Full text of "An examination of the testimony of the four evangelists, by the rules of evidence administered in courts of justice. With an account of the trial of Jesus"

EXAMINATION OF THE TESTIMONY

OP THE

FOUR EVANGELISTS

EXAMINATION OF THE TESTIMONY

OF THE

if ' '

FOUR EVANGELISTS,

THE RULES OF EVIDENCE ADMINISTERED

COURTS OF JUSTICE

WITH AN ACCOUNT OF THE TRIAL OF JESUS.

BY SIMON GREENLEAF, LL. D.

ROYALl, PROFESSOR OF LAW IN HARVARD UNIVERSITY.

BOSTON:

CHARLES C. LITTLE AND JAMES BROWN.
1846.

: :

Entered according to Act of Congress, in the year 1846, by

SIMON GREENLEAF,
in the Clerk's Office of the District Court of the District of Massachusetts.

54 OO

BOSTON:

PK1NTED BY FREEMAN AND BOLLES
DEVONSHIRE STREET.

TO THE

MEMBERS OF THE LEGAL PROFESSION.

GENTLEMEN,

THE subject of the following work I hope will not be deemed so
foreign to our professional pursuits, as to render it improper for me
to dedicate it, as I now respectfully do, to you. If a close examination
of the evidences of Christianity may be expected of one class of men
more than another, it would seem incumbent on us, who make the law
of evidence one of our peculiar studies. Our profession leads us to
explore the mazes of falsehood, to detect its artifices, to pierce its
thickest veils, to follow and expose its sophistries, to compare the
statements of different witnesses with severity, to discover truth and
separate it from error. Our fellow-men are well aware of this ; and
probably they act upon this knowledge more generally, and with a
more profound repose, than we are in the habit of considering. The
influence, too, of the legal profession upon the community is un-
questionably great ; conversant, as it daily is, with all classes and
grades of men, in their domestic and social relations, and in all the
affairs of life, from the cradle to the grave. This influence we are
constantly exerting for good or ill ; and hence, to refuse to acquaint
ourselves with the evidences of the Christian religion, or to act as
though, having fully examined, we lightly esteemed them, is to
assume an appalling amount of responsibility.

The things related by the Evangelists are certainly of the most
momentous character, affecting the principles of our conduct here,
and our happiness forever. The religion of Jesus Christ aims at
nothing less than the utter overthrow of all other systems of reli-

vi DEDICATION.

gion in the world ; denouncing them as inadequate to the wants of
man, false in their foundations, and dangerous in their tendency. It
not only solicits the grave attention of all, to whom its doctrines are
presented, but it demands their cordial belief, as a matter of vital
concernment. These are no ordinary claims ; and it seems hardly
possible for a rational being to regard them with even a subdued
interest ; much less to treat them with mere indifference and con-
tempt. If not true, they are little else than the pretensions of a
bold imposture, which, not satisfied with having already enslaved mil-
lions of the human race, seeks to continue its encroachments upon
human liberty, until all nations shall be subjugated under its iron
rule. But if they are well founded and just, they can be no less than
the high requirements of heaven, addressed by the voice of God to
the reason and understanding of man, concerning things deeply
affecting his relations to his sovereign, and essential to the formation
of his character and of course to his destiny, both for this life and for
the life to come. Such was the estimate taken of religion, even the
religion of pagan Rome, by one of the greatest lawyers of antiquity,
when he argued that it was either nothing at all, or was everything.
Aut undique religionem tolle^ out usquequaque conserva. 1

With this view of the importance of the subject, and in the hope
that the present work may in some degree aid or at least incite
others to a more successful pursuit of this interesting study, it is
submitted to your kind regard, by

Your obedient servant,

SIMON GREENLEAF.

HARVARD UNIVERSITY, )
DANE HALL, MAY 1, 1846. $

1 Cicero, Phillip. II. 43.

CONTENTS

AND

SYNOPSIS OF THE HARMONY.

CONTENTS. MATT.

MARK.

LUKE.

JOHN.

Sect.

PART I.

EVENTS CONNECTED WITH THE BIRTH

AND CHILDHOOD OF OUR LORD.

TIME : About thirteen and a half years.

1. Preface to Luke's Gospel.

1,1-4

2. An Angel appears to Zacharias. Jerusalem.

I, 5-25

3. An Angel appears to Mary. Nazareth.

1, 26-38

4. Mary visits Elizabeth. Jutta.

1, 39-56

5. Birth of John the Baptist. Jutta.

1,57-80

6. An Angel appears to Joseph. Nazareth.

1, 18-25

7. The Birth of Jesus. Bethlehem.

2, 1-7

8. An Angel appears to the Shepherds. Near

Bethlehem.

2, 8-20

9. The circumcision of Jesus, and his presen-

tation in the Temple. Bethlehem. Jeru-

salem.

2, 21-38

10. The Magi. Jerusalem. Bethlehem.

2, 1-12

11. The. flight into Egypt. Herod's cruelty.
The return. Bethlehem. Nazareth.

2, 13-23

2, 39-40

12. At twelve years of age Jesus goes to the

Passover. Jerusalem.

2, 41-52

13. The Genealogies.

1,1-17

3, 28-38

PART II.

ANNOUNCEMENT AND INTRODUCTION OF

OUR LORD'S PUBLIC MINISTRY.

TIME : About one year.

14. The Ministry of John the Baptist. The

Desert. The Jordan.

3, 1-12

1, 1-8

3, 1-18

15. The Baptism of Jesus. The Jordan.

3, 13-17

1, 9-11

3, 21-23

16. The Temptation. Desert of Judea.

4, 1-11

1,12,13

4,1-13

SYNOPSIS OF THE HARMONY.

CONTENTS.

MATT.

MARK.

LUKE.

JOHN.

Sect.

17. Preface to John's Gospel.

1, 1-18

18. Testimony of John the Baptist to Jesus.
Bethany beyond Jordan.

, 19-34

19. Jesus gains Disciples. The Jordan. Gali-

lee?

1, 35-52

20. The Marriage at Cana of Galilee.

2, 1-12

PART m.

OUR LORD'S FIRST PASSOVER, AND THE

SUBSEQUENT TRANSACTIONS UNTIL THE

SECOND.

TIME : One year.

21 . At the Passover Jesus drives the Traders out

of the Temple. Jerusalem.

2, 13-25

22. Our Lord's discourse with Nicodemus. Je-

rusalem.

3, 1-21

23. Jesus remains in Judea and baptizes. Fur-

ther testimony of John the Baptist.

3, 22-36

24. Jesus departs into Galilee after John's im-

4, 12.

1, 14.

4,14.

prisonment.

14,3-5.

6, 17-20

3,19.20

4,1-3

25. Our Lord's discourse with the Samaritan

woman. Many of the Samaritans believe
on him. Shechem or Neapolis.

4, 4-42

26. Jesus teaches publicly in Galilee.

4, 17

1, 14.15

4, 14. 15

4, 43-45

27. Jesus again at Cana, where he heals the son

of a nobleman lying ill at Capernaum.

Cana of Galilee.

4, 46-54

28. Jesus at Nazareth ; he is there rejected, and

fixes his abode at Capernaum.

4, 13-16

4, 16-31

29. The call of Simon Peter and Andrew, and

of James and John, with the miraculous

draught of fishes. Near Capernaum.

4, 18-22

I, 16-20

5, 1-11

30. The healing of a Demoniac in the Syna-

gogue. Capernaum.

1, 21-28

4, 31-37

31. The healing of Peter's wife's mother, and

many others. Capernaum.

8, 14-17

1, 29-34

4, 38-41

32. Jesus with his Disciples goes from Caper-
naum throughout Galilee.

4, 23-25

1, 35-39

4, 42-44

33. The healing of a Leper. Galilee.

8,2-4

1, 40-45

5, 12-16

34. The healing of a Paralytic. Capernaum.

9, 2-8

2, 1-12

5, 17-26

35. The call of Matthew. Capernaum.

9,9

2, 13. 14

5, 27. 28

PART IV.

OUR LORD'S SECOND PASSOVER, AND THE

SUBSEQUENT TRANSACTIONS UNTIL THE

THIRD.

TIME : One year.

36. The Pool of Bethesda ; the healing of the

infirm man ; and our Lord's subsequent

discourse. Jerusalem.

5, 1-47

37. The Disciples pluck ears of grain on the
Sabbath. On the way to Galilee ?

12, 1-8

2, 23-28

6, 1-5

SYNOPSIS OF THE HARMONY.

CONTENTS.

MATT.

MARK. LUKE. JOHN.

Sect.

38. The healing of the withered hand on the

Sabbath. Galilee.

12, 9-14

3, 1-6

6, 6-11

39. Jesus arrives at the Sea of Tiberias, and is

followed by multitudes. Lake of Galilee.

12, 15-21

3, 7-12

40. Jesus withdraws to the Mountain, and choos-

es the Twelve ; the multitudes follow him.

Near Capernaum.

10, 2-4

3, 13-19

6, 12-19

41. The Sermon on the Mount. Near Caper-

naum.

