :  when  they  now 
 shoot  forth,  ye  see  it  and  know  of  your  own  selves  that  the 
 summer  is  now  nigh. 
 
 31  Even  so  ye  also,  when  ye  see  these  things  coming  to 
 
 32  pass,  know  ye  that  the  kingdom  of  God  is  nigh.  Verily  I 
 say  unto  you,  This  generation  shall  not  pass  away,  till  all 
 
 33  things  be  accomplished.  Heaven  and  earth  shall  pass 
 away  :  but  my  words  shall  not  pass  away. 
 
 1  Or,  it 
 
CLOSING  SCENES.  359 
 
 CCLIV. 
 
 THE  UNCERTAINTY  OF  THE  EXACT  TIME  OF 
 CHRIST'S  COMING  WOULD  NECESSITATE 
 GREAT  WATCHFULNESS  ON  THE  PART  OF 
 THE   DISCIPLES. 
 
 S.  Matt.  xxiv.  42 — 51. 
 
 Watch  therefore  :  for  ye  know  not  on  what  day  your  42 
 Lord  cometh. 
 
 1  But  know   this,   that   if  the  master  of  the  house  had  43 
 known  in  what  watch  the  thief  was  coming,  he  would  have 
 watched,  and   would   not   have    suffered   his   house   to  be 
 2 broken  through.     Therefore  be  ye  also  ready :  for  in  an  hour  44 
 that  ye  think  not  the  Son  of  man  cometh. 
 
 Who  then  is  the  faithful  and  wise 3  servant,  whom  his  lord  45 
 hath  set  over  his  household,  to  give  them  their  food  in  due 
 season?     Blessed  is  that  3 servant,  whom  his  lord  when  he  46 
 cometh  shall  find  so  doing.     Verily  I  say  unto  you,  that  he  47 
 will  set  him  over  all  that  he  hath. 
 
 But  if  that  evil  3servant  shall  say  in  his  heart,  My  lord  48 
 tarrieth ;  and  shall  begin  to  beat  his  fellow-servants,  and  shall  49 
 eat  and  drink  with  the  drunken;  the  lord  of  that  3 servant  5° 
 shall  come  in  a  day  when  he  expecteth  not,  and  in  an  hour 
 when  he  knoweth  not,  and  shall  4cut  him  asunder,  and  51 
 appoint  his  portion  with  the  hypocrites :  there  shall  be  the 
 weeping  and  gnashing  of  teeth. 
 
 1  Ox,  B tit  this  ye  know  2  Gr.  digged  through. 
 
 3  Gr.  bondservant.  4  Or,  severely  scourge  him 
 
360  THE  FOUR  GOSPELS. 
 
 S.  Mark  xiii.  33 — 37. 
 
 33  Take  ye  heed,  watch  !  and  pray  :  for  ye  know  not  when 
 the  time  is. 
 
 34  //  is  as  when  a  man,  sojourning  in  another  country, 
 having  left  his  house,  and  given  authority  to  his  Servants,  to 
 each  one  his  work,  commanded  also  the  porter  to  watch. 
 
 35  Watch  therefore  :  for  ye  know  not  when  the  lord  of  the 
 house   cometh,    whether  at   even,    or    at   midnight,    or   at 
 
 36  cockcrowing,  or  in  the  morning ;  lest  coming  suddenly  he 
 find  you  sleeping. 
 
 37  And  what  I  say  unto  you  I  say  unto  all,  Watch. 
 
 S.  Luke  xxi.  34 — 36. 
 
 34  But  take  heed  to  yourselves,  lest  haply  your  hearts  be 
 overcharged  with  surfeiting,  and  drunkenness,  and  cares  of 
 this  life,  and  that  day  come  on  you  suddenly  as  a  snare  : 
 
 35  for  so  shall  it  come  upon  all  them  that  dwell  on  the  face  of 
 all  the  earth. 
 
 36  But  watch  ye  at  every  season,  making  supplication,  that 
 ye  may  prevail  to  escape  all  these  things  that  shall  come  to 
 pass,  and  to  stand  before  the  Son  of  man. 
 
 CCLV. 
 
 THE   ABOVE   TEACHING   ENFORCED    BY 
 
 PARABLES. 
 
 S.  Matt.  xxv.  1 — 30. 
 
 1        Then  shall  the  kingdom  of  heaven  be  likened  unto  ten 
 
 virgins,  which  took  their  3 lamps,  and  went  forth  to  meet  the 
 
 bridegroom. 
 
 1  Some  ancient  authorities  omit  and  pray. 
 
 -  Gr.  bondservants.  3  Or,  forc/:es 
 
CLOSING  SCENES.  361 
 
 And  five  of  them  were  foolish,  and  five  were  wise.  2 
 
 For  the  foolish,  when  they  took  their  !  lamps,  took  no  oil  3 
 with  them  :  but  the  wise  took  oil  in  their  vessels  with  their  4 
 1  lamps. 
 
 Now  while  the  bridegroom  tarried,  they  all  slumbered  5 
 and  slept. 
 
 But  at  midnight  there  is  a  cry,  Behold,  the  bridegroom  !  6 
 Come  ye  forth  to  meet  him. 
 
 Then  all  those  virgins  arose,  and  trimmed  their  x  lamps.      7 
 
 And  the  foolish  said  unto  the  wise,  Give  us  of  your  oil ;  8 
 for  our  ]  lamps  are  going  out. 
 
 But  the  wise  answered,  saying,  Perad venture  there  will    9 
 not  be  enough  for  us  and  you :  go  ye  rather  to  them  that  sell, 
 and  buy  for  yourselves. 
 
 And  while  they  went  away  to  buy,  the  bridegroom  came;  10 
 and  they  that  were  ready  went  in  with  him  to  the  marriage 
 feast  :  and  the  door  was  shut. 
 
 Aftenvard  come  also  the  other  virgins,  saying,  Lord,  Lord,  11 
 open  to  us. 
 
 But  he  answered  and  said,  Verily  I  say  unto  you,  I  know  12 
 you  not. 
 
 Watch  therefore,  for  ye  know  not  the  day  nor  the  hour.    13 
 
 For  it  is  as  when  a  man,  going  into  another  country,  14 
 called  his  own  2  servants,  and  delivered  unto  them  his  goods. 
 
 And  unto  one  he  gave  five  talents,  to  another  two,  to  15 
 another  one ;  to  each  according  to  his  several  ability ;  and 
 he  went  on  his  journey. 
 
 Straightway  he  that  received  the  five  talents  went  and  16 
 traded  with  them,  and  made  other  five  talents. 
 
 1  Or,  torches  "  Gr.  bondservants. 
 
362  THE  FOUR  GOSPELS. 
 
 17  In  like  manner  he  also  that  received  the  two  gained 
 other  two. 
 
 18  But  he  that  received  the  one  went  away  and  digged  in 
 the  earth,  and  hid  his  lord's  money. 
 
 19  Now  after  along  time  the  lord  of  those  Servants  cometh, 
 and  maketh  a  reckoning  with  them. 
 
 20  And  he  that  received  the  five  talents  came  and  brought 
 other  five  talents,  saying,  Lord,  thou  deliveredst  unto  me 
 five  talents  :  lo,  I  have  gained  other  five  talents. 
 
 21  His  lord  said  unto  him,  Well  done,  good  and  faithful 
 2 servant :  thou  hast  been  faithful  over  a  few  things,  I  will 
 set  thee  over  many  things  :  enter  thou  into  the  joy  of  thy 
 lord. 
 
 22  And  he  also  that  received  the  two  talents  came  and  said, 
 Lord,  thou  deliveredst  unto  me  two  talents  :  lo,  I  have 
 gained  other  two  talents. 
 
 23  His  lord  said  unto  him,  Well  done,  good  and  faithful 
 2  servant ;  thou  hast  been  faithful  over  a  few  things,  I  will  set 
 thee  over  many  things  :  enter  thou  into  the  joy  of  thy  lord. 
 
 24  And  he  also  that  had  received  the  one  talent  came  and 
 said,  Lord,  I  knew  thee  that  thou  art  a  hard  man,  reaping 
 where  thou  didst  not  sow,  and  gathering  where  thou  didst 
 
 25  not  scatter :  and  I  was  afraid,  and  went  away  and  hid  thy 
 talent  in  the  earth  :  lo,  thou  hast  thine  own. 
 
 26  But  his  lord  answered  and  said  unto  him,  Thou  wicked 
 and   slothful    2  servant,  thou  knewest  that  I  reap  where  I 
 
 27  sowed  not,  and  gather  where  I  did  not  scatter ;  thou 
 oughtest  therefore  to  have  put  my  money  to  the  bankers, 
 and  at  my  coming  I  should  have  received  back  mine  own 
 with  interest. 
 
 1  Gr.  bondservants.  ,  2  Gr.  bondservant. 
 
CLOSING  SCENES.  363 
 
 Take  ye  away  therefore  the  talent  from  him,  and  give  it  28 
 unto  him  that  hath  the  ten  talents.     For  unto  every  one  29 
 that  hath  shall  be  given,  and  he  shall  have  abundance  :  but 
 from  him  that  hath  not,  even  that  which  he  hath  shall  be 
 taken  away. 
 
 And  cast  ye  out  the  unprofitable  Servant  into  the  outer  30 
 darkness  :  there  shall  be  the  weeping  and  gnashing  of  teeth. 
 
 CCLVI. 
 
 THE   JUDGEMENT   WHICH   SHOULD    BE    COIN- 
 CIDENT  WITH    CHRIST'S    COMING. 
 
 S.  Matt.  xxv.  31 — 46. 
 
 But  when  the  Son  of  man  shall  come  in  his  glory,  and  31 
 all  the  angels  with  him,  then  shall  he  sit  on  the  throne  of 
 his  glory :  and  before  him  shall  be  gathered  all  the  nations :  32 
 and   he   shall   separate   them   one    from    another,    as    the 
 shepherd   separateth  the  sheep  from   the  2goats :    and   he  33 
 shall  set  the  sheep  on  his  right  hand,  but  the  2goats  on  the 
 left. 
 
 Then  shall  the  King  say  unto  them  on  his  right  hand,       34 
 
 Come,  ye  blessed  of  my  Father,  inherit  the  kingdom 
 prepared  for  you  from  the  foundation  of  the  world  :  for  I  35 
 was  an  hungred,  and  ye  gave  me  meat :  I  was  thirsty,  and 
 ye  gave  me  drink  :  I  was  a  stranger,  and  ye  took  me  in ; 
 naked,  and  ye  clothed  me  :  I  was  sick,  and  ye  visited  me :  36 
 I  was  in  prison,  and  ye  came  unto  me. 
 
 Then  shall  the  righteous  answer  him,  saying,  Lord,  when  37 
 saw  we  thee  an  hungred,  and  fed  thee  ?  or  athirst,  and  gave 
 
 1  Gr.  bondservant.  2  Gr.  kids. 
 
364  THE  FOUR   GOSPELS. 
 
 38  thee  drink  ?   And  when  saw  we  thee  a  stranger,  and  took 
 
 39  thee  in  ?  or  naked,  and  clothed  thee  ?  And  when  saw  we 
 thee  sick,  or  in  prison,  and  came  unto  thee  ? 
 
 40  And  the  King  shall  answer  and  say  unto  them,  Verily  I 
 say  unto  you,  Inasmuch  as  ye  did  it  unto  one  of  these  my 
 brethren,  even  these  least,  ye  did  it  unto  me. 
 
 4i  Then  shall  he  say  also  unto  them  on  the  left  hand, 
 1  Depart  from  me,  ye  cursed,  into  the  eternal  fire  which  is 
 
 42  prepared  for  the  devil  and  his  angels  :  for  I  was  an  hungred, 
 and  ye  gave  me  no  meat :  I  was  thirsty,  and  ye  gave  me  no 
 
 43  drink  :  I  was  a  stranger,  and  ye  took  me  not  in ;  naked,  and 
 ye  clothed  me  not ;  sick,  and  in  prison,  and  ye  visited  me 
 not. 
 
 44  Then  shall  they  also  answer,  saying,  Lord,  when  saw  we 
 thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked,  or  sick, 
 or  in  prison,  and  did  not  minister  unto  thee  ? 
 
 45  Then  shall  he  answer  them,  saying,  Verily  I  say  unto 
 you,  Inasmuch  as  ye  did  it  not  unto  one  of  these  least,  ye 
 did  it  not  unto  me. 
 
 46  And  these  shall  go  away  into  eternal  punishment :  but 
 the  righteous  into  eternal  life. 
 
 CCLVII. 
 
 EXPLANATORY    SUMMARIES. 
 
 S.   Luke  xxi.  37,  38. 
 
 37  And  every  day  he  was  teaching  in  the  temple ;  and 
 every  night  he  went  out,  and  lodged  in  the  mount  that  is 
 called  the  mount  of  Olives. 
 
 1  Or,  Depart  from  me  under  a  curse 
 
CLOSING  SCENES.  365 
 
 And  all  the  people  came  early  in  the  morning  to  him  in  38 
 the  temple,  to  hear  him. 
 
 S.  Mark  xi.   19  (repeated). 
 And  l  every  evening  2he  went  forth  out  of  the  city.  19 
 
 CCLVIII. 
 THE   COVENANT   OF   BETRAYAL. 
 
 Time.     The  same  day  (Wednesday  before  Easter). 
 S.  Matt.  xxvi.   r — 5,  14 — 16. 
 
 And  it  came  to  pass,  when  Jesus  had  finished  all  these    1 
 words,  he  said  unto  his  disciples, 
 
 Ye  know  that  after  two  days  the  passover  cometh,  and    2 
 the  Son  of  man  is  delivered  up  to  be  crucified. 
 
 Then  were  gathered  together  the  chief  priests,  and  the    3 
 elders  of  the  people,  unto  the  court  of  the  high  priest,  who 
 was  called  Caiaphas;  and  they  took  counsel  together  that    4 
 they  might  take  Jesus  by  subtilty,  and  kill  him. 
 
 But  they  said,  Not  during  the  feast,  lest  a  tumult  arise    5 
 among  the  people. 
 
 *  *  #  #  *  * 
 
 Then  one  of  the  twelve,  who  was  called  Judas  Iscariot,  14 
 went  unto  the  chief  priests,  and  said,  15 
 
 What  are  ye  willing  to  give  me,  and  I  will  deliver  him 
 unto  you?  And  they  weighed  unto  him  thirty  pieces  of 
 silver. 
 
 And  from  that  time  he  sought  opportunity  to  deliver  16 
 him  unto  them. 
 
 1  Gr.  whenever  evening  came. 
 
 2  Some  ancient  authorities  read  they. 
 
366  THE  FOUR   GOSPELS. 
 
 S.   Mark  xiv.   i,  2,   10,  11. 
 
 x         Now  after  two  days  was  the  feast  of  the  passover  and  the 
 
 unleavened  bread  :  and  the  chief  priests  and   the  scribes 
 
 sought  how  they  might  take  him  with  subtilty,  and  kill  him  : 
 
 2  for  they  said,  Not  during  the  feast,  lest  haply  there  shall  be 
 
 a  tumult  of  the  people. 
 
 ****** 
 
 10  And  Judas  Iscariot,  Jhe  that  was  one  of  the  twelve,  went 
 away  unto  the  chief  priests,  that  he  might  deliver  him  unto 
 
 11  them.  And  they,  when  they  heard  it,  were  glad,  and 
 promised  to  give  him  money.  And  he  sought  how  he 
 might  conveniently  deliver  him  imio  them. 
 
 S.  Luke  xxii.   1 — 6. 
 
 1  Now  the  feast  of  unleavened  bread  drew  nigh,  which  is 
 called  the  Passover. 
 
 2  And  the  chief  priests  and  the  scribes  sought  how  they 
 might  put  him  to  death ;  for  they  feared  the  people. 
 
 3  And  Satan  entered  into  Judas  who  was  called  Iscariot, 
 being  of  the  number  of  the  twelve. 
 
 4  And  he  went  away,  and  communed  with  the  chief  priests 
 and  captains,  how  he  might  deliver  him  unto  them. 
 
 5  And  they  were  glad,  and  covenanted  to  give  him  money. 
 
 6  And  he  consented,  and  sought  opportunity  to  deliver 
 him  unto  them  2in  the  absence  of  the  multitude. 
 
 1  Gr.  the  one  of  the  twelve.  2  Or,  without  tumult 
 
CLOSING  SCENES.  367 
 
 THURSDAY   BEFORE    EASTER. 
 
 CCLIX. 
 
 THE     COMING    OF    CERTAIN    GREEKS    LEADS 
 CHRIST   TO    EXPLAIN    HIS   TRUE  GLORY. 
 
 Time.     The  morning  of  Thursday  before  Easter. 
 
 S.  John  xii.  20 — 26. 
 
 Now  there  were  certain  Greeks  among  those  that  went  up  20 
 to  worship  at  the  feast  :  these  therefore  came  to  Philip,  21 
 which  was  of  Bethsaida  of  Galilee,  and  asked  him,  saying, 
 
 Sir,  we  would  see  Jesus. 
 
 Philip  cometh  and  telleth  Andrew  :  Andrew  cometh,  and  22 
 Philip,  and  they  tell  Jesus. 
 
 And  Jesus  answereth  them,  saying,  The  hour  is  come,  23 
 that  the  Son  of  man  should  be  glorified.     Verily,  verily,  I  24 
 say  unto  you,  Except  a  grain  of  wheat  fall  into  the  earth 
 and  die,  it  abideth  by  itself  alone ;  but  if  it  die,  it  beareth 
 much  fruit. 
 
 He  that  loveth  his  l  life  loseth  it ;  and  he  that  hateth  his  25 
 Hife  in  this  world  shall  keep  it  unto  life  eternal. 
 
 If  any  man  serve  me,  let  him  follow  me ;  and  where  I  26 
 am,  there  shall  also  my  servant  be : 
 
 if  any  man  serve  me,  him  will  the  Father  honour. 
 
 1  Or,  soul 
 
368  THE  FOUR  GOSPELS. 
 
 CCLX. 
 
 A  VOICE  FROM  HEAVEN  TESTIFIES  TO  THE 
 IDENTITY  OF  THE  GLORY  OF  CHRIST 
 WITH  THAT  OF  THE  FATHER. 
 
 S.  John  xii.  27 — 36. 
 
 27  Now  is  my  soul  troubled  ;  and  what  shall  I  say? 
 Father,    save   me  from  this  Jhour.     But  for  this  cause 
 
 came  I  unto  this  hour. 
 
 28  Father,  glorify  thy  name. 
 
 There  came  therefore  a  voice  out  of  heaven,  saying, 
 I  have  both  glorified  it,  and  will  glorify  it  again. 
 
 29  The  multitude  therefore,  that  stood  by,  and  heard  it,  said 
 that  it  had  thundered  :  others  said,  An  angel  hath  spoken  to 
 him. 
 
 30  Jesus  answered  and  said,  This  voice  hath  not  come  for 
 
 31  my  sake,  but  for  your  sakes.     Now  is  2the  judgement  of  this 
 
 32  world  :  now  shall  the  prince  of  this  world  be  cast  out.  And 
 I,  if  I  be  lifted  up  3from  the  earth,  will  draw  all  men  unto 
 myself. 
 
 33  But  this  he  said,  signifying  by  what  manner  of  death  he 
 should  die. 
 
 34  The  multitude  therefore  answered  him,  We  have  heard 
 out  of  the  law  that  the  Christ  abideth  for  ever :  and  how 
 sayest  thou,  The  Son  of  man  must  be  lifted  up  ?  who  is  this 
 Son  of  man  ? 
 
 35  Jesus  therefore  said  unto  them,  Yet  a  little  while  is  the 
 light   4  among   you.     Walk   while   ye   have   the   light,  that 
 
 1  Or,  hour?  2  Or,  a  judgement 
 
 3  Or,  out  of  4  Or,  in 
 
CLOSING  SCENES.  369 
 
 darkness   overtake   you   not :   and  he  that  walketh  in  the 
 darkness  knoweth  not  whither  he  goeth.     While  ye  have  the  36 
 light,   believe   on  the  light,   that   ye  may  become  sons  of 
 light. 
 
 These   things   spake  Jesus,   and  he  departed  and  Miid 
 himself  from  them. 
 
 CCLXI. 
 
 BELIEF  IN  CHRIST  INVOLVED  BELIEF  IN   THE 
 
 FATHER. 
 
 Time.     The  same  day. 
 S.  John  xii.  37—50. 
 
 But  though  he  had  done  so  many  signs  before  them,  yet  37 
 they   believed   not    on    him  :    that  the  word  of  Isaiah  the  38 
 prophet  might  be  fulfilled,  which  he  spake, 
 Lord,  who  hath  believed  our  report  ? 
 And  to  whom  hath  the  arm  of  the  Lord  been  revealed  ? 
 For   this  cause  they  could  not  believe,  for  that  Isaiah  39 
 said  again, 
 
 He  hath  blinded  their  eyes,  and  he  hardened  their  40 
 heart;   Lest  they  should  see  with  their  eyes,  and 
 perceive  with  their  heart, 
 And  should  turn, 
 And  I  should  heal  them. 
 These  things  said  Isaiah,  because  he  saw  his  glory;  and  41 
 he  spake  of  him. 
 
 Nevertheless  even  of  the  rulers  many  believed  on  him ;  42 
 but  because  of  the  Pharisees  they  did  not  confess  *if}  lest 
 
 1  Or,  was  hidden  from  them  2  Or,  him 
 
 H.  G.  24 
 
370  THE  FOUR  GOSPELS. 
 
 43  they  should  be  put  out  of  the  synagogue  :  for  they  loved  the 
 glory  of  men  more  than  the  glory  of  God. 
 
 44  And  Jesus  cried  and  said,    He    that  believeth  on  me, 
 
 45  believeth  not  on  me,  but  on  him  that  sent  me.  And  he 
 that  beholdeth  me  beholdeth  him  that  sent  me. 
 
 46  1  am  come  a  light  into  the  world,  that  whosoever 
 believeth  on  me  may  not  abide  in  the  darkness. 
 
 47  And  if  any  man  hear  my  sayings,  and  keep  them  not,  I 
 judge  him  not :  for  I  came  not  to  judge  the  world,  but  to 
 
 48  save  the  world.  He  that  rejecteth  me,  and  receiveth  not  my 
 sayings,  hath  one  that  judgeth  him :  the  word  that  I  spake, 
 
 49  the  same  shall  judge  him  in  the  last  day.  For  I  spake  not 
 from  myself;  but  the  Father  which  sent  me,  he  hath  given 
 me  a  commandment,  what  I  should  say,  and  what  I  should 
 
 50  speak.  And  I  know  that  his  commandment  is  life  eternal : 
 the  things  therefore  which  I  speak,  even  as  the  Father  hath 
 said  unto  me,  so  I  speak. 
 
CHAPTER   XX. 
 CLOSING    SCENES. 
 
 §  CCLXII. §  CCLXXXI. 
 
 The  Institution  of  the  Lord's  Supper,  with  events 
 immediately  preceding  and  following. 
 
 Time.     Thursday  before  Easter ;  midday,  evening,  and 
 earlier  part  of  the  night. 
 
 CCLXII. 
 
 CHRIST  DIRECTS  PETER  AND  JOHN  TO  PRE- 
 PARE THE  PASSOVER*,  AND  INDICATES 
 THE  PLACE  WHERE  PREPARATIONS  ARE 
 TO  BE  MADE. 
 
 Time.     On  the  first  day  of  unleavened  bread  (Thursday  before  Easter). 
 
 S.  Luke  xxii.  7 — 13. 
 
 And  the  day  of  unleavened  bread  came,  on  which  the  7 
 passover  must  be  sacrificed. 
 
 And  he  sent  Peter  and  John,  saying,  Go  and  make  8 
 ready  for  us  the  passover,  that  we  may  eat. 
 
 And  they  said  unto  him,  Where  wilt  thou  that  we  make  9 
 ready  ? 
 
 *  See  note  p.  405. 
 
 24 — 2 
 
372  THE  FOUR   GOSPELS. 
 
 jo  And  he  said  unto  them,  Behold,  when  ye  are  entered 
 into  the  city,  there  shall  meet  you  a  man  bearing  a  pitcher 
 of  water ;   follow  him  into  the  house  whereinto  he  goeth. 
 
 ii  And  ye  shall  say  unto  the  goodman  of  the  house, 
 
 The    '  Master   saith   unto   thee,    Where    is    the   guest- 
 chamber,  where  I  shall  eat  the  passover  with  my  disciples  ? 
 
 12  And  he  will  shew  you  a  large  upper  room  furnished :  there 
 make  ready. 
 
 13  And  they  went,  and  found  as  he  had  said  unto  them  : 
 and  they  made  ready  the  passover. 
 
 S.  Matt.  xxvi.  17 — 19. 
 
 17  Now  on  the  first  day  of  unleavened  bread  the  disciples 
 came  to  Jesus,  saying, 
 
 Where  wilt  thou  that  we  make  ready  for  thee  to  eat  the 
 passover  ? 
 
 18  And  he  said,  Go  into  the  city  to  such  a  man,  and  say 
 unto  him,  The  1  Master  saith,  My  time  is  at  hand ;  I  keep 
 the  passover  at  thy  house  with  my  disciples. 
 
 19  And  the  disciples  did  as  Jesus  appointed  them ;  and 
 they  made  ready  the  passover. 
 
 S.  Mark  xiv.   12 — 16. 
 
 i2        And  on  the  first  day  of  unleavened  bread,  when  they 
 sacrificed  the  passover,  his  disciples  say  unto  him, 
 
 Where  wilt  thou  that  we  go  and  make  ready  that  thou 
 may  est  eat  the  passover  ? 
 
 13        And  he   sendeth  two  of  his   disciples,  and  saith  unto 
 them, 
 
 1  Or,  Teacher 
 
CLOSING  SCENES.  373 
 
 Go   into   the  city,   and  there   shall   meet   you  a  man 
 bearing  a  pitcher  of  water  :  follow  him ;  and  wheresoever  14 
 he  shall  enter  in,  say  to  the  goodman  of  the  house, 
 
 The  1  Master  saith,  Where  is  my  guest-chamber,  where 
 I  shall  eat  the  passover  with  my  disciples  ? 
 
 And  he  will  himself  shew  you  a  large  upper  room  fur-  15 
 nished  and  ready  :  and  there  make  ready  for  us. 
 
 And  the  disciples  went  forth,  and  came  into  the  city,  16 
 and  found  as  he  had  said  unto  them  :  and  they  made  ready 
 the  passover. 
 
 CCLXIII. 
 
 CHRIST      ADDRESSES      THE      DISCIPLES      AND 
 GIVES   THEM   THE   FIRST   PASCHAL   CUP. 
 
 Time     "When  even  was  come." 
 
 S.  Luke  xxii.   14 — 18. 
 
 And  when  the  hour  was  come,  he  sat  down,  and  the  14 
 apostles  with  him. 
 
 And  he  said  unto  them,  With  desire  I  have  desired  to  15 
 eat  this  passover  with  you  before  I  suffer :  for  I  say  unto  16 
 you,  I  will  not  eat  it,  until  it  be  fulfilled  in  the  kingdom  of 
 God.     And  he  received  a  cup,  and  when  he   had  given  17 
 thanks,  he  said, 
 
 Take  this,  and  divide  it  among  yourselves  :   for  I  say  18 
 unto  you,  I  will  not  drink  from  henceforth  of  the  fruit  of 
 the  vine,  until  the  kingdom  of  God  shall  come. 
 
 1  Or,  Teacher 
 
374  THE  FOUR  GOSPELS. 
 
 S.  Matt.  xxvi.  20,   29. 
 20        Now  when  even  was  come,  he  was  sitting  at  meat  with 
 the  twelve  1  disciples. 
 
 *  *  #  #•  *  *■ 
 
 29  But  I  say  unto  you,  I  will  not  drink  henceforth  of  this 
 fruit  of  the  vine,  until  that  day  when  I  drink  it  new  with 
 you  in  my  Father's  kingdom. 
 
