cidents in his life. Other writers will relate the same visit as made, and the same honors as enjoyed, by two persons, namely, Lafayette and his son. Will there be any contradiction between these two classes of writers? Will not both record the truth?" Compare note on § 135.

§ 70. Some harmonists place Matthew's feast between this and the preceding section. Its right position is probably earlier. See on 46. But a larger number, some of whom place Matthew's feast earlier, precede this section with the raising of Jairus' daughter, and the cure of the blind men, etc. This may possibly be the true order; but see notes on §§ 47, 48. This visit of Jesus to his own country, and his SECOND REJECTION AT NAZARETH, finds its true position here, according to Mark. Matthew, in placing it after the parables by the seaside, is confirmatory. It is, evidently, different from that related by Luke (4 : 16–30), being later, after he had made Capernaum his residence for some time. Luke's account explains why Jesus should leave Nazareth (Matt. 4: 13), and change his residence to Capernaum, § 35. Harmonists generally place this section here.

71. The PREACHING TOUR THROUGHOUT GALILEE narrated in this section can not be the first throughout Galilee; for that has been already narrated by Matthew, Mark, and Luke, § 40. Nor the second; for that is narrated by Luke, and finds its position earlier, before our Lord's teaching in parables by the seaside, § 61. Hence, this must be THE THIRD: This is obviously true of Mark 6: 6. But does Matt. 9:35-38 describe the same preaching tour? It would so seem; for Matthew is parallel with Mark 6 : 6 in placing it just before the sending forth of the twelve, in companies of two and two. Harmonists are quite generally agreed in placing this section here, and the two next following. See on § 73. This tour was probably made from about November, A.D. 28, to February, A.D. 29.

§72. Mark decides the order of this section by placing it immediately after his reference to our Lord's third preaching tour. Matthew, in like manner, confirms it. The position in Luke is in perfect harmony. The COMMISSION AND SENDING FORTH THE TWELVE here narrated, must be distinguished from the choosing of the twelve, which belongs to an earlier period. See note on § 54.

I subjoin the four apostolic catalogues, in the order they are given which may be divided into three classes, each class headed by the same name, and including the same names, but with the lower names in each differently arranged:

Jerome says that Thaddeus, or Judas, the brother of James, is elsewhere called Lebbeus; and he concludes that this apostle had three names. He is the "Judas not Iscariot" in John 14:22. The second Simon is called the Cananite (not Canaanite), and also Zelotes. Zelotes (Luke 6: 15) is the Greek translation of the Hebrew or Aramean word, Cananite, Zealot. He was probably so called because of his former zeal in behalf of Judaism, Num. 257, 10, 11. The political sect of Zealots (Joseph. Jewish War, iv. 3, 9) were not historically distinguished by that name till a later period, though the germ and tendencies existed before. It is supposed that Bartholomew, who is coupled with Philip in the three first catalogues, is the Nathanael who was introduced by Philip (John 1 : 45), and who is mentioned with the apostles in John 21: 2.

§ 73. The three Evangelists unite in fixing this section (THE Going FORTH OF THE TWELVE). Matt. 11 : 1 concludes what had gone before, and belongs rather to the preceding chapter. The next verse opens an entirely new subject. The PREACHING of Jesus, mentioned by Matthew (11 : 1), probably refers to his third missionary tour (§ 71), which was now near its close. It was now probably late in February, or early in March, A.D. 29.

§ 74. Mark and Luke relate HEROD'S OPINION OF JESUS immediately after the preceding section. Herod seems to have heard of Jesus through the preaching of the twelve. Matthew, after showing his relation to the Pharisees, and to his relatives (chs. 11-13), in his peculiar manner introduces the BEHEADING of John the Baptist, both as an important historical fact, and as explaining his relation to Herod, and the effect of his miracles on him; and at the same time showing a reason for his retirement across the lake, where he feeds the five thousand, § 76. Harmonists are generally agreed upon the position of this and the four following sections. Probably March A.D. 29.

John the Baptist was probably beheaded about the time of the sending out of the twelve. A little later was the third Passover of our Lord's public ministry, John 6: 4. John's imprisonment continued about a year and four months; and his death occurred about three years after commencing his public ministry. See note on § 31..

§ 75. The order fixed by Mark and Luke. John is buried by his disciples, who report to Jesus, Matt. 14: 12. THE TWELVE RETURN FROM THEIR MISSION at the same time, and probably with the intelligence of John's death. It was now probably the latter part of March, or early in April A.D. 29.

§ 76. Matthew makes THIS RETIREMENT to the east side of the lake consequent on our Lord's hearing the report of John's death. Mark and Luke confirm the order. The Passover was now near, John 6: 4, which probably begun A.D. 29, on April 17th.

This is the third time, in the life of Jesus, that all four Evangelists have harmonized upon the same event; the first was upon the departure of Jesus into Galilee, after his early ministry in Judea (§ 31), and the second, his arrival and teaching in Galilee, § 33.

§ 77. Matthew, Mark, and John place CHRIST'S WALKING on the WaTER on the night after the feeding of the five thousand. Bethsaida, of Galilee, is intended, in Mark 6: 45, on the western side of the lake, near Capernaum, John 6:17. The Bethsaida, or Julias, near which the five thousand were fed, was not far from the north-eastern shore of the lake.