5,1, 8,1

6, 20-49

42. The healing of the Centurion's servant.

Capernaum.

8, 5-13

7, 1-10

43. The raising of the Widow's son. Nain.

7, 11-17

44. John the Baptist in prison sends Disciples to

Jesus. Galilee, Capernaum, ?

11,2-19

7, 18-35

45. Reflections of Jesus on appealing to his

mighty Works. Capernaum.

11, 20-30

46. While sitting at meat with a Pharisee, Jesus

is anointed by a woman who had been a

sinner. Capernaum ?

7, 36-50

47. Jesus, with the Twelve, makes a second cir-

cuit in Galilee.

8, 1-3

48. The healing of a Demoniac. The Scribes
and Pharisees blaspheme. Galilee.

12, 22-37

3, 19-30

11,14.15
17-23

49. The Scribes and Pharisees seek a sign. Our

12, 38-45

11, 16.

Lord's reflections. Galilee.

24-36

50. The true Disciples of Christ his nearest re-

latives. Galilee.

12, 46-50

3, 31-35

8, 19-21

51. At a Pharisee's table, Jesus denounces woes

against the Pharisees and others. Galilee.

11, 37-54

52. Jesus discourses to his Disciples and the

multitude. Galilee.

12, 1-59

53. The slaughter of certain Galileans. Para-

ble of the barren Fig-tree. Galilee.

13, 1-9

54. Parable of the Sower. Lake of Galilee.

Near Capernaum ?

13, 1-23

4, 1-25

8, 4-18

55. Parable of the Tares. Other Parables.

Near Capernaum?

13,24-53

4, 26-34

56. Jesus directs to cross the Lake. Incidents.

8, 18-27

4, 35 -41

8, 22-25

The tempest stilled. Lake of Galilee.

9, 57-62

57. The two Demoniacs of Gadara. S. E. coast

8, 28-34

5, 1-21

8, 26-40

of the Lake of Galilee.

9,1

58. Levi's Feast. Capernaum.

9, 10-17

2, 15-22

, 29-39

59. The raising of Jarius's daughter. The wo-

man with a bloody flux. Capernaum.

9, 18-26

5, 22-43

, 41-56

60. Two blind men healed, and a dumb spirit

cast out. Capernaum ?

9, 27-34

61. Jesus again at Nazareth, and again rejected.

3, 54-58

6,1-6

62. A third circuit in Galilee. The Twelve in-

9, 35-38

, 6-13

,1-6

structed and sent forth. Galilee.

0,1.5-42

63. Herod holds Jesus to be John the Baptist,

1,1

whom he had just before beheaded. Gali-

4, 1. 2.

, 14-16.

,7-9

lee ? Perea.

6-12

21-29

-4_64. The Twelve return, and Jesus retires with
^ them across the Lake. Five thousand are

fed. Capernaum. N. E. coast of the

Lake of Galilee.

4, 13-21

, 30-44

, 10-17

6, 1-14

Xll

SYNOPSIS OF THE HARMONY.

CONTENTS.

MATT. MARK.

Sect.
65. Jesus walks upon the water. Lake of Gal-
ilee. Gennesareth.

14, 22-36

6, 45-56

6, 15-21

66. Our Lord's discourse to the multitude in the
Synagogue at Capernaum. Many Disci-
ples turn back. Peter's profession of
faith. Capernaum.

6, 22-71
7,1

PART V.

FROM OUR LORD'S THIRD PASSOVER UNTIL

HIS FINAL DEPARTURE FROM GALILEE

AT THE FESTIVAL OF TABERNACLES.

TIME : Six months.

67. Our Lord justifies his disciples for eating
with unwashen hands. Pharisaic Tradi-
tions. Capernaum.

15, 1-20

7, 1-23

68. The daughter of a Syrophenician woman is
healed. Reg-ion of Tyre and Sidon.

15,21-28

7, 24-30

69. A deaf and dumb man healed ; also many
others. Four thousand are fed. The De-
capolis.

15, 29-38

7, 31-37
8,1-9

70. The Pharisees and Sadducees again require
a sign. [See 49.] Near Magdala.

15, 39
16, 1-4

8, 10-12

71. The Disciples cautioned against the leaven
of the Pharisees, etc. .ZV. E. coast of the
Lake of Galilee.

16, 4-12

8, 13-21

72. A blind man healed. Bethsaida (Julias).

8, 22-26

73. Peter and the rest again profess their faith
in Christ. [See 66.] Region of Cesarea
Philippi.

16, 13-20

8, 27-30

9, 18-21

74. Our Lord foretells his own death and resur-
rection, and the trials of his followers.
Region of Cesarea Philippi.

16,21-28

8, 31-33
9,1

9, 22-27

75. The Transfiguration. Our Lord's subse-
quent discourse with the three Disciples.
Region of Cesarea Philippi.

17, 1-13

9, 2-13

9, 28-36

76. The healing of a Demoniac, whom the Dis-
ciples could not heal. Region of Cesarea
Philippi.

17, 14-21

9, 14-29

9, 37-43

77. Jesus again foretells his own death and re-
surrection. [See 74.] Galilee.

17, 22.23

9, 30-32

9, 43-45

78. The tribute-money miraculously provided.
Capernaum.

17, 24-27

9,33

79. The Disciples contend who should be great-
est. Jesus exhorts to humility, forbear-
ance and brotherly love. Capernaum.

18, 1-35

9, 33-50

9, 46-50

80. The Seventy instructed and sent out. Ca-
pernaum.

10, 1-16

81 . Jesus goes up to the Festival of Tabernacles.
His final departure from Galilee. Inci-
dents in Samaria.

9, 51-56

7, 2-10

82. Ten Lepers cleansed. Samaria.

17, 11-19

SYNOPSIS OF THE HARMONY.

Xlll

CONTENTS.

LUKE. JOHN.

Sect.

PART VI.

THE FESTIVAL OF TABERNACLES, AND THE

SUBSEQUENT TRANSACTIONS UNTIL OUR

LORD'S ARRIVAL AT BETHANY, SIX DAYS

BEFORE THE FOURTH PASSOVER.

TIME : Six months less one week.

83. Jesus at the Festival of Tabernacles. His

7, 11-53

public teaching. Jerusalem.

8,1

84. The woman taken in Adultery. Jerusalem.

8, 2-11

85. Further public teaching of our Lord. He

reproves the unbelieving Jews, and escapes
from their hands. Jerusalem.

8, 12-59

86. A lawyer instructed. Love to our neighbor
denned. Parable of the Good Samaritan.

Near Jerusalem.

10, 25-37

87. Jesus in the house of Martha and Mary.

Bethany.

10, 38-42

88. The Disciples again taught how to pray.

Near Jerusalem.

11, 1-13

89. The Seventy return. Jerusalem?

10, 17-24

90. A man born blind is healed on the Sabbath.

Our Lord's subsequent discourses. Jeru-
salem.

9, 1-41
10, 1-21

91. Jesus in Jerusalem at the Festival of Dedi-

cation. He retires beyond Jordan. Jeru-

salem. Bethany beyond Jordan.

10, 22-42

92. The raising of Lazarus. Bethany.

11, 1-46

93. The counsel of Caiaphas against Jesus.

He retires from Jerusalem. Jerusalem.

Ephraim.

11,47-54

94. Jesus beyond Jordan is followed by multi-

tudes. The healing of the infirm woman

on the Sabbath. Valley of Jordan. Perea.

19, 1.2

10,1

3, 10-21

95. Our Lord goes teaching and journeying
towards Jerusalem. He is warned against

Herod. Perea.

3, 22-35

96. Our Lord dines with a chief Pharisee on the

Sabbath. Incidents. Perea.

4, 1-24

97. What is required of true Disciples. Perea.

4, 25-35

98. Parable of the Lost Sheep, etc. Parable of

the Prodigal Son. Perea.

5, 1-32

99. Parable of the Unjust Steward. Perea.

6, 1-13

100. The Pharisees reproved. Parable of the

Rich Man and Lazarus. Perea.

6, 14-31

101. Jesus inculcates forbearance, faith, humil-

ity. Perea.

7, 1-10

102. Christ's coming will be sudden. Perea.

7, 20-37

103. Parables. The importunate Widow. The

Pharisee and Publican. Perea.

8, 1-14

104. Precepts respecting divorce. Perea.

9, 3-12

0, 2-12

105. Jesus receives and blesses little Children.

Perea.

9, 13-15

0, 13-16

8, 15-17

106. The rich Young Man. Parable of the La-

9, 16-30

borers in the Vineyard. Perea.

0, 1-16

0, 17-31

8, J8-30

107. Jesus a third time foretells his Death and

Resurrection. [See 74, 77.] Perea.

0, 17-19

0, 32-34

8, 31-34

XIV

SYNOPSIS OF THE HARMONY.

CONTEXTS.

MATT.

MARK.

LUKE.

JOHN.

Sect.

108. James and John prefer their ambitious re-

quest. Perea.