 S.   Mark  xiv.   17,  25. 
 
 17        And  when  it  was  evening  he  cometh  with  the  twelve. 
 
 *  *  #  *  *  # 
 
 25  Verily  I  say  unto  you,  I  will  no  more  drink  of  the  fruit 
 of  the  vine,  until  that  day  when  I  drink  it  new  in  the 
 kingdom  of  God. 
 
 CCLXIV. 
 
 CHRIST  FIRST  SPEAKS  OF  HIS  BETRAYAL  AND 
 IDENTIFIES  THE  TRAITOR. 
 
 S.  Matt.  xxvi.  21 — 25. 
 
 21  And  as  they  were  eating,  he  said, 
 
 Verily  I  say  unto  you,  that  one  of  you  shall  betray  me. 
 
 22  And  they  were  exceeding  sorrowful,  and  began  to  say 
 unto  him  every  one, 
 
 Is  it  I,  Lord  ? 
 
 23  And  he  "answered  and  said,  He  that  dipped  his  hand 
 
 24  with  me  in  the  dish,  the  same  shall  betray  me.     The  Son  of 
 
 1  Many  authorities,  some  ancient,  omit  disciples. 
 
.   CLOSING  SCENES.  375. 
 
 man  goeth,  even  as  it  is  written  of  him  :  but  woe  unto  that 
 man  through  whom  the  Son  of  man  is  betrayed  !  good 
 were  it  '  for  that  man  if  he  had  not  been  born. 
 
 And  Judas,  which  betrayed  him,  answered  and  said,         25 
 
 Is  it  I,  Rabbi  ? 
 
 He  saith  unto  him,  Thou  hast  said. 
 
 S.  Mark  xiv.    18 — 21. 
 
 And  as  they  2sat  and  were  eating,  18 
 
 Jesus  said,  Verily  I  say  unto  you,  One  of  you  shall 
 betray  me,  even  he  that  eateth  with  me. 
 
 They  began  to  be  sorrowful,  and  to  say  unto  him  one  by  19 
 one,  Is  it  I  ? 
 
 And  he  said  unto  them,  It  is  one  of  the  twelve,  he  that  20 
 dippeth  with  me  in  the  dish.     For  the  Son  of  man  goeth,  21 
 even  as  it  is  written  of  him  :  but  woe  unto  that  man  through 
 whom  the  Son  of  man  is  betrayed !  good  were  it  l  for  that 
 man  if  he  had  not  been  born. 
 
 CCLXV. 
 
 CHRIST   GIVES   TO   THE   BREAD    ITS    NEW    OR 
 SACRAMENTAL   CHARACTER. 
 
 S.  Matt.  xxvi.  26. 
 
 And  as  they  were  eating,  Jesus  took  3bread,  and  blessed,  16 
 and  brake  it ;  and  he  gave  to  the  disciples,  and  said, 
 Take,  eat ;  this  is  my  body. 
 
 1  Gr.  for  him  if  that  man.  2  Gr.  reclined.  3  Or,  a  loaf 
 
376  THE  FOUR  GOSPELS. 
 
 S.  Mark  xiv.  22. 
 
 22        And  as  they  were  eating,  he  took  '  bread,  and  when  he 
 had  blessed,  he  brake  it,  and  gave  to  them,  and  said, 
 Take  ye  :  this  is  my  body. 
 
 S.  Luke  xxii.  19. 
 
 19        And  he  took  *  bread,  and  when  he  had  given  thanks,  he 
 brake  it,  and  gave  to  them,  saying, 
 
 This  is  my  body  2 which  is  given  for  you  :  this  do  in 
 remembrance  of  me. 
 
 CCLXVI. 
 
 DURING  SUPPER  CHRIST  WASHES  THE  DIS- 
 CIPLES' FEET  AND  TWICE  ALLUDES  TO 
 HIS   BETRAYAL. 
 
 S.  John  xiii.  1 — 20. 
 
 r  Now  before  the  feast  of  the  passover,  Jesus  knowing 
 that  his  hour  was  come  that  he  should  depart  out  of  this 
 world  unto  the  Father,  having  loved  his  own  which  were 
 in  the  world,  he  loved  them  3unto  the  end. 
 
 2  And  during  supper,  the  devil  having  already  put  into 
 the   heart  of  Judas  Iscariot,  Simon's  son,  to  betray   him, 
 
 3  Jesus,  knowing  that  the  Father  had  given  all  things  into  his 
 hands,  and  that  he  came  forth  from  God,  and  goeth  unto 
 
 4  God,  riseth  from  supper,  and  layeth  aside  his  garments ; 
 
 and  he  took  a  towel,  and  girded  himself. 
 
 1  Or,  a  loaf 
 
 2  Some  ancient  authorities  omit  which  is  given  for  you... which  is 
 poured  out  for  you. 
 
 3  Or,  to  the  uttermost 
 
CLOSING   SCENES.  377 
 
 Then   he  poureth   water   into   the   bason,    and   began   5 
 to    wash    the    disciples'    feet,    and  to  wipe  them  with    the 
 towel  wherewith  he  was  girded. 
 
 So  he  cometh  to  Simon  Peter.  6 
 
 He  saith  unto  him,  Lord,  dost  thou  wash  my  feet  ? 
 
 Jesus  answered  and    said  unto   him,  What  I  do    thou    7 
 knowest  not  now  ;  but  thou  shalt  understand  hereafter. 
 
 Peter  saith  unto  him,  Thou  shalt  never  wash  my  feet.        8 
 
 Jesus  answered  him,  If  I  wash  thee  not,  thou  hast  no 
 part  with  me. 
 
 Simon  Peter  saith  unto  him,  Lord,  not  my  feet  only,    9 
 but  also  my  hands  and  my  head. 
 
 Jesus  saith  to  him,  He  that  is  bathed  needeth  not  *save  10 
 to  wash  his  feet,  but  is  clean  every  whit :  and  ye  are  clean, 
 but  not  all. 
 
 For  he  knew  him  that  should  betray  him  j  therefore  said  11 
 he,  Ye  are  not  all  clean. 
 
 So   when   he   had   washed   their   feet,    and   taken    his  12 
 garments,  and  2sat  down  again,  he  said  unto  them, 
 
 Know   ye    what    I    have   done    to   you  ?    Ye   call  me,  13 
 3  Master,  and,  Lord:  and  ye  say  well;  for  so  I  am.     If  I  i4 
 then,  the  Lord  and  the  3  Master,  have  washed  your  feet,  ye 
 also  ought  to  wash  one  another's  feet.     For  I  have  given  15 
 you  an  example,  that  ye  also  should  do  as  I  have  done  to 
 you.     Verily,    verily,    I    say   unto   you,    A  4  servant  is  not  16 
 greater  than  his  lord ;  neither  5  one  that  is  sent  greater  than 
 he  that  sent  him. 
 
 If  ye  know  these  things,  blessed  are  ye  if  ye  do  them.       17 
 
 1  Some  ancient  authorities  omit  save,  and  his  feet. 
 
 2  Gr.  reclined.  3  Or,  Teacher 
 
 4  Gr.  bondservant.  5  Gr.  an  apostle. 
 
 / 
 
378  THE  FOUR   GOSPELS. 
 
 1 8  I  speak  not  of  you  all :  I  know  whom  I  'have  chosen  : 
 but  that  the  scripture  may  be  fulfilled, 
 
 He  that  eateth  2my  bread  lifted  up  his  heel   against 
 me. 
 
 19  From  henceforth  I  tell  you  before  it  come  to  pass,  that, 
 when  it  is  come  to  pass,  ye  may  believe  that  3I    am  he. 
 
 20  Verily,  verily,  I  say  unto  you,  He  that  receiveth  whomsoever 
 I  send  receiveth  me ;  and  he  that  receiveth  me  receiveth 
 him  that  sent  me. 
 
 CCLXVII. 
 
 AFTER   SUPPER   CHRIST  GIVES  TO   THE  WINE 
 ITS    NEW    OR   SACRAMENTAL   CHARACTER. 
 
 S.  Luke  xxii.  20. 
 
 And  the  cup  in  like  manner  after  supper,  saying, 
 This  cup  is  the  new  4 covenant  in  my  blood,  even  that 
 which  is  poured  out  for  you. 
 
 S.  Matt.  xxvi.  27,  28. 
 
 27  And   he   took   5a   cup,  and  gave  thanks,  and  gave  to 
 them,  saying, 
 
 28  Drink  ye  all  of  it ;  for  this  is  my  blood  of  6the  7 covenant, 
 which  is  shed  for  many  unto  remission  of  sins. 
 
 1  Or,  chose 
 
 2  Many  ancient  authorities  read  his  bread  with  me. 
 
 3  Or,  I  am  4  Or,  testament 
 
 5  Some  ancient  authorities  read  the  cup.        6  Or,  the  testament 
 7  Many  ancient  authorities  insert  new. 
 
CLOSING  SCENES.  379 
 
 S.  Mark  xiv.  23,  24. 
 
 And  he  took  a  cup,  and  when  he  had  given  thanks,  he  23 
 gave  to  them  :  and  they  all  drank  of  it.  And  he  said  unto  24 
 them, 
 
 This   is   my   blood   of  xthe   2  covenant,  which  is  shed 
 for  many. 
 
 CCLXVIII. 
 
 FOR  THE  THIRD  TIME  CHRIST  SPEAKS  OF 
 HIS  BETRAYAL  BUT  THE  IMPRESSION 
 CREATED  UPON  THE  DISCIPLES  DOES 
 NOT  PREVENT  THEIR  CONTENDING  WITH 
 EACH  OTHER  WHICH  SHOULD  BE  THE 
 GREATEST. 
 
 S.  Luke  xxii.  21 — 24. 
 
 But  behold,  the  hand  of  him  that  betrayeth  me  is  with  21 
 me  on  the  table.     For  the  Son  of  man  indeed  goeth,  as  it  22 
 hath   been  determined  :    but  woe  unto  that  man  through 
 whom  he  is  betrayed  ! 
 
 And  they  began  to  question  among  themselves,  which  23 
 of  them  it  was  that  should  do  this  thing. 
 
 And  there  arose  also  a  contention  among  them,  which  24 
 of  them  is  accounted  to  be  3greatest. 
 
 1  Or,  the  testament  2  Many  ancient  authorities  insert  new. 
 
 3  Gr.  greater. 
 
38o  THE  FOUR   GOSPELS. 
 
 CCLXIX. 
 
 CHRIST  SEEKS  TO  ALLAY  THE  SPIRIT  OF 
 RIVALRY  AMONGST  THE  DISCIPLES  AND 
 GIVES  TO  S.  PETER  THE  FIRST  WARNING 
 OF    HIS   DENIAL. 
 
 S.  Luke  xxii.  25 — 38. 
 
 25  And  he  said  unto  them, 
 
 The  kings  of  the  Gentiles  have  lordship  over  them  ;  and 
 they  that  have  authority  over  them  are  called  Benefactors. 
 
 26  But  ye  shall  not  be  so :  but  he  that  is  the  greater  among 
 you.  let  him  become  as  the  younger ;  and  he  that  is  chief, 
 
 27  as  he  that  doth  serve.  For  whether  is  greater,  he  that 
 'sitteth  at  meat,  or  he  that  serveth?  is  not  he  that  'sitteth  at 
 meat?   but  I  am  in  the  midst  of  you  as  he  that  serveth. 
 
 28  But   ye   are   they   which   have  continued  with  me  in  my 
 
 29  temptations ;  and  2I  appoint  unto  you  a  kingdom,  even  as 
 
 30  my  Father  appointed  unto  me,  that  ye  may  eat  and  drink  at 
 my  table  in  my  kingdom ;  and  ye  shall  sit  on  thrones  judg- 
 ing the  twelve  tribes  of  Israel. 
 
 31  Simon,  Simon,  behold,  Satan  3asked  to  have  you,  that 
 
 32  he  might  sift  you  as  wheat :  but  I  made  supplication  for 
 thee,  that  thy  faith  fail  not :  and  do  thou,  when  once  thou 
 hast  turned  again,  stablish  thy  brethren. 
 
 33  And  he  said  unto  him,  Lord,  with  thee  I  am  ready  to  go 
 both  to  prison  and  to  death. 
 
 1  Gr.  reclineth. 
 
 2  Or,  /  appoint  unto  you,  even  as  my  Father  appointed  unto  mc  a 
 kingdom,  that  ye  may  eat  and  drink  Sfe. 
 
 3  Or,  obtained  you  by  asking 
 
CLOSING  SCENES.  381 
 
 And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not  crow  34 
 this  day,  until  thou  shalt  thrice  deny  that  thou  knowest  me. 
 
 And  he  said  unto  them,  When  I  sent  you  forth  without  35 
 purse,  and  wallet,  and  shoes,  lacked  ye  any  thing  ? 
 
 And  they  said,  Nothing. 
 
 And  he  said  unto  them,  But  now,  he  that  hath  a  purse,  36 
 let  him  take  it,  and  likewise  a  wallet :  1  and  he  that  hath 
 none,  let  him  sell  his  cloke,  and  buy  a  sword.     For  I  say  37 
 unto  you,  that  this  which  is  written  must  be  fulfilled  in  me. 
 And  he  was  reckoned  with  transgressors  :  for  that  which 
 concerneth  me  hath  2 fulfilment. 
 
 And  they  said,  Lord,  behold,  here  are  two  swords.  38 
 
 And  he  said  unto  them,  It  is  enough. 
 
 CCLXX. 
 
 SPEAKING  FOR  THE  FOURTH  TIME  OF  HIS 
 BETRAYAL,  CHRIST  MORE  DISTINCTLY 
 IDENTIFIES   JUDAS   AS   THE   TRAITOR. 
 
 Time.     The  setting  in  of  night,  but  early  enough  for  purchases  to 
 be  made  or  alms  distributed. 
 
 S.  John  xiii.   21 — 30. 
 
 When  Jesus  had  thus  said,  he  was  troubled  in  the  spirit,  21 
 and  testified,  and  said, 
 
 Verily,   verily,   I  say  unto  you,  that  one  oT  you  shall 
 betray  me. 
 
 The  disciples  looked  one  on  another,  doubting  of  whom  22 
 he  spake. 
 
 ]   Or,  and  he  that  hath  no  sword,  let  him  sell  his  cloke,  and  buy  one. 
 -  Gr.  end. 
 
382  THE  FOUR   GOSPELS. 
 
 23  There  was  at  the  table  reclining  in  Jesus'  bosom  one  of 
 his  disciples,  whom  Jesus  loved. 
 
 24  Simon  Peter  therefore  beckoneth  to  him,  and  saith  unto 
 him, 
 
 Tell  us  who  it  is  of  whom  he  speaketh. 
 2^        He  leaning  back,  as  he  was,  on  Jesus'  breast  saith  unto 
 him, 
 
 Lord,  who  is  it? 
 
 26  Jesus  therefore  answereth,  He  it  is,  for  whom  I  shall 
 dip  the  sop,  and  give  it  him. 
 
 So  when  he  had  dipped  the  sop,  he  taketh  and  giveth  it 
 to  Judas,  the  son  of  Simon  Iscariot. 
 
 27  And  after  the  sop,  then  entered  Satan  into  him. 
 
 Jesus   therefore  saith  unto  him,  That  thou  doest,  do 
 quickly. 
 
 28  Now  no  man  at  the  table  knew  for  what  intent  he  spake 
 
 29  this  unto  him.  For  some  thought,  because  Judas  had  the 
 Jbag,  that  Jesus  said  unto  him,  Buy  what  things  we  have 
 need  of  for  the  feast ;  or,  that  he  should  give  something  to 
 the  poor. 
 
 30  He  then  having  received  the  sop  went  out  straightway : 
 and  it  was  night. 
 
 1  Or,  box 
 
CLOSING  SCENES.  383 
 
 CCLXXI. 
 
 CHRIST  SPEAKS  OF  THE  IDENTITY  OF  HIS 
 OWN  GLORY  WITH  THAT  OF  THE 
 FATHER,  URGES  THE  DISCIPLES  TO 
 MUTUAL  LOVE,  AND  A  SECOND  TIME 
 WARNS  S.  PETER  THAT  HE  WILL  DENY 
 HIM. 
 
 S.  John  xiii.  31 — 38. 
 
 When  therefore  he  was  gone  out,  Jesus  saith,  3  c 
 
 Now  *is  the  Son  of  man  glorified,  and  God  Jis  glorified 
 in  him ;  and  God  shall  glorify  him  in  himself,  and  straight-  32 
 way  shall  he  glorify  him. 
 
 Little  children,  yet  a  little  while  I  am  with  you.     Ye  33 
 shall  seek  me :  and  as  I  said  unto  the  Jews,  Whither  I  go, 
 ye  cannot  come ;  so  now  I  say  unto  you. 
 
 A  new  commandment  I  give  unto  you,  that  ye  love  one  34 
 another;  2even  as  I  have  loved  you,  that  ye  also  love  one 
 another.     By   this    shall   all   men   know   that   ye    are    my  35 
 disciples,  if  ye  have  love  one  to  another. 
 
 Simon  Peter  saith  unto  him,  Lord,  whither  goest  thou  ?  36 
 Jesus  answered,  Whither   I   go,  thou  canst  not  follow  me 
 now ;  but  thou  shalt  follow  afterwards. 
 
 Peter  saith  unto  him,  Lord,  why  cannot  I  follow  thee  37 
 even  now  ?  I  will  lay  down  my  life  for  thee. 
 
 Jesus  answereth,  Wilt  thou  lay  down  thy  life  for  me?  38 
 Verily,  verily,  I  say  unto  thee,  The  cock  shall  not  crow,  till 
 thou  hast  denied  me  thrice. 
 
 1  Or,  was 
 
 2  Or,  even  as  I  loved  you,  that  ye  also  may  love  one  another 
 
384  THE  FOUR  GOSPELS. 
 
 CCLXXII. 
 
 CHRIST  COMFORTING  THE  DISCIPLES  UNDER 
 THE  PROSPECT  OF  HIS  DEPARTURE, 
 EXPLAINS  HIS  RELATION  TO  THE  FATHER 
 AND    TO    THEM. 
 
 S.  John  xiv.   1 — 14. 
 
 j         Let  not  your  heart  be  troubled  :    !  ye  believe  in  God, 
 
 1  believe   also    in   me.     In    my    Father's    house    are    many 
 
 2  mansions  ;  if  it  were  not  so,  I  would  have  told  you  ;  for  I 
 
 3  go  to  prepare  a  place  for  you.  And  if  I  go  and  prepare  a 
 place  for  you,   I  come  again,  and  will  receive  you  unto 
 
 4  myself;  that  where  I  am,  there  ye  may  be  also.  3And 
 whither  I  go,  ye  know  the  way. 
 
 5  Thomas  saith  unto  him,  Lord,  we  know  not  whither 
 thou  goest  \  how  know  we  the  way  ? 
 
 6  Jesus  saith  unto  him,  I  am  the  way,  and  the  truth,  and 
 
 7  the  life  :  no  one  cometh  unto  the  Father,  but  4by  me.  If  ye 
 had  known  me,  ye  would  have  known  my  Father  also :  from 
 henceforth  ye  know  him,  and  have  seen  him. 
 
 8  Philip  saith  unto  him,  Lord,  shew  us  the  Father,  and  it 
 sufficeth  us. 
 
 9  Jesus  saith  unto  him,  Have  I  been  so  long  time  with 
 you,  and  dost  thou  not  know  me,  Philip  ?  he  that  hath  seen 
 me  hath  seen  the  Father;   how  sayest  thou,  Shew  us  the 
 
 1  Or,  believe  in  God  2  Or,  abiding-places 
 
 3  Many  ancient  authorities  read  And  whither  I  go  ye  know,  and  the 
 way  ye  know. 
 
 4  Or,  through 
 
CLOSING  SCENES.  385 
 
 Father?  Believest  thou  not  that  I  am  in  the  Father,  and  the  10 
 Father  in  me  ?  the  words  that  I  say  unto  you  I  speak  not 
 from  myself :  but  the  Father  abiding  in  me  doeth  his  works. 
 Believe  me  that  I  am  in  the  Father,  and  the  Father  in  me :  1 1 
 or  else  believe  me  for  the  very  works'  sake. 
 
 Verily,  verily,  I  say  unto  you,  He  that  believeth  on  me,  12 
 the  works  that  I  do  shall  he  do  also ;   and  greater  works 
 than  these  shall  he  do ;  because  I  go  unto  the  Father. 
 
 And  whatsoever  ye  shall  ask  in  my  name,  that  will  I  do,  13 
 that  the  Father  may  be  glorified  in  the  Son.  If  ye  shall  ask  14 
 'me  any  thing  in  my  name,  that  will  I  do. 
 
 CCLXXIII. 
 
 CHRIST  PROMISES  THE  COMFORTER,  EN- 
 LARGES UPON  THE  EFFECT  OF  A  LOVING 
 OBEDIENCE  TO  HIS  COMMANDMENTS  AND 
 FORETELLS  THE  ILLUMINATING  POWER 
 OF   THE    HOLY   SPIRIT. 
 
 S.  John  xiv.  15 — 31. 
 
 If  ye  love  me,  ye  will  keep  my  commandments.     And  I  l% 
 
 10 
 will   "pray   the    Father,    and    he    shall    give   you   another 
 
 3  Comforter,    that   he   may   be  with  you  for  ever,  even  the  17 
 
 Spirit   of  truth  :    whom    the   world  cannot  receive ;    for  it 
 
 beholdeth  him  not,  neither  knoweth  him  :    ye  know  him ; 
 
 for  he  abideth  with  you,  and  shall  be  in  you. 
 
 I  will  not  leave  you  4  desolate :  I  come  unto  you.     Yet  l8 
 
 a  little  while,  and  the  world  beholdeth  me  no  more ;  but  ye 
 
 1  Many  ancient  authorities  omit  me.  2  Gr.  make  request  of. 
 
 3  Or,  Advocate     Or,  Helper     Gr.  Paraclete.  4  Or,  orphans 
 
 H.  G.  25 
 
386  THE  FOUR  GOSPELS. 
 
 20  behold  me  :  because  I  live,  '  ye  shall  live  also.  In  that  day 
 ye  shall  know  that  I  am  in  my  Father,  and  ye  in  me,  and  I 
 
 21  in  you.  He  that  hath  my  commandments,  and  keepeth 
 them,  he  it  is  that  loveth  me  :  and  he  that  loveth  me  shall 
 be  loved  of  my  Father,  and  I  will  love  him,  and  will 
 manifest  myself  unto  him. 
 
 22  Judas  (not  Iscariot)  saith  unto  him, 
 
 Lord,    what   is   come   to   pass    that  thou  wilt  manifest 
 thyself  unto  us,  and  not  unto  the  world  ? 
 
 23  Jesus  answered  and  said  unto  him, 
 
 If  a   man   love    me,  he  will  keep  my  word :    and  my 
 
 Father  will  love  him,  and  we  will  come  unto  him,  and  make 
 
 •24  our  abode  with  him.     He  that  loveth  me  not  keepeth  not 
 
 my   words :    and    the   word   which   ye   hear   is  not  mine, 
 
 but  the  Father's  who  sent  me. 
 
 25  These  things  have  I  spoken  unto  you,  while  yet  abiding 
 
 26  with  you.  But  the  2  Comforter,  even  the  Holy  Spirit,  whom 
 the  Father  will  send  in  my  name,  he  shall  teach  you 
 all  things,  and  bring  to  your  remembrance  all  that  I  said 
 unto  you. 
 
 27  Peace  I  leave  with  you  ;  my  peace  I  give  unto  you  :  not 
 as  the  world  giveth,  give  I  unto  you.  Let  not  your  heart 
 be  troubled,  neither  let  it  be  fearful. 
 
 28  Ye  heard  how  I  said  to  you,  I  go  away,  and  I  come 
 unto  you.  If  ye  loved  me,  ye  would  have  rejoiced,  because 
 I  go  unto  the  Father  :    for  the  Father  is  greater  than  I. 
 
 29  And  now  I  have  told  you  before  it  come  to  pass,  that,  when 
 it  is  come  to  pass,  ye  may  believe. 
 
 ?0        I  will  no  more   speak  much  with  you,  for  the  prince 
 
 1  Or,  and  ye  shall  live 
 
 2  Or,  Advocate     Or,  Helper    Gr.  Paraclete. 
 
CLOSING  SCENES.  387 
 
 of  the  world  cometh  :  and  he  hath  nothing  in  me  ;  but  that  3T 
 the   world   may   know  that  I  love  the  Father,  and  as  the 
 Father  gave  me  commandment,  even  so  I  do. 
 
 Arise,  let  us  go  hence. 
 
 CCLXXIV. 
 
 CHRIST     AND     THE     DISCIPLES     LEAVE     THE 
 SUPPER   CHAMBER. 
 
 Time.     Probably  some  hours  before  midnight  and  the  actual  hour 
 of  betrayal. 
 
 S.  Matt.  xxvi.  30. 
 And  when  they  had  sung  a  hymn,  they  went  out.  3° 
 
 S.  Mark  xiv.  26. 
 And  when  they  had  sung  a  hymn,  they  went  out.  •26 
 
 S.   Luke  xxii.   39. 
 And  he  came  out.  39 
 
 CCLXXV. 
 
 CHRIST'S     FAREWELL     DISCOURSE 
 AND    PRAYER. 
 
 Time.     The  interval  between  Christ's  leaving  the  Supper  Chamber 
 and  His  finally  proceeding  to  the  place  of  betrayal. 
 
 Note.  Having  already  concluded  His  teaching  as  it  affected  the  Dis- 
 ciples individually,  Christ  now  addresses  Himself  to  the  wider  subject  of 
 their  continuance  as  a  corporate  body  after  His  departure. 
 
 The  near  approach  of  Judas  appearing  to  have  been  the  immediate 
 
 25—2 
 
388  THE  FOUR   GOSPELS. 
 
 cause  of  Christ's  leaving  the  Supper  Chamber,  the  place  at  which 
 the  discourse  was  spoken  was  probably  some  house  or  room  of  which 
 it  could  not  be  said  "And  Judas  which  betrayed  Him  knew  the  place" 
 (S.  John  xviii.  2).  It  may  well  have  been  the  scene  of  future  gatherings 
 of  the  Early  Church,  either  the  Upper  Chamber  where  the  Disciples 
 met  after  the  Resurrection  or  the  house  of  Mary  the  mother  of  John 
 whose  surname  was  Mark  (Acts  xii.  12). 
 
 I. 
 
 UNION  WITH  CHRIST  THE  FIRST  CONDITION 
 OF  ACCEPTABLE  PRAYER  AND  OF  ABILITY 
 TO    KEEP    HIS   COMMANDMENTS. 
 
 S.  John  xv.    1 — 10. 
 
 1  I  am  the  true  vine,  and  my  Father  is  the  husbandman. 
 Every  branch  in  me   that  beareth  not   fruit,  he  taketh  it 
 
 2  away :  and  every  branch  that  beareth  fruit,  he  cleanseth  it, 
 
 3  that  it  may  bear  more  fruit.  Already  ye  are  clean  because 
 of  the  word  which  I  have  spoken  unto  you. 
 
 4  Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear 
 fruit  of  itself,  except  it  abide  in  the  vine  ;  so  neither  can  ye, 
 
 5  except  ye  abide  in  me.  I  am  the  vine,  ye  are  the 
 branches  :  He  that  abideth  in  me,  and  I  in  him,  the  same 
 beareth  much  fruit :  for  apart  from  me  ye  can  do  nothing. 
 
 6  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a  branch,  and 
 is  withered  ;  and  they  gather  them,  and  cast  them  into  the 
 
 7  fire,  and  they  are  burned.  If  ye  abide  in  me,  and  my 
 words  abide  in  you,  ask  whatsoever  ye  will,  and  it  shall  be 
 
 8  done  unto  you.  Herein  'is  my  Father  glorified,  2that  ye 
 bear  much  fruit ;  and  so  shall  ye  be  my  disciples. 
 
