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5-36; also Matth. 28, 5-8 with Mark 16, 6-8 and Luke 24, 5-8. See also Note on § 15.

Some, in order to avoid the like difficulty, have supposed that our Lord first held the longer discourse in Matthew before his disciples on the top of the mountain; and afterwards descended and delivered the same in the briefer form of Luke to the multitudes below. But this is unnecessary; and the order of circumstances would seem rather to have been the following: Our Lord retires to the mountain and chooses the Twelve; and with them descends to the multitudes on the level place or plain, where he heals many. (§ 40) As they press upon him, he again ascends to a more elevated spot, where he can overlook the crowds and be heard by them; and here, seating himself with the Twelve around him, he addresses himself to his disciples in particular and to the multitudes in general. See Matth. 5, 1. 2. Luke 6, 20; also Matth. 7, 28. Luke 7, 1. The mountain where these events took place, was doubtless some part of the high ground on the west of the Lake of Tiberias, not far from Capernaum. The Romish church has the tradition, that the singular hill called Tell Hattîn, or Kurún Hattîn, was the spot; and that hill is hence known to travellers as the Mount of Beatitudes. But this eminence is seven or eight miles distant from the probable site of Capernaum; which seems inconsistent with Matth. 8, 5. Luke 7, 1. And further, this tradi .ion is current only among foreign Latin monks, and cannot be traced back, even among them, beyond the twelfth century; while Christians of the Gree!: church, which has been native upon the soil from the earliest centuries, know nothing of it; and have indeed no tradition whatever connected with the Sermon on the Mount. See Bibl. Researches in Palestine, III. p. 240.

In Matth. 6, 1, p. 34, the marginal reading of the English version is inserted in the text, viz. "righteousness " instead of "alms." This is in accordance with all the critical editions of the Greek Testament; and also with the context; for the word "righteousness" is here general, including the subsequent speci fications of alms v. 2, prayer v. 5, and fasting v. 16.

§ 42. In Matthew, the Centurion seems to come in person to Jesus; in Luke, he sends the elders of the Jews. This diversity is satisfactorily explained by the old law-maxim: Qui facit per alium, facit per se, "What one does by another, he does himself." Matthew narrates briefly; Luke gives the circumstances more fully. In like manner, in John 4, 1, Jesus is said to baptize, when he did it by his disciples. In John 19, 1, and elsewhere, Pilate is said to have scourged Jesus; certainly not with his own hands. In Mark 10, 35, James and John come to Jesus with a certain request; in Matth. 20, 20, it is their mother who prefers the request. In 2 Sam. 24, 1, God moves David to number Israel; in 1 Chr. 21, 1, it is Satan who provokes him.

§ 44. Matthew places this narrative after the sending out of the Twelve, Matth. 11, 1. 2. This appears to be too late; for, during the absence of the Twelve, John was beheaded; see Mark 6, 30. Matth. 14, 13. The order of Luke is therefore retained. Our Lord was probably at or near Capernaum; comp. § 45.

§ 48. The order of Mark is here resumed, who places these transactions next after the appointment of the Twelve, omitting the Sermon on the Mount and

other intervening matters. The narrative of Luke is obviously parallel; although given by him in a different place and order. See in Introd. Note to Part VI. p. 185.

§ 49. The specification in Matth. 12, 40, that Jesus should be "three days and three nights" in the sepulchre, seems at first view not to harmonize with the accounts of his burial and resurrection. From these latter it appears, that he was laid in the tomb before sunset on the sixth day of the week or Friday, and rose quite early on the first day of the week or Sunday; having lain in the grave not far from thirty-six hours. See §§ 159, 160, and Notes. This accords with the usual formula which our Lord employed in speaking of his resurrection, viz. that "he should rise on the third day;" Matth. 16, 21. 20, 19. Mark 9, 31. 10, 34. Luke 9, 22. 18, 33. etc. Equivalent to this is also the expression, "after three days I will rise again," Math. 27, 63. Mark 8, 31. John 2, 19. etc. This latter idiom is found also in John 20, 26, where eight days is put for a week. So too in German, the expression: nach drey Tagen, "after three days," is always the same as: am dritten Tage, "on the third day," the day after to-morrow; and acht Tage, "eight days," is the more common phrase instead of eine Woche, "a week."

In the present instance, Matth. 12, 40, the apparent difficulty arises from the form of the expression "three days and three nights," which our Lord uses here, and here alone, because he is quoting from Jonah 1, 17. The phrase "day and night" doubtless in itself implies a day and night of twenty-four hours. But the Hebrew form of expression for three days and three nights, was likewise used generally and indefinitely for three days simply; as is obvious from 1 Sam. 30, 11. 12 (compared with v. 13), and from the circumstances there narrated. Such also is manifestly the case here.