20, 20-28

10, 35-45

109. The healing of two blind men near Jericho.

20, 29-34

10, 46-52 18, 35-4

110. The visit to Zaccheus. Parable of the ten

19,1

Minae. Jericho.

19, 2 28

111. Jesus arrives at Bethany six days before

11, 55-57

the Passover. Bethany.

12,1.9-11

PART VII.

OUR LORD'S PUBLIC ENTRY INTO JERUSA-

LEM, AND THE SUBSEQUENT TRANSAC-

TIONS BEFORE THE FOURTH PASSOVER.

TIME : Five days.

* H2. Our Lord's public Entry into Jerusalem.
Bethany, Jerusalem.

21, 1-11.
14-17

11, 1-11

19, 29-44

12, 12-19

113. The barren Fig-tree. The cleansing of the
Temple. Bethany, Jerusalem.

21,12.13.

18. 19

11, 12-19

19, 45-48
21, 37.38

114. The barren Fig-tree withers away. Be-

tween Bethany and Jerusalem.

21, 20-22

11, 20.26

115. Christ's authority questioned. Parable of
the Two Sons. Jerusalem.

21, 23-32

11,27-33

20, 1-8

116. Parable of the wicked husbandmen. Je-

rusalem.

21, 33-46

12, 1-12

20, 9-19

117. Parable of the Marriage of the King's Son.

Jerusalem.

22, 1-14

118. Insidious question of the Pharisees: Trib-

ute to Cesar. Jerusalem.

22, 15-22

12, 13-17 20, 20-26

119. Insidious question of the Sadducees : The
Resurrection. Jerusalem.

22, 23-33

12, 18-27 20, 27-40

120. A lawyer questions Jesus. The two great
Commandments. Jerusalem.

22, 34-40

12, 28-34

121. How is Christ the son of David? Jeru-

salem.

22, 41-46

12, 35-37

20, 41-44

122. Warnings against the evil example of the

Scribes and Pharisees. Jerusalem.

23, 1-12

12, 38.39

20,45.46

123. Woes against the Scribes and Pharisees.

Lamentation over Jerusalem. Jerusalem.

23, 13-39

12,40

20, 47

124. The Widow's mite. Jerusalem.

12, 41-44

21, 1-4

125. Certain Greeks desire to see Jesus. Jeru-

salem.

2, 20-36

126. Reflections upon the unbelief of the Jews.

Jerusalem.

2, 37-50

127. Jesus, on taking leave of the Temple, fore-

tells its destruction and the persecution

of his Disciples. Jerusalem. Mount of

Olives.

4, 1-14

13, 1-13

21,5-19

128. The signs of Christ's coming to destroy

Jerusalem, and put an end to the Jewish
State and Dispensation. Mount of Olives.

4, 15-42

13, 14-37

21,20-36

129. Transition to Christ's final coming at the

Day of Judgment. Exhortation to watch-

fulness. Parables : The ten Virgins.

4, 43-51

The five Talents. Mount of Olives.

5, 1-30

SYNOPSIS OF THE HARMONY.

CONTENTS.

MATT.

MARK.

LUKE.

JOHN.

Sect.

130. Scenes of the Judgment Day. Mount of

Olives.

25, 31-46

131. The Rulers conspire. The supper at Beth-
any. Treachery of .Juuas. Jerusalem.

Bethany.

26, 1-16

14, 1-11

22, 1-6

12, 2-8

132. Preparation for the Passover. Bethany.
Jerusalem.

26, 17-19

14, 12-16

22, 7-13

PART VIII.

THE FOURTH PASSOVER ; OUR LORD'S PAS-

SION ; AND THE ACCOMPANYING EVENTS

UNTIL THE END OF THE JEWISH SABBATH.

TIME : Two days.

133. The Passover Meal. Contention among

26,20

14, 17

22, 14-18

the Twelve. Jerusalem.

24-30

134. Jesus washes the feet of his disciples.

Jerusalem.

13, 1-20

135. Jesus points out the Traitor. Judas with-

draws. Jerusalem.

26, 21-25

14, 18-21

22, 21-23

13,21-35

136. Jesus foretells the fall of Peter, and the dis-

persion of the Twelve. Jerusalem.

26, 31-35

14, 27-31

22, 31-38

13, 36-38

137. The Lord's Supper. Jerusalem.

26, 26-29

14, 22-25

22, 19.20

138. Jesus comforts his Disciples. The Holy
Spirit promised. Jerusalem.

14, 1-31

139. Christ the true Vine. His Disciples hated
by the world. Jerusalem.

15, 1-27

140. Persecution foretold. Further promise of

the Holy Spirit. Prayer in the name of
Christ. Jerusalem.

16, 1-33

141. Christ's last prayer with his disciples.
Jerusalem.

17, 1-26

142. The agony in Gethsemane. Mount of

26, 30.

14,26.

22, 39-46

18,1

Olives.

36-46

32-42

143. Jesus betrayed, and made prisoner. Mount

of Olives.

26, 47-56

14, 43-52

22, 47-53

18,2-12

144. Jesus before Caiaphas. Peter thrice denies
him. Jerusalem.

26, 57.58
69-75

14,53.54.
66-72

22, 54-62

18,13-18.
25-27

145. Jesus before Caiaphas and the Sanhedrim.

He declares himself to be the Christ; is

condemned and mocked. Jerusalem.

26, 59-68

14, 55-65

22, 63-71

18, 19-24

146. The Sanhedrim lead Jesus away to Pilate.

27, 1. 2.

15, 1-5

23, 1-5

18, 28-38

Jerusalem.

11-14

147. Jesus before Herod. Jerusalem.

23, 6-12

148. Pilate seeks to release Jesus. The Jews

demand Barabbas. Jerusalem.

27, 15-26

15, 6-15

23, 13-25

18, 39.40

149. Pilate delivers up Jesus to death. He is

scourged and mocked. Jerusalem.

27, 26-30

15, 15-19

9, 1-3

150. Pilate again seeks to release Jesus. Jeru-

salem.

19,4-16

151. Judas repents and hangs himself. Jeru-

salem.

27, 3-10

152. Jesus is led away to be crucified. Jerusa-

lem.

27, 31-34

15, 20-23

23, 26-33

9, 16.17

153. The Crucifixion. Jerusalem.

27, 35-38

15, 24-28

23, 33.34

9, 18-24

XVI

SYNOPSIS OF THE HARMONY.

CONTENTS.

MATT. MARK.

LUKE.

JOHN.

Sect.

154. The Jews mock at Jesus on the Cross. He

commends his mother to John. Jerusa-

27, 39-44

15, 29-32

23, 35-37

19,25-27

lem.

15, 33-37

39-43

155. Darkness prevails. Christ expires on the

cross. Jerusalem.

27, 45-50

23, 44-46

19,28-30

156. The vail of the Temple rent, and graves

opened. Judgment of the Centurion.

27, 51-56

15, 38-41

23, 45.

The Women at the Cross. Jerusalem.

47-49

157. The taking down from the Cross. The

burial. Jerusalem.

27, 57-61

15, 42-47

23, 50-56

19, 31-42

158. The Watch at the Sepulchre. Jerusalem.

27, 62-66

PART IX.

OUR LORD'S RESURRECTION, HIS SUBSE-

QUENT APPEARANCES, AND HIS ASCEN-

SION.

TIME : Forty days.

159. The Morning of the Resurrection. Jeru-

salem.

28, 2-4

16,1

160. Visit of the Women to the Sepulchre.

^ Mary Magdalene returns. Jerusalem.

28,1

16,2-4

24, 1-3

20, 1. 2.

161. Vision of Angels in the Sepulchre. Jeru-

salem.

28, 5-7

16,5-7

24, 4-8

162. The Women return to the City. Jesus

meets them. Jerusalem.

28, 8-10

16,8

24, 9-11

163. Peter and John run to the Sepulchre. Je-

rusalem.

24, 12

20, 3-10

164. Our Lord is seen by Mary Magdalene at
the Sepulchre. Jerusalem.

16, 9-11

20, 11-18

165. Report of the Watch. Jerusalem.

28, 11-15

166. Our Lord is seen of Peter. Then by two

Disciples on the way to Emmaus. Jeru-

salem. Emmaus.

16,12.13

24, 13-35

167. Jesus appears in the midst of the Apostles,
Thomas being absent. Jerusalem.

16, 14-18

24, 36-49

20, 19-23

168. Jesus appears in the midst of the Apostles,
Thomas being present. Jerusalem.

20, 24-29

169. The Apostles go away into Galilee. Jesus
shows himself to seven of them at the

Sea of Tiberias. Galilee.

28,16

21, 1-24

170. Jesus meets the Apostles and above five

hundred Brethren on a Mountain in Gal-

ilee. Galilee.

28, 16-20

171. Our Lord is seen of James; then of all the

Apostles. Jerusalem.

172. The Ascension. Bethany.

16, 19.20

24, 50-53

173. Conclusion of John's Gospel.

20, 30.31

21,25

TABLE

FOR

FINDING ANY PASSAGE IN THE HARMONY.