 1  Or,  was 
 
 2  Many  ancient  authorities  read  that  ye  bear  much  fruit,  and  be  my 
 disciples. 
 
CLOSING  SCENES.  389 
 
 Even  as  the  Father  hath  loved  me,  I  also  have  loved    9 
 you :  abide  ye  in  my  love.     If  ye  keep  my  commandments,  *o 
 ye  shall  abide  in  my  love ;  even  as  I  have  kept  my  Father's 
 commandments,  and  abide  in  his  love. 
 
 2. 
 
 LOVE  TO  ONE  ANOTHER  SIMILAR  TO  CHRIST'S 
 OWN  LOVE  FOR  THEM  WAS  THE  SOURCE 
 FROM  WHICH  THE  JOY  OF  THE  DIS- 
 CIPLES   MUST   SPRING. 
 
 S.  John  xv.   n — 17. 
 
 These  things  have  I  spoken  unto  you,  that  my  joy  may  11 
 be  in  you,  and  that  your  joy  may  be  fulfilled. 
 
 This  is   my  commandment,  that  ye  love  one  another,  12 
 even  as  I  have  loved  you.     Greater  love  hath  no  man  than  13 
 this,  that  a  man  lay  down  his  life  for  his  friends.     Ye  are  14 
 my  friends,  if  ye  do  the  things  which  I  command  you.     No  15 
 longer  do  I  call  you  Servants;  for  the  2 servant  knoweth 
 not  what  his  lord  doeth :  but  I  have  called  you  friends ;  for 
 all  things  that  I  heard  from  my  Father  I  have  made  known 
 unto  you.     Ye  did  not  choose  me,  but  I  chose  you,  and  16 
 appointed  you,  that  ye  should  go  and  bear  fruit,  and  that 
 your  fruit  should  abide  :  that  whatsoever  ye  shall  ask  of  the 
 Father  in  my  name,  he  may  give  it  you. 
 
 These  things   I  command  you,  that  ye  may  love  one  17 
 another. 
 
 1  Gi\  bondservants.  -  Gr.  bondservant. 
 
390  THE  FOUR  GOSPELS. 
 
 3- 
 
 THE    WORLD    WOULD    HATE    THE    DISCIPLES 
 AS    IT    HAD    HATED    CHRIST. 
 
 S.  John  xv.   18 — 27. 
 
 18  If  the  world  hateth  you,  ]ye  know  that  it  hath  hated  me 
 
 19  before  it  hated  you.  If  ye  were  of  the  world,  the  world 
 would  love  its  own :  but  because  ye  are  not  of  the  world, 
 but  I  chose  you  out  of  the  world,  therefore  the  world  hateth 
 you. 
 
 20  Remember  the  word  that  I  said  unto  you,  A  2  servant  is 
 not  greater  than  his  lord.  If  they  persecuted  me,  they  will 
 also  persecute  you ;  if  they  kept  my  word,  they  will  keep 
 
 21  yours  also.  But  all  these  things  will  they  do  unto  you  for 
 my  name's  sake,  because  they  know  not  him  that  sent  me. 
 
 22  If  I  had  not  come  and  spoken  unto  them,  they  had  not  had 
 
 23  sin :  but  now  they  have  no  excuse  for  their  sin.     He  that 
 
 24  hateth  me  hateth  my  Father  also.  If  I  had  not  done 
 among  them  the  works  which  none  other  did,  they  had  not 
 had  sin :  but  now  have  they  both  seen  and  hated  both  me 
 
 25  and  my  Father.  But  this  cometJi  to  pass,  that  the  word  may 
 be    fulfilled  that  is  written  in  their  law,  They  hated  me 
 
 26  without  a  cause.  But  when  the  3  Comforter  is  come,  whom 
 I  will  send  unto  you  from  the  Father,  even  the  Spirit  of 
 truth,  which   4proceedeth  from  the   Father,  he    shall   bear 
 
 27  witness  of  me :  5and  ye  also  bear  witness,  because  ye  have 
 been  with  me  from  the  beginning. 
 
 1  Or,  know  ye  2  Gr.  bondservant. 
 
 3  Or,  Advocate     Or,  Helper    Gr.  Paraclete. 
 
 4  Or,  goeth  forth  from  5  Or,  and  bear  ye  also  witness 
 
CLOSING  SCENES.  391 
 
 4- 
 
 CHRIST'S    DEPARTURE    A   NECESSARY    CONDI- 
 TION   OF    HIS   SENDING   THE   COMFORTER. 
 
 S.  John  xvi.  1 — 11. 
 
 These  things  have  I  spoken  unto  you,  that  ye  should    1 
 not  be  made  to  stumble. 
 
 They  shall  put  you  out  of  the   synagogues  :    yea,  the    2 
 hour  cometh,  that  whosoever  killeth  you  shall  think  that  he 
 offereth  service  unto  God.     And  these  things  will  they  do,    3 
 because  they  have  not  known  the  Father,  nor  me. 
 
 But  these  things  have  I  spoken  unto  you,  that  when    4 
 their  hour  is  come,  ye  may  remember  them,  how  that  I  told 
 you.     And  these  things  I  said  not  unto  you  from  the  begin- 
 ning, because  I  was  with  you. 
 
 But  now  I  go  unto  him  that  sent  me ;  and  none  of  you    5 
 asketh   me,    Whither   goest    thou  ?     But    because    I    have    6 
 spoken  these  things  unto  you,  sorrow  hath  filled  your  heart. 
 Nevertheless  I  tell  you  the  truth  ■   It  is  expedient  for  you    7 
 that  I  go  away :  for  if  I  go  not  away,  the  l  Comforter  will 
 not  come  unto  you ;    but   if  I   go,  I  will  send  him  unto 
 you. 
 
 And  he,  when  he  is  come,  will  convict  the  world  in  8 
 respect  of  sin,  and  of  righteousness,  and  of  judgement :  of  9 
 sin,  because  they  believe  not  on  me ;  of  righteousness,  10 
 because  I  go  to  the  Father,  and  ye  behold  me  no  more ; 
 of  judgement,  because  the  prince  of  this  world  hath  been  1 1 
 judged. 
 
 1  Or,  Advocate     Or,  Helper     Gr.  Paraclete. 
 
392  THE  FOUR   GOSPELS. 
 
 CHRIST   SPEAKS   OF   HIS    DEPARTURE   AND 
 
 RETURN. 
 
 S.  John  xvi.  12 — 24. 
 
 12  I  have  yet  many  things  to  say  unto  you,  but  ye  cannot 
 
 13  bear  them  now.  Howbeit  when  he,  the  Spirit  of  truth,  is 
 come,  he  shall  guide  you  into  all  the  truth  :  for  he  shall  not 
 speak  from  himself;  but  what  things  soever  he  shall  hear, 
 these  shall  he  speak  :    and  he  shall  declare  unto  you  the 
 
 14  things  that  are  to  come.     He  shall  glorify  me :  for  he  shall 
 
 15  take  of  mine,  and  shall  declare  it  unto  you.  All  things 
 whatsoever  the  Father  hath  are  mine  :  therefore  said  I,  that 
 he  taketh  of  mine,  and  shall  declare  it  unto  you. 
 
 16  A  little  while,  and  ye  behold  me  no  more  ;  and  again  a 
 little  while,  and  ye  shall  see  me. 
 
 17  Some  of  his  disciples  therefore  said  one  to  another,  What 
 is  this  that  he  saith  unto  us,  A  little  while,  and  ye  behold  me 
 not ;   and  again  a  little  while,  and  ye  shall  see  me  :    and, 
 
 18  Because  I  go  to  the  Father?  They  said  therefore,  What  is 
 this  that  he  saith,  A  little  while?  We  know  not  what  he 
 saith. 
 
 19  Jesus  perceived  that  they  were  desirous  to  ask  him,  and 
 he  said  unto  them, 
 
 Do  ye  inquire  among  yourselves  concerning  this,  that  I 
 said,  A  little  while,  and  ye  behold  me  not,  and  again  a  little 
 while,  and  ye  shall  see  me  ? 
 
 20  Verily,  verily,  I  say  unto  you,  that  ye  shall  weep  and 
 lament,  but  the  world  shall  rejoice :  ye  shall  be  sorrowful, 
 
 21  but  your  sorrow  shall  be  turned  into  joy.     A  woman  when 
 
CLOSING  SCENES.  393 
 
 she  is  in  travail  hath  sorrow,  because  her  hour  is  come : 
 but  when  she  is  delivered  of  the  child,  she  remembereth  no 
 more  the  anguish,  for  the  joy  that  a  man  is  born  into  the 
 world.  And  ye  therefore  now  have  sorrow :  but  I  will  see  22 
 you  again,  and  your  heart  shall  rejoice,  and  your  joy  no  one 
 taketh  away  from  you. 
 
 And  in  that  day   ye    shall    *ask    me    nothing.     Verily,  23 
 verily,  I  say  unto  you,  If  ye  shall  ask  anything  of  the  Father, 
 he  will  give  it  you  in  my  name.     Hitherto  have  ye  asked  24 
 nothing  in  my  name  :  ask,  and  ye  shall  receive,  that  your 
 joy  may  be  fulfilled. 
 
 6. 
 
 CHRIST'S  WORDS  WOULD  GIVE  HIS   DISCIPLES 
 PEACE   IN   THE   COMING   TRIBULATION. 
 
 S.  John  xvi.  25—33. 
 
 These  things  have  I  spoken  unto  you  in  2  proverbs  :  the  25 
 hour   cometh,    when    I    shall    no  more  speak  unto  you  in 
 2 proverbs,  but  shall  tell  you  plainly  of  the  Father.     In  that  26 
 day  ye  shall  ask  in  my  name  :  and  I  say  not  unto  you,  that  I 
 will  3pray  the  Father  for  you;  for  the  Father  himself  loveth  27 
 you,  because  ye  have  loved  me,  and  have  believed  that  I 
 came  forth  from  the  Father.     I  came  out  from  the  Father,  28 
 and  am  come  into  the  world  :  again,  I  leave  the  world,  and 
 go  unto  the  Father. 
 
 His  disciples  say,  Lo,  now  speakest  thou  plainly,  and  29 
 speakest  no  4  proverb.     Now  know  we  that  thou  knowest  all  30 
 
 1  Or,  ask  nie  no  question  2  Or,  parables 
 
 3  Gr.  make  request  of.  4  Or,  parable 
 
394  THE  FOUR   GOSPELS. 
 
 things,  and  needest  not  that  any  man  should  ask  thee :  by 
 this  we  believe  that  thou  earnest  forth  from  God. 
 
 •**  Jesus  answered  them,  Do  ye  now  believe  ?  Behold,  the 
 hour  cometh,  yea,  is  come,  that  ye  shall  be  scattered,  every 
 man  to  his  own,  and  shall  leave  me  alone :  and  yet  I 
 am  not  alone,  because  the  Father  is  with  me. 
 
 33  These  things  have  I  spoken  unto  you,  that  in  me  ye  may 
 have  peace.  In  the  world  ye  have  tribulation  :  but  be  of 
 good  cheer ;  I  have  overcome  the  world. 
 
 CHRIST  COMMITS  (i)  HIMSELF,  (2)  THE  DISCI- 
 PLES AND  (3)  ALL  WHO  SHOULD  AFTER- 
 WARDS BELIEVE  ON  HIM  TO  THE  FA- 
 THER'S KEEPING. 
 
 S.  John  xvii.  I — 26. 
 
 1  These  things  spake  Jesus ;  and  lifting  up  his  eyes  to 
 heaven,  he  said, 
 
 Father,  the  hour  is  come  ;  glorify  thy  Son,  that  the  Son 
 
 2  may  glorify  thee  :  even  as  thou  gavest  him  authority  over 
 all  flesh,  that  whatsoever  thou  hast  given  him,  to  them  he 
 
 3  should  give  eternal  life.  And  this  is  life  eternal,  that  they 
 should  know  thee  the  only  true  God,  and  him  whom  thou 
 
 4  didst  send,  even  Jesus  Christ.  I  glorified  thee  on  the  earth, 
 having  accomplished  the  work  which  thou  hast  given  me  to 
 do. 
 
 5  And  now,  O  Father,  glorify  thou  me  with  thine  own  self 
 with  the  glory  which  I  had  with  thee  before  the  world  was. 
 
 6  I  manifested  thy  name  unto  the  men  whom  thou  gavest  me 
 
CLOSING   SCENES.  395 
 
 out  of  the  world  :  thine  they  were,  and  thou  gavest  them  to 
 me ;  and  they  have  kept  thy  word.  Now  they  know  that  7 
 all  things  whatsoever  thou  hast  given  me  are  from  thee : 
 for  the  words  which  thou  gavest  me  I  have  given  unto  8 
 them ;  and  they  received  them,  and  knew  of  a  truth  that  I 
 came  forth  from  thee,  and  they  believed  that  thou  didst  send 
 me. 
 
 I  '  pray  for  them :  I  '  pray  not  for  the  world,  but  for  9 
 those  whom  thou  hast  given  me ;  for  they  are  thine  :  and  10 
 all  things  that  are  mine  are  thine,  and  thine  are  mine :  and 
 
 1  am  glorified  in  them.  And  I  am  no  more  in  the  world,  n 
 and  these  are  in  the  world,  and  I  come  to  thee. 
 
 Holy  Father,  keep  them  in  thy  name  which  thou  hast 
 given  me,  that  they  may  be  one,  even  as  we  are.     While  I  12 
 was  with  them,  I  kept  them  in  thy  name  which  thou  hast 
 given    me  :    and    I   guarded  them,   and  not  one  of  them 
 perished,  but  the  son  of  perdition  •  that  the  scripture  might 
 be  fulfilled.     But  now  I  come  to  thee ;  and  these  things  I  13 
 speak  in  the  world,  that  they  may  have  my  joy  fulfilled  in 
 themselves.     I  have  given  them  thy  word;  and  the  world  14 
 hated  them,  because  they  are  not  of  the  world,  even  as  I  am 
 not    of  the    world.     I  'pray  not  that  thou  shouldest  take  15 
 them  "from  the  world,  but  that  thou  shouldest  keep  them 
 
 2  from  3the  evil  one.  They  are  not  of  the  world,  even  as  I  am  16 
 not  of  the  world.  4  Sanctify  them  in  the  truth  :  thy  word  is  17 
 truth.  As  thou  didst  send  me  into  the  world,  even  so  sent  18 
 I  them  into  the  world.  And  for  their  sakes  I  5  sanctify  19 
 myself,  that  they  themselves  also  may  be  sanctified  in  truth. 
 
 Neither  for  these  only  do  I  'pray,  but  for  them  also  that  20 
 
 1  Gr.  make  -request.  -  Gr.  out  of.  3  Or,  evil 
 
 4  Or,  Consecrate  5  consecrate 
 
396  THE  FOUR   GOSPELS. 
 
 21  believe  on  me  through  their  word ;  that  they  may  all  be  one  ; 
 even  as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they 
 also  may  be  in  us  :  that  the  world  may  believe  that  thou 
 
 22  didst  send  me.  And  the  glory  which  thou  hast  given  me  I 
 have  given  unto  them ;  that  they  may  be  one,  even  as  we 
 
 23  are  one ;  I  in  them,  and  thou  in  me,  that  they  may  be 
 perfected  into  one  ;  that  the  world  may  know  that  thou 
 didst  send  me,  and  lovedst  them,  even  as  thou  lovedst  me. 
 
 24  Father,  lthat  which  thou  hast  given  me,  I  will  that, 
 where  I  am,  they  also  may  be  with  me;  that  they  may 
 behold  my  glory,  which  thou  hast  given  me  :  for  thou 
 lovedst  me  before  the  foundation  of  the  world. 
 
 25  O  righteous  Father,  the  world  knew  thee  not,  but  I  knew 
 
 26  thee  ;  and  these  knew  that  thou  didst  send  me ;  and  I  made 
 known  unto  them  thy  name,  and  will  make  it  known ;  that 
 the  love  wherewith  thou  lovedst  me  may  be  in  them,  and  I 
 in  them. 
 
 CCLXXVI. 
 
 ON  THE  WAY  TO  GETHSEMANE  CHRIST  HAV- 
 ING FORETOLD  THE  DESERTION  OF  THE 
 DISCIPLES  AND  HIS  OWN  RESURRECTION, 
 FOR  THE  THIRD  TIME  WARNS  S.  PETER 
 OF   HIS    DENIAL. 
 
 Time.     Towards  midnight. 
 S.  Matt.  xxvi.  30 — 35  (v.  30  repeated). 
 
 30  And  when  they  had  sung  a  hymn,  they  went  out  unto 
 the  mount  of  Olives. 
 
 31  Then  saith  Jesus  unto  them,  All  ye  shall  be  2 offended  in 
 
 1  Many  ancient  authorities  read  those  whom, 
 
 2  Gr.  ca?ised  to  stumble. 
 
CLOSING   SCENES.  397 
 
 me  this  night  :  for  it  is  written,   I  will  smite  the  shepherd, 
 and  the  sheep  of  the  flock  shall  be  scattered  abroad.     But  32 
 after  I  am  raised  up,  I  will  go  before  you  into  Galilee.     But  33 
 Peter  answered  and  said  unto  him,  If  all  shall  be  '  offended 
 in  thee,  I  will  never  be  Offended.     Jesus  said  unto  him,  34 
 Verily  I  say  unto  thee,  that  this  night,  before  the  cock  crow, 
 thou  shalt  deny  me  thrice.     Peter  saith  unto  him,  Even  if  I  35 
 must  die  with  thee,  yet  will  I  not  deny  thee.     Likewise  also 
 said  all  the  disciples. 
 
 S.  Mark  xiv.  26 — 31  (v.  26  repeated). 
 
 And  when  they  had  sung  a  hymn,  they  went  out  unto  26 
 the  mount  of  Olives. 
 
 And  Jesus  saith  unto  them,  All  ye  shall  be  J  offended  :  27 
 for  it  is  written,  I  will  smite  the  shepherd,  and  the  sheep 
 shall  be  scattered  abroad.     Howbeit,  after  I  am  raised  up,  I  28 
 will  go  before  you  into  Galilee.     But  Peter  said  unto  him,  29 
 Although  all  shall  be  '  offended,  yet  will  not  I.     And  Jesus  30 
 saith  unto  him,  Verily  I  say  unto  thee,  that  thou  to-day,  even 
 this  night,  before  the  cock  crow  twice,  shalt  deny  me  thrice. 
 But  he  spake  exceeding  vehemently,  If  I  must  die  with  thee,  31 
 I  will  not  deny  thee.     And  in  like  manner  also  said  they  all. 
 
 CCLXXVII. 
 
 THE   AGONY   IN    THE  GARDEN. 
 
 Time.     Towards  midnight. 
 
 S.  John  xviii.  1,  2. 
 
 When  Jesus  had    spoken   these  words,  he  went  forth    1 
 
 with  his  disciples  over  the  "  brook  3Kidron,  where   was   a 
 
 1  Gr.  caused  to  stumble.  a  Or,  ravine     Gr.  winter  torrent. 
 
 3  Or,  of  the  Cedars 
 
398  THE  FOUR   GOSPELS. 
 
 garden,   into  the  which  he  entered,   himself  and   his  dis- 
 ciples. 
 2        Now  Judas  also,  which  betrayed  him,  knew  the  place  : 
 for  Jesus  oft-times  resorted  thither  with  his  disciples. 
 
 S.  Matt.  xxvi.  36 — 46. 
 
 36  Then  cometh  Jesus  with  them  unto  *a  place  called 
 Gethsemane,  and  saith  unto  his  disciples, 
 
 Sit  ye  here,  while  I  go  yonder  and  pray. 
 
 37  And  he  took  with  him  Peter  and  the  two  sons  of 
 Zebedee,  and  began  to  be  sorrowful  and  sore  troubled. 
 
 38  Then  saith  he  unto  them,  My  soul  is  exceeding  sorrow- 
 ful, even  unto  death  :  abide  ye  here,  and  watch  with  me. 
 
 39  And  he  went  forward  a  little,  and  fell  on  his  face,  and 
 prayed,  saying, 
 
 O  my  Father,  if  it  be  possible,  let  this  cup  pass  away 
 from  me  :  nevertheless,  not  as  I  will,  but  as  thou  wilt. 
 
 40  And  he  cometh  unto  the  disciples,  and  findeth  them 
 sleeping,  and  saith  unto  Peter, 
 
 41  What,  could  ye  not  watch  with  me  one  hour  ?  2  Watch 
 and  pray,  that  ye  enter  not  into  temptation  :  the  spirit 
 indeed  is  willing,  but  the  flesh  is  weak. 
 
 42  Again  a  second  time  he  went  away,  and  prayed,  saying, 
 O  my  Father,  if  this  cannot  pass  away,  except  I  drink  it, 
 
 thy  will  be  done. 
 
 43  And  he  came  again  and  found  them  sleeping,  for  their 
 eyes  were  heavy. 
 
 44  And  he  left  them  again,  and  went  away,  and  prayed  a 
 third  time,  saying  again  the  same  words. 
 
 1  Gr.  an  enclosed  piece  of  ground. 
 
 2  Or,   Watch  ye,  and  pray  that  ye  enter  not 
 
CLOSING  SCENES.  399 
 
 Then  cometh  he  to  the  disciples,  and  saith  unto  them,      45 
 Sleep  on  now,  and  take  your  rest :  behold,  the  hour  is  at 
 hand,  and  the  Son  of  man    is    betrayed   unto    the  hands 
 of  sinners.     Arise,  let  us  be  going :  behold,  he  is  at  hand  46 
 that  betrayeth  me. 
 
 S.  Mark  xiv.  32 — 42. 
 
 And  they  come  unto  Ja  place  which  was  named  Geth-  32 
 semane  :  and  he  saith  unto  his  disciples, 
 
 Sit  ye  here,  while  I  pray. 
 
 And   he  taketh  with  him  Peter  and  James  and  John,  33 
 and  began  to  be  greatly  amazed,  and  sore  troubled. 
 
 And  he  saith  unto  them,  My  soul  is  exceeding  sorrow-  34 
 ful  even  unto  death  :  abide  ye  here,  and  watch. 
 
 And  he  went  forward  a  little,  and  fell  on  the  ground,  35 
 and  prayed  that,  if  it  were  possible,  the  hour  might   pass 
 away  from  him. 
 
 And  he  said,  Abba,  Father,  all  things  are  possible  unto  36 
 thee ;  remove  this  cup  from  me  :  howbeit  not  what  I  will, 
 but  what  thou  wilt. 
 
 And  he  cometh,  and  findeth  them  sleeping,  and  saith  37 
 unto  Peter, 
 
 Simon,  sleepest  thou  ?    couldest  thou   not   watch    one 
 hour  ?  2 Watch  and  pray,  that  ye  enter  not  into  temptation  :  38 
 the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 
 
 And  again  he  went  away,  and  prayed,  saying  the  same  39 
 words. 
 
 And  again  he  came,  and  found  them  sleeping,  for  their  40 
 eyes  were  very  heavy ;  and  they  wist  not  what  to  answer  him. 
 
 1  Gr.  an  enclosed  piece  of  ground. 
 
 2  Or,  Watch  ye,  and  pray  that  ye  enter  not 
 
400  THE  FOUR  GOSPELS. 
 
 41  And  he  cometh  the  third  time,  and  saith  unto  them, 
 Sleep  on  now,  and  take  your  rest :   it  is  enough ;    the 
 
 hour  is  come ;  behold,  the  Son  of  man  is  betrayed  into  the 
 
 42  hands  of  sinners.     Arise,  let  us  be  going  :  behold,  he  that 
 betrayeth  me  is  at  hand. 
 
 S.  Luke  xxii.  39 — 46  [v.  39  repeated). 
 
 39  And  he  came  out,  and  went,  as  his  custom  was,  unto  the 
 mount  of  Olives ;  and  the  disciples  also  followed  him. 
 
 40  And  when  he  was  at  the  place,  he  said  unto  them,  Pray 
 that  ye  enter  not  into  temptation. 
 
 41  And  he  was  parted  from  them  about  a  stone's  cast;  and 
 
 42  he  kneeled  down  and  prayed,  saying, 
 
 Father,  if  thou  be  willing,  remove  this  cup  from  me : 
 nevertheless  not  my  will,  but  thine,  be  done. 
 
 43  JAnd  there  appeared  unto  him  an  angel  from  heaven, 
 strengthening  him. 
 
 44  And  being  in  an  agony  he  prayed  more  earnestly :  and 
 his  sweat  became  as  it  were  great  drops  of  blood  falling 
 down  upon  the  ground. 
 
 45  And  when  he  rose  up  from  his  prayer,  he  came  unto 
 
 46  the  disciples,  and  found  them  sleeping  for  sorrow,  and  said 
 unto  them, 
 
 Why  sleep  ye?   rise  and  pray,  that  ye  enter  not   into 
 temptation. 
 
 1  Many  ancient  authorities  omit  ver.  43,  44. 
 
CLOSING  SCENES.  401 
 
 CCLXXVIII. 
 THE   BETRAYAL. 
 
 Time.     Midnight. 
 S.  Matt.  xxvi.  47 — 50. 
 
 And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve,  47 
 came,    and   with   him  a  great  multitude  with  swords  and 
 staves,  from  the  chief  priests  and  elders  of  the  people. 
 
 Now  he  that  betrayed  him  gave  them  a  sign,  saying,  48 
 Whomsoever  I  shall  kiss,  that  is  he :  take  him. 
 
 And   straightway   he   came   to   Jesus,  and   said,    Hail,  49 
 Rabbi;  and  hissed  him. 
 
 And  Jesus  said  unto  him,  Friend,  do  that  for  which  thou  50 
 art  come. 
 
 Then   they  came  and  laid   hands   on  Jesus,  and  took 
 him. 
 
 S.  Mark  xiv.  43 — 46. 
 
 And  straightway,  while  he  yet  spake,  cometh  Judas,  one  43 
 of  the  twelve,  and  with  him  a  multitude  with  swords  and 
 staves,    from    the    chief  priests   and   the    scribes    and  the 
 elders. 
 
 Now   he   that   betrayed  him  had  given  them  a  token,  44 
 saying,  Whomsoever  I  shall  kiss,  that  is  he ;  take  him,  and 
 lead  him  away  safely. 
 
 And  when  he  was  come,  straightway  he  came  to  him,  45 
 and  saith,  Rabbi;  and  1  kissed  him. 
 
 And  they  laid  hands  on  him,  and  took  him.  46 
 
 1  Gr.  kissed  him  much. 
 H.  G.  26 
 
4o2  THE  FOUR   GOSPELS. 
 
 S.  Luke  xxii.  47,  48. 
 
 47  While  he  yet  spake,  behold,   a  multitude,  and  he  that 
 was  called  Judas,  one  of  the  twelve,  went  before  them  ;  and 
 
 N    he  drew  near  unto  Jesus  to  kiss  him. 
 
 48  But  Jesus  said  unto  him,  Judas,  betrayest  thou  the  Son 
 of  man  with  a  kiss  ? 
 
 S.  John  xviii.  3 — 9. 
 
 3  Judas  then,  having  received  the  *band  of  soldiers,  and 
 officers  from  the  chief  priests  and  the  Pharisees,  cometh 
 thither  with  lanterns  and  torches  and  weapons. 
 
 4  Jesus  therefore,  knowing  all  the  things  that  were  coming 
 upon  him,  went  forth,  and  saith  unto  them, 
 
 5  Whom  seek  ye?  They  answered  him,  Jesus  of  Naza- 
 reth. 
 
 Jesus  saith  unto  them,  I  am  he. 
 
 And  Judas  also,  which  betrayed  him,  was  standing  with 
 them. 
 
 6  When  therefore  he  said  unto  them,  I  am  he,  they  went 
 backward,  and  fell  to  the  ground. 
 
 7  Again  therefore  he  asked  them,  Whom  seek  ye  ? 
 And  they  said,  Jesus  of  Nazareth. 
 
 8  Jesus  answered,  I  told  you  that  I  am  he  :  if  therefore  ye 
 
 9  seek  me,  let  these  go  their  way  :  that  the  word  might  be 
 fulfilled  which  he  spake,  Of  those  whom  thou  hast  given  me 
 I  lost  not  one. 
 
 1  Or,  cohort 
 
CLOSING  SCENES.  403 
 
 CCLXXIX. 
 