$51. The order here connects back with Luke 11, 36, in § 49. Jesus receives the invitation of the Pharisee while he was speaking. See Introd. Note to Part VI. p 185.

$52. Luke c. 12 is directly connected with the preceding by the phrase in the mean time, meanwhile.

§ 53. The order is here fixed by v. 1.

$54. The order here depends on Matth 13, 1; comp. in § 50. The intervening events in §§ 51-53 are supplied by Luke. The place may be Capernaum; but this is not certain.

§ 56. Mark here fixes the order of time, "the same day at evening." The incident of the Scribe and of another disciple, which Matthew gives definitely here, is related by Luke in a wholly different connection without any note of time. It is transferred hither, because it is of such a nature that it cannot well be supposed to have occurred twice in circumstances so exactly parallel. The conversation takes place, as our Lord was on his way from the house (Matth. 13, 36) to the boat.

§ 57. Origen says that a city Gergesa anciently stood on the eastern shore of the lake of Tiberias; Opp. IV. p. 140. Gadara was a larger city, whose dis

trict or jurisdiction apparently extended to the lake, and included Gergesa. In Matth. 8, 28, some critical editions read Gerasenes, and others Gadarenes.

Mark and Luke speak of only one demoniac; Matthew of two. Here the maxim of Le Clerc holds true: Qui plura narrat, pauciora complectitur; qui pauciora memorat, plura non negat; which may here be thus applied: "He who speaks of two, includes also the one; he who mentions only one, does not deny the two." Something peculiar in the circumstances or character of one of the persons, may have rendered him more prominent, and led the two former Evangelists to speak of him particularly. But their language does not exclude another-A familiar example will illustrate the principle. In the year 1824, Lafayette visited the United States; and was every where welcomed with honours and pageants. Historians will describe these as a noble incident in his life. Others writers will relate the same visit as made, and the same honours as enjoyed, by two persons, viz. Lafayette and his son. Will there be any contradiction between these two classes of writers? Will not both record the truth? See Bibliotheca Sacra, 1845. No. I. p. 169.

$$ 58, 59. The call of Levi or Matthew is placed by the three Evangelists immediately after the healing of the paralytic in Capernaum; see §§ 34, 35. Very naturally too, they all three connect with his call an account of the feast which he afterwards made for Jesus; in order to bring together and present at once all that was personal to Matthew. But from Matth. 9, 18, it appears, that while our Lord was reclining and discoursing at that feast, Jairus comes to beseech him to visit his daughter lying at the point of death; and Jesus goes with him. Now this last transaction, according to Mark and Luke, did not happen until immediately after the return from the eastern shore of the lake. Hence the narrative of the feast is to be transferred to this place; and that too with the more certainty, because the Twelve appear to have been also present at it; Matth. 9, 10. Mark 2, 15.

§§ 63, 64. While the Twelve are absent preaching in the name of Christ, Herod causes John the Baptist to be beheaded in the castle of Machaerus at the southern extremity of Perea, near the Dead Sea; Jos. Ant. 18. 5. 2. In consequence of the preaching of the Apostles, Herod hears the fame of Jesus; is conscience-smitten; and declares him to be John, risen from the dead. The disciples of John come and tell Jesus; and the Twelve also return with the same intelligence; upon which Jesus retires to the northeastern coast of the lake, not far from the northern Bethsaida or Julias; see Bibl. Res. in Palest III. p. 308. All these events seem to have taken place near together.

Matthew and Mark narrate the death of the Baptist in explanation of Herɔd's declaration. The account of his imprisonment, which is retrospective in these two Evangelists, is transferred to § 24.

According to John 6, 4, the Passover was now at hand, viz. the third during our Lord's ministry. John therefore had lain in prison not far from a year and six months; and was beheaded about three years after entering upon his public ministry. See Note on § 25.

§§ 65, 66. From the region of the northern Bethsaida or Julias, the disciples embark for Bethsaida of Galilee, Mark 6, 45; or for Capernaum according to

John 6, 17. They land on the plain of Gennesareth, Matth. 14, 34. Mark 6, 53, The next day the multitudes follow in boats to Capernaum seeking for Jesus, and find him thère; John 6, 24. 25. 59. It follows, as a necessary conclusion, that Capernaum was on or near the plain of Gennesareth; most probably at its northeastern extremity. For the topography of this region, see Bibl. Res. in Palest III. p. 288 sq. comp. p. 282 sq.