MATTHEW.

Chap.

Verse.

Sect.

Chap.

Verse.

Sect.

Chap.

Verse.

Sect.

1-17

xiii.

1-23

xxii.

41-46

121

18-25

24-53

xxiii.

1-12

122

ii.

1-12

54-58

13-39

123

13-23

xiv.

1,2

xxiv.

1-14

127

iii.

1-12

' 3-5

15-42

'128

13-17

6-12

' 43-51

129

iv.

1-11

13-21

XXV.

1-30

129

22-36

31-46

130

13-16

XV.

1-20

xxvi.

1-16

131

21-28

17-19

132

18-22

29-38

133

23-25

21-25

135

1-48

xvi.

1-4

26-29

137

vi.

1-34

4-12

142

vii.

1-29

13-20

31-35

136

viii.

21-28

36-46

142

2-4

xvii.

1-13

47-56

143

5-13

14-21

57,58

144

14-17

22,23

59-68

145

18-27

24-27

69-75

144

28-34

xviii.

1-35

xxvii.

1,2

146

ix.

xix.

1,2

3-10

151

'2-8

3-12

104

11-14

146

13-15

105

15-26

148

10-17

16-30

106

26-30

149

18-26

XX.

1-16

106

31-34

152

27-34

17-19

107

35-38

153

35-38

20-28

108

39-44

154

29-34

109

45-50

155

2-4

xxi.

1-11

112

51-56

156

5-42

12,13

113

57-61

157

pi.

14-17

112

62-66

158

2-19

18,19

113

xxviii.

160

20-30

20-22

114

2-4

159

xii.

1-8

23-32

115

5-7

161

9-14

33-46

116

8-10

162

15-21

xxii.

1-14

117

11-15

165

22-37

15-22

118

169

38-45

23-33

119

16-20

170

46-50

34-40

120

Xviii TABLE FOR FINDING ANY PASSAGE IN THE HARMONY,

MARK.

Chap.

Verse.

Sect.

Chap.

Verse.

Sect.

Chap.

Verse. 1 Sect.

1-8

vii.

24-30

xii.

41-44

124

9-11

31-37

xiii.

1-13

127

12, 13

viii.

1-9

14-37

123

10-12

xiv.

1-11

131

14,15

13-21

12-16

132

16-20

22-26

133

21-28

27-30

18-21

135

29-34

31-38

22-25

137

35-39

ix.

142

40-45

2-13

27-31

136

ii.

1-12

14-29

32-42

142

13, 14

30-32

43-52

143

15-22

53,54

144

23-28

33-50

55-65

145

iii.

1-6

66-72

144

7-12

2-12

104

XV.

1-5

146

13-19

13-16

105

6-15

148

19-30

17-31

106

15-19

149

31-35

32-34

107

20-23

152

iv.

1-25

35-45

108

24-28

153

26-34

46-52

109

29-32

154

35-41

xi.

1 -11

112

33-37

155

1-21

12-19

113

38-41

156

22-43

20-26

114

42-47

157

vi.

1-6

27-33

115

xvi.

159

6-13

xii.

1-12

116

2-4

* 160

14-16

13-17

118

5-7

161

17-20

18-27

119

162

21-29

28-34

120

9-11

164

30-44

35-37

121

12,13

166

45-56

38,39

122

14-18

167

vii.

1-23

123

19,20

172

LUKE.

1-4

29-39

ix.

37-43

5-25

vi.

1-5

43-45

26-38

6-11

46-50

39-56

12-19

61-56

57-80

20-26

57-62

1-7

27-30

1-16

8-20

17-24

21-38

32-36

25-37

39,40

37-49

38-42

41-52

vii.

1-10

xi.

1-13

1-18

11-17

14,15

19,20

18-35

21-23

36-50

17-23

23-38

viii.

1-3

24-28

1-13

4-18

29-36

19-21

37-54

14,15

22-25

xii.

1-59

16-31

26-40

xiii.

1-9

31-37

41-56

10-21

38-41

ix.

1-6

22-35

42-44

7-9

xiv.

1-24

1-11

10-17

25-35

12-16

18-21

XV.

1-32

17-26

22-27

xvi.

1-13

27,28

28-36

14-31

TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. xix

LUKE CONTINUED.

Chap.

Verse.

Sect.

Chap.

Verse.

Sect.

Chap.

Verse. I ' Sect.

xvii.

1-10

101

XX.

123

xxiii.

13-25

148

11-19

xxi.

1-4

124

26-33

152

20-37

102

5-19

127

33-34

153

xviii.

1-14

103

20-36

128

35-37

154

15-17

105

37,38

113

153

18-30

106

xxii.

1-6

131

39-43

154

31-34

107

7-13

132

44-46

155

35-43

109

14-18

133

156

xix.

109

19,20

137

47-49

156

2-28

110

21-23

135

50-56

157

29-44

112

24-30

133

xxiv.

1-3

160

45-43

113

31-38

136

4-8

161

XX.

1-8

115

39-46

142

9-11

162

9-19

116

47-53

143

163

20-26

118

54-62

144

13-35

166

27-40

119

63-71

145

36-49

167

41-44

121

xxiii.

1-5

146

50-53

172

45,46

122

6-12

147

JOHN.

1-18

ix.

1-41

19-34

1-21

35-52

22-42

ii.

1-12

xi.

1-46

13-25

47-54

iii.

1-21

55-57

111

22-36

xii.

111

iv.

1-3

2-8

131

4-42

9-11

111

43-45

12-19

112

46-54

20-36

125

1-47

37-50

126

vi.

1-14

xiii.

1-20

134

15-21

21-35

135

22-71

36-38

136

vii.

xiv.

1-31

138

2-10

XV.

1-27

139

11-53

xvi.

1-33

140

viii.

xvii.

1-26

141

2-11

xviii.

142

12-59

2-12

143

13-18

144

19-24

145

25-27

144

28-38

146

39,40

148

1-3

149

4-16

150

16,17

152

18-24

153

25-27

154

28-30

155

31-42

157

1,2

160

3-10

163

11-18

164

19-23

167

24-29

168

30,31

173

1-24

169

173

ADVERTISEMENT.

THE notes to the Gospels, credited to Archbishop Newcome, with-
out other reference, are selected from the notes to his Greek Har-
mony.

In following Dr. Robinson's arrangement of the Gospels, I have in
several places omitted his transposition of the verses of the text,
occurring within the limits of a section ; it being more convenient
to insert them in the order in which they were written by the Evan-
gelists.

The text, except in a few places where the article a was accident-
ally printed instead of an, in the words an house, an hungered, &c.,
is conformable to the common octavo edition of the American Bible
Society.

PRELIMINARY OBSERVATIONS.

$ 1. IN examining the evidences of the Christian religion, it
is essential to the discovery of truth that we bring to the
investigation a mind freed, as far as possible, from existing
prejudice and open to conviction. There should be a readi-
ness, on our part, to investigate with candor, to follow the
truth wherever it may lead us, and to submit, without reserve
or objection, to all the teachings of this religion, if it be found
to be of divine origin. " There is no other entrance," says
Lord Bacon, " to the kingdom of man, which is founded in
the sciences, than to the kingdom of heaven, into which no
one can enter but in the character of a little child." 1 The
docility which true philosophy requires of her disciples is not
a spirit of servility, or the surrender of the reason and judg-
ment to whatsoever the teacher may inculcate; but it is a
mind free from all pride of opinion, not hostile to the truth
sought for, willing to pursue the inquiry and impartially to
weigh the arguments and evidence, and to acquiesce in the
judgment of right reason. The investigation, moreover,
should be pursued with the serious earnestness which be-
comes the greatness of the subject a subject fraught with
such momentous consequences to man. It should be pursued
as in the presence of God, and under the solemn sanctions

1 Nov. Org. 1. 68. His words are : " Ut non alms fere sit aditus ad
regnum hominis, quod fundatur in scientiis, quam ad regnum ccelorum, in
quod, nisi sub persona infantis, intrare non datur."
3

22 PRELIMINARY OBSERVATIONS.

created by a lively sense of his omniscience, and of our ac-
countability to him for the right use of the faculties which he
has bestowed.

2. In requiring this candor and simplicity of mind in
those who would investigate the truth of our religion, Christ-
ianity demands nothing more than is readily conceded to
every branch of human science. All these have their data,
and their axioms ; and Christianity, too, has her first prin-
ciples, the admission of which is essential to any real pro-
gress in knowledge. "Christianity," says Bishop Wilson,
" inscribes on the portal of her dominions, ' Whosoever shall
not receive the kingdom of God as a little child, shall in
,no wise enter therein.' Christianity does not profess to con-
vince the perverse and headstrong, to bring irresistible evi-
dence to the daring and profane, to vanquish the proud
scorner, and afford evidences from which the careless and
perverse cannot possibly escape. This might go to destroy
man's responsibility. All that Christianity professes, is to
propose such evidences as may satisfy the meek, the tract-
able, the candid, the serious inquirer." 1

3. The present design, however, is not to enter upon any
general examination of the evidences of Christianity, but to
confine the inquiry to the testimony of the Four Evangelists,
bringing their narratives to the tests to which other evidence
is subjected in human tribunals. Of course several things,
sometimes controverted, will here be assumed as true.