 PETER   ATTEMPTS   TO    DEFEND   CHRIST. 
 
 S.  Matt.  xxvi.  51 — 54. 
 
 And  behold,  one  of  them  that  were  with  Jesus  stretched  51 
 out  his  hand,  and  drew  his  sword,  and  smote  the  Servant 
 of  the  high  priest,  and  struck  off  his  ear. 
 
 Then   saith   Jesus  unto  him,  Put  up  again  thy  sword  52 
 into  its  place  :  for  all  they  that  take  the  sword  shall  perish 
 with  the  sword.     Or  thinkest  thou  that  I  cannot  beseech  53 
 my  Father,  and  he  shall  even  now   send   me   more   than 
 twelve  legions  of  angels  ?     How  then  should  the  scriptures  54 
 be  fulfilled,  that  thus  it  must  be  ? 
 
 S.  Mark  xiv.  47. 
 
 But  a  certain  one  of  them  that  stood  by  drew  his  sword,    ~ 
 and  smote  the  '  servant  of  the  high  priest,  and  struck  off  his 
 ear. 
 
 S.  Luke  xxii.  49 — 51. 
 
 And  when  they  that  were  about  him  saw  what  would  49 
 follow,  they  said, 
 
 Lord,  shall  we  smite  with  the  sword  ? 
 
 And  a  certain  one  of  them  smote  the  Servant  of  the  50 
 high  priest,  and  struck  off  his  right  ear. 
 
 But  Jesus  answered  and  said,  Suffer  ye  thus  far.  5I 
 
 And  he  touched  his  ear,  and  healed  him. 
 
 1  Gr.  bondservant. 
 
 26 2 
 
404  THE  FOUR  GOSPELS. 
 
 S.  John  xviii.  10,  n. 
 
 10  Simon  Peter  therefore  having  a  sword  drew  it,  and  struck 
 the  high  priest's  '  servant,  and  cut  off  his  right  ear. 
 
 Now  the  Servant's  name  was  Malchus. 
 
 11  Jesus  therefore  said  unto  Peter,  Put  up  the  sword  into 
 the  sheath :  the  cup  which  the  Father  hath  given  me,  shall 
 I  not  drink  it  ? 
 
 CCLXXX. 
 
 CHRIST   ADDRESSES   THOSE   WHO    HAD    COME 
 TO   TAKE    HIM. 
 
 S.  Matt.  xxvi.  55,  56. 
 
 55  In  that  hour  said  Jesus  to  the  multitudes, 
 
 Are  ye  come  out  as  against  a  robber  -with  swords  and 
 staves  to  seize  me  ?     I  sat  daily  in  the  temple  teaching,  and 
 
 56  ye  took  me  not.  But  all  this  is  come  to  pass,  that  the 
 scriptures  of  the  prophets  might  be  fulfilled. 
 
 S.  Mark  xiv.  48,  49. 
 
 48  And  Jesus  answered  and  said  unto  them, 
 
 Are  ye  come  out,  as  against  a  robber,  with  swords  and 
 
 49  staves  to  seize  me?  I  was  daily  with  you  in  the  temple 
 teaching,  and  ye  took  me  not :  but  this  is  done  that  the 
 scriptures  might  be  fulfilled. 
 
 S.  Luke  xxii.  52,  53. 
 
 52        And  Jesus  said  unto  the  chief  priests,  and  captains  of 
 the  temple,  and  elders,  which  were  come  against  him, 
 
 1  Gr.  bondservant. 
 
CLOSING  SCENES.  405 
 
 Are  ye  come  out,  as  against  a  robber,  with  swords  and 
 staves  ?      When   I   was   daily  with  you   in  the  temple,  ye  53 
 stretched  not  forth  your  hands  against  me  :  but  this  is  your 
 hour,  and  the  power  of  darkness. 
 
 CCLXXXI. 
 
 THE   DISCIPLES   FORSAKE   CHRIST. 
 
 S.  Mark  xiv.  50 — 52. 
 
 And  they  all  left  him,  and  fled.  5o 
 
 And  a  certain  young  man  followed  with  him,  having  a  51 
 linen  cloth  cast  about  him,  over  his  naked  body  : 
 and  they  lay  hold  on  him ; 
 but  he  left  the  linen  cloth,  and  fled  naked.  52 
 
 S.  Matt.  xxvi.  56. 
 Then  all  the  disciples  left  him,  and  fled.  56 
 
 Note.  In  order  to  reconcile  certain  expressions  of  S.  John  with  the 
 statements  of  the  Synoptic  Gospels,  very  many  have  assumed  that  our 
 Lord  and  His  Disciples  anticipated  the  usual  time  of  eating  the  Passover. 
 Mr  McClellan's  arguments,  and  the  evidence  he  collects  shewing  the 
 inconsistencies  involved  in  this  opinion  and  the  erroneousness  of  the 
 data  upon  which  it  rests,  certainly  appear  altogether  unanswerable. 
 
 With  reference  to  S.  John's  words  "that  they  might  not  be  defiled 
 but  might  eat  the  Passover  "  he  says, 
 
 "Now  we  have  already  certainly  shewn  that,  for  the  permanent 
 Passover  of  Canaan,  the  Paschal  Peace- Offerings  by  Divine  Institution 
 were  originally  included  with  the  Paschal  Lamb  under  the  name  of  'the 
 Passover]  and  were  under  this  name  slain  and  eaten  on  the  Paschal 
 Night  as  part  of  the  Paschal  Supper.  But  we  have  also  shewn  that,  by 
 an  innovation  which  prevailed  in  the  time  of  our  Lord,  these  Peace- 
 Offerings,  otherwise  called  Chagigah,  were  no  longer  slain  and  eaten  on 
 the  Paschal  Night  with  the  Paschal  Supper,  but,  whilst  retaining  their 
 original  proper  name  of  'the  Passover,'  were,  separately  from  the  Lamb, 
 slain  and  eaten  in  and  after  the  morning  which  succeeded  the  Paschal 
 Night."— McClellan,  New  Testament,  p.  488. 
 
CHAPTER    XXI. 
 CLOSING   SCENES. 
 
 From  the  Betrayal 
 
 TO 
 
 The  Crucifixion. 
 
 §  CCLXXXII. §  CCCXXIV. 
 
 Time.     From  midnight  of  Thursday  before  Easter  to 
 the  9th  hour,  on  Good  Friday. 
 
 CCLXXXII. 
 
 CHRIST  IS  BOUND  AND  AFTER  A  PRELIMI- 
 NARY EXAMINATION  BEFORE  HIGH  PRIEST 
 ANNAS  IS  SENT  TO  HIGH  PRIEST  CAIAPHAS. 
 THE  FIRST  DENIAL  OF  S.  PETER*. 
 
 Time.     About  1  a.m. 
 S.  John  xviii.  12 — 24. 
 
 12        So  the  *band  and  the  2  chief  captain,  and  the  officers  of 
 T3  the  Jews,  seized  Jesus  and  bound  him,  and  led  him  to 
 
 1  Or,  cohort  2  Or,  military  tribune     Gr.  chiliarch. 
 
 *  A  comparison  of  verses  19  and  24  shew  that  Annas  is  here  spoken 
 of  as  the  High  Priest  as  well  as  Caiaphas.  Both  resided  in  the  same 
 Palace,  though  in  different  parts  of  it. 
 
CLOSING  SCENES.  407 
 
 Annas  first ;  for  he  was  father  in  law  to  Caiaphas,  which  was 
 high  priest  that  year. 
 
 Now  Caiaphas  was  he  which  gave  counsel  to  the  Jews,  14 
 that  it  was  expedient  that  one  man  should  die  for  the  people. 
 
 And  Simon  Peter  followed  Jesus,   and  so  did  another  15 
 disciple.     Now  that  disciple  was  known  unto  the  high  priest, 
 and  entered  in  with  Jesus  into  the  court  of  the  high  priest ; 
 but  Peter  was  standing  at  the  door  without.  16 
 
 So  the  other  disciple,  which  was  known  unto  the  high 
 priest,  went  out  and  spake  unto  her  that  kept  the  door,  and 
 brought  in  Peter.     The  maid  therefore  that  kept  the  door  17 
 saith  unto  Peter, 
 
 Art  thou  also  o?ie  of  this  man's  disciples  ? 
 
 He  saith,  I  am  not. 
 
 Now  the  Servants  and  the  officers  were  standing  their,  tS 
 having  made  2a  fire  of  coals ;  for  it  was  cold ;  and  they  were 
 warming  themselves  :  and  Peter  also  was  with  them,  standing 
 and  warming  himself. 
 
 The  high  priest  therefore  asked  Jesus  of  his  disciples,  and  19 
 of  his  teaching. 
 
 Jesus  answered  him,  I  have  spoken  openly  to  the  world;  20 
 I  ever  taught  in  3  synagogues,  and  in  the  temple,  where  all 
 the  Jews  come  together;  and  in   secret  spake  I  nothing. 
 Why  askest  thou  me?  ask  them  that  have  heard  me,  what  21 
 I  spake  unto  them  :  behold,  these  know  the  things  which 
 I  said. 
 
 And  when  he  had  said  this,  one  of  the  officers  standing  22 
 by  struck  Jesus  4with  his  hand,  saying,  Answerest  thou  the 
 high  priest  so  ? 
 
 1  Gr.  bondservants,  -  Gr.  a  fire  of  charcoal. 
 
 3  Gr.  synagogue.  4  Or,  with  a  rod 
 
4o8  THE  FOUR   GOSPELS. 
 
 23  Jesus  answered  him,  If  I  have  spoken  evil,  bear  witness 
 of  the  evil :  but  if  well,  why  smitest  thou  me  ? 
 
 M  Annas  therefore  sent  him  bound  unto  Caiaphas  the  high 
 priest. 
 
 S.  Matt.  xxvi.  57,  58. 
 
 57  And  they  that  had  taken  Jesus  led  him  away  to  the  house 
 of  Caiaphas  the  high  priest,  where  the  scribes  and  the  elders 
 were  gathered  together. 
 
 58  But  Peter  followed  him  afar  off,  unto  the  court  of  the 
 high  priest,  and  entered  in,  and  sat  with  the  officers,  to  see 
 the  end. 
 
 S.  Mark  xiv.  53,  54. 
 
 53  And  they  led  Jesus  away  to  the  high  priest :  and  there 
 come  together  with  him  all  the  chief  priests  and  the  elders 
 and  the  scribes. 
 
 54  And  Peter  had  followed  him  afar  off,  even  within,  into 
 the  court  of  the  high  priest ;  and  he  was  sitting  with  the 
 officers,  and  warming  himself  in  the  light  of  the  fire. 
 
 S.  Luke  xxii.  54,  55. 
 54        And  they  seized  him,  and  led  him  away,  and  brought 
 him  into  the  high  priest's  house. 
 But  Peter  followed  afar  off. 
 ,,        And  when  they  had  kindled  a  fire  in  the  midst  of  the 
 court,  and  had  sat  down  together,  Peter  sat  in  the  midst  of 
 them. 
 
CLOSING  SCENES.  409 
 
 CCLXXXIII. 
 
 CHRIST    IS    SUBJECTED    TO    A     PRELIMINARY 
 EXAMINATION    BEFORE   CAIAPHAS. 
 
 Time.     About  1  A.  M. 
 S.  Matt.  xxvi.  59 — 66. 
 
 Now  the  chief  priests  and  the  whole  council  sought  59 
 false  witness  against  Jesus,   that  they  might  put   him  to 
 death ;  and  they  found  it  not,  though  many  false  witnesses  60 
 came. 
 
 But  afterward  came  two,  and  said,  This  man  said,  I  am  61 
 able  to  destroy  the  '  temple  of  God,  and  to  build  it  in  three 
 days. 
 
 And  the  high  priest  stood  up,  and  said  unto  him,  62 
 
 Answerest  thou  nothing  ?  what  is  it  which  these  witness 
 against  thee  ? 
 
 But  Jesus  held  his  peace.  63 
 
 And  the  high  priest  said  unto  him,  I  adjure  thee  by  the 
 living  God,  that  thou  tell  us  whether  thou  be  the  Christ,  the 
 Son  of  God. 
 
 Jesus  saith  unto  him,  Thou  hast  said :    nevertheless  I  64 
 say  unto  you,   Henceforth  ye  shall  see  the  Son   of  man 
 sitting  at  the  right  hand  of  power,  and  coming  on  the  clouds 
 of  heaven. 
 
 Then  the  high  priest  rent  his  garments,  saying,  He  hath  65 
 spoken  blasphemy :    what   further   need   have   we  of  wit- 
 nesses ?  behold,  now  ye  have  heard  the  blasphemy  :  what  66 
 think  ye  ? 
 
 They  answered  and  said,  He  is  2 worthy  of  death. 
 
 1  Or,  sanctuary:  as  in  ch.  xxiii.  35;  xxvii.  5.  3  Gr.  liable  to. 
 
410  THE  FOUR  GOSPELS. 
 
 S.  Mark  xiv.  55 — 64. 
 
 55  Now  the  chief  priests  and  the  whole  council  sought 
 witness  against  Jesus  to  put  him  to  death  ;  and  found  it  not. 
 
 56  For  many  bare  false  witness  against  him,  and  their  witness 
 agreed  not  together. 
 
 57  And  there  stood  up  certain,  and  bare  false  witness 
 against  him,  saying, 
 
 58  We  heard  him  say,  I  will  destroy  this  'temple  that  is 
 made  with  hands,  and  in  three  days  I  will  build  another 
 made  without  hands. 
 
 59  And  not  even  so  did  their  witness  agree  together. 
 
 60  And  the  high  priest  stood  up  in  the  midst,  and  asked 
 Jesus,  saying, 
 
 Answerest  thou  nothing  ?  what  is  it  which  these  witness 
 against  thee  ? 
 
 61  But  he  held  his  peace,  and  answered  nothing. 
 Again  the  high  priest  asked  him,  and  saith  unto  him, 
 Art  thou  the  Christ,  the  Son  of  the  Blessed  ? 
 
 62  And  Jesus  said,  I  am :  and  ye  shall  see  the  Son  of  man 
 sitting  at  the  right  hand  of  power,  and  coming  with  the 
 clouds  of  heaven. 
 
 63  And  the  high  priest  rent  his  clothes,  and  saith,  What 
 
 64  further  need  have  we  of  witnesses  ?  Ye  have  heard  the 
 blasphemy  :  what  think  ye  ? 
 
 And  they  all  condemned  him  to  be  2  worthy  of  death. 
 
 1  Or,  sanctuary  a  Gr.  liable  to. 
 
CLOSING  SCENES.  411 
 
 CCLXXXIV. 
 
 CHRIST    IS     SPIT    UPON,     MOCKED     AND 
 BUFFETED. 
 
 S.  Matt.  xxvi.  67,  68. 
 
 Then  did  they  spit  in  his  face  and  buffet  him:  and  some  67 
 smote  him  '  with  the  palms  of  their  hands,  saying,  68 
 
 Prophesy  unto  us,  thou  Christ:  who  is  he  that  struck 
 thee  ? 
 
 S.   Mark  xiv.  65. 
 
 .    And  some  began  to  spit  on  him,  and  to  cover  his  face,  65 
 and  to  buffet  him,  and  to  say  unto  him,  Prophesy : 
 
 and   the   officers   received   him    with   2  blows    of    their 
 hands. 
 
 CCLXXXV. 
 
 CHRIST    IS   DENIED   BY   S.    PETER   AS    HE    SAT 
 WITH    THE   SERVANTS   BY   THE   FIRE. 
 
 Time.     During  the  progress  of  the  preceding  events. 
 
 S.   Matt.  xxvi.  69,  70. 
 
 Now  Peter  was  sitting  without  in  the  court  :c  69 
 
 and  a  maid  came  unto  him,  saying,  Thou  also  wast  with 
 
 Jesus  the  Galilaean.  - 
 
 But  he  denied  before  them  all,  saying,  I  know  not  what  70 
 
 thou  sayest. 
 
 1  Or,  with  rods  2  Or,  strokes  of  rods 
 
412  THE  FOUR   GOSPELS. 
 
 S.  Mark  xiv.  66—68. 
 
 66  And  as  Peter  was  beneath  in  the  court,  there  cometh 
 
 67  one  of  the  maids  of  the  high  priest ;  and  seeing  Peter  warm- 
 ing himself,  she  looked  upon  him,  and  saith, 
 
 Thou  also  wast  with  the  Nazarene,  even  Jesus. 
 
 68  But  he  denied,  saying,  ! 1  neither  know,  nor  understand 
 what  thou  sayest. 
 
 S.  Luke  xxii.   56,  57. 
 
 56        And  a  certain  maid  seeing  him  as  he  sat  in  the  light  of 
 the  fire,  and  looking  stedfastly  upon  him,  said, 
 This  man  also  was  with  him. 
 tl        But  he  denied,  saying,  Woman,  I  know  him  not. 
 
 S.  John  xviii.  25. 
 
 25        Now  Simon  Peter  was  standing  and  warming  himself. 
 
 They  said  therefore  unto  him,  Art  thou  also  one  of  his 
 disciples  ? 
 
 He  denied,  and  said,  I  am  not. 
 
 CCLXXXVI. 
 
 CHRIST   IS   AGAIN   TWICE   DENIED    BY 
 S.    PETER. 
 
 Ti?ne.     2  A.  M.  called  technically  the  First  Cockcrow. 
 
 S.  Matt.  xxvi.  71,  72. 
 
 71        And  when  he  was  gone  out  into  the  porch,  another 
 maid  saw  him,  and  saith  unto  them  that  were  there, 
 
 1  Or,  I  neither  kndw,  nor  understand:  thou,  what  sayest  thou? 
 
CLOSING  SCENES.  413 
 
 This  man  also  was  with  Jesus  the  Nazarene. 
 
 And  again  he  denied  with  an  oath,  I  know  not  the  man.  72 
 
 S.  Mark  xiv.  68—70. 
 And  he  went  out  into  the  'porch ;  2and  the  cock  crew.    68 
 And  the  maid  saw  him,  and  began  again  to  say  to  them  69 
 that  stood  by,  This  is  one  of  them. 
 
 But  he  again  denied  it.  70 
 
 S.  Luke  xxii.  58. 
 And  after  a  little  while  another  saw  him,  and  said,  5s 
 
 Thou  also  art  one  of  them. 
 But  Peter  said,  Man,  I  am  not. 
 
 CCLXXXVII. 
 
 CHRIST  IS  YET  AGAIN  DENIED  BY  S.  PETER 
 AND  THAT  WITH  MORE  FREQUENCY 
 AND   VEHEMENCE. 
 
 Time.  Cockcrow,  i.e.  3  A.M.  being  an  hour  after  the  first  and  an 
 hour  before  the  third  of  the  three  points  of  time  known  respectively  as 
 First  Cockcrow,  Cockcrow  and  Third  Cockcrow. 
 
 S.  Matt.  xxvi.  73 — 75. 
 And  after  a  little  while  they  that  stood  by  came  and  73 
 said  to  Peter,  Of  a  truth  thou  also  art  one  of  them ;  for  thy 
 speech  bewrayeth  thee.     Then  began  he  to  curse  and  to  7+ 
 swear,    I  know  not  the  man.     And  straightway  the  cock 
 crew.     And  Peter  remembered  the  word  which  Jesus  had  75 
 said,   Before  the  cock  crow,  thou  shalt   deny   me   thrice. 
 And  he  went  out,  and  wept  bitterly. 
 
 1  Gr.  forecourt. 
 
 2  Many  ancient  authorities  omit  and  the  cock  crew. 
 
4H  THE  FOUR   GOSPELS. 
 
 S.  Mark  xiv.  70—72. 
 
 70  And  after  a  little  while  again  they  that  stood  by  said  to 
 Peter,  Of  a  truth  thou  art  one  of  them;  for  thou  art  a  Galilean. 
 
 71  But  he  began  to  curse,  and  to  swear,  I  know  not  this 
 man  of  whom  ye  speak. 
 
 72  And  straightway  the  second  time  the  cock  crew. 
 
 And  Peter  called  to  mind  the  word,  how  that  Jesus  said 
 unto  him, 
 
 Before  the  cock  crow  twice,  thou  shalt  deny  me  thrice. 
 1  And  when  he  thought  thereon,  he  wept. 
 
 S.   Luke  xxii.  59 — 62. 
 
 59  And  after  the  space  of  about  one  hour  another  confident- 
 ly affirmed,  saying, 
 
 Of  a  truth  this  man  also  was  with  him  :  for  he  is  a  Gali- 
 laean 
 
 60  But  Peter  said,  Man,  I  know  not  what  thou  say  est. 
 And  immediately,  while  he  yet  spake,  the  cock  crew. 
 
 61  And  the  Lord  turned,  and  looked  upon  Peter.  And 
 Peter  remembered  the  word  of  the  Lord,  how  that  he  said 
 unto  him,  Before  the  cock  crow  this  day,  thou  shalt  deny 
 me  thrice. 
 
 62  And  he  went  out,  and  wept  bitterly. 
 
 S.  John  xviii.  26,  27. 
 
 26  One  of  the  2  servants  of  the  high  priest,  being  a  kinsman 
 of  him  whose  ear  Peter  cut  off,  saith, 
 
 Did  not  I  see  thee  in  the  garden  with  him  ? 
 
 27  Peter  therefore  denied  again  :  and  straightway  the  cock 
 crew. 
 
 1  Or,  And  he  began  to  weep.  -  Gr.  bondservants. 
 
CLOSING  SCENES.  415 
 
 CCLXXXVIII. 
 
 CHRIST   IS   TREATED   WITH   CONTINUOUS 
 
 INSULT. 
 
 Time.     From  3  A.  m.  to  5  a.  m. 
 
 S.  Luke  xxii.  63 — 65. 
 
 And  the  men  that  held  1  Jesus  mocked  him,  and  beat  63 
 him. 
 
 And  they  blindfolded  him,  and  asked  him,  saying,  64 
 Prophesy :  who  is  he  that  struck  thee  ? 
 
 And  many  other  things  spake  they  against  him,  reviling  65 
 him. 
 
 CCLXXXIX. 
 
 CHRIST    IS    FINALLY    RE-EXAMINED     BEFORE 
 THE  COUNCIL  AND  SENT  BOUND  TO  PILATE*. 
 
 Time.     From  5  A.  M.  to  6  A.  M. 
 S.  Luke  xxii.  66 — xxiii.  1. 
 
 And  as  soon  as  it  was  day,  the  assembly  of  the  elders  of  66 
 the  people  was  gathered  together,  both  chief  priests  and 
 scribes ;  and  they  led  him  away  into  their  council,  saying, 
 
 If  thou  art  the  Christ,  tell  us.  67 
 
 But  he  said  unto  them,  If  I  tell  you,  ye  will  not  believe  : 
 and  if  I  ask  you,  ye  will  not  answer.     But  from  henceforth  ^8 
 shall  the  Son  of  man  be  seated  at  the  right  hand  of  the 
 power  of  God. 
 
 1  Gr.  him. 
 
 *  The  repetitions  observable  in  the  final  and  more  formal  examina- 
 tion are  only  such  as  are  common  to  all  re-examinations. 
 
416  THE  FOUR   GOSPELS. 
 
 o        And  they  all  said,  Art  thou  then  the  Son  of  God  ? 
 
 And  he  said  unto  them,  *Ye  say  that  I  am. 
 i        And  they  said,  What  further  need  have  we  of  witness  ? 
 
 for  we  ourselves  have  heard  from  his  own  mouth, 
 i        And  the  whole  company  of  them  rose  up,  and  brought 
 
 him  before  Pilate. 
 
 S.  Matt,  xxvii.   i,  i. 
 i        Now  when  morning  was  come,  all  the  chief  priests  and 
 
 the  elders  of  the  people  took  counsel  against  Jesus  to  put 
 2  him  to  death  :  and  they  bound  him,  and  led  him  away,  and 
 
 delivered  him  up  to  Pilate  the  governor. 
 
 S.  Mark  xv.  i. 
 
 i  And  straightway  in  the  morning  the  chief  priests  with 
 the  elders  and  scribes,  and  the  whole  council,  held  a  con- 
 sultation, and  bound  Jesus,  and  carried  him  away,  and 
 delivered  him  up  to  Pilate. 
 
 See  also  S.  John  xviii.  28  printed  as  Section  CCXCI. 
 
 ccxc. 
 
 THE  REMORSE  AND  DEATH  OF  JUDAS. 
 
 S.  Matt,  xxvii.  3 — 10. 
 
 3  Then  Judas,  which   betrayed  him,  when  he  saw  that 
 he  was  condemned,  repented  himself,  and  brought  back  the 
 
 4  thirty  pieces  of  silver  to  the  chief  priests  and  elders,  saying, 
 
 1  Or,  Ye  say  it,  because  I  am. 
 
CLOSING  SCENES.  417 
 
 I  have  sinned  in  that  I  betrayed  innocent  blood. 
 
 But  they  said,  What  is  that  to  us  ?  see  thou  to  it. 
 
 And  he  cast  down  the  pieces  of  silver  into  the  sanctuary,  5 
 and  departed ; 
 
 and  he  went  away  and  hanged  himself. 
 
 And  the  chief  priests  took  the  pieces  of  silver,  and  said,      6 
 
 It  is  not  lawful  to  put  them  into  the  2 treasury,  since  it  is 
 the  price  of  blood. 
 
 And  they  took  counsel,  and  bought  with  them  the  potter's  7 
 field,  to  bury  strangers  in.  Wherefore  that  field  was  called,  8 
 The  field  of  blood,  unto  this  day. 
 
 Then  was  fulfilled  that  which  was  spoken  3by  Jeremiah  9 
 the  prophet,  saying, 
 
 And  4they  took  the  thirty  pieces  of  silver,  the  price  of 
 him  that  was  priced,  5whom  certai?i  of  the  children  of  Israel 
 did  price;  and  6they  gave  them  for  the  potter's  field,  as  the  10 
 Lord  appointed  me. 
 
 CCXCI. 
 
 JESUS    IS    TAKEN    INTO    THE    JUDGEMENT 
 HALL,    THE   JEWS    REMAINING   OUTSIDE. 
 
 Time.     6  A.M. 
 S.  John  xviii.  28. 
 
 They  lead  Jesus  therefore  from  Caiaphas  into  the  28 
 7 palace  :  and  it  was  early  j  and  they  themselves  entered  not 
 
 1  Many  ancient  authorities  read  righteous. 
 
 2  Gr.  corbanas,  that  is,  sacred  treasury.     Compare  Mark  vii.  n. 
 
 3  Or,  through  4  Or,  I  took 
 
 5  Or,  who?n  they  priced  on  the  part  of  the  sons  of  Israel 
 
 6  Some  ancient  authorities  read  I  gave.  7  Gr.  Prcetorium. 
 
 H.  G.  27 
 
4i 8  THE  FOUR   GOSPELS. 
 
 into  the  palace,  that  they  might  not  be  denied,  but  might 
 eat  the  passover.  * 
 
 CCXCII. 
 
 PILATE  GOES  OUT  TO  THE  JEWS  AND 
 SEEKS  TO  THROW  UPON  THEM  THE 
 RESPONSIBILITY   OF  DECIDING  THE  CASE. 
 
 S.  John  xviii.  29 — 32. 
 
 29  Pilate  therefore  went  out  unto  them,  and  saith, 
 What  accusation  bring  ye  against  this  man  ? 
 
 30  They  answered  and  said  unto  him,  If  this  man  were  not 
 an  evil  doer,  we  should  not  have  delivered  him  up  unto 
 thee. 
 
 31  Pilate  therefore  said  unto  them,  Take  him  yourselves, 
 and  judge  him  according  to  your  law. 
 
 The  Jews  said  unto  him,  It  is  not  lawful  for  us  to  put 
 any  man  to  death  : 
 
 32  that  the  word  of  Jesus  might  be  fulfilled,  which  he  spake, 
 signifying  by  what  manner  of  death  he  should  die. 
 