It is not strange that two places should be called Bethsaida, that is. "House of Fish," near a lake noted for its abundance of fish.-Joseph. Jewish War, iii. 10, 8.

§ 78. John joins this to the preceding section by a definite note of time: "The day following," John 6: 22.

Ellicott supposes that this DISCOURSE was DELIVERED IN THE SYNAGOGUE AT CAPERNAUM, on the 15th of Nisan, the day after the slaying of the paschal lamb, and "a day of solemn service," Lev. 23: 7; Deut. 28: 18. But there were services in the synagogues on Mondays and Thursdays, in which the law was read, and probably expounded. The multitude who gathered in such crowds, and were fed, were probably made up in part of those going to attend the Passover, John 6:4, 5. If so, we must place the time of the feeding at least three or four days before the Passover. If the Passover began that year, according to the calculation of some, on Sunday, then we may suppose the miracle of the feeding to have been wrought on the previous Sunday.

This would give ample time for those going to the Passover to arrive at Jerusalem before the commencement of the Jewish Sabbath, which began at sunset, Friday. The discourse, then, here recorded, may have been delivered in the Synagogue on Monday, about six days before the Passover.

PART V.

FROM OUR LORD'S THIRD PASSOVER TO THE ENSUING FEAST OF TABERNACLES.

§ 79. JOHN 7:1 gives the reason why Jesus did not attend THE PASSOVER MENTIONED IN JOHN 6:4; and suggests his continuance in Galilee during the festival, and for a time afterward. This Passover began April 17th, A.D. 29. I prefer to regard it as the third Passover of Christ's public ministry. See note on § 50. Harmonists are generally agreed in the order of this section. Greswell makes it parallel with § 91, referring to Christ's abiding in Galilee after his return from Cæsarea Philippi. But it is better to place it here; for; (1) The words," After these things" (John 6: 1), connects it with what precedes, which took place before the Passover. (2) It gives a reason for not going to Judea "after these things" (John 7:1), which certainly takes us back to the Passover. But as it describes a condition of things for months after the Passover, it is proper to use it as explaining and throwing light on § 91.

§ 80. Matthew and Mark relate the transactions of this section (ON UNWASHEN HANDS, etc.) immediately after the return of Jesus to Capernaum, mentioned in § 77. That was just before the Passover; but this deputation of Scribes and Pharisees from Jerusalem (Matt. 15: 1; Mark 7: 1) rather implies that now it was a little after the Passover. Disappointed in not seeing him at the feast, they come to Galilee to conspire against him. So harmonists generally.

81. Matthew and Mark give this section (VISIT TO THE NEIGHBORHOOD OF TYRE AND SIDON) next in order, on which harmonists are generally agreed. It was probably early in May, A.D. 29. The region of Tyre and Sidon, the Decapolis (§ 82), and the region of Cæsarea Philippi (§ 87), were out of the jurisdiction of Herod. Jesus may have visited these regions to avoid Herod (Luke 9: 7-9), as well as to withdraw from the organized oppo

sition of the incensed Pharisees (Matt. 15: 12), and obtain rest in retirement, Mark 7:24.

§ 82. Both Matthew and Mark fix OUR LORD'S RETURN THROUGH DECAPOLIS here. So harmonists generally. Decapolis, "the ten cities," was a region of country mostly east of Jordan, but not very clearly defined. Among these cities were Hippos, Gerasa, Gadara, Pella, Dion, etc. Scythopolis was the only one on the west of Jordan.

§ 83. THE FEEDING OF THE FOUR THOUSAND took place "in those days" (Mark 8 : 1), that is, while Jesus was in the Decapolis, and probably not far from where the five thousand had been fed. Matthew confirms Mark in fixing this order. Harmonists generally agreed. It was now quite likely early in June, possibly at the time when the people were going to the feast of Pentecost, or returning.

A careful comparison of this miracle with that of feeding the five thousand (76) will show great differences in the number of persons, loaves, fishes, and fragments, etc.

§ 84. THE CROSSING THE LAKE and the SIGN AGAIN DEMANDED are closely connected by Matthew and Mark to the preceding section. Harmonists are generally agreed upon the order of this section, and the eleven that follow.

§ 85. Order fixed by the continuous narrative, both of Matthew and Mark.

§ 86. Order decided by the continued account of Mark, who alone relates the HEALING A BLIND MAN, performed at Bethsaida Julias, on the way from the eastern shore of the lake to Cæsarea Philippi.

§ 87. Matthew and Mark, by their continuous narrative, fix the position of this VISIT TO THE VICINITY OF CÆSAREA PHILIPPI here. Luke, who but incidentally touches on this portion of Christ's ministry, here coincides with the two Evangelists. We may suppose it to be late in June. Thus, Jesus probably visited this northern region as the hot season came on. Cæsarea Philippi is now called Banias.

§ 88. CHRIST'S PREDICTION OF HIS DEATH AND RESURRECTION is closely connected to what precedes, by Mark and Luke. The order confirmed by Matthew. " After three days," Mark 8 : 31, is equivalent to “the third day," in Matt. 16 21; Luke 9: 22. See note on § 63.

§ 89. The three Evangelists continue the narrative with a definite note of time. Matthew (17: 1) and Mark (92) say, "After six days," and Luke