4. (1.) It will, in the first place, J)e assumed that God
has, at some times, revealed himself to man, by special and
express communications. The reality of such a revelation
has been argued from its necessity. That man is a religious
being, is universally conceded, for it has been seen to be
universally true. He is everywhere a worshipper. In every
age and country, and in every stage, from the highest intel-
lectual culture to the darkest stupidity, he bows with homage
to a superior being. Be it the rude carved idol of his own
fabrication, or the unseen divinity that stirs within him, it

1 Bishop Wilson's Evidences, p. 38.

PRELIMINARY OBSERVATIONS. 23

is still the object of his adoration. This trait in the character
of man is so uniform, that it may safely be assumed, either
as one of the original attributes of his nature, or as necessa-
rily resulting from the action of one or more of those attri-
butes.

$ 5. The object of man's worship, whatever it be, will natu-
rally be his standard of perfection. He clothes it with every
attribute, belonging, in his view, to a perfect character ; and
this character he himself endeavors to attain. He may not,
directly and consciously, aim to acquire every virtue of his
deity, and to avoid the opposite vices ; but still this will be the
inevitable consequence of sincere and constant worship. As
in human society men become assimilated, both in manners
and in moral principles, to their chosen associates, so in the
worship of whatever deity men adore, they " form to his the
relish of their souls."

$ 6. How it came to pass that man, originally taught, as
we doubt not he was, to know and to worship the true Jeho-
vah, is found, at so early a period of his history, a worship-
per of baser objects, it is foreign to our present purpose to in-
quire. But the fact is lamentably true, that he soon became
an idolater, a worshipper of moral abominations. The Scyth-
ians and Northmen adored the impersonations of heroic
valor and of bloodthirsty and cruel revenge. The mythology
of Greece and of Rome, though it exhibited a few examples
of virtue and goodness, abounded in others of gross licen-
tiousness and vice. The gods of Egypt were reptiles and
beasts and birds. The religion of Central and Eastern Asia
was polluted with lust and cruelty, and smeared with blood,
" rioting, in deadly triumph, over all the tender affections of
the human heart and all the convictions of the human under-
standing." Western and Southern Africa and Polynesia are,
to this day, the abodes of frightful idolatry, cannibalism, and
cruelty ; and the aborigines of both the Americas are examples
of the depths of superstition to which the human mind may
be debased. In every quarter of the world, however, there is
a striking uniformity seen, in all the features of paganism.
The ruling principle of her religion is terror, and her deity is

24 PRELIMINARY OBSERVATIONS.

lewd and cruel. Whatever of purity the earlier forms of pa-
ganism may have possessed, it is evident from history that it
was of brief duration. Every form, which history has pre-
served, grew rapidly and steadily worse and more corrupt,
until the entire heathen world, before the coming of Christ, was
infected with that loathsome leprosy of pollution, described
with revolting vividness by St. Paul, in the beginning of his
Epistle to the Romans.

$ 7. So general and decided was this proclivity to the wor-
ship of strange gods, that, at the time of the deluge, only one
family remained faithful to Jehovah ; and this was a family
which had been favored with his special revelation. Indeed
it is evident that nothing but a revelation from God could
raise men from the degradation of pagan idolatry, because
nothing else has ever had that effect. If man could achieve
his own freedom from this bondage, he would long since have
been free. But instead of this, the increase of light and civili-
zation and refinement in the pagan world has but multiplied
the objects of his worship, added voluptuous refinements to its
ritual, and thus increased the number and weight of his
chains. In this respect there is no difference in their moral
condition, between the barbarous Scythian and the learned
Egyptian or Roman of ancient times, nor between the ignorant
African and the polished Hindu of our own day. The only
method, which has been successfully employed to deliver man
from idolatrous worship is that of presenting to the eye of his
soul an object of worship perfectly holy and pure, directly
opposite in moral character, to the gods he had formerly adored.
He could not transfer to his deities a better character than he
himself possessed. He must forever remain enslaved to his
idols, unless a new and pure object of worship were revealed
to him, with a display of superior power sufficient to overcome
his former faith and his present fears, to detach his affections
from grosser objects, and to fix them upon that which alone is
worthy. This is precisely what God, as stated in the Holy
Scriptures, has done. He rescued one family from idolatry in
the old world, by the revelation of himself to Noah; he
called a distinct branch of this family to the knowledge of

PRELIMINARY OBSERVATIONS. 25

himself, in the person of Abraham and his sons ; He extended
this favor to a whole nation, through the ministry of Moses ;
but it was through that of Jesus Christ alone that it was com-
municated to the whole world. In Egypt, by the destruction
of all the objects of the popular worship, God taught the
Israelites that he alone was the self-existent Almighty. At
the Red Sea, he emphatically showed them that he was the
Protector and Savior of his people. At Sinai, he revealed him-
self as the righteous Governor who required implicit obedience
from men, and taught them, by the strongly marked distinc-
tions of the ceremonial law, that he was a holy Being, of
purer eyes than to behold evil, and that could not look upon
iniquity. The demerit of sin was inculcated by the solemn
infliction of death upon every animal, offered as a propitiatory
sacrifice. And when, by this system of instruction, he had
prepared a people to receive the perfect revelation of the charac-
ter of God, of the nature of his worship and of the way of
restoration to his image and favor, this also was expressly
revealed by the mission of his Son. 1

$ 8. (2.) It will, in the next placejbe > assumed, that the books
of the Old Testament, as we noAV have them, are genuine ; and
that they existed in the time of our Savior, and were commonly
received and referred to, among the Jews, as the sacred books
of their religion. We shall also assume that the text of the
Four Evangelists has been handed down to us in the state in
which it was originally written, that is, without having been
materially corrupted or falsified, either by heretics or Chris-
tians.

9. The genuineness of these writings really admits of as
little doubt, and is susceptible of as ready proof, as that of
any ancient writings whatever. The rule of municipal law

1 The argument here briefly sketched, is stated more at large, and with great
clearness and force, in an essay entitled " The Philosophy of the Plan of Salva-
tion," p. 13 - 107. See also Bishop Wilson's Evidences of Christianity, vol. i.
p. 45-61 ; Home's Introduction to the Study of the Holy Scriptures, vol. i.
p. 1-39. Mr. Home has so freely cited the authors who have written upon
the Evidences of Christianity, that it is now superfluous to do more than
to refer to his own work.

26 PRELIMINARY OBSERVATIONS.

on this subject is familiar, and applies with equal force to all
ancient writings, whether documentary or otherwise. The
first inquiry, when an ancient document is offered in evidence
in our courts, is whether it comes from the proper repository ;
that is, whether it is found in the place where, and under the
care of persons with whom, such writings might naturally
and reasonably be expected to be found ; for it is this custody
which gives authenticity to documents found within it. 1 If
they come from such a place, and bear no evident marks of
forgery, the law presumes that they are genuine, and they
are admitted to be read in evidence, unless the opposing party
is able successfully to impeach them. 2 The burden of show-
ing them to be false and unworthy of credit, is devolved on
the party who makes that objection. The presumption of
law is the judgment of charity. It presumes that every man
is innocent until he is proved to be guilty ; that everything has
been done fairly and legally, until it is proved to have been
otherwise ; and that every document, found in its proper re-
pository, and not bearing marks of forgery, is genuine. Now
this is precisely the case with the Sacred Writings. They
have been used in the church from time immemorial, and
thus are found in the place where alone they ought to be

1 Per Tindall, Ch. Just, in the case of the Bishop of Meath v. the Mar-
quis of Winchester, 3 Bing. N. C. 183, 200, 201. " It is when documents
are found in other than their proper places of deposit," observed the Chief
Justice, " that the investigation commences, whether it was reasonable and
natural, under the circumstances of the particular case, to expect that they
should have been in the place where they are actually found ; for it is obvi-
ous, that, while there can be only one place of deposit strictly and absolutely
proper, there may be many and various, that are reasonable and probable,
though differing in degree, some being more so, some less ; and in these cases
the proposition to be determined is, whether the actual custody is so reason-
ably and probably accounted for, that it impresses the mind with the convic-
tion that the instrument found in such custody must be genuine." See
the cases cited in 1 Greenleaf on Evidence, 142. It is this defect,
namely, that they do not come from the proper or natural repository, which
shows the fabulous character of many pretended revelations, from the Gospel
of the Infancy to the Book of Mormon.

8 1 Greenleaf on Evid. 34, 142, 570.