 S.  Luke  xxiii.  2. 
 
 And  they  began  to  accuse  him,  saying, 
 2        We  found  this  man  perverting  our  nation,  and  forbidding 
 to  give  tribute  to  Caesar,   and  saying  that  he  himself  is 
 8  Christ  a  king. 
 
 1  Gr.  Pratorium.  2  Or,  an  anointed  king 
 
 *  See  note,  p.  405* 
 
CLOSING  SCENES.  419 
 
 CCXCIII. 
 
 PILATE    RE-ENTERS    THE    JUDGEMENT    HALL 
 AND    QUESTIONS   JESUS. 
 
 S.  John  xviii..  33 — 38. 
 
 Pilate  therefore  entered  again  into  the  palace,  and  33 
 called  Jesus,  and  said  unto  him, 
 
 Art  thou  the  King  of  the  Jews  ? 
 
 Jesus  answered,  Sayest  thou  this  of  thyself,  or  did  others  34 
 tell  it  thee  concerning  me  ? 
 
 Pilate  answered,  Am  I  a  Jew  ?   Thine  own  nation  and  35 
 the  chief  priests  delivered  thee  unto  me  :  what  hast  thou 
 done? 
 
 Jesus  answered,  My  kingdom  is  not  of  this  world  :  if  my  $6 
 kingdom  were  of  this  world,  then  would  my  2  servants  fight, 
 that  I  should  not  be  delivered  to  the  Jews :  but  now  is  my 
 kingdom  not  from  hence. 
 
 Pilate  therefore  said  unto  him,  Art  thou  a  king  then  ?        37 
 
 Jesus  answered,  3Thou  sayest  that  I  am  a  king.  To  this 
 end  have  I  been  born,  and  to  this  end  am  I  come  into  the 
 world,  that  I  should  bear  witness  unto  the  truth.  Every  one 
 that  is  of  the  truth  heareth  my  voice. 
 
 Pilate  saith  unto  him,  What  is  truth  ?  38 
 
 S.  Matt,  xxvii.   11. 
 
 Now  Jesus  stood  before  the  governor  :  and  the  governor  1 1 
 asked  him,  saying, 
 
 Art  thou  the  King  of  the  Jews  ? 
 
 And  Jesus  said  unto  him,  Thou  sayest. 
 
 1  Gr.  Prcetorutm.  2  Or,  officers',  as  in  ver.  3,  12,  18,  11. 
 
 3  Or,  Thou  sayest  it,  because  I  am  a  king. 
 
 27 2 
 
42o  THE  FOUR   GOSPELS. 
 
 S.  Mark  xv.  i. 
 
 And  Pilate  asked  him, 
 
 Art  thou  the  King  of  the  Jews  ? 
 
 And  he  answering  saith  unto  him,  Thou  sayest. 
 
 S.  Luke  xxiii.  3. 
 
 3        And  Pilate  asked  him,  saying, 
 Art  thou  the  King  of  the  Jews  ? 
 And  he  answered  him  and  said,  Thou  sayest. 
 
 CCXCIV. 
 
 PILATE     GOES     OUT     AGAIN     TO     THE    JEWS, 
 JESUS   ACCOMPANYING   HIM. 
 
 S.  John  xviii.  38  (a). 
 
 38        And  when  he  had  said  this,  he  went  out  again  unto  the 
 Jews. 
 
 S.  Matt,  xxvii.  12 — 14. 
 
 12  And  when  he  was  accused  by  the  chief  priests  and  elders, 
 he  answered  nothing. 
 
 13  Then  saith  Pilate  unto  him,  Hearest  thou  not  how  many 
 things  they  witness  against  thee  ? 
 
 14  And  he  gave  him  no  answer,  not  even  to  one  word  : 
 insomuch  that  the  governor  marvelled  greatly. 
 
 S.  Mark  xv.  3—5. 
 
 3  And  the  chief  priests  accused  him  of  many  things. 
 
 4  And  Pilate  again  asked  him,  saying, 
 
CLOSING  SCENES.  421 
 
 Answerest  thou  nothing?  behold  how  many  things  they 
 accuse  thee  of. 
 
 But  Jesus  no  more  answered  anything ;  insomuch  that    5 
 
 Pilate  marvelled. 
 
 ccxcv. 
 
 PILATE  DECLARES  THE  INNOCENCE  OF 
 JESUS,  BUT  HIS  VERDICT  PROVOKING 
 VIOLENT  OPPOSITION  HE  REFERS  THE 
 DECISION  TO  HEROD,  BY  WHOM  JESUS  IS 
 EXAMINED    AT    LENGTH. 
 
 Time.  Probably  not  less  than  an  hour  and  a  half,  i.e.  from  7  A.M. 
 to  8.30 a.m.,  it  being  expressly  said  that  Herod  questioned  Jesus  "in 
 many  words." 
 
 S.  Luke  xxiii.  4 — 12. 
 
 And     Pilate    said    unto    the    chief    priests    and    the    4 
 multitudes, 
 
 I  find  no  fault  in  this  man. 
 
 But  they  were  the  more  urgent,  saying,  5 
 
 He  stirreth  up  the  people,  teaching  throughout  all  Judaea, 
 and  beginning  from  Galilee  even  unto  this  place. 
 
 But  when  Pilate  heard  it,  he  asked  whether  the  man  were   6 
 a  Galilaean. 
 
 And  when  he  knew  that  he  was  of  Herod's  jurisdiction,    7 
 he  sent  him  unto  Herod,  who  himself  also  was  at  Jerusalem 
 in  these  days. 
 
 Now  when  Herod  saw  Jesus,  he  was  exceeding  glad  :    8 
 for  he  was  of  a  long  time  desirous  to  see  him,  because  he  had 
 heard  concerning  him  ;  and  he  hoped  to  see  some  '  miracle 
 done  by  him. 
 
 1  Gr.  sign. 
 
422  THE  FOUR   GOSPELS. 
 
 9        And  he  questioned  him  in  many  words  ; 
 
 but  he  answered  him  nothing. 
 10        And  the  chief  priests  and  the  scribes  stood,  vehemently 
 
 accusing  him. 
 i  j        And    Herod   with  his  soldiers  set  him  at  nought,  and 
 
 mocked  him,  and  arraying  him  in  gorgeous  apparel  sent  him 
 
 back  to  Pilate. 
 12        And  Herod  and  Pilate  became  friends  with  each  other 
 
 that   very   day  :   for   before   they  were  at  enmity  between 
 
 themselves. 
 
 S.  John  xviii.  38^). 
 38        And  he  saith  unto  them,  I  find  no  crime  in  him. 
 
 CCXCVI. 
 
 PILATE  RE-ASSEMBLES  THE  JEWS  AND  AGAIN 
 DECLARES  THE  RESULT  OF  HIS  OWN  AND 
 OF   HEROD'S   EXAMINATION    OF   JESUS. 
 
 Time.     About  8.30  a.m. 
 
 S.  Luke  xxiii.  13 — 15. 
 
 13  And  Pilate  called  together  the  chief  priests  and  the  rulers 
 
 14  and  the  people,  and  said  unto  them, 
 
 Ye  brought  unto  me  this  man,  as  one  that  perverteth  the 
 people :  and  behold,  I,  having  examined  him  before  you, 
 found  no  fault  in  this  man  touching  those  things  whereof  ye 
 
 1 5  accuse  him  :  no,  nor  yet  Herod  :  for  he  sent  him  back  unto 
 us ;  and  behold,  nothing  worthy  of  death  hath  been  done  by 
 him. 
 
CLOSING  SCENES.  423 
 
 CCXCVII. 
 
 PILATE   PROPOSES   TO    CHASTISE   JESUS 
 AND    TO    RELEASE   HIM. 
 
 S.  Matt,  xxvii.  15 — 18. 
 
 Now  at  'the  feast  the  governor  was  wont  to  release  unto  15 
 the  multitude  one  prisoner,  whom  they  would. 
 
 And  they  had  then  a  notable  prisoner,  called  Barabbas.    16 
 
 When   therefore   they   were   gathered   together,    Pilate  17 
 said  unto  them, 
 
 Whom  will  ye  that  I  release  unto  you?   Barabbas,   or 
 Jesus  which  is  called  Christ? 
 
 For  he  knew  that  for  envy  they  had  delivered  him  up.       18 
 
 S.  Mark  xv.  6 — 10. 
 
 Now  at  'the  feast  he  used  to  release  unto   them   one    6 
 prisoner,  whom  they  asked  of  him. 
 
 And  there  was  one  called  Barabbas,  lying  bound  with    7 
 them  that  had  made  insurrection,  men  who  in  the  insurrection 
 had  committed  murder. 
 
 And  the  multitude  went  up  and  began  to  ask  him  to  do    8 
 as  he  was  wont  to  do  unto  them. 
 
 And  Pilate  answered  them,  saying,  9 
 
 Will  ye  that  I  release  unto  you  the  King  of  the  Jews  ? 
 
 For   he  perceived  that  for  envy  the  chief  priests  had  10 
 delivered  him  up. 
 
 1  Or,  a  feast 
 
424  THE  FOUR   GOSPELS. 
 
 S.  Luke  xxiii.  16. 
 16        I  will  therefore  chastise  him,  and  release  him. 1 
 
 S.  John  xviii.  39. 
 39        But  ye  have  a  custom,  that  I  should  release  unto  you  one 
 at  the  passover  :  will  ye  therefore  that  I  release  unto  you  the 
 King  of  the  Jews  ? 
 
 CCXCVIII. 
 
 PILATE     RECEIVES     A     MESSAGE     FROM     HIS 
 
 WIFE. 
 
 S.  Matt,  xxvii.  19. 
 
 19  And  while  he  was  sitting  on  the  judgement-seat,  his  wife 
 sent  unto  him,  saying, 
 
 Have  thou  nothing  to  do  with  that  righteous  man  :  for  I 
 have  suffered  many  things  this  day  in  a  dream  because  ot 
 him. 
 
 CCXCIX. 
 
 THE    JEWS    PREPARE    TO     RESIST     THE     DE- 
 CISION  OF   PILATE. 
 
 S.  Matt,  xxvii.  20. 
 
 20  Now  the  chief  priests  and  the  elders  persuaded  the 
 multitudes  that  they  should  ask  for  Barabbas,  and  destroy 
 Jesus. 
 
 1  Many  ancient  authorities  insert  ver.  1 7  Now  he  must  needs  release 
 unto  them  at  the  feast  one  prisoner.  Others  add  the  same  words  after 
 ver.  19. 
 
CLOSING  SCENES.  425 
 
 S.  Mark  xv.  11. 
 
 But  the  chief  priests  stirred  up  the  multitude,  that  he  n 
 should  rather  release  Barabbas  unto  them. 
 
 ccc. 
 
 PILATE    ASKS    FOR,    AND    REMONSTRATES 
 AGAINST,    THE   DECISION    OF   THE   JEWS. 
 
 S.  Matt,  xxvii.  21 — 23. 
 
 But  the  governor  answered  and  said  unto  them,  21 
 
 Whether  of  the  twain  will  ye  that  I  release  unto  you  ? 
 
 And  they  said,  Barabbas. 
 
 Pilate  saith  unto  them,  What  then  shall  I  do  unto  Jesus  22 
 which  is  called  Christ  ? 
 
 They  all  say,  Let  him  be  crucified. 
 
 And  he  said,  Why,  what  evil  hath  he  done  ?  23 
 
 But    they   cried   out   exceedingly,  saying,   Let  him  be 
 crucified. 
 
 S.  Mark  xv.  12 — 14. 
 
 And  Pilate  again  answered  and  said  unto  them,  I2 
 
 What  then  shall  I  do  unto  him  whom  ye  call  the  King 
 of  the  Jews  ? 
 
 And  they  cried  out  again,  Crucify  him.  13 
 
 And  Pilate  said  unto  them,  Why,  what  evil  hath  he  done  ?  J4 
 But  they  cried  out  exceedingly,  Crucify  him. 
 
 S.  Luke  xxiii.  18 — 23. 
 But  they  cried  out  altogether,  saying,  18 
 
 Away  with  this  man,  and  release  unto  us  Barabbas  :  one  19 
 
426  THE  FOUR   GOSPELS. 
 
 who   for   a  certain  insurrection  made  in  the  city,  and  for 
 murder,  was  cast  into  prison. 
 
 20  And  Pilate  spake  unto  them  again,  desiring  to  release 
 
 2 1  Jesus  ;  but  they  shouted,  saying,  Crucify,  crucify  him. 
 
 22  And  he  said  unto  them  the  third  time, 
 
 Why,  what  evil  hath  this  man  done?  I  have  found  no 
 cause  of  death  in  him  :  I  will  therefore  chastise  him  and 
 release  him. 
 
 23  But  they  were  instant  with  loud  voices,  asking  that  he 
 might  be  crucified. 
 
 S.  John  xviii.  40. 
 40        They  cried  out  therefore  again,  saying, 
 Not  this  man,  but  Barabbas. 
 Now  Barabbas  was  a  robber. 
 
 CCCI. 
 
 PILATE  HAVING  IN  ACCORDANCE  WITH  HIS 
 OWN  SENTENCE  SCOURGED  JESUS,  THE 
 SOLDIERS   MOCK   HIM. 
 
 Time.     9  A.M. 
 
 Note.  The  most  generally  received  explanation  of  the  apparent  con- 
 tradiction between  the  notes  of  time,  "about  the  sixth  hour"  in  S.  John 
 (xix.  14)  and  the  "  third  hour  "  in  S.  Mark  (xv.  25)  is  that  S.  John  uses 
 here  and  throughout  his  Gospel  the  modern  Western  mode  of  reckoning 
 time,  and  means  6  o'clock  in  the  morning. 
 
 The  objections  to  this  view  seem  to  be 
 
 1.  That  this  mode  of  reckoning  was  as  unusual  amongst  the  Greeks 
 and  Romans  as  amongst  the  Jews 1. 
 
 1  For  rare  exceptions  to  this  statement,  see  Speaker's  Commentary, 
 Additional  note  on  John  xix. 
 
CLOSING  SCENES.  427 
 
 2.  That  this  method  of  computing  time  is  not  only  not  certainly 
 used  in  any  other  passage  of  S.  John,  but  that  the  supposition  that  it  is 
 so  used  renders  impossible  the  symbolic  interpretation  of  which  his 
 notes  of  time  are  uniformly  susceptible,  and  which  seems  to  afford  the 
 only  explanation  of  his  mention  of  facts  which  would  not  otherwise 
 appear  to  come  up  to  the  standard  of  importance  requisite  for  their 
 admission  into  his  Gospel. 
 
 3.  That  the  previous  note  of  time  with  reference  to  our  Lord's 
 being  taken  before  Pilate  "and  it  was  early  {irpuit)  "  is  according  to  the 
 technical  meaning  of  the  original,  altogether  in  accordance  with  the 
 time  specified  by  the  other  Evangelists,  whereas,  if  between  the  time 
 specified  as  '  early '  and  6  a.m.  we  have  to  place  all  that  occurred  both 
 before  Pilate  and  Herod,  the  "early"  of  S.  John  must  mean  a  far 
 earlier  hour  than  is  consistent  either  with  the  probabilities  of  the  case 
 or  with  the  language  of  the  other  records1,  or  even  the  consistency  of 
 the  later  narrative. 
 
 Difficult  as  the  question  has  undoubtedly  seemed  to  many,  I  cannot 
 help  thinking  that  a  perfectly  natural  and  satisfactory  solution  of  the 
 difficulty  is  to  be  found  in  the  mere  recognition  of  the  totally  different 
 object  with  which  the  two  writers  apparently  made  the  statements  thus 
 compared.  S.  Mark,  wishing  to  account  for  the  whole  day,  and  having 
 previously  mentioned  the  early  morning,  and  being  about  to  mention 
 the  period  between  the  sixth  and  the  ninth  hour,  uses  the  expression 
 "  the  third  hour  "  as  covering  the  whole  of  the  recognised  division  of 
 the  day  which  extended  from  the  third  to  the  sixth  hour,  i.e.  from  9  a.m. 
 to  12  o'clock,  thus  speaking  of  the  Crucifixion  as  including  the  whole 
 cariying  out  of  the  final  sentence  of  condemnation,  or  in  other  words, 
 all  the  circumstances  which  immediately  preceded  it,  as  well  as  those 
 which  marked  its  execution.  S.  John  on  the  other  hand,  having  no 
 such  object  in  view,  but  wishing  to  account  for  the  haste  with  which 
 matters  were  pressed  forward,  and  to  give  a  second  instance  of  the 
 Pharisaic  scrupulosity  of  those,  who  nevertheless  made  no  difficulty 
 about  putting  to  death  Him  of  whom  the  Law  and  the  Prophets  had 
 ever  spoken,  merely  says  in  effect  that  this  haste  was  due  to  the  fact 
 that  the  Paraskeue  or  Paschal  Friday  was  so  rapidly  advancing  to 
 the  more  strictly  observed  period  of  the  day,  i.e.  from  the  sixth 
 hour  and  onwards,  as  to  make  them  afraid  lest  further  delay  should 
 
 1  For  the  exact  significance  of  various  notes  of  time,  see  authori- 
 ties quoted  by  Mr.  Greswell.     Diss.  Vol.  III.  211 — 217. 
 
428  THE  FOUR   GOSPELS. 
 
 render  it  impossible  to  carry  the  sentence  into  effect.  Supposing,  as 
 the  whole  narrative  would  seem  to  imply,  that  the  carrying  out  of  the 
 sentence  occupied  three  hours,  and  that  the  actual  crucifixion  took 
 place  about,  or  it  may  be  exactly  at  n  o'clock,  the  requirements  of  both 
 narratives,  thus  understood,  are  fully  satisfied.  That  S.  John's  motive 
 in  mentioning  the  Paraskeue  was  of  the  above  kind,  seems  to  be  in 
 exact  accordance  with  the  reason  given  by  S.  John  for  the  Body  being 
 at  once  removed  from  the  cross,  and  by  S.  Mark  for  its  speedy  burial. 
 The  explanation  suggested  of  S.  Mark's  "third  hour"  is  identical  with 
 that  given  by  S.  Augustine,  who  considered  that  it  was  meant  to  extend 
 from  the  time  when  the  Jews  cried  "  Crucify  Him,  crucify  Him,"  and 
 to  cover  the  full  carrying  out  of  the  sentence. 
 
 S.  John  xix.  i — 3. 
 
 1  Then  Pilate  therefore  took  Jesus,  and  scourged  him. 
 
 2  And  the  soldiers  plaited  a  crown  of  thorns,  and  put  it 
 
 3  on  his  head,  and  arrayed  him  in   a  purple  garment ;  and 
 they  came  unto  him,  and  said, 
 
 Hail,  King  of  the  Jews  ! 
 
 and  they  struck  him  'with  their  hands. 
 
 S.  Matt,  xxvii.  27 — 30. 
 
 27        Then  the  soldiers  of  the  governor  took  Jesus  into  the 
 
 2 palace,  and  gathered  unto  him  the  whole  3band. 
 •28        And  they  4  stripped  him,  and  put  on  him  a  scarlet  robe. 
 
 29  And  they  plaited  a  crown  of  thorns  and  put  it  upon  his 
 head,  and  a  reed  in  his  right  hand ;  and  they  kneeled  down 
 before  him,  and  mocked  him,  saying, 
 
 Hail,  King  of  the  Jews  ! 
 
 30  And  they  spat  upon  him,  and  took  the  reed  and  smote 
 him  on  the  head. 
 
 1  Or,  with  rods  -  Gr.  Pratorium.     See  Mark  xv.  16. 
 
 3  Or,  cohort  4  Some  ancient  authorities  read  clothed. 
 
CLOSING   SCENES.  429 
 
 S.  Mark  xv.  16 — 19. 
 
 And  the  soldiers  led  him  away  within  the  court,  which  16 
 is  the  x  Prsetorium ;  and  they  call  together  the  whole  2band. 
 
 And  they  clothe  him  with  purple,  and  plaiting  a  crown  17 
 of  thorns,  they  put  it  on  him;  and  they  began  to  salute  18 
 him, 
 
 Hail,  King  of  the  Jews  ! 
 
 And  they  smote  his  head  with  a  reed,  and  did  spit  upon  19 
 him,  and  bowing  their  knees  worshipped  him. 
 
 CCCII. 
 
 PILATE   MAKES   YET   ANOTHER   ATTEMPT    TO 
 SAVE   THE   LIFE  OF  JESUS. 
 
 S.  John  xix.  4 — 7. 
 
 And  Pilate  went  out  again,  and  saith  unto  them,  4 
 
 Behold,  I  bring  him  out  to  you,  that  ye  may  know  that 
 I  find  no  crime  in  him. 
 
 Jesus  therefore  came  out,  wearing  the  crown  of  thorns  5 
 and  the  purple  garment. 
 
 And  Pilate  saith  unto  them,  Behold,  the  man  ! 
 
 When  therefore  the  chief  priests  and  the  officers  saw  6 
 him,  they  cried  out,  saying, 
 
 Crucify  him,  crucify  him. 
 
 Pilate  saith  unto  them,  Take  him  yourselves,  and  crucify 
 him  :  for  I  find  no  crime  in  him. 
 
 The  Jews  answered  him,  We  have  a  law,  and  by  that    7 
 law  he  ought  to  die,  because  he  made  himself  the  Son  of 
 God. 
 
 1  Or,  palace  2  Or,  cohort 
 
43o  THE  FOUR   GOSPELS. 
 
 CCCIII. 
 
 PILATE  AGAIN  TAKES  JESUS  BACK  INTO  THE 
 JUDGEMENT   HALL   AND    QUESTIONS   HIM. 
 
 S.  John  xix.  8 — n. 
 
 8  When  Pilate  therefore  heard  this  saying,  he  was  the  more 
 
 9  afraid ;   and  he  entered  into  the  ]  palace  again,   and  saith 
 unto  Jesus, 
 
 Whence  art  thou  ? 
 But  Jesus  gave  him  no  answer, 
 io        Pilate  therefore  saith  unto  him, 
 
 Speakest  thou  not  unto  me?  knowest  thou  not  that  I 
 have  2 power  to  release  thee,  and  have  2 power  to  crucify 
 thee? 
 ii  Jesus  answered  him,  Thou  wouldest  have  no  2power 
 against  me,  except  it  were  given  thee  from  above :  therefore 
 he  that  delivered  me  unto  thee  hath  greater  sin. 
 
 CCCIV. 
 
 PILATE  ONCE  MORE  BRINGS  CHRIST  FORTH 
 AND  RENEWS  HIS  EFFORTS  TO  EFFECT 
 HIS   RELEASE. 
 
 Time.     About  10*30 a.m.     See  note  p.  426. 
 
 S.  John  xix.  12 — 15. 
 
 r2        Upon  this  Pilate  sought  to  release  him  : 
 but  the  Jews  cried  out,  saying, 
 
 1  Gr.  Pr(?torin?n.  2  Or,  authority 
 
CLOSING  SCENES.  431 
 
 If  thou  release  this  man,  thou  art  not  Caesar's  friend : 
 every  one  that  maketh  himself  a  king  !speaketh  against 
 Caesar. 
 
 When  Pilate  therefore  heard  these  words,   he  brought  13 
 Jesus  out,  and  sat  down  on  the  judgement-seat  at  a  place 
 called  The  Pavement,  but  in  Hebrew,  Gabbatha. 
 
 Now  it  was  the  Preparation  of  the  passover :  14 
 
 it  was  about  the  sixth  hour. 
 
 And  he  saith  unto  the  Jews,  Behold,  your  King ! 
 
 They  therefore  cried  out,  Away  with  him,  away  with  Aim,  15 
 crucify  him. 
 
 Pilate  saith  unto  them,  Shall  I  crucify  your  King  ? 
 
 The  chief  priests  answered,  We  have  no  king  but  Caesar. 
 
 cccv. 
 
 PILATE   FINALLY   YIELDS   UP    CHRIST  TO 
 BE   CRUCIFIED. 
 
 S.  Matt,  xxvii.  24 — 26. 
 
 So  when  Pilate  saw  that  he  prevailed  nothing,  but  rather  24 
 that  a  tumult  was  arising,  he  took  water,  and  washed  his 
 hands  before  the  multitude,  saying, 
 
 I  am  innocent  2of  the  blood  of  this  righteous  man  :  see 
 ye  to  it. 
 
 And  all  the  people  answered  and  said,  His  blood  be  on  25 
 us,  and  on  our  children. 
 
 Then  released  he  unto  them  Barabbas  :  26 
 
 but  Jesus  he  scourged  and  delivered  to  be  crucified. 
 
 1  Or,  opposeth  Ctvsar 
 
 2  Some  ancient  authorities  read  of  this  blood:  see  ye  firV. 
 
432  THE  FOUR   GOSPELS. 
 
 S.  Luke  xxiii.  23 — 25. 
 
 2,        And  their  voices  prevailed. 
 
 24        And  Pilate  gave  sentence  that  what  they  asked  for  should 
 
 be  done. 
 a.        And  he  released  him  that  for  insurrection  and  murder 
 
 had  been  cast  into  prison,  whom  they  asked  for ;  but  Jesus 
 
 he  delivered  up  to  their  will. 
 
 S.  Mark  xv.  15. 
 
 And  Pilate,  wishing  to  content  the  multitude,  released 
 unto  them  Barabbas,  and  delivered  Jesus,  when  he  had 
 scourged  him,  to  be  crucified. 
 
 S.  John  xix.  16. 
 
 x6  Then  therefore  he  delivered  him  unto  them  to  be  cru- 
 cified. 
 
 CCCVI. 
 
 CHRIST    IS    LED   AWAY   TO   BE   CRUCIFIED. 
 
 S.  Matt,  xxvii.  31. 
 
 01  And  when  they  had  mocked  him,  they  took  off  from  him 
 the  robe,  and  put  on  him  his  garments,  and  led  him  away 
 to  crucify  him. 
 
 20 
 
 S.  Mark  xv.  20. 
 And  when  they  had  mocked  him,  they  took  off  from 
 him  the  purple,  and  put  on  him  his  garments. 
 And  they  lead  him  out  to  crucify  him. 
 
CLOSING  SCENES.  433 
 
 CCCVII. 
 
 JESUS    ON   THE   WAY   TO    THE    PLACE   OF 
 
 CRUCIFIXION. 
 
 S.  John  xix.  17. 
 
 They  took  Jesus  therefore.     And  he  went  out,  bearing  17 
 the  cross  for  himself. 
 
 S.  Luke  xxiii.  26 — 32. 
 
 And   when    they   led   him  away,  they  laid    hold  upon  26 
 one  Simon  of  Cyrene,  coming  from  the  country,  and  laid  on 
 him  the  cross,  to  bear  it  after  Jesus. 
 
 And  there  followed  him  a  great  multitude  of  the  people,  27 
 and  of  women  who  bewailed  and  lamented  him. 
 
 But  Jesus  turning  unto  them  said,  28 
 
 Daughters  of  Jerusalem,  weep  not  for  me,  but  weep  for 
 yourselves,  and  for  your  children.     For  behold,  the   days  29 
 are  coming,  in  which  they  shall  say,  Blessed  are  the  barren, 
 and  the  wombs  that  never  bare,  and  the  breasts  that  never 
 gave  suck.     Then  shall  they  begin  to  say  to  the  mountains,  30 
 Fall  on  us ;   and  to  the  hills,  Cover  us.     For  if  they  do  31 
 these  things  in  the  green  tree,  what  shall  be  done  in  the 
 dry? 
 
 And  there  were  also  two  others,  malefactors,  led  with  32 
 him  to  be  put  to  death. 
 
 S.  Matt,  xxvii.  32. 
 And  as  they  came  out,  they  found  a  man  of  Cyrene,  32 
 Simon  by  name  :  him  they  1  compelled  to  go  with  them,  that 
 he  might  bear  his  cross. 
 
 1  Gr.  impressed. 
 H.  G.  28 
 
434  THE  FOUR   GOSPELS. 
 
 S.  Mark  xv.  21. 
 21         And   they  'compel  one  passing  by,  Simon  of  Cyrene, 
 coming   from    the    country,    the   father   of  Alexander  and 
 Rums,  to  go  with  them,  that  he  might  bear  his  cross. 
 