In John 7, 1, a reason is assigned why Jesus did not go up at this time to the Passover mentioned in John 6, 4. This was the third Passover during his ministry.

FROM OUR LORD'S THIRD

PART V.

PASSOVER UNTIL HIS FINAL DEPARTURE

FROM GALILEE AT THE FESTIVAL OF TABERNACLES.

§§ 67-82.

§ 67 sq. The order of events, as far as to § 79 inclusive, is in accordance with both Matthew and Mark; with whom Luke also coincides, so far as he touches upon the same transactions.

§ 68. Jesus retires from Galilee, first to the region of Tyre and Sidon; then he returns to the Decapolis; and goes afterwards to the district of Cesarea Philippi, now Bâniâs. All these were districts not under the jurisdiction of Herod; whose domain included only Galilee and Perea. Not improbably Jesu may have withdrawn from Galilee at this particular time, because the attention of Herod had been thus turned to him after the death of John the Baptist; and perhaps too on account of Herod's temporary presence in that province, by which his own personal danger would naturally be increased. See Note on $$ 63, 64.

§ 69. The Decapolis was a region comprising ten cities, situated chiefly on the S. and S. E. of the Lake of Tiberias. It included Scythopolis (Bethshean), Gadara, Hippo, Pella, Gerasa. The names of the other cities are less certain. Our Lord in returning from Tyre and Sidon had probably passed through Galilee. The feeding of the four thousand obviously took place in the Decapolis; since Jesus immediately afterwards passes over the lake to Magdala on its western shore.

§ 72. The healing of the blind man at the northern Bethsaida, is related only by Mark. It took place on the way from the eastern shore of the lake toward Cesarea Philippi, now Bâniâs.

§ 74. The phrase "after three days" of Mark 8, 31, is equivalent to "the third day" of Matth. 16, 21. Luke 9, 22. See Note on § 49.

§ 75. On Matth. 17, 12, see Note on § 18.

$ 80. The sending out of the Seventy obviously took place at or near Caper

naum; see vv. 13. 15. It comes therefore here in its order, before our Lord leaves Galilee to go up to the festival of Tabernacles. The words "after these things" in v. 1, refer to the general series of events narrated in the preceding chapter; not to v. 51 sq. in particular. The incident of the Scribe, which there follows (v. 57 sq.) was in fact much earlier; see in § 56 and Note.

According to Luke 10, 1, the Seventy were to go to every city and place, whither our Lord himself would come. To what part of the country, then, were they sent? Not throughout Galilee; for Jesus apparently never returned to that province; and besides, both himself and the Twelve had already preached in all the towns and villages. Not in Samaria; for he merely passes through that district without making any delay. Possibly into some parts of Judea, whither our Lord himself afterwards came; but more probably along the great valley of the Jordan and throughout the populous region of Perea, which our Lord traversed and where he taught after the festival of Dedication, and as he for the last time went up to Jerusalem; see John 10, 40. Matth. 19, 1. Mark 10, 1. Luke 13, 22-In accordance with this view, the return of the Seventy took place in Jerusalem or Judea, not long before the festival of Dedication (§ 89); immediately after which festival Jesus withdrew into Perea to follow up their labours, John 10, 40 sq. See Introd. Note to Part VI. p. 185, 186.

Our Lord's instructions to the Seventy have a striking resemblance to those given to the Twelve; see in § 62.

§ 91. Our Lord evades the hypocritical urgency of his relatives, and afterwards goes up to the festival more privately; that is, with less of public notoriety and without being followed as usual by crowds. The journey mentioned in Luke 9, 51 was obviously his last journey from Galilee to Jerusalem; and v. 53 shows that he was passing on rapidly and without delay. In both these circumstances, Luke accords with John; and the two accounts are therefore properly arranged together. See more in Introd. Note to Part VI. p. 184.

§ 82. The healing of the ten lepers evidently connects itself with the same journey through Samaria; and is narrated by Luke out of its proper order. Compare the incident of the Scribe and another, Luke 9, 57 sq. and see Note on § 56.

PART VI.

THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD'S ARRIVAL AT BETHANY SIX DAYS BEFORE THE FOURTH PASSOVER.

§§ 83-111.

INTRODUCTORY NOTE-ORDER OF LUKE AND JOHN.

In this interval of time, from the festival of Tabernacles to our Lord's last arrival at Bethany, we encounter one of the most difficult portions of the whole Gospel Harmony.

According to John's narrative, Jesus, after leaving Galilee to go up to the

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