PRELIMINARY OBSERVATIONS. 27

looked for. They come to us, and challenge our reception of
them as genuine writings, precisely as Domesday Book, the
Ancient Statutes of Wales, or any other of the ancient docu-
ments which have recently been published under the British
Record Commission, are received. They are found in familiar
use in all the churches of Christendom, as the sacred books
to which all denominations of Christians refer, as the standard
of their faith. There is no pretence that they were engraven
on plates of gold and discovered in a cave, nor that they were
brought from heaven by angels ; but they are received as the
plain narratives and writings of the men whose names they
respectively bear, made public at the times when they were
written ; and though there are some slight discrepancies
among the copies subsequently made, there is no pretence that
the originals were anywhere corrupted. If it be objected that
the originals are lost, and that copies alone are now produced,
the principles of the municipal law here also afford a satisfac-
tory answer. The multiplication of copies was a public fact,
in the faithfulness of which all the Christian community had an
interest. In matters of public and general interest, all persons
must be presumed to be conversant, on the principle that
individuals are presumed to be conversant with their own
affairs ; and therefore, in such matters, the prevailing current
of assertion is resorted to as evidence, for it is to this that
every member of the community is supposed to be privy. 1
The persons, moreover, who multiplied these copies, may be
regarded, in some manner, as the agents of the Christian pub-
lic, for whose use and benefit the copies were made; and on
the ground of the credit due to such agents, and of the public
nature of the facts themselves, the copies thus made are en-
titled to an extraordinary degree of confidence, and, as in the
case of official registers and other public books, it is not
necessary that they should be confirmed and sanctioned by the
ordinary tests of truth. 2 If any ancient document concerning

1 Moorewood v. Wood, 14 East, 329, n. Per Lord Kenyon. Weeks v.
Sparke, 1 M. & S. 686 ; The Berkley Peerage Case, 4 Campb. 416. Per
Mansfield, Ch. J. See 1 Greenleaf on Evidence, 128.

2 1 Starkie on Evidence, p. 195 ; 1 Greenleaf on Evidence, 483.

28 PRELIMINARY OBSERVATIONS.

our public rights were lost, copies which had been as univer-
sally received and acted upon as the Four Gospels have been,
would have been received in evidence in any of our courts of
justice, without the slightest hesitation. The entire text of
the Corpus Juris Civilis is received as authority in all the
courts of continental Europe, upon much weaker evidence of
its genuineness ; for the integrity of the Sacred Text has
been preserved by the jealousy of opposing sects, beyond any
moral possibility of corruption ; while that of the Roman
Civil Law has been preserved only by tacit consent, without
the interest of any opposing school, to watch over and preserve
it from alteration.

$ 10. These copies of the Holy Scriptures having thus been
in familiar use in the churches, from the time when the text
was committed to writing ; having been watched with vigilance
by so many sects, opposed to each other in doctrine, yet all
appealing to these Scriptures for the correctness of their faith ;
and having in all ages, down to this day, been respected as
the authoritative source of all ecclesiastical power and govern-
ment, and submitted to, and acted under in regard to so many
claims of right, on the one hand, and so many obligations of
duty, on the other ; it is quite erroneous to suppose that the
Christian is bound to oifer any further proof of their genuine-
ness or authenticity. It is for the objector to show them spuri-
ous ; for on him, by the plainest rules of law, lies the burden
of proof. l If it were the case of a claim to a franchise, and a

1 The arguments for the genuineness and authenticity of the books of the
Holy Scriptures are briefly, yet very fully stated, and almost all the writers
of authority are referred to, by Mr. Home, in his Introduction to the Study of
the Holy Scriptures, vol. 1, passim. The same subject is discussed in a more
popular manner in the lectures of Bp. Wilson and of Bp. Sumner of Chester,
on the Evidences of Christianity. In America the same question, as it
relates to the Gospels, has been argued by Bp. Mcllvaine, in his Lectures,
and by Mr. Norton, in his Evidences of the Genuineness of the Gos-
pels. "The direct historical evidence for the genuineness of the Gos-
pels," the latter observes, " consists in the indisputable fact, that throughout
a community of millions of individuals, scattered over Europe, Asia and
Africa, the Gospels were regarded with the highest reverence, as the works
of those to whom they are ascribed, at so early a period, that there could be

PRELIMINARY OBSERVATIONS. 29

copy of an ancient deed or charter were produced in support of
the title, under parallel circumstances on which to presume its
genuineness, no lawyer, it is believed, would venture to deny
its admissibility in evidence, nor the satisfactory character of
the proof. 1

11. Supposing the reader, therefore, to admit that it is not
irrational, nor inconsistent with sound philosophy, to believe
that God has made a special and express revelation of his char-
acter and will to man, and that the sacred books of our religion
are genuine, as we now have them, our present object is, to
compare the testimony of the Four Evangelists, as witnesses to
the life, doctrine, and miracles of Jesus Christ, in order to
determine the degree of credit to which, by the rules of
evidence applied in human tribunals, they are justly entitled.
The proper inquiry will be, not whether it is possible that the
testimony may be false, for this is not the manner in which
evidence is examined in courts of justice ; but, whether there
is sufficient probability that it is true. The subject of inquiry
is matter of fact, and not matter of abstract mathematical truth.
The latter alone is susceptible of that high degree of evidence
which we call demonstration, which excludes the possibility
of error, and which therefore may reasonably be required in
support of every mathematical deduction. But the proof of
matters of fact rests upon moral evidence alone ; by which is

no difficulty in determining whether they were genuine or not, and when
every intelligent Christian must have been deeply interested to ascertain the
truth. And this fact does not merely involve the testimony of the great body
of Christians to the genuineness of the Gospels ; it is in itself a phenomenon
admitting of no explanation, except that the four gospels had all been handed
down as genuine from the Apostolic age, and had everywhere accompanied
our religion as it spread through the world." See Norton's Evidences, &c.
vol. 1. Additional Notes, p. ccxc.

1 In a recent case in the House of Lords, an old manuscript copy, purport-
ing to have been extracted from ancient Journals of the House, which were
lost, and to have been made by an officer, whose duty it was to prepare lists
of the peers present and absent, was held admissible evidence, upon a claim
of peerage. See the case of the Slane Peerage, 5 Clark and Finelly 's Reports,
p. 24. See also the case of the Fitzwalter Peerage, 10 Clark and Finelly 'a
Reports, p. 948.

30 PRELIMINARY OBSERVATIONS.

meant not only that species of evidence which is employed in
cases respecting moral conduct, but all the evidence which we
do not obtain either from our own senses, from intuition, or
from demonstration. In the ordinary affairs of life we do not
require nor expect demonstrative evidence, because it is incon-
sistent with the nature of matters of fact, and to insist on its
production would be unreasonable and absurd. And it makes
no difference, whether the facts to be proved relate to this life
or to the next, the nature of the evidence required being
in both cases the same. The error of the skeptic consists
in pretending or supposing that there is a difference in
the evidence, where there is no difference in the nature of
the things to be proved, and in demanding demonstrative
evidence concerning things which are not susceptible of any
other than moral evidence alone, and of which the utmost
that can be said, is, that there is no reasonable doubt of their
truth. 1

$ 12. In proceeding to weigh the evidence of any proposition,
the previous question to be determined is, when may it be said
to be proved? The answer plainly is, when its truth is estab-
lished by competent and satisfactory evidence. By competent
evidence, is meant such as the nature of the thing to be proved
requires ; and by satisfactory evidence, is meant that amount
of proof, which ordinarily satisfies an unprejudiced mind, be-
yond any reasonable doubt. The circumstances which will
amount to this degree of proof can never be previously defined ;
the only legal test to which they can be subjected is, their suffi-
ciency to satisfy the mind and conscience of a man of common
prudence and discretion, and so to convince him, that he would
venture to act upon that conviction in matters of the highest
concern and importance to his own interest. 2 If, therefore,
the subject is a problem in mathematics, its truth is to be
shown by the certainty of demonstrative evidence. But if it
is a question of fact in human affairs, nothing more than moral
evidence can be required, for this is the best evidence which,

1 See Gambler's Guide to the Study of Moral Evidence, p. 121.
* 1 Stark. Evid. 514 ; 1 Greenl. on Evid. 4.

PRELIMINARY OBSERVATIONS. 31

from the nature of the case, is attainable. Now as the facts,
stated in Scripture History, are not of the former kind, but are
cognizable by the senses, they may be said to be proved when
they are established by that kind and degree of evidence which,
as we have just observed, would, in the affairs of human life,
satisfy the mind and conscience of a common man. When we
have this degree of evidence, it is unreasonable to require
more. A juror would violate his oath, if he should refuse to
acquit or condemn a person charged with an offence, where
this measure of proof was adduced.