 CCCVIII. 
 CHRIST   REFUSES    AN    ALLEVIATING    POTION. 
 
 S.  Matt,  xxvii.  33,  34. 
 
 33  And  when  they  were  come  unto  a  place  called  Golgotha, 
 
 34  that  is  to  say,  The  place  of  a  skull,  they  gave  him  wine  to 
 drink  mingled  with  gall : 
 
 and  when  he  had  tasted  it,  he  would  not  drink. 
 
 S.  Mark  xv.  22,  23. 
 
 22  And  they  bring  him  unto  the  place  Golgotha,  which  is, 
 being  interpreted,  The  place  of  a  skull. 
 
 23  And  they  offered  him  wine  mingled  with  myrrh  :  but  he 
 received  it  not. 
 
 CCCIX. 
 
 CHRIST    IS    CRUCIFIED   WITH    TWO   THIEVES. 
 
 Time.     Probably  1 1  a.m.     See  note  p.  426. 
 
 S.  John  xix.  17,  18. 
 
 17  And  he  went  out  unto  the  place  called  The  place  of 
 
 18  a  skull,  which  is  called  in  Hebrew  Golgotha  :  where  they 
 crucified  him,  and  with  him  two  others,  on  either  side 
 one,  and  Jesus  in  the  midst. 
 
 1  (ir.  impress. 
 
CLOSING  SCENES.  435 
 
 S.  Luke  xxiii.  33. 
 
 And  when  they  came  unto  the  place  which  is  called  33 
 JThe  skull,  there  they  crucified  him,  and  the  malefactors, 
 one  on  the  right  hand  and  the  other  on  the  left. 
 
 S.  Matt,  xxvii.  38. 
 
 Then  are  there  crucified  with   him   two   robbers,    one  38 
 on  the  right  hand,  and  one  on  the  left. 
 
 S.  Mark  xv.  25,  .27. 
 
 And  it  was  the  third  hour,  and  they  crucified  him.  25 
 
 And  with  him  they  crucify  two   robbers :    one  on   his  27 
 right  hand,  and  one  on  his  left. 2 
 
 CCCX. 
 CHRIST   PRAYS   FOR    HIS    MURDERERS. 
 
 S.  Luke  xxiii.  34. 
 
 "And  Jesus  said,  Father,  forgive  them  ;  for  they  know  34 
 not  what  they  do. 
 
 CCCXI. 
 
 THE   SOLDIERS    DIVIDE   CHRIST'S   GARMENTS. 
 
 S.  John  xix.  23,  24. 
 
 The  soldiers  therefore,  when  they  had  crucified  Jesus,  23 
 took  his  garments,  and  made  four  parts,  to  every  soldier  a 
 
 1  According  to  the  Latin,  Calvary,  which  has  the  same  meaning. 
 
 2  Many  ancient  authorities  insert  ver.   28  And  the  scripture  was 
 fulfilled,  which  saith,  And  he  ivas  reckoned  with  transgressors.     See 
 
 Luke  xxii.  37. 
 
 3  Some   ancient  authorities  omit  And  yesus  said,  Father,  forgive 
 them  ;  for  they  know  not  7vhat  they  do. 
 
 28—2 
 
436  THE  FOUR   GOSPELS. 
 
 part;  and  also  the  ^oat:  now  the  !coat  was  without  seam, 
 woven  from  the  top  throughout. 
 24        They  said  therefore  one  to  another, 
 
 Let  us  not  rend  it,  but  cast  lots  for  it,  whose  it  shall  be  r 
 that  the  scripture  might  be  fulfilled,  which  saith, 
 They  parted  my  garments  among  them, 
 And  upon  my  vesture  did  they  cast  lots. 
 These  things  therefore  the  soldiers  did. 
 
 S.  Mark  xv.  24. 
 24        And  they  crucify  him,  and  part   his   garments   among 
 them,  casting  lots  upon  them,  what  each  should  take. 
 
 S.  Matt,  xxvii.  35. 
 
 35        And   when   they   had   crucified   him,    they   parted   his 
 garments  among  them,  casting  lots. 
 
 S.  Luke  xxiii.  34. 
 34        And  parting  his  garments  among  them,  they  cast  lots. 
 
 CCCXII. 
 JESUS   IS    MOCKED. 
 
 S.  Matt,  xxvii.  39 — 43. 
 
 39  And  they  that  passed  by  railed  on  him,  wagging  their 
 heads,  and  saying, 
 
 40  Thou  that  destroyest  the  2  temple,  and  buildest  it  in  three 
 days,  save  thyself :  if  thou  art  the  Son  of  God,  come  down 
 from  the  cross. 
 
 1   Or,  tunic  3  Or,  sanctuary 
 
CLOSING  SCENES.  437 
 
 In  like  manner  also  the  chief  priests  mocking  him,  with  4* 
 the  scribes  and  elders,  said, 
 
 He  saved  others;  himself  he  cannot  save.     He  is  the  42 
 King  of  Israel ;  let  him  now  come  down  from  the  cross,  and 
 we  will  believe  on  him.     He   trusteth   on   God  ;   let   him  43 
 deliver  him  now,  if  he  desireth  him  :  for  he  said,  I  am  the 
 Son  of  God. 
 
 S.  Mark  xv.  29 — 32. 
 
 And  they  that  passed  by  railed  on  him,  wagging  their  29 
 heads,  and  saying, 
 
 Ha  !  thou  that  destroyest  the  '  temple,  and  buildest  it  in  30 
 three  days,  save  thyself,  and  come  down  from  the  cross. 
 
 In   like   manner   also    the    chief  priests    mocking   him  31 
 among  themselves  with  the  scribes  said, 
 
 He   saved   others;   himself  he  cannot  save.     Let  the  32 
 Christ,  the  King  of  Israel,  now  come  down  from  the  cross, 
 that  we  may  see  and  believe. 
 
 S.  Luke  xxiii.  35 — 37. 
 
 And  the  people  stood  beholding.  35 
 
 And  the  rulers  also  scoffed  at  him,  saying, 
 
 He  saved  others ;  let  him  save  himself,  if  this  is  the  Christ 
 of  God,  his  chosen. 
 
 And  the  soldiers  also  mocked  him,  coming  to  him,  offering  36 
 him  vinegar,  and  saying, 
 
 If  thou  art  the  King  of  the  Jews,  save  thyself.  37 
 
 1  Or,  can  he  not  save  hi?nself?  -  Or,  sanctuary 
 
438  THE  FOUR   GOSPELS. 
 
 CCCXIII. 
 A   TITLE   IS   AFFIXED   TO   THE   CROSS. 
 
 S.  Matt,  xxvii.  36,  37. 
 
 And  they  sat  and  watched  him  there.     And  they  set  up 
 over  his  head  his  accusation  written, 
 
 THIS    IS   JESUS   THE    KING    OF   THE   JEWS. 
 
 S.  John  xix.  19 — 22. 
 
 19  And  Pilate  wrote  a  title  also,  and  put  it  on  the  cross. 
 And  there  was  written, 
 
 JESUS    OF    NAZARETH,    THE    KING    OF    THE   JEWS. 
 
 20  This  title  therefore  read  many  of  the  Jews  :  'for  the 
 place  where  Jesus  was  crucified  was  nigh  to  the  city :  and 
 it  was  written  in  Hebrew,  and  in  Latin,  and  in  Greek. 
 
 21  The  chief  priests  of  the  Jews  therefore  said  to  Pilate, 
 Write  not,  The  King  of  the  Jews ;   but,  that  he  said, 
 
 I  am  King  of  the  Jews. 
 
 22  Pilate  answered,  What  I  have  written  I  have  written. 
 
 S.  Mark  xv.  26. 
 26        And  the  superscription  of  his   accusation   was   written 
 over, 
 
 THE  KING  OF  THE  JEWS. 
 
 S.  Luke  xxiii.  38. 
 38        And  there  was  also  a  superscription  over  him, 
 
 THIS  IS  THE  KING  OF  THE  JEWS. 
 
 1  Or,  for  the  place  of  the  city  where  Jesus  was  crucified  was  nigh  at 
 hand 
 
CLOSING   SCENES.  439 
 
 CCCXIV. 
 THE   TWO   THIEVES    REPROACH    CHRIST. 
 
 S.  Mark  xv.  32. 
 And  they  that  were  crucified  with  him  reproached  him.    32 
 
 S.  Matt,  xxvii.  44. 
 
 And  the  robbers  also  that  were  crucified  with  him  cast  44 
 upon  him  the  same  reproach. 
 
 cccxv. 
 
 JESUS    COMMENDS    HIS    MOTHER   TO  S.    JOHN. 
 
 S.  John  xix.  25 — 27. 
 
 But  there  were  standing  by  the  cross  of  Jesus  his  mother,  25 
 and  his  mother's  sister,  Mary  the  wife  of  Clopas,  and  Mary 
 Magdalene. 
 
 When  Jesus  therefore  saw  his  mother,  and  the  disciple  26 
 standing  by,  whom  he  loved,  he  saith  unto  his  mother, 
 
 Woman,  behold,  thy  son  ! 
 
 Then  saith  he  to  the  disciple,  Behold,  thy  mother  1  27 
 
 And  from  that  hour  the  disciple  took  her  unto  his  own 
 home. 
 
 CCCXVI. 
 
 OF    THE    TWO    THIEVES    ONE    CONTINUES    TO 
 REVILE    BUT    THE    OTHER    REPENTS. 
 
 S.  Luke  xxiii.  39 — 43. 
 
 And  one  of  the  malefactors  which  were  hanged  railed  on  39 
 him,  saying, 
 
44Q  THE  FOUR   GOSPELS. 
 
 Art  not  thou  the  Christ  ?  save  thyself  and  us. 
 
 40  But  the  other  answered,  and  rebuking  him  said, 
 
 Dost  thou  not  even  fear  God,  seeing  thou  art  in  the  same 
 
 41  condemnation?  And  we  indeed  justly;  for  we  receive  the 
 due  reward  of  our  deeds :  but  this  man  hath  done  nothing 
 amiss. 
 
 42  And  he  said,  Jesus,  remember  me  when  thou  comest  4n 
 thy  kingdom. 
 
 43  And  he  said  unto  him,  Verily  I  say  unto  thee,  To-day 
 shalt  thou  be  with  me  in  Paradise. 
 
 CCCXVII. 
 
 THE  THREE  HOURS'  DARKNESS.   JESUS  CRIETH 
 OUT    AS  ONE   FORSAKEN. 
 
 S.  Matt,  xxvii.  45 — 47. 
 
 45  Now  from  the  sixth  hour  there  was  darkness  over  all  the 
 2  land  until  the  ninth  hour. 
 
 46  And  about  the  ninth  hour  Jesus  cried  with  a  loud  voice, 
 saying, 
 
 Eli,  Eli,  lama  sabachthani  ?  that  is,  My  God,  my  God, 
 3 why  hast  thou  forsaken  me? 
 
 47  And  some  of  them  that  stood  there,  when  they  heard  it, 
 said,  This  man  calleth  Elijah. 
 
 S.  Mark  xv.  33 — 35. 
 
 33        And  when  the  sixth  hour  was  come,  there  was  darkness 
 over  the  whole  2land  until  the  ninth  hour. 
 
 1  Some  ancient  authorities  read  into  thy  kingdom. 
 
 '-'  Or,  earth  3  Or,  why  didst  thou  forsake  me? 
 
CLOSING  SCENES.  441 
 
 And  at  the  ninth  hour  Jesus  cried  with  a  loud  voice,         34 
 
 Eloi,  Eloi,  lama  sabachthani?  which  is,  being  interpreted, 
 My  God,  my  God,  *why  hast  thou  forsaken  me  ? 
 
 And  some  of  them  that  stood  by,  when  they  heard  it,  35 
 said, 
 
 Behold,  he  calleth  Elijah. 
 
 S.  Luke  xxiii.  44,  45^. 
 
 And  it  was  now  about  the  sixth  hour,  and  a  darkness  44 
 came  over  the  whole  2land  until  the  ninth  hour,  3the  sun's  45 
 light  failing. 
 
 CCCXVIII. 
 JESUS  SAITH,  I  THIRST. 
 
 S.  John  xix.  28,  29. 
 
 After  this  Jesus,  knowing  that  all  things  are  now  finished,  28 
 that  the  scripture  might  be  accomplished,  saith,  I  thirst. 
 
 There  was  set  there  a  vessel  full  of  vinegar :  so  they  put  29 
 a  sponge  full  of  the  vinegar  upon  hyssop,  and  brought  it  to 
 his  mouth. 
 
 S.  Matt,  xxvii.  48,  49. 
 
 And  straightway  one  of  them  ran,  and  took  a  sponge,  48 
 and  filled  it  with  vinegar,  and  put  it  on  a  reed,  and  gave  him 
 to  drink. 
 
 And  the  rest  said,  Let  be ;   let  us  see  whether  Elijah  49 
 cometh  to  save  him.4 
 
 1  Or,  why  didst  thou  forsake  me?  2  Or,  earth 
 
 3  Gr.  the  sun  failing. 
 
 4  Many  ancient  authorities  add  And  another  took  a  spear  and  pierced 
 his  side,  and  there  came  out  water  and  blood.     See  John  xix.  34. 
 
442  THE  FOUR   GOSPELS. 
 
 S.  Mark  xv.  36. 
 
 36        And  one  ran,  and  filling  a  sponge  full  of  vinegar,  put  it 
 
 on  a  reed,  and  gave  him  to  drink,  saying, 
 
 Let  be ;  let  us  see  whether  Elijah  cometh  to  take  him 
 down. 
 
 CCCXIX. 
 JESUS  SAITH,  IT  IS  FINISHED. 
 
 S.  John  xix.  30. 
 3°        When  Jesus  therefore  had  received  the  vinegar,  he  said, 
 It  is  finished. 
 
 CCCXX. 
 JESUS  DIETH. 
 
 S.  Luke  xxiii.  45,  46. 
 
 4|        And  the  veil  of  the  temple  was  rent  in  the  midst.    'And 
 46  ....... 
 
 when  Jesus  had  cried  with  a  loud  voice,  he  said, 
 
 Father,    into   thy   hands    I    commend   my   spirit :    and 
 
 having  said  this,  he  gave  up  the  ghost. 
 
 S.  John  xix.  30. 
 30        And  he  bowed  his  head,  and  gave  up  his  spirit. 
 
 S.  Matt,  xxvii.  50. 
 
 50        And  Jesus  cried  again  with  a  loud  voice,  and  yielded  up 
 his  spirit. 
 
 S.  Mark  xv.  37. 
 
 37        And  Jesus  uttered  a  loud  voice,  and  gave  up  the  ghost. 
 
 1  Or,  sanctuary  2  Or,  And  Jrsus,  crying  with  a  loud  voice,  said 
 
CLOSING  SCENES.  443 
 
 CCCXXL 
 
 SIGNS  ACCOMPANYING  THE  DEATH  OF  JESUS 
 WITH  ANTICIPATORY  NOTICE  OF  SIGNS 
 WHICH    FOLLOWED. 
 
 S.  Matt,  xxvii.  51 — 53. 
 
 And  behold,  the  veil  of  the  temple  was  rent  in  twain  51 
 from  the  top  to  the  bottom ; 
 
 and  the  earth  did  quake  ;  and  the  rocks  were  rent ; 
 
 and  the  tombs  were  opened;  and  many  bodies  of  the  52 
 saints  that  had  fallen  asleep  were  raised ;  and  coming  forth  53 
 out  of  the  tombs  after  his  resurrection  they  entered  into  the 
 holy  city  and  appeared  unto  many. 
 
 S.  Mark  xv.  38. 
 
 And  the  veil  of  the  l  temple  was  rent  in  twain  from  the  38 
 top  to  the  bottom. 
 
 CCCXXII. 
 THE  TESTIMONY  OF  THE  CENTURION. 
 
 S.  Matt,  xxvii.  54. 
 
 Now  the  centurion,  and  they  that  were  with  him  watch-  54 
 ing  Jesus,  when  they  saw  the  earthquake,  and  the  things 
 that  were  done,  feared  exceedingly,  saying, 
 
 Truly  this  was  2the  Son  of  God. 
 
 1  Or,  sanctuary  -  Or,  a  son  of  God 
 
444  THE  FOUR   GOSPELS. 
 
 S.  Mark  xv.  39. 
 
 39        And  when  the  centurion,  which  stood  by  over  against 
 him,  saw  that  he  'so  gave  up  the  ghost,  he  said, 
 Truly  this  man  was  2the  Son  of  God. 
 
 S.  Luke  xxiii.  47. 
 
 47  And  when  the  centurion  saw  what  was  done,  he  glorified 
 God,  saying, 
 
 Certainly  this  was  a  righteous  man. 
 
 CCCXXIII. 
 THE  CONDUCT  OF  THE  MULTITUDE. 
 
 S.  Luke  xxiii.  48. 
 
 48  And  all  the  multitudes  that  came  together  to  this  sight, 
 when  they  beheld  the  things  that  were  done,  returned 
 smiting  their  breasts. 
 
 CCCXXIV. 
 
 WOMEN  AND  ACQUAINTANCE  BEHOLDING 
 FROM  AFAR. 
 8.  Matt,  xxvii.  55,  56. 
 
 55  And  many  women  were  there  beholding  from  afar,  which 
 had  followed  Jesus  from    Galilee,   ministering   unto   him : 
 
 56  among  whom  was  Mary  Magdalene,  and  Mary  the  mother 
 of  James  and  Joses,  and  the  mother  of  the  sons  of 
 Zebedee. 
 
 1  Many  ancient  authorities  read  so  cried  out,  and  gave  up  the  ghost. 
 
 2  Or,  a  Son  of  God 
 
CLOSING  SCENES.  445 
 
 S.  Mark  xv.  40,  41. 
 And  there  were  also  women  beholding  from  afar:  among  4o 
 whom  were  both  Mary  Magdalene,  and  Mary  the  mother  of 
 James  the  Hess  and  of  Joses,  and  Salome;  who,  when  he  4i 
 was  in  Galilee,  followed  him,  and  ministered  unto  him ;  and 
 many    other    women    which    came    up    with    him     unto 
 Jerusalem. 
 
 S.  Luke  xxiii.  49. 
 
 And  all  his  acquaintance,  and  the  women  that  followed  49 
 with  him  from  Galilee,  stood  afar  off,  seeing  these  things. 
 
 1  Gr.  little. 
 
CHAPTER    XXII. 
 
 §  CCCXXV. §  CCCLXIV. 
 
 The  Burial,  Resurrection  and  Ascension  of  Christ. 
 
 Time.     From  the  Paraskeue,  or  Paschal  Friday,  to  the 
 Day  of  the  Ascension. 
 
 CCCXXV. 
 
 THEY  SHALL  LOOK  ON  HIM  WHOM  THEY 
 PIERCED. 
 
 S.  John  xix.  31—37. 
 
 31  The  Jews  therefore,  because  it  was  the  Preparation,  that 
 the  bodies  should  not  remain  on  the  cross  upon  the  sabbath 
 (for  the  day  of  that  sabbath  was  a  high  day),  asked  of 
 Pilate  that  their  legs  might  be  broken,  and  that  they  might 
 be  taken  away. 
 
 32  The  soldiers  therefore  came,  and  brake  the  legs  of  the 
 first,  and  of  the  other  which  was  crucified  with  him  :  but 
 
 33  when   they   came   to   Jesus,   and   saw    that    he   was  dead 
 
 34  already,  they  brake  not  his  legs  :  howbeit  one  of  the  soldiers 
 with  a  spear  pierced  his  side,  and  straightway  there  came 
 out  blood  and  water. 
 
CLOSING   SCENES.  447 
 
 And    he    that    hath   seen  hath  borne  witness,  and  his  35 
 witness  is  true  :  and  he  knoweth  that  he  saith  true,  that  ye 
 also   may  believe.     For   these   things    came   to    pass,  that  36 
 the  scripture  might  be  fulfilled, 
 
 A  bone  of  him  shall  not  be  broken. 
 And  again  another  scripture  saith,  37 
 
 They  shall  look  on  him  whom  they  pierced. 
 
 CCCXXVI. 
 
 THE  BODY  OF  JESUS  IS  GIVEN  TO  JOSEPH  OF 
 
 ARIMATH^A. 
 
 S.  Mark  xv.  42 — 45. 
 
 And  when  even  was  now  come,   because  it  was   the  42 
 Preparation,  that  is,  the  day  before  the  sabbath,  there  came  43 
 Joseph  of  Arimathsea,  a  councillor  of  honourable   estate, 
 who  also  himself  was  looking  for  the  kingdom  of  God ;  and 
 he  boldly  went  in  unto  Pilate,  and  asked  for  the  body  of 
 Jesus. 
 
 And  Pilate  marvelled   if  he  were  already  dead :    and  44 
 calling  unto  him  the  centurion,  he  asked  him  whether  he 
 2  had  been  any  while  dead. 
 
 And  when  he  learned  it  of  the  centurion,  he  granted  the  45 
 corpse  to  Joseph. 
 
 S.  Luke  xxiii.  50 — 52. 
 
 And  behold,  a  man  named  Joseph,  who  was  a  councillor,  50 
 a  good  man  and  a  righteous  (he  had  not  consented  to  their  51 
 
 1   Or,  crushed 
 
 -  Many  ancient  authorities  reader*?  already  dead. 
 
448  THE  FOUR   GOSPELS. 
 
 counsel  and  deed),  a  man  of  Arimathaea,  a  city  of  the  Jews, 
 52  who  was  looking  for  the  kingdom  of  God  :  this  man  went  to 
 Pilate,  and  asked  for  the  body  of  Jesus. 
 
 S.  Matt,  xxvii.  57,  58. 
 
 57  And  when  even  was  come,  there  came  a  rich  man  from 
 Arimathsea,  named  Joseph,  who   also   himself  was   Jesus' 
 
 58  disciple :  this  man  went  to  Pilate,  and  asked  for  the  body 
 of  Jesus. 
 
 Then  Pilate  commanded  it  to  be  given  up. 
 
 S.  John  xix.  38. 
 
 38  And  after  these  things  Joseph  of  Arimathsea,  being  a 
 disciple  of  Jesus,  but  secretly  for  fear  of  the  Jews,  asked 
 of  Pilate  that  he  might  take  away  the  body  of  Jesus  :  and 
 Pilate  gave  him  leave. 
 
 He  came  therefore,  and  took  away  his  body. 
 
 CCCXXVII. 
 
 NICODEMUS   JOINS   WITH  JOSEPH  IN  PREPAR- 
 ING  THE   BODY   OF   JESUS   FOR   BURIAL. 
 
 S.  John  xix.  39,  40. 
 
 39  And  there  came  also  Nicodemus,  he  who  at  the  first 
 came  to  him  by  night,  bringing  a  *  mixture  of  myrrh  and 
 aloes,  about  a  hundred  pound  weight. 
 
 40  So  they  took  the  body  of  Jesus,  and  bound  it  in  linen 
 cloths  with  the  spices,  as  the  custom  of  the  Jews  is  to  bury. 
 
 1  Some  ancient  authorities  read  roll. 
 
CLOSING  SCENES.  449 
 
 S.  Matt,  xxvii.  59. 
 
 And  Joseph  took  the  body,  and  wrapped  it  in  a  clean  59 
 linen  cloth. 
 
 S.  Mark  xv.  46. 
 
 And  he  bought  a  linen  cloth,  and  taking  him  down,  46 
 wound  him  in  the  linen  cloth. 
 
 S.  Luke  xxiii.  53. 
 And  he  took  it  down,  and  wrapped  it  in  a  linen  cloth.       $?> 
 
 CCCXXVIII. 
 JESUS   IS   BURIED. 
 
 S.  John  xix.  41,  42. 
 
 Now  in  the  place  where  he  was  crucified  there  was  a  41 
 garden ;  and  in  the  garden  a  new  tomb  wherein  was  never 
 man  yet  laid. 
 
 There  then  because  of  the  Jews'  Preparation  (for  the  42 
 tomb  was  nigh  at  hand)  they  laid  Jesus. 
 
 S.  Luke  xxiii.  53,  54. 
 
 And  they  laid  him  in  a  tomb  that  was  hewn  in  stone,  53 
 where  never  man  had  yet  lain. 
 
 And  it  was  the  day  of  the  Preparation,  and  the  sabbath  54 
 1  drew  on. 
 
 S.  Matt,  xxvii.  60. 
 And  he  laid  it  in  his  own  new  tomb,  which  he  had  hewn  60 
 out  in  the  rock. 
 
 1  Gr.  began  to  dawn. 
 II.  G.  29 
 
45o  THE  FOUR   GOSPELS. 
 
 S.  Mark  xv.  46. 
 
 46        And  he  laid  him  in  a  tomb  which  had  been  hewn  out  of 
 a  rock. 
 
 CCCXXIX. 
 THE   SEPULCHRE   IS   CLOSED. 
 
 S.  Matt,  xxvii.  60. 
 
 Co        And  he  rolled  a  great  stone  to  the  door  of  the  tomb,  and 
 departed. 
 
 S.  Mark  xv.  46. 
 46        And  he  rolled  a  stone  against  the  door  of  the  tomb. 
 
 cccxxx. 
 
 MARY    MAGDALENE   AND   THE    OTHER    MARY 
 SIT   BY   THE   SEPULCHRE. 
 
 S.  Matt,  xxvii.  61. 
 
 61        And  Mary  Magdalene  was  there,  and  the  other  Mary, 
 sitting  over  against  the  sepulchre. 
 
 S.  Mark  xv.  47. 
 
 47        And  Mary  Magdalene  and  Mary  the  mother  of  Joses 
 beheld  where  he  was  laid. 
 
CLOSING  SCENES.  45  * 
 
 CCCXXXL 
 
 THE  WOMEN  FROM  GALILEE  PREPARE  SPICES 
 AND    OINTMENTS. 
 
 S.  Luke  xxiii.  55,  56. 
 
 And  the   women,   which   had   come   with  him  out  of  55 
 Galilee,  followed  after,  and  beheld  the  tomb,  and  how  his 
 body  was  laid. 
 
 And  they  returned,  and  prepared  spices  and  ointments.    56 
 
 CCCXXXIL 
 THE   SEPULCHRE    IS   SEALED   AND    WATCHED. 
 
 S.   Matt,  xxvii.  62 — 66. 
 
 Now  on  the  morrow,  which  is  the  day  after  the  Prepara-  62 
 tion,   the  chief  priests    and    the    Pharisees   were   gathered 
 together  unto  Pilate,  saying,  63 
 
 Sir,  we  remember  that  that  deceiver  said,  while  he  was 
 yet  alive, 
 
 After  three  days  I  rise  again. 
 
 Command  therefore  that  the   sepulchre  be  made   sure  64 
 until  the  third  day,  lest  haply  his  disciples  come  and  steal 
 him  away,  and  say  unto  the  people,  He  is  risen  from  the 
 dead  :  and  the  last  error  will  be  worse  than  the  first. 
 
 Pilate  said  unto  them,  'Ye  have  a  guard  :  go  your  way,  65 
 2  make  it  as  sure  as  ye  can. 
 
 So  they  went,  and  made  the  sepulchre  sure,  sealing  the  66 
 stone,  the  guard  being  with  them. 
 
 1  Or,  Take  a  guard  2  Gx.  make  it  sure,  as  ye  know. 
 
 29 — 2 
 
452  THE  FOUR  GOSPELS. 
 
 CCCXXXIIL 
 
 LATE  ON  THE  SABBATH  DAY  MARY  MAGDA- 
 LENE AND  MARY  THE  MOTHER  OF  JAMES 
 AND   JOSES   VISIT   THE   SEPULCHRE. 
 
 S.  Matt,  xxviii.   I. 
 
 i  Now  late  on  the  sabbath  day,  as  it  began  to  dawn 
 [i.e.  to  draw  on]*  toward  the  first  day  of  the  week,  came 
 Mary  Magdalene  and  the  other  Mary  to  see  the  sepulchre. 
 
 CCCXXXIV. 
 
 WHEN     THE    SABBATH    WAS    PAST    THE    TWO 
 MARYS   AND   SALOME   BUY   SPICES. 
 
 S.  Mark  xvi.  i. 
 
 i  And  when  the  sabbath  was  past,  Mary  Magdalene,  and 
 Mary  the  mother  of  James,  and  Salome,  bought  spices,  that 
 they  might  come  and  anoint  him. 
 
 cccxxxv. 
 
 THE   STONE   ROLLED   AWAY   FROM   THE 
 SEPULCHRE. 
 
 Time.     On  the  first  day  of  the  week,  before  Mary  Magdalene  arrived 
 at  the  Sepulchre. 
 
 S.  Matt,  xxviii.  2 — 4. 
 
 1        And  behold,  there  was  a  great  earthquake ;  for  an  angel 
 
 of  the  Lord  descended  from  heaven,  and  came  and  rolled 
 
 3  away  the  stone,  and  sat  upon  it.     His  appearance  was  as 
 
 4  lightning,  and  his  raiment  white  as  snow :  and  for  fear  of 
 him  the  watchers  did  quake,  and  became  as  dead  men. 
 
 *  Compare  use  of  same  word  in  Luke  xxiii.  54,  where  the  reference 
 can  only  be  to  the  afternoon. 
 
CLOSING  SCENES.  453 
 
 CCCXXXVI. 
 
 ON  THE  MORNING  OF  THE  FIRST  DAY  OF 
 THE  WEEK,  WHILE  IT  WAS  YET  DARK, 
 MARY  MAGDALENE  COMES  ALONE  TO 
 THE   SEPULCHRE. 
 
 S.  John  xx.  1. 
 
 Now   on    the    first    day    of   the    week    cometh    Mary  1 
 Magdalene  early,  while  it  was  yet  dark,  unto  the  tomb,  and 
 seeth  the  stone  taken  away  from  the  tomb. 
 
 CCCXXXVII. 
 
 AT  EARLY  DAWN  MARY  MAGDALENE  IS 
 JOINED  BY  THE  WOMEN  FROM  GALILEE, 
 AND  AFTER  SUNRISE  BY  MARY  THE 
 MOTHER   OF   JAMES   AND   SALOME. 
 
 S.  Luke  xxiii.  56 — xxiv.   1. 
 
 And   on    the    sabbath    they    rested    according   to   the 
 commandment. 
 
 But  on  the  first  day  of  the  week,  at  early  dawn,  they    1 
 came  unto  the  tomb,  bringing  the  spices  which  they  had 
 prepared. 
 
 S.  Mark  xvi.  2. 
 
 And  very  early  on  the  first  day  of  the  week,  they  come    * 
 to  the  tomb  when  the  sun  was  risen. 
 
454  THE  FOUR   GOSPELS. 
 
 CCCXXXVIII. 
 THE   STONE    IS   FOUND   TO  BE  ROLLED  BACK. 
 
 S.  Mark  xvi.  3,  4. 
 
 3  And  they  were  saying  among  themselves,  Who  shall  roll 
 
 4  us  away  the  stone  from  the  door  of  the  tomb  ?  and  looking 
 up,  they  see  that  the  stone  is  rolled  back  :  for  it  was  exceed- 
 ing great. 
 
 S.  Luke  xxiv.  2. 
 
 2        And  they  found  the  stone  rolled  away  from  the  tomb. 
 
 CCCXXXIX. 
 
 AN  ANGEL  ANNOUNCES  THE  RESURRECTION, 
 AND  INVITES  THE  WOMEN  TO  ENTER  THE 
 SEPULCHRE. 
 
 S.  Matt,  xxviii.  5,  6. 
 
 5  And  the  angel  answered  and  said  unto  the  women, 
 Fear  not  ye :  for  I  know  that  ye  seek  Jesus,  which  hath 
 
 6  been  crucified.     He  is  not  here ;  for  he  is  risen,  even  as  he 
 said.     Come,  see  the  place  *  where  the  Lord  lay. 
 
 CCCXL. 
 
 ENTERING  INTO  THE  SEPULCHRE  IN  COM- 
 PANY WITH  THE  ANGEL  A  SECOND  ANGEL 
 APPEARS    TO    THEM. 
 
 S.  Mark  xvi.  5. 
 
 5        And    entering   into   the  tomb,  they  saw  a  young  man 
 sitting  on  the  right  side,  arrayed  in  a  white  robe. 
 1  Many  ancient  authorities  read  where  he  lay. 
 
CLOSING  SCENES.  455 
 
 S.  Luke  xxiv.  3,  4. 
 
 And  they  entered  in,  and  found  not  the  body  Jof  the    3 
 Lord  Jesus. 
 
 And    it    came    to    pass,    while    they    were    perplexed    4 
 thereabout,  behold,  two  men  stood  by   them   in   dazzling 
 apparel. 
 
 CCCXLL 
 THE   WOMEN   ARE   AFFRIGHTED. 
 
 S.   Mark  xvi.  5. 
 And  they  were  amazed.  5 
 
 S.  Luke  xxiv.  5. 
 And  as  they  were  affrighted,  and  bowed  down  their  faces    5 
 to  the  earth — . 
 
 CCCXLII. 
 THE   ANGELS   ADDRESS    THE   WOMEN. 
 
 S.  Mark  xvi.  6,  7. 
 
 And  he  saith  unto  them,  r> 
 
 Be  not  amazed  :  ye  seek  Jesus,  the  Nazarene,  which  hath 
 
 been  crucified :   he  is  risen ;   he  is  not  here :    behold,  the 
 
 place  where  they  laid  him  ! 
 
 But  go,  tell  his  disciples  and  Peter,  He  goeth  before  you    7 
 
 into  Galilee  :  there  shall  ye  see  him,  as  he  said  unto  you. 
 
 1  Some  ancient  authorities  omit  of  the  Lord  Jesus. 
 
456  THE  FOUR   GOSPELS. 
 
 S.  Matt,  xxviii.  7. 
 
 7  And  go  quickly,  and  tell  his  disciples,  He  is  risen  from 
 the  dead ;  and  lo,  he  goeth  before  you  into  Galilee ;  there 
 shall  ye  see  him  :  lo,  I  have  told  you. 
 
 S.  Luke  xxiv.  5 — 7. 
 
 5  They  said  unto  them, 
 
 Why  seek  ye  Jthe  living  among  the  dead?  2He  is  not 
 
 6  here,  but  is  risen  :  remember  how  he  spake  unto  you  when 
 
 7  he  was  yet  in  Galilee,  saying  that  the  Son  of  man  must  be 
 delivered  up  into  the  hands  of  sinful  men,  and  be  crucified, 
 and  the  third  day  rise  again. 
 
 CCCXLIII. 
 
 MOST  OF  THE  WOMEN  FLEE  FROM  THE  SE- 
 PULCHRE WITHOUT  ATTEMPTING  TO 
 MAKE  KNOWN  THE  FACT  OF  THE  RESUR- 
 RECTION. 
 
 S.  Mark  xvi.  8. 
 
 8        And  they  went  out,  and  fled  from  the  tomb;  for  trembling 
 and  astonishment  had  come  upon  them  : 
 
 and  they  said  nothing  to  any  one  ;  for  they  were  afraid. 
 
 1  Gr.  him  that  liveth. 
 
 -  Some  ancient  authorities  omit  He  is  not  here,  but  is  risen. 
 
CLOSING  SCENES.  457 
 
 CCCXLIV. 
 
 MARY  MAGDALENE  AND  THE  OTHER  MARY 
 ALONE  ACT  IMMEDIATELY  UPON  THE 
 COMMAND  GIVEN  BY  THE  ANGEL,  AND 
 COMMUNICATE  THE  FACT  OF  THE  RE- 
 SURRECTION IN  THE  FIRST  INSTANCE  TO 
 PETER  AND  JOHN,  WHO  RUN  TO  THE 
 TOMB,  MARY  MAGDALENE  RETURNING 
 WITH   THEM*. 
 
 S.  Matt,  xxviii.  8. 
 
 And  they  departed  quickly  from  the  tomb  with  fear  and    <s 
 great  joy,  and  ran  to  bring  his  disciples  word. 
 
 S.  John  xx.  2 — 9. 
 
 She  runneth  therefore,  and  cometh  to  Simon  Peter,  and    2 
 to   the    other  disciple,  whom  Jesus  loved,  and  saith  unto 
 them, 
 
 They  have  taken  away  the  Lord  out  of  the  tomb,  and  we 
 know  not  where  they  have  laid  him. 
 
 Peter  therefore  went  forth,  and  the  other  disciple,  and    3 
 they  went  toward  the  tomb. 
 
 *  S.  Luke  by  quoting  the  words  of  the  two  Disciples  journeying  to 
 Emmaus  shews  {a)  that  the  first  tidings  of  the  Resurrection  were  received 
 before  any  actual  appearance  of  Christ  had  taken  place,  and  {b)  that  Peter 
 and  John  returned  from  the  sepulchre  before  Mary  Magdalene  and  the 
 other  Mary  returned  with  the  rest  of  the  women.  The  two  Disciples 
 had  evidently  either  left  Jerusalem  immediately  after  the  return 
 of  Peter  and  John,  or  at  least  had  no  knowledge  of  what  had  taken  place 
 somewhat  later  in  the  day,  namely  on  the  second  return  of  Mary  in 
 company  with  the  other  women. 
 
458  THE  FOUR  GOSPELS. 
 
 4  And   they   ran   both  together  :   and  the  other  disciple 
 
 5  outran  Peter,  and  came  first  to  the  tomb  ;  and  stooping  and 
 looking  in,  he  seeth  the  linen  cloths  lying ;  yet  entered  he 
 not  in. 
 
 6  Simon  Peter  therefore  also  cometh,  following  him,  and 
 entered  into  the  tomb  ;  and  he  beholdeth  the  linen  cloths 
 
 7  lying,  and  the  napkin,  that  was  upon  his  head,  not  lying 
 with  the  linen  cloths,  but  rolled  up  in  a  place  by  itself. 
 
 8  Then  entered  in  therefore  the  other  disciple  also,  which 
 
 9  came  first  to  the  tomb,  and  he  saw,  and  believed.  For  as 
 yet  they  knew  not  the  scripture,  that  he  must  rise  again  from 
 the  dead. 
 
 CCCXLV. 
 
 PETER  AND  JOHN  LEAVE  THE  TOMB,  BUT 
 MARY  REMAINING  IS  REWARDED  BY  JESUS 
 APPEARING   TO    HER. 
 
 S.  John  xx.  io — 17. 
 !Q        So  the  disciples  went  away  again  unto  their  own  home. 
 
 1 1  But  Mary  was  standing  without  at  the  tomb  weeping : 
 
 12  so,  as  she  wept,  she  stooped  and  looked  into  the  tomb;  and 
 she  beholdeth  two  angels  in  white  sitting,  one  at  the  head, 
 and  one  at  the  feet,  where  the  body  of  Jesus  had  lain. 
 
 1 3  And  they  say  unto  her,  Woman,  why  weepest  thou  ? 
 She  saith  unto  them,  Because  they  have  taken  away  my 
 
 Lord,  and  I  know  not  where  they  have  laid  him. 
 
 14  When  she  had  thus  said,  she  turned  herself  back,  and 
 beholdeth  Jesus  standing,  and  knew  not  that  it  was  Jesus. 
 
 15  Jesus  saith  unto  her,  Woman,  why  weepest  thou?  whom 
 seekest  thou  ? 
 
CLOSING  SCENES.  459 
 
 She,  supposing  him  to  be  the  gardener,  saith  unto  him, 
 Sir,  if  thou  hast  borne  him  hence,  tell  me  where  thou 
 
 hast  laid  him,  and  I  will  take  him  away. 
 
 Jesus  saith  unto  her,  Mary.  16 
 
 She   turneth   herself,    and    saith   unto  him  in  Hebrew, 
 
 Rabboni ;  which  is  to  say,  1  Master. 
 
 Jesus  saith  to  her,  2Touch  me  not;  for  I  am  not  yet  17 
 
 ascended  unto  the  Father :  but  go  unto  my  brethren,  and 
 
 say  to  them,  I  ascend  unto  my  Father  and  your  Father,  and 
 
 my  God  and  your  God. 
 
 S.  Mark  xvi.  9. 
 
 3  Now  when  he  was  risen  early  on  the  first  day  of  the    9 
 week,  he  appeared  first  to  Mary  Magdalene,  from  whom  he 
 had  cast  out  seven  4 devils. 
 
 CCCXLVI. 
 
 BEING  JOINED  BY  MARY  MAGDALENE  THE 
 OTHER  WOMEN  REMEMBER  CHRIST'S 
 WORDS,  AND  PROCEED  TO  INFORM  THE 
 WHOLE  BODY  OF  DISCIPLES  OF  ALL  THAT 
 HAD  TAKEN  PLACE;  JESUS  APPEARING 
 TO    THEM    ON    THE   WAY. 
 
 S.  Luke  xxiv.    8,  9. 
 
 And  they  remembered  his  words,  and  returned  5from 
 the  tomb. 
 
 1  Or,  Teacher  2  Or,  Take  not  hold  on  me 
 
 3  The  two  oldest  Greek  manuscripts,  and  some  other  authorities, 
 omit  from  ver.  9  to  the  end.  Some  other  authorities  have  a  different 
 ending  to  the  Gospel. 
 
 4  Gr.  demons.  5  Some  ancient  authorities  omit  from  the  tomb. 
 
 9 
 
460  THE  FOUR   GOSPELS. 
 
 S.  Matt,  xxviii.  9,   10. 
 
 9        And  behold,  Jesus  met  them,  saying,  All  hail. 
 
 And  they  came  and  took  hold  of  his  feet,  and  worshipped 
 
 him. 
 10        Then    saith    Jesus    unto    them,  Fear   not :   go  tell  my 
 
 brethren  that  they  depart  into  Galilee,  and  there  shall  they 
 
 see  me. 
 
 S.  Luke  xxiv.    9 — 11. 
 
 9        And  they  told  all  these  things  to  the  eleven,  and  to  all 
 the  rest. 
 
 10  Now  they  were  Mary  Magdalene,  and  Joanna,  and 
 Mary  the  mother  of  James :  and  the  other  women  with 
 them  told  these  things  unto  the  apostles. 
 
 1 1  And  these  words  appeared  in  their  sight  as  idle  talk  ; 
 and  they  disbelieved  them. 
 
 S.  Mark  xvi.   10,   11. 
 1  o        She  went  and  told  them  that  had  been  with  him,  as  they 
 
 mourned  and  wept. 
 1  [        And  they,  when  they  heard  that  he  was  alive,  and  had 
 
 been  seen  of  her,  disbelieved. 
 
 S.  John  xx.  18. 
 
 r8  Mary  Magdalene  cometh  and  telleththe  disciples,  I  have 
 seen  the  Lord ;  and  how  that  he  had  said  these  things  unto 
 her. 
 
CLOSING  SCENES.  461 
 
 CCCXLVII. 
 
 S.  LUKE'S  TESTIMONY  THAT  S.  PETER  DID 
 NOT  SHARE  THE  GENERAL  DISBELIEF 
 WITH  WHICH  THE  FIRST  TIDINGS  OF  THE 
 RESURRECTION  WERE  RECEIVED. 
 
 S.  Luke  xxiv.  12. 
 
 'But  Peter  arose,  and  ran  unto  the  tomb  ;  and  stooping  12 
 and  looking  in,  he  seeth  the  linen  cloths  by  themselves ; 
 
 and  he  2 departed  to  his  home,  wondering  at  that  which 
 was  come  to  pass. 
 
 CCCXLVIII. 
 THE   SOLDIERS   AND   THE    CHIEF   PRIESTS. 
 
 S.  Matt,  xxviii.   11 — 15. 
 
 Now  while  they  were  going,  behold,  some  of  the  guard  1 1 
 came  into  the  city,  and  told  unto  the  chief  priests  all  the 
 things  that  were  come  to  pass. 
 
 And  when  they  were  assembled  with  the  elders,  and  had  1 2 
 taken  counsel,  they  gave  large  money  unto  the   soldiers, 
 saying,  13 
 
 Say  ye,  His  disciples  came  by  night,  and  stole  him  away 
 while  we  slept.     And  if  this  3come  to  the  governor's  ears,  i4 
 we  will  persuade  him,  and  rid  you  of  care. 
 
 So  they  took  the  money,  and  did  as  they  were  taught  :  1 5 
 and  this  saying  was  spread  abroad  among  the  Jews,  and 
 continueth  until  this  day. 
 
 1  Some  ancient  authorities  omit  ver.  12. 
 8  Or,  departed,  wondering  with  himself 
 3  Or,  come  to  a  hearing  before  the  governor 
 
462  THE  FOUR  GOSPELS. 
 
 CCCXLIX. 
 
 THE   JOURNEY   TO    EMMAUS. 
 
 S.  Mark  xvi.    12. 
 
 And  after  these  things  he  was  manifested  in  another 
 form  unto  two  of  them,  as  they  walked,  on  their  way  into 
 the  country. 
 
 S.  Luke  xxiv.  13 — 33. 
 
 13  And  behold,  two  of  them  were  going  that  very  day  to  a 
 village  named  Emmaus,  which  was  threescore  furlongs  from 
 Jerusalem. 
 
 14  And  they  communed  with  each  other  of  all  these  things 
 which  had  happened. 
 
 15  And  it  came  to  pass,  while  they  communed  and 
 questioned  together,  that  Jesus  himself  drew  near,  and  went 
 
 16  with  them.  But  their  eyes  were  holden  that  they  should 
 not  know  him. 
 
 17  And  he  said  unto  them,  'What  communications  are  these 
 that  ye  have  one  with  another,  as  ye  walk  ? 
 
 And  they  stood  still,  looking  sad. 
 
 18  And  one  of  them,  named  Cleopas,  answering  said  unto 
 him,  2Dost  thou  alone  sojourn  in  Jerusalem  and  not  know 
 the  things  which  are  come  to  pass  there  in  these  days  ? 
 
 19  And  he  said  unto  them,  What  things? 
 
 And  they  said  unto  him,  The  things  concerning  Jesus  of 
 Nazareth,  which  was  a  prophet  mighty  in  deed  and  word 
 
 1  Gr.  What  words  are  these  that  ye  exchange  one  with  another. 
 3  Or,  Dost  thou  sojourn  alone  in  Jerusalem,  and  knowcst  thou  not 
 the  things 
 
CLOSING  SCENES.  463 
 
 before  God  and  all  the  people :  and  how  the  chief  priests  20 
 and  our  rulers  delivered  him  up  to  be  condemned  to  death, 
 and  crucified  him.     But  we  hoped  that   it  was  he  which  21 
 should  redeem  Israel. 
 
 Yea  and  beside  all  this,  it  is  now  the  third  day  since 
 these  things  came  to  pass.     Moreover  certain  women  of  our  22 
 company  amazed  us,  having  been  early  at  the  tomb ;  and  23 
 when  they  found  not  his  body,  they  came,  saying,  that  they 
 had  also  seen  a  vision  of  angels,  which  said  that  he  was 
 alive. 
 
 And  certain  of  them  that  were  with  us  went  to  the  tomb,  24 
 and  found  it  even  so  as  the  women  had  said :  but  him  they 
 saw  not. 
 
 And  he   said  unto  them,  O  foolish  men,  and  slow  of  25 
 heart  to  believe  1  in  all  that  the  prophets  have  spoken  !    Be-  26 
 hoved  it  not  the  Christ  to  suffer  these  things,  and  to  enter 
 into  his  glory  ? 
 
 And  beginning  from  Moses  and  from  all  the  prophets,  27 
 he   interpreted   to    them    in    all   the  scriptures   the  things 
 concerning  himself. 
 
 And  they  drew  nigh  unto  the  village,  whither  they  were  28 
 going  :  and  he  made  as  though  he  would  go  further.     And  29 
 they  constrained  him,  saying,  Abide  with  us:  for  it  is  toward 
 evening,  and  the  day  is  now  far  spent. 
 
 And  he  went  in  to  abide  with  them. 
 
 And  it  came  to  pass,  when  he  had  sat  down  with  them  30 
 to  meat,  he  took  the  2  bread,  and  blessed  it,  and  brake,  and 
 gave  to  them.     And  their  eyes  were  opened,  and  they  knew  31 
 him  ;  and  he  vanished  out  of  their  sight. 
 
 And  they  said  one  to  another,  32 
 
 1  Or,  after  2  Or,  loaf 
 
464  THE  FOUR  GOSPELS. 
 
 Was  not  our  heart  burning  within  us,  while  he  spake  to 
 us  in  the  way,  while  he  opened  to  us  the  scriptures  ? 
 33        And   they  rose   up    that    very  hour,   and   returned   to 
 Jerusalem. 
 
 CCCL. 
 
 THE  TWO  DISCIPLES  REPORT  WHAT  HAD 
 HAPPENED  TO  THE  GENERAL  BODY  OF 
 DISCIPLES. 
 
 S.  Mark  xvi.  13. 
 »3        And  they  went  away  and  told  it  unto  the  rest :  neither 
 believed  they  them. 
 
 CCCLI. 
 THE   TWO    DISCIPLES   JOIN    "THE   ELEVEN." 
 
 S.  Luke  xxiv.  33—35. 
 
 ^        And  they  found  the  eleven  gathered  together,  and  them 
 
 34  that  were  with  them,  saying, 
 
 The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon. 
 
 35  And  they  rehearsed  the  things  that  happened  in  the  way, 
 and  how  he  was  known  of  them  in  the  breaking  of  the 
 bread. 
 
 CCCLII. 
 
 CHRIST'S    FIRST    APPEARANCE    TO    THE    DIS- 
 CIPLES, THOMAS  BEING  ABSENT. 
 S.  Luke  xxiv.  36 — 43. 
 
 36  And  as  he  spake  these  things,  he  himself  stood  in  the 
 midst  of  them,  *and  saith  unto  them, 
 
 1  Some  ancient  authorities  omit  and  saith  unto  them,  Peace  be  unto 
 you. 
 
CLOSING   SCENES.  465 
 
 Peace  be  unto  you. 
 
 But  they  were  terrified  and  affrighted,  and  supposed  that  37 
 they  beheld  a  spirit. 
 
 And  he  said  unto  them,  Why  are   ye  troubled  ?     and  38 
 wherefore  do  reasonings  arise  in  your  heart  ?    See  my  hands  39 
 and  my  feet,  that  it  is  I  myself:  handle  me,  and  see;  for 
 a  spirit  hath  not  flesh  and  bones,  as  ye  behold  me  having. 
 
 ]And  when  he  had  said  this,  he  shewed  them  his  hands  4° 
 and  his  feet. 
 
 And  while  they  still  disbelieved  for  joy,  and  wondered,  4r 
 he  said  unto  them,  Have  ye  here  anything  to  eat  ? 
 
 And  they  gave  him  a  piece  of  a  broiled  fish2.  42 
 
 And  he  took  it,  and  did  eat  before  them.  43 
 
 S.  John  xx.  19 — 25. 
 
 When  therefore  it  was  evening,  on  that  day,  the  first  day  I0. 
 of  the  week,  and   when   the   doors  were  shut  where  the 
 disciples  were,  for  fear  of  the  Jews,  Jesus  came  and  stood  in 
 the  midst,  and  saith  unto  them, 
 
 Peace  be  unto  you. 
 
 And  when  he  had  said  this,  he  shewed  unto  them  his  20 
 hands  and  his  side. 
 
 The  disciples  therefore  were  glad,  when  they  saw  the 
 Lord. 
 
 Jesus  therefore  said  to  them  again,  Peace  be  unto  you:  21 
 as  the  Father  hath  sent  me,  even  so  send  I  you.    And  when  22 
 he  had  said  this,  he  breathed  on  them,  and  saith  unto  them, 
 Receive  ye  the  3Holy  Ghost:  whose  soever  sins  ye  forgive,  23 
 
 1  Some  ancient  authorities  omit  ver.  40. 
 
 2  Many  ancient  authorities  add  and  a  honeycomb. 
 
 3  Ox,  Holy  Spirit 
 
 H.  G.  30 
 
466  THE  FOUR  GOSPELS. 
 
 they  are  forgiven  unto  them ;  whose  soever  sins  ye  retain, 
 they  are  retained. 
 !4        But  Thomas,  one  of  the  twelve,  called  'Didymus,  was 
 
 not  with  them  when  Jesus  came. 
 *$        The  other  disciples  therefore  said  unto  him, 
 We  have  seen  the  Lord. 
 
 But  he  said  unto  them,  Except  I  shall  see  in  his  hands 
 the  print  of  the  nails,  and  put  my  finger  into  the  print  of  the 
 nails,  and  put  my  hand  into  his  side,  I  will  not  believe. 
 
 S.  Mark  xvi.  14. 
 
 14        And  afterward  he  was  manifested  unto  the  eleven  them- 
 selves as  they  sat  at  meat ; 
 
 and  he  upbraided  them  with  their  unbelief  and  hardness 
 of  heart,  because  they  believed  not  them  which  had  seen 
 him  after  he  was  risen. 
 
 CCCLIII. 
 
 CHRIST   AGAIN   APPEARS   TO   THE  DISCIPLES, 
 THOMAS   BEING   PRESENT. 
 
 S.  John  xx.  26 — 29. 
 
 26  And  after  eight  days  again  his  disciples  were  within,  and 
 Thomas  with  them. 
 
 Jesus  cometh,  the  doors  being  shut,  and  stood  in  the 
 midst,  and  said, 
 
 Peace  be  unto  you. 
 
 27  Then  saith  he  to  Thomas,  Reach  hither  thy  finger,  and 
 see  my  hands ;  and  reach  hither  thy  hand,  and  put  it  into 
 my  side  :  and  be  not  faithless,  but  believing. 
 
 1  That  is,  Twin. 
 
CLOSING  SCENES.  467 
 
 Thomas  answered  and  said  unto  him,  28 
 
 My  Lord  and  my  God. 
 
 Jesus  saith  unto  him,  Because  thou  hast  seen  me,  'thou  29 
 hast  believed  :  blessed  are  they  that  have  not  seen,  and  yet 
 have  believed. 
 
 CCCLIV. 
 
 MANY   SIGNS    NOT   RECORDED   BY   S.  JOHN. 
 
 S.John  xx.  30,  31. 
 
 Many  other  signs  therefore  did  Jesus  in  the  presence  of  30 
 the  disciples,  which  are  not  written  in  this  book  :  but  these  31 
 are  written,  that  ye  may  believe  that  Jesus  is  the  Christ,  the 
 Son  of  God  j   and  that  believing  ye  may  have  life  in  his 
 name. 
 
 CCCLV. 
 
 CHRIST'S   APPEARANCE   AT   THE   SEA   OF 
 TIBERIAS. 
 S.  John  xxi.  1 — 24. 
 
 After  these  things  Jesus  manifested  himself  again  to    r 
 the  disciples  at  the  sea  of  Tiberias; 
 
 and  he  manifested  himself  on  this  wise. 
 
 There  were  together  Simon  Peter,  and  Thomas  called    1 
 *Didymus,  and  Nathanael  of  Cana  in  Galilee,  and  the  sons 
 of  Zebedee,  and  two  other  of  his  disciples. 
 
 Simon  Peter  saith  unto  them,  I  go  a  fishing.  3 
 
 They  say  unto  him,  We  also  come  with  thee. 
 
 They  went  forth,  and  entered  into  the  boat ; 
 
 1  Or,  hast  thou  believed?  2  That  is,  Twin. 
 
 30—2 
 
468  THE  FOUR  GOSPELS. 
 
 and  that  night  they  took  nothing. 
 
 4  Bat  when  day  was  now  breaking,  Jesus  stood  on  the 
 beach  :  howbeit  the  disciples  knew  not  that  it  was  Jesus. 
 
 5  Jesus  therefore  saith  unto  them,  Children,  have  ye  aught 
 to  eat?     They  answered  him,  No. 
 
 6  And  he  said  unto  them,  Cast  the  net  on  the  right  side  of 
 the  boat,  and  ye  shall  find. 
 
 They  cast  therefore,  and  now  they  were  not  able  to 
 draw  it  for  the  multitude  of  fishes. 
 