$ 13. Proceeding further, to inquire whether the facts related
by the Four Evangelists are proved by competent and satisfac-
tory evidence, we are led, first, to consider on which side lies
the burden of establishing the credibility of the witnesses.
The very statement of such a question startles us, because, in
the affairs of ordinary life, the uniform course is to presume
every witness to be credible until the contrary is shown;
the burden of proof lying on the objector. But this only
serves to show the injustice with which the writers of the
Gospels have ever been treated by infidels ; an injustice si-
lently acquiesced in even by Christians ; in requiring the
Christian affirmatively, and by positive evidence, aliunde,
to establish the credibility of his witnesses above all others,
before their testimony is entitled to be considered, and in
permitting the testimony of a single profane writer, alone
and uncorroborated, to outweigh that of any single Christian.
This is not the course in courts of chancery, where the testi-
mony of a single witness is never permitted to outweigh the
oath even of the defendant himself, interested as he is in the
cause ; but, on the contrary, if the plaintiff, after having re-
quired the oath of his adversary, cannot overthrow it by
something more than the oath of one witness, however credi-
ble, it must stand as evidence against him. But the Christian
writer seems, by the usual course of the argument, to have
been deprived of the common presumption of charity in his
favor ; and, reversing the ordinary rule of administering jus-
tice in human tribunals, his testimony is unjustly presumed
to be false, until it is proved to be true. This treatment

32 PRELIMINARY OBSERVATIONS.

moreover, has been applied to them all in a body ; and, with-
out due regard to the fact, that, being independent historians,
writing at different periods, they are entitled to the support of
each other, they have been treated, in the argument, almost
as if the New Testament were the entire production, at once,
of a body of men, conspiring, by a joint fabrication, to im-
pose a false religion upon the world. It is time that this in-
justice should cease ; that the testimony of the Evangelists
should be admitted to be true, until it can be disproved by
those who would impugn it ; that the silence of one sacred
writer, on any point, should no more detract from his own
veracity or that of the other historians, than the like circum-
stance is permitted to do among profane writers ; and that the
Four Evangelists should be admitted in corroboration of each
other, as readily as Josephus and Tacitus, or Polybius and Livy. 1

1 This subject has been treated by Dr. Chalmers, in his Evidences
of the Christian Revelation, chapter iii. The following extract from
his observations will not be unacceptable to the reader. " In other
cases, when we compare the narratives of cotemporary historians, it is
not expected that all the circumstances alluded to by one will be taken
notice of by the rest ; and it often happens that an event or a custom
is admitted upon the faith of a single historian ; and the silence of all
other writers is not suffered to attach suspicion or discredit to his testi-
mony. It is an allowed principle, that a scrupulous resemblance betwixt two
histories is very far from necessary to their being held consistent with one
another. And, what is more, it sometimes happens that, with cotemporary
historians, there may be an apparent contradiction, and the credit of both
parties remain as entire and unsuspicious as before. Posterity is, in these
cases, disposed to make the most liberal allowances. Instead of calling it a
contradiction, they often call it a difficulty. They are sensible that, in many
instances, a seeming variety of statement has, upon a more extensive know-
ledge of ancient history, admitted of a perfect reconciliation. Instead, then,
of referring the difficulty in question to the inaccuracy or bad faith of any of
the parties, they, with more justness and more modesty, refer it to their own
ignorance, and to that obscurity which necessarily hangs over the history of
every remote age. These principles are suffered to have great influence in
every secular investigation ; but so soon as, instead of a secular, it becomes
a sacred investigation, every ordinary principle is abandoned, and the suspi-
cion annexed to the teachers of religion is carried to the dereliction of all
that candor and liberality with which every other document of antiquity is
judged of and appreciated. How does it happen that the authority of Jose-

PRELIMINARY OBSERVATIONS. 33

14. But if it were conceded, that the burden of establish-
ing the credibility of the Evangelists, as witnesses, rested upon
those who affirm the truth of their narratives, it is still ca-
pable of a ready moral demonstration, if we consider the
nature of their testimony, and the essential marks of differ-
ence between narratives of facts, as they actually occurred,
and the creations of falsehood. It is universally admitted
that much of the credit to be given to witnesses, depends on
their ability to discern and comprehend the nature of what
they saw and heard, their opportunities for observation, and
the degree of accuracy with which they are accustomed to
mark passing events. But much also depends on their integ-
rity ; for without this requisite, very little reliance can be
placed on any other, aside from corroborating and foreign
testimony. After a witness is dead, and his moral charac-
ter is forgotten, we can ascertain it only by a close inspection
of his narrative, comparing its details with each other, and
with contemporary accounts and collateral facts. This test
is much more accurate than may at first be supposed. Every
event which actually transpires, has its appropriate relation

phus should be acquiesced in as a first principle, while every step, in the
narrative of the evangelists, must have foreign testimony to confirm and
support it ? How comes it, that the silence of Josephus should be con-
strued into an impeachment of the testimony of the evangelists, while it is
never admitted, for a single moment, that the silence of the evangelists can
impart the slightest blemish to the testimony of Josephus ? How comes it,
that the supposition of two Philips in one family should throw a damp of
skepticism over the gospel narrative, while the only circumstance which ren-
ders that supposition necessary is the single testimony of Josephus ; in which
very testimony it is necessarily implied that there are two Herods in that
same family? How comes it, that the evangelists, with as much internal,
and a vast deal more of external evidence in their favor, should be made to
stand before Josephus, like so many prisoners at the bar of justice 1 ? In any
other case, we are convinced that this would be looked upon as rough hand-
ling. But we are not sorry for it. It has given more triumph and confidence
to the argument. And it is no small addition to our faith, that its first
teachers have survived an examination, which, in point of rigor and severity,
we believe to be quite unexampled in the annals of criticism." See Chal-
mers's Evidences, pp. 72-74, Amer. ed. 1817.

34 PRELIMINARY OBSERVATIONS.

and place in the vast complication of circumstances, of which
the affairs of men consist ; it owes its origin to the events
which have preceded it; it is intimately connected with all
others which occur at the same time and place, and often
with those of remote regions, and in its turn it gives birth
to numberless others which succeed. In all this almost in-
conceivable contexture, and seeming discord, there is perfect
harmony ; and while the fact, which really happened, tallies
exactly with every other contemporaneous incident related to
it in the remotest degree, it is not possible for the wit of man to
invent a story, which, if closely compared with the actual oc-
currences of the same time and place, may not be shown to
be false. 1 Hence it is that a false witness will not willingly
detail any circumstances in which his testimony will be open
to contradiction ; nor multiply them, where there is danger of
his being detected, by a comparison of them with other ac-
counts, equally circumstantial. He will rather deal in general
statements and broad assertions ; and if he finds it necessary
for his purpose to employ names and particular circumstances
in his story, he will endeavor to invent such as shall be out
of the reach of all opposing proof; and will be most forward
and minute in his details, where he knows that any danger of
contradiction is least to be apprehended. 2 Therefore it is that
variety and minuteness of detail are usually regarded as certain
tests of sincerity, if the story, in the circumstances related,
is of a nature capable of easy refutation if it were false.

$ 15. There is this remarkable difference between artful or
false witnesses, and those who testify the truth, in their de-
tail of circumstances. The former are often copious and even
profuse in their statements, as far as these have been pre-
viously fabricated, and in relation to the principal matter ; but
beyond this, all will be reserved and meagre, from the fear
of detection. Every lawyer knows how lightly the evidence
of a non-mi-recordo witness is esteemed. The testimony of
false witnesses will not be uniform in its texture, but will be
unequal, unnatural and inconsistent. On the contrary, in

1 1 Stark. Evid. 496. a 1 Stark. Evid. 523.

PRELIMINARY OBSERVATIONS. 35

the testimony of true witnesses there is a visible and striking
naturalness of manner, and an unaffected readiness and copious-
ness in the detail of circumstances, as well in one part of the nar-
rative as another, and evidently without the least regard either
to the facility or difficulty of verification or detection. 1 It is
easier, therefore, to make out the proof of any fact, if proof
it may be called, by suborning one or more false witnesses to
testify directly to the matter in question, than to procure an
equal number to testify falsely to such collateral and separate
circumstances as will, without greater danger of detection,
lead to the same false result. The increased number of wit-
nesses to circumstances, and the increased number of the cir-
cumstances themselves, all tend to increase the probability of
detection if the witnesses are false, because thereby the points are
multiplied in which their statements may be compared with
each other, as well as with the truth itself, and in the same
proportion is increased the danger of variance and inconsist-
ency. 2 Thus the force of circumstantial evidence is found to
depend on the number of particulars involved in the narrative ;
the difficulty of fabricating them all, if false, and the great
facility of d.3tec'nn, the nature of the circumstances to be
compared, and from which the dates and other facts are to
be collected; the intricacy of the comparison; the number of
the intermediate steps in the process of deduction; and the
circuity of the investigation. The more largely the narrative
partakes of these characters, the further it will be found re-
moved from all suspicion of contrivance or design, and the
more profoundly the mind will repose on the conviction of
its truth.

$ 16. The narratives of the sacred writers, both Jewish and
Christian, abound in examples of this kind of evidence, the
value of which is hardly capable of being properly estimated.
It does not, as has been already remarked, amount to mathe-
matical demonstration ; nor is this degree of proof justly de-

1 1 Stark. Evid. 487. The Gospels abound in instances of this. See, for
example, Mark, xv. 21. John, xviii. 10. Luke, xxiii. 6. Matt, xxvii. 58-60.
John xi. 1. 1 Stark. Evid. 522.