 7  That  disciple  therefore  whom  Jesus  loved  saith  unto 
 Peter,  It  is  the  Lord. 
 
 So  when  Simon  Peter  heard  that  it  was  the  Lord,  he 
 girt  his  coat  about  him  (for  he  was  naked),  and  cast  himself 
 into  the  sea. 
 
 8  But  the  other  disciples  came  in  the  little  boat  (for  they 
 were  not  far  from  the  land,  but  about  two  hundred  cubits 
 off),  dragging  the  net///// of  fishes. 
 
 9  So  when  they  got  out  upon  the  land,  they  see  *a  fire  of 
 coals  there,  and  2fish  laid  thereon,  and  3  bread. 
 
 io  Jesus  saith  unto  them,  Bring  of  the  fish  which  ye  have 
 now  taken. 
 
 ii  Simon  Peter  therefore  went  4up,  and  drew  the  net  to 
 land,  full  of  great  fishes,  a  hundred  and  fifty  and  three  :  and 
 for  all  there  were  so  many,  the  net  was  not  rent. 
 
 1 2  Jesus  saith  unto  them,  Come  and  break  your  fast. 
 
 And  none  of  the  disciples  durst  inquire  of  him,  Who  art 
 thou  ?   knowing  that  it  was  the  Lord. 
 
 13  Jesus  cometh,  and  taketh  the  5bread,  and  giveth  them, 
 and  the  fish  likewise. 
 
 1  Gr.  a  fire  of  charcoal.  2  Or,  a  fish  3  Or,  a  loaf 
 
 4  Or,  aboard  5  Or,  loaf 
 
CLOSING  SCENES.  469 
 
 This  is  now  the  third  time  that  Jesus  was  manifested  to  14 
 the  disciples,  after  that  he  was  risen  from  the  dead. 
 
 So  when  they  had  broken  their  fast,  Jesus  saith  to  Simon  15 
 Peter, 
 
 Simon,  son  of  ^ohn,  2lovest  thou  me  more  than  these? 
 
 He  saith  unto  him,  Yea,  Lord;  thou  knowest  that  I 
 "love  thee. 
 
 He  saith  unto  him,  Feed  my  lambs. 
 
 He  saith  to  him  again  a  second  time,  Simon,  son  of  16 
 'John,  2lovest  thou  me? 
 
 He  saith  unto  him,  Yea,  Lord ;  thou  knowest  that  I 
 "love  thee. 
 
 He  saith  unto  him,  Tend  my  sheep. 
 
 He  saith  unto  him  the  third  time,  Simon,  son  of  'John,  17 
 *lovest  thou  me? 
 
 Peter  was  grieved  because  he  said  unto  him  the  third 
 time,  2Lovest  thou  me?  And  he  said  unto  him,  Lord,  thou 
 knowest  all  things  ;  thou  3knowest  that  I  2love  thee. 
 
 Jesus  saith  unto  him,  Feed  my  sheep.     Verily,  verily,  I  18 
 say  unto  thee,  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  shall 
 gird  thee,  and  carry  thee  whither  thou  wouldest  not. 
 
 Now  this  he  spake,  signifying  by  what  manner  of  death  19 
 he  should  glorify  God. 
 
 And  when  he  had  spoken  this,  he  saith  unto  him,  Follow 
 me. 
 
 Peter,   turning  about,  seeth  the   disciple   whom  Jesus  20 
 
 1  Gr.  Joanes.     See  ch.  i.  42,  margin. 
 
 2  Love  in  these  places  represents  two  different  Greek  words. 
 
 3  Or ,  perceivest 
 
47o  THE  FOUR  GOSPELS. 
 
 loved  following;  which  also  leaned  back  on  his  breast  at  the 
 supper,  and  said,  Lord,  who  is  he  that  betrayeth  thee? 
 1 1  Peter  therefore  seeing  him  saith  to  Jesus, 
 Lord,  xand  what  shall  this  man  do? 
 
 22  Jesus  saith  unto  him,  If  I  will  that  he  tarry  till  I  come, 
 what  is  that  to  thee  ?  follow  thou  me. 
 
 23  This  saying  therefore  went  forth  among  the  brethren, 
 that  that  disciple  should  not  die :  yet  Jesus  said  not  unto 
 him,  that  he  should  not  die;  but,  If  I  will  that  he  tarry  till  I 
 come,  what  is  that  to  thee  ? 
 
 24  This  is  the  disciple  which  beareth  witness  of  these  things, 
 and  wrote  these  things :  and  we  know  that  his  witness  is 
 true. 
 
 CCCLVI. 
 THE   CONCLUSION   OF   S.  JOHN'S  GOSPEL. 
 
 S.  John  xxi.  25. 
 
 25  And  there  are  also  many  other  things  which  Jesus  did,  the 
 which  if  they  should  be  written  every  one,  I  suppose  that 
 even  the  world  itself  would  not  contain  the  books  that  should 
 be  written. 
 
 CCCLVII. 
 
 CHRIST'S    APPEARANCE    AT    THE    MOUNT    IN 
 
 GALILEE. 
 
 S.  Matt,  xxviii.  16,  17. 
 
 16  But  the  eleven  disciples  went  into  Galilee,  unto  the 
 mountain  where  Jesus  had  appointed  them. 
 
 17  And  when  they  saw  him,  they  worshipped  him:  but 
 some  doubted. 
 
 1  Gr.  and  this  man,  what? 
 
CLOSING  SCENES.  471 
 
 CCCLVIII. 
 THE   COMMISSION   TO   THE   APOSTLES. 
 
 S.  Matt,  xxviii.  18 — 20. 
 And  Jesus  came  to  them  and  spake  unto  them,  saying,     is 
 All  authority  hath  been  given  unto  me  in  heaven  and  on 
 earth.    Go  ye  therefore,  and  make  disciples  of  all  the  nations,  ry 
 baptizing  them  into  the  name  of  the  Father  and  of  the  Son 
 and  of  the  Holy  Ghost :  teaching  them  to  observe  all  things  20 
 whatsoever    I    commanded  you :    and  lo,   I   am  with   you 
 'alway,  even  unto  2the  end  of  the  world. 
 
 S.  Mark  xvi.  15 — 18. 
 And  he  said  unto  them,  Go  ye  into  all  the  world,  and  15 
 preach  the  gospel  to  the  whole  creation.     He  that  believeth  16 
 and  is  baptized  shall  be  saved;   but  he  that  disbelieveth 
 shall  be  condemned.     And  these  signs  shall  follow  them  I? 
 that  believe:  in  my  name  shall  they  cast  out3 devils;  they 
 shall  speak  with  4new  tongues;  they  shall  take  up  serpents,  18 
 and  if  they  drink  any  deadly  thing,  it  shall  in  no  wise  hurt 
 them ;    they  shall  lay  hands   on   the  sick,   and  they  shall 
 recover. 
 
 CCCLIX. 
 
 S.    LUKE'S    SUMMARY    IN    THE    ACTS    OF    THE 
 
 APOSTLES. 
 
 Acts  i.  1 — 5. 
 
 The  5  former  treatise  I  made,  O  Theophilus,  concerning    x 
 
 all  that  Jesus  began  both  to  do  and  to  teach,  until  the  day    7 
 
 1  Gr.  all  the  days.  3  Or,  the  consummation  of  the  age 
 
 8  Gr.  demons.  4  Some  ancient  authorities  omit  new. 
 
 6  Gr.  first. 
 
472  THE  FOUR   GOSPELS. 
 
 in   which   he   was   received   up,    after   that   he   had   given 
 commandment  through  the  'Holy  Ghost  unto  the  apostles 
 
 3  whom  he  had  chosen  :  to  whom  he  also  2 shewed  himself 
 alive  after  his  passion  by  many  proofs,  appearing  unto  them 
 by  the  space  of  forty  days,  and  speaking  the  things  concern- 
 
 4  ing  the  kingdom  of  God:  and,  3 being  assembled  together 
 with  them,  he  charged  them  not  to  depart  from  Jerusalem, 
 but  to  wait  for  the  promise  of  the  Father,  which,  said  he,  ye 
 
 5  heard  from  me :  for  John  indeed  baptized  with  water ;  but 
 ye  shall  be  baptized  4with  the  Holy  Ghost  not  many  days 
 hence. 
 
 CCCLX. 
 PARTING   INJUNCTIONS. 
 
 Acts  i.  6—8. 
 
 r>  They  therefore,  when  they  were  come  together,  asked 
 him,  saying, 
 
 Lord,  dost  thou  at  this  time  restore  the  kingdom  to 
 Israel? 
 
 7  And  he  said  unto  them,  It  is  not  for  you  to  know  times 
 or   seasons,   which   the    Father   hath   5set   within   his  own 
 
 8  authority.  But  ye  shall  receive  power,  when  the  Holy  Ghost 
 is  come  upon  you :  and  ye  shall  be  my  witnesses  both  in 
 Jerusalem,  and  in  all  Judaea  and  Samaria,  and  unto  the 
 uttermost  part  of  the  earth. 
 
 1  Or,  Holy  Spirit:  and  so  throughout  this  book. 
 
 2  Gr.  presented.  3  Or,  eating  with  them 
 4  Or,  in                                             5  Or,  appointed  by 
 
CLOSING  SCENES.  473 
 
 S.  Luke  xxiv.  44 — 49. 
 
 And  he  said  unto  them,  These  are  my  words  which  I  44 
 spake  unto  you,  while   I  was  yet   with  you,  how  that  all 
 things  must  needs  be  fulfilled,  which  are  written  in  the  law 
 of  Moses,  and  the  prophets,  and  the  psalms,  concerning 
 me. 
 
 Then  opened  he  their  mind,  that  they  might  understand  45 
 the  scriptures ;  and  he  said  unto  them,  4^ 
 
 Thus  it  is  written,  that  the  Christ  should  suffer,  and  rise 
 again  from  the  dead  the  third  day;   and  that  repentance  47 
 1  and  remission  of  sins  should  be  preached  in  his  name  unto 
 all  the  2nations,  beginning  from  Jerusalem.    Ye  are  witnesses  4s 
 of  these  things.     And  behold,  I  send  forth  the  promise  of  49 
 my  Father  upon  you :  but  tarry  ye  in  the  city,  until  ye  be 
 clothed  with  power  from  on  high. 
 
 CCCLXI. 
 
 THE  ASCENSION. 
 
 S.  Luke  xxiv.  50,  51. 
 
 And  he  led  them  out  until  they  were  over  against  50 
 Bethany :  and  he  lifted  up  his  hands,  and  blessed  them. 
 
 And  it  came  to  pass,  while  he  blessed  them,  he  parted  51 
 from  them,  3and  was  carried  up  into  heaven. 
 
 Acts  i.  9. 
 And  when  he  had  said  these  things,  as  they  were  looking,  9 
 he  was  taken  up ;  and  a  cloud  received  him  out  of  their 
 sight. 
 
 1  Some  ancient  authorities  read  unto. 
 
 2  Or,  nations.     Beginning  from  Jerusalem,  ye  are  witnesses 
 
 3  .Some  ancient  authorities  omit  and  was  carried  up  into  heaven* 
 
474  THE  FOUR  GOSPELS. 
 
 S.  Mark  xvi.  19. 
 
 19  So  then  the  Lord  Jesus,  after  he  had  spoken  unto  them, 
 was  received  up  into  heaven,  and  sat  down  at  the  right  hand 
 of  God. 
 
 CCCLXIL 
 THE   PROMISE   OF   CHRIST'S   RETURN. 
 
 Acts  i.  10,  11. 
 
 10  And  while  they  were  looking  stedfastly  into  heaven  as  he 
 went,  behold,  two  men  stood  by  them  in  white  apparel; 
 
 1 1  which  also  said, 
 
 Ye  men  of  Galilee,  why  stand  ye  looking  into  heaven? 
 this  Jesus,  which  was  received  up  from  you  into  heaven, 
 shall  so  come  in  like  manner  as  ye  beheld  him  going  into 
 heaven. 
 
 CCCLXIII. 
 THE   DISCIPLES   RETURN   TO   JERUSALEM. 
 
 S.  Luke  xxiv.  52,  53. 
 
 52  And  they  *  worshipped  him,  and  returned  to  Jerusalem 
 
 53  with  great  joy :  and  were  continually  in  the  temple,  blessing 
 God. 
 
 Acts  i.  12 — 14. 
 12        Then  returned  they  unto  Jerusalem   from   the   mount 
 called  Olivet,  which  is  nigh  unto  Jerusalem,  a  sabbath  day's 
 journey  off. 
 
 1  Some  ancient  authorities  omit  worshipped  him,  and. 
 
CLOSING   SCENES.  475 
 
 And  when  they  were  come  in,  they  went  up  into  the  13 
 upper  chamber,  where  they  were  abiding;  both  Peter  and 
 John  and  James  and  Andrew,  Philip  and  Thomas,  Bartholo- 
 mew and  Matthew,  James  the  son  of  Alphseus,  and  Simon 
 the  Zealot,  and  Judas  the  x  son  of  James. 
 
 These  all  with  one  accord  continued  stedfastly  in  prayer,  m 
 'with  the  women,  and  Mary  the  mother  of  Jesus,  and  with 
 his  brethren. 
 
 CCCLXIV. 
 
 THE   APOSTLES    GO   FORTH   TO    PREACH    THE 
 
 GOSPEL. 
 
 S.  Mark  xvi.  20. 
 
 And  they  went  forth,  and  preached  everywhere,  the  Lord  20 
 working  with  them,  and  confirming  the  word  by  the  signs 
 that  followed.     Amen. 
 
 1  Or,  brother.     See  Jude  1.  -  Or,  with  certain  women 
 
 Cambridge:    printed  by  c.  j.  clay,  m.a.  and  son,  at  the  university  tress. 
 
Clje   Cambrtofle  %Mt  for 
 eljoote  anO  Colleges* 
 
 General  Editor  :    The  Very  Reverend  J.  J.  S.  Perowne,  D.D., 
 Dean  of  Peterborough. 
 
 The  want  of  an  Annotated  Edition  of  the  Bible,  in  handy  portions,  suitable  for 
 School  use,  has  long  been  felt. 
 
 The  Very  Reverend  J.  J.  S.  Perowne,  D.D.,  Dean  of  Peterborough,  has 
 undertaken  the  general  editorial  supervision  of  the  work,  assisted  by  a  staff  of 
 eminent  coadjutors.  Some  of  the  books  have  been  already  edited  or  undertaken 
 by  the  following  gentlemen  : 
 
 Rev.  A.  Carr,  M. A.,  late  Assistant  Master  at  Wellington  College. 
 
 Rev.  T.  K.  Cheyne,  M.A.,  D.D.,  late  Fellow  of  Balliol  College,  Oxford. 
 
 Rev.  S.  Cox,  Nottingham. 
 
 Rev.  A.  B.  Davidson,  D.D.,  Professor  of  Hebrew,  Edinbtcrgh. 
 
 The  Ven.  F.  W.  Farrar,  D.D.,  Archdeacon  of  Westminster. 
 
 Rev.  C.  D.  Ginsburg,  LL.D. 
 
 Rev.  A.  E.  Humphreys,  M.A.,  late  Fellow  of  Trinity  College,  Cambridge. 
 
 Rev.  A.  F.  Kirkpatrick,  M.A.,  Fellow  of  Trinity  College,  Regius  Professor 
 
 of  Hebrew. 
 Rev.  J.  J.  Lias,  M.A.,  late  Professor  at  St  David's  College,  Lampeter. 
 Rev.  J.  R.  Lumby,  D.D.,  Norrisian  Prof essor  of  Divinity . 
 Rev.  G.  F.  Maclear,  D.D.,  Warden  of  St  Augustine 's  College,  Canterbury 
 Rev.  H.  C.  G.  Moule,  M.A.,  late  Fellow  of  Trinity  College,   Principal  of 
 
 Ridley  Hall,  Cambridge. 
 Rev.  W.  F.  Moulton,  D.D.,  Head  Master  of  the  Leys  School,  Cambridge. 
 Rev.  E.  H.  Perowne,  D.D.,  Master  of  Corpus  Christi  College,  Cambridge. 
 The  Ven.  T.  T.  Perowne,  M.A.,  Archdeacon  of  Norwich. 
 Rev.  A.  Plummer,  M.A.,  D.D.,  Master  of  University  College,  Durham. 
 The  Very  Rev.  E.  H.  Plumptre,  D.D.,  Dean  of  Wells. 
 Rev.  W.  Simcox,  M.A.,  Rector  of  Weyhill,  Hants. 
 The  Very  Rev.  R.  Payne  Smith,  D.D.,  Dean  of  Canterbury. 
 W.  Robertson  Smith,  M.A.,  Lord  Almoner's  Professor  of  Arabic. 
 Rev.  H.  D.  M.  Spence,  M.A.,  Hon.  Canon  of  Gloucester  Cathedral. 
 Rev.  A.  W.  Streane,  M.A.,  Fellow  of  Corpus  Christi  College,  Cambridge. 
 
 London  :   C.  J.  Cla  y  &*  Son,  Cambridge  University  Press  Warehouse, 
 
 Ave  Maria  Lane. 
 
PUBLICATIONS  OF 
 
 THE  CAMBRIDGE  BIBLE  FOR  SCHOOLS  &  COLLEGES. 
 
 Continued. 
 
 "  It  is  difficult  to  commend  too  highly  this  excellent  series,  the  volumes  of  which  are  now 
 becoming  numerous." — Guardian. 
 
 "The  modesty  of  the  general  title  of  this  series  has,  we  believe,  led  many  to  misunderstand 
 its  character  and  underrate  its  value.  The  books  are  well  suited  for  study  in  the  upper  forms  of 
 our  best  schools,  but  not  the  less  are  they  adapted  to  the  wants  of  all  Bible  students  who  are  not 
 specialists.  We  doubt,  indeed,  whether  any  of  the  numerous  popular  commentaries  recently 
 issued  in  this  country  will  be  found  more  serviceable  for  general  use." — Academy. 
 
 "Of  great  value.  The  whole  series  of  comments  for  schools  is  highly  esteemed  by  students 
 capable  of  forming  a  judgment.  The  books  are  scholarly  without  being  pretentious:  information 
 is  so  given  as  to  be  easily  understood." — Szuord  and  Trowel. 
 
 Now  Ready.    Cloth,  Extra  Fcap.  8vo. 
 
 THE  BOOK  OF  JOSHUA.     By  the  Rev.  G.  F.  Maclear,  D.D. 
 With  2  Maps.     is.  6d. 
 
 THE    BOOK    OF    JUDGES.      By   the   Rev.   J.  J.   Lias,    M.A. 
 
 With  Map.     3-r.  6d. 
 
 THE    FIRST    BOOK    OF    SAMUEL.     By   the   Rev.    Professor 
 Kirkpatrick,  M.A.     With  Map.     3^.  6d. 
 
 THE   SECOND   BOOK   OF   SAMUEL.     By  the  Rev.  Professor 
 
 Kirkpatrick,  M.A.    With  2  Maps.     3s.  6d. 
 THE  BOOK  OF  JOB.     By  the  Rev.  A.  B.  Davidson,  D.D.     $s. 
 
 THE   BOOK   OF   ECCLESIASTES.     By  the  Very  Rev.  E.  H. 
 Plumptre,  D.D.,  Dean  of  Wells.     5J. 
 
 THE   BOOK   OF   JEREMIAH.     By  the   Rev.  A.  W.   Streane, 
 M.A.    With  Map.     4*.  6d. 
 
 THE  BOOK  OF  HOSEA.    By  Rev.  T.  K.  Cheyne,  M.A,  D.D.  3* 
 
 THE  BOOKS  OF  OBADIAH  AND  JONAH-     By  Archdeacon 
 
 Perowne.     is.  6d. 
 THE  BOOK  OF  MICAH.     By  Rev.  T.  K.  Cheyne,  M.A.,  D.D. 
 
 IS.   6d. 
 
 THE   BOOKS   OF    HAGGAI   AND    ZECHARIAH.     By   Arch- 
 deacon Perowne.     y. 
 
 THE    GOSPEL    ACCORDING    TO    ST    MATTHEW.     By  the 
 Rev.  A.  Carr,  M.A.     With  2  Maps.     2s.  6d. 
 
 THE   GOSPEL   ACCORDING   TO   ST   MARK.      By  the  Rev. 
 G.  F.  Maclear,  D.D.     With  4  Maps.     is.  6d. 
 
 THE  GOSPEL  ACCORDING  TO  ST  LUKE.     By  Archdeacon 
 F.  W.  Farrar.     With  4  Maps.     4J.  6d. 
 
 THE   GOSPEL   ACCORDING   TO   ST   JOHN.      By   the   Rev. 
 A.  Plummer,  M.A.,  D.D.     With  4  Maps.     4s.  6d. 
 
 London  :   C.J.  Clay  &  Son,  Cambridge  University  Press  Warehouse, 
 
 Ave  Maria  Lane. 
 
THE   CAMBRIDGE    UNIVERSITY  PRESS. 
 
 THE  CAMBRIDGE  BIBLE  FOR  SCHOOLS  &  COLLEGES. 
 
 Continued. 
 
 THE    ACTS    OF    THE    APOSTLES.      By   the   Rev.    Professor 
 Lumby,  D.D.     With  4  Maps.     ±s.  6d. 
 
 THE   EPISTLE   TO   THE   ROMANS.     By  the  Rev.  H.  C.  G. 
 Moule,  M.A.     3J-.  6d. 
 
 THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.    By  the  Rev. 
 J.  J.  Lias,  M.A.     With  a  Map  and  Plan.     2s. 
 
 THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     By  the 
 Rev.  J.  J.  Lias,  M.A.     aj. 
 
 THE  EPISTLE  TO  THE  HEBREWS.    By  Archdeacon  Farrar. 
 
 y.  6d. 
 
 THE  GENERAL  EPISTLE  OF  ST  JAMES.     By  the  Very  Rev. 
 E.  H.  Plumptre,  D.D.,  Dean  of  Wells,     is.  6d. 
 
 THE    EPISTLES   OF   ST   PETER   AND   ST   JUDE.     By   the 
 
 same  Editor,     is.  6d. 
 
 THE   EPISTLES   OF   ST   JOHN.      By  the   Rev.  A.  Plummer, 
 M.A..D.D.     3j.  6d. 
 
 Preparing. 
 
 THE  BOOK  OF  GENESIS.  By  the  Very  Rev.  R.  Payne  Smith,  D.D. 
 
 THE   BOOKS   OF   EXODUS,    NUMBERS   AND   DEUTERO- 
 NOMY.    By  the  Rev.  C.  D.  Ginsburg,  LL.D. 
 
 THE  FIRST  AND  SECOND  BOOKS  OF  KINGS.     By  the  Rev. 
 Prof.  Lumby,  D.D. 
 
 THE   BOOK    OF   PSALMS.     By   the  Rev.   Prof.   Kirkpatrick 
 
 M.A. 
 
 THE  BOOK  OF  ISAIAH.     By  Prof.  W.  Robertson  Smith,  M.A. 
 THE  BOOK  OF  EZEKIEL.     By  the  Rev.  A.  B.  Davidson,  D.D. 
 
 THE  EPISTLE  TO  THE  GALATIANS.     By  the  Rev.   E.    H. 
 Perowne,  D.D. 
 
 THE    EPISTLES    TO    THE    EPHESIANS,     PHILIPPIANS, 
 COLOSSIANS  AND  PHILEMON.     By  the  Rev.  H.  C.  G.  Moule,  M.A. 
 
 THE  BOOK  OF  REVELATION.    By  the  Rev.  W.  Simcox,  M.A. 
 
 London  :    C.  J.  Cla  y  &>  SON,  Cambridge  University  Press  Warehouse, 
 
 Ave  Maria  Lane. 
 
THE   CAMBRIDGE    UNIVERSITY  PRESS. 
 
 THE   CAMBRIDGE   GREEK   TESTAMENT 
 
 FOR   SCHOOLS   AND   COLLEGES, 
 
 with  a  Revised  Text,  based  on  the  most  recent  critical  authorities,  and 
 English  Notes,  prepared  under  the  direction  of  the  General  Editor, 
 
 The  Very  Reverend  J.  J.  S.  PEROWNE,  D.D. 
 
 Now   Ready. 
 
 THE  GOSPEL  ACCORDING  TO  ST  MATTHEW.  By  the 
 Rev.  A.  Carr,  M.A.  With  4  Maps.  4s.  6d. 
 "  Copious  illustrations,  gathered  from  a  great  variety  of  sources,  make  his  notes  a  very  valu- 
 able aid  to  the  student.  They  are  indeed  remarkably  interesting,  while  all  explanations  on 
 meanings,  applications,  and  the  like  are  distinguished  by  their  lucidity  and  good  sense." — 
 Pall  Mall  Gazette. 
 
 THE   GOSPEL  ACCORDING   TO   ST   MARK.     By  the  Rev. 
 G.  F.  Maclear,  D.D.     With  3  Maps.     4*.  6d. 
 
 "The  Cambridge  Greek  Testament,  of  which  Dr  Maclear's  edition  of  the  Gospel  according  to 
 St  Mark  is  a  volume,  certainly  supplies  a  want.  Without  pretending  to  compete  with  the  leading 
 commentaries,  or  to  embody  very  much  original  research,  it  forms  a  most  satisfactory  introduction 
 to  the  study  of  the  New  Testament  in  the  original .  .  .  Dr  Maclear's  introduction  contains  all  that 
 is  known  of  St  Mark's  life,  with  references  to  passages  in  the  New  Testament  in  which  he  is 
 mentioned;  an  account  of  the  circumstances  in  which  the  Gospel  was  composed,  with  an  estimate 
 of  the  influence  of  St  Peter's  teaching  upon  St  Mark ;  an  excellent  sketch  of  the  special  character- 
 istics of  this  Gospel ;  an  analysis,  and  a  chapter  on  the  text  of  the  New  Testament  generally  .  .  . 
 The  work  is  completed  by  three  good  maps." — Saturday  Review. 
 
 THE  GOSPEL  ACCORDING  TO  ST  LUKE.     By  Archdeacon 
 
 Farrar.     With  4  Maps.     6s. 
 
 THE  GOSPEL  ACCORDING  TO  ST  JOHN.     By  the  Rev.  A. 
 
 Plummer,  M.A.,  D.D.     With  4  Maps.     6s. 
 
 "A  valuable  addition  has  also  been  made  to  'The  Cambridge  Greek  Testament  for  Schools,' 
 Dr  Plummer's  notes  on  '  the  Gospel  according  to  St  John '  are  scholarly,  concise,  and  instructive, 
 and  embody  the  results  of  much  thought  and  wide  reading." — Expositor. 
 
 THE  ACTS  OF  THE  APOSTLES.    By  the  Rev.  Prof.  Lumby,  D.D., 
 with  4  Maps.     6s. 
 
 THE   FIRST   EPISTLE   TO    THE   CORINTHIANS.     By   the 
 
 Rev.  J.  J.  Lias,  M.A.  [In  the  Press. 
 
 THE  EPISTLE  TO  THE  HEBREWS.     By  Archdeacon  Farrar. 
 
 [Preparing. 
 
 THE  EPISTLES   OF   ST   JOHN.     By  the   Rev.   A.   Plummer, 
 M.A.,  D.D.    4j. 
 
 THE  AUTHORIZED  EDITION  OF  THE  ENGLISH  BIBLE 
 (161 1),  ITS  SUBSEQUENT  REPRINTS  AND  MODERN  REPRE- 
 SENTATIVES. Being  the  Introduction  to  the  Cambridge  Paragraph  Bible 
 (1873),  re-edited  with  corrections  and  additions.  By  F.  H.  A.  Scrivener, 
 M.A.,  D.C.L.,  LL.D.,  Prebendary  of  Exeter  and  Vicar  of  Hendon.  Crown 
 8vo.     7 s.  6d. 
 
 Eontiori:    C.  J.  CLAY  and  SON, 
 
 CAMBRIDGE   UNIVERSITY   PRESS   WAREHOUSE, 
 
 AVE   MARIA   LANE. 
 
Date  Due 
 
 «UA  -?—  00 
 
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