36 PRELIMINARY OBSERVATIONS.

mandable in any question of moral conduct. In all human
transactions, the highest degree of assurance to which we can
arrive, short of the evidence of our own senses, is that of
probability. The most that can be asserted is, that the narra-
tive is more likely to be true than false ; and it may be in the
highest degree more likely, but still be short of being abso-
lutely certain. Yet this very probability may be so great as
to satisfy the mind of the most cautious, and enforce the assent of
the most reluctant and unbelieving. If it is such as usually
satisfies reasonable men, in matters of ordinary transaction, it
is all which the greatest skeptic has a right to require ; for it
is by such evidence alone that our rights are determined, in
the civil tribunals ; and on no other evidence do they proceed,
even in capital cases. Thus, where a house had been feloni-
ously broken open with a knife, the blade of which was
broken and left in the window, and the mutilated knife itself,
the parts perfectly agreeing, was found in the pocket of the ac-
cused, who gave no satisfactory explanation of the fact, no rea-
sonable doubt remained of his participation in the crime. And
where a murder had been committed by shooting with a pistol,
and the prisoner was connected with the transaction by proof that
the wadding of the pistol was part of a letter addressed to him,
the remainder of which was found upon his person, no juror's
conscience could have reproached him for assenting to the
verdict of condemnation. 1 Yet the evidence, in both cases, is
but the evidence of circumstances j amounting, it is true, to the
highest degree of probability, but yet not utterly inconsistent
with the innocence of the accused. The evidence which we
have of the great facts of the Bible history belongs to this
class, that is, it is moral evidence ; sufficient to satisfy any
rational mind, though falling short of mathematical demon-
stration. If such evidence will justify the taking away of
human life or liberty, in the one case, surely it ought to be
deemed sufficient to determine our faith, in the other.

$ 17. All that Christianity asks of men, on this subject, is,
that they would be consistent with themselves; that they

1 See 1 Stark. Evid. 498. Wills on Circumstantial Evidence, pp. 128, 129.

PRELIMINARY OBSERVATIONS. 37

would treat its evidences as they treat the evidence of other
things ; and that they would try and judge its actors and
witnesses, as they deal with their fellow-men, when testifying
of human actions and affairs, in human tribunals. Let the
witnesses be compared with themselves, with each other, with
their contemporaries, and with surrounding facts and circum-
stances ; and let their testimony be sifted, as if it were given
in a court of justice, on the side of the adverse party, the wit-
nesses being subjected to a rigorous cross-examination. The
result, it is confidently believed, will be an undoubting convic-
tion of their integrity, ability and truth. In the course of such
an examination, the undesigned coincidences will multiply
upon us at every step in our progress ; and the probability of
the veracity of the witnesses and of the reality of the occur-
rences which they relate, will increase, till it acquires, for all
practical purposes, the force of demonstration.

$ 18. The discrepancies between the narratives of the sev-
eral evangelists, when carefully examined, will not be found
sufficient to invalidate their testimony. Many seeming con-
tradictions will prove, upon closer scrutiny, to be in perfect
agreement ; and it may be confidently asserted that there are
none that will not yield, under fair and just criticism. If these
different accounts of the same transactions were in strict ver-
bal conformity with each other, the argument against their cred-
ibility would be much stronger ; since the character of human
testimony, as Dr. Paley has justly observed, is that of sub-
stantial truth under circumstantial variety. All that is asked
for these witnesses is, that their testimony may be regarded as
we regard the testimony of men in the ordinary affairs of life.
This they are justly entitled to ; and this no honorable adver-
sary can refuse. We might, indeed, take higher ground than
this, and confidently claim for them the severest scrutiny ; but
our present purpose is merely to try their veracity by the
ordinary tests of truth, admitted in human tribunals.

$ 19. If the evidence of the evangelists is to be rejected
because of a few discrepancies among them, we shall be
obliged to discard that of many of the contemporaneous his-
tories on which we are accustomed to rely. Dr. Paley has
4

38 PRELIMINARY OBSERVATIONS.

noticed the contradiction between Lord Clarendon and Burnett
and others in regard to Lord Stafford's execution; the former
stating that he was condemned to be hanged, which was done
on the same day ; and the latter all relating that on a Saturday
he was sentenced to the block, and was beheaded on the fol-
lowing Monday. Another striking instance of discrepancy has
since occurred, in the narratives of the different members of the
x>yal family of France, of their flight from Paris to Varennes,
in 1792. These narratives, ten in number, and by eye-wit-
nesses and personal actors in the transactions they relate,
contradict each other, some on trivial and some on more
essential points, but in every case in a wonderful and inex-
plicable manner. 1 Yet these contradictions do not, in the
general public estimation, detract from the integrity of the
narrators, nor from the credibility of their relations. In the
points in which they agree, and which constitute the great
body of their narratives, their testimony is of course not doubt-
ed ; where they differ, we reconcile them as well as we ^ may ;
and where this cannot be done at all, we follow that light
which seems to us the clearest. Upon the principles of the
skeptic, we should be bound utterly to disbelieve them all.
On the contrary, we apply to such cases the rules which, in
daily experience, our judges instruct juries to apply, in weigh-
ing and reconciling the testimony of different witnesses ; and

1 See the Quarterly Review, vol. xxviii. p. 465. These narrators were,
the Duchess D'Angouleme herself, the two Messrs. De Bouille, the Due De
Choiseul, his servant, James Brissac, Messrs. De Damas and Deslons, two of
the officers commanding detachments on the road, Messrs. De Moustier and
Valori, the garde du corps who accompanied the king, and finally M. de
Fontanges, archbishop of Toulouse, who, though not himself a party to the
transaction, is supposed to have written from the information of the queen.
An earlier instance of similar discrepancy is mentioned by Sully. After the
battle of Aumale, in which Henry IV. was wounded, when the officers were
around the king's bed, conversing upon the events of the day, there were not
two who agreed in the recital of the most particular circumstances of the
action. D'Aubigne, a contemporary writer, does not even mention the king's
wound, though it was the only one he ever received in his life. See Memoirs
of Sully, vol. i. p. 245. If we treated these narratives as skeptics would
have us treat those of the sacred writers, what evidence should we have of
any battle at Aumale, or of any flight to Varennes ?

PRELIMINARY OBSERVATIONS. 39

which the courts themselves observe, in comparing and recon-
ciling different and sometimes discordant reports of the same
decisions. This remark applies especially to some alleged
discrepancies in the reports which the several evangelists have
given of the same discourses of our Lord. 1

1 Far greater discrepancies can be found in the different reports of the
same case, given by the reporters of legal judgments, than are shown among
the evangelists ; and yet we do not consider them as detracting from the
credit of the reporters, to whom we still resort with confidence, as to good
authority. Some of these discrepancies seem utterly irreconcilable. Thus,
in a case, 45 Edw. III. 19, where the question was upon a gift of lands to
J. de C. with Joan, the sister of the donor, and to their heirs, Fitzherbert
(tit. Tail, 14) says it was adjudged fee simple, and not frankmarriage ; Stat-
ham (tit. Tail) says it was adjudged a gift in frankmarriage ; while Brook
(tit. Frankmarriage) says it was not decided. (Vid. 10 Co. 118.) Others
are irreconcilable, until the aid of a third reporter is invoked. Thus, in the
case of Cooper v. Franklin, Croke says it was not decided, but adjourned ;
(Cro. Jac. 100) ; Godbolt says it was decided in a certain way, which he
mentions ; (Godb. 269) ; Moor also reports it as decided, but gives a dif-
ferent account of the question raised ; (Moor, 848) ; while Bulstrode gives
a still different report of the judgment of the court, which he says was
delivered by Croke himself. But by his account it further appears, that the
case was previously twice argued ; and thus it at length results that the
other reporters relate only what fell from the court on each of the previous
occasions. Other similar examples may be found in 1 Dougl. 6, n. compared
with 5 East, 475, n. in the case of Galbraith v. Neville ; and in that of
Stoughton v. Reynolds, reported by Fortescue, Strange, and in Cases temp.
Hardwicke. (See 3 Barnw. & Aid. 247, 248.) Indeed, the books abound in
such instances. Other discrepancies are found in the names of the same
litigating parties, as differently given by reporters ; such as, Putt v. Roster,
(2 Mod. 318) ; Foot v. Rastall, (Skin. 49), and Putt v. Royston, (2 Show.
211,) also, Hosdell v. Harris, (2 Keb. 462) ; Hodson v. Harwich, (Ib. 533),
and Hodsden v. Harridge, (2 Saund. 64), and a multitude of others, which
are universally admitted to mean the same cases, even when they are not
precisely within the rule of idem sonans. These diversities, it is well known,
have never detracted in the slightest degree from the estimation in which the
reporters are all deservedly held, as authors of merit, enjoying, to this day,
the confidence of the profession. Admitting now, for the sake of argument,
(what is not conceded in fact,) that diversities equally great exist among
the sacred writers ; how can we consistently, and as lawyers, raise any
serious objection against them on that account, or treat them in any manner
different from that which we observe towards our own reporters ?

40 PRELIMINARY OBSERVATIONS.

$ 20. It may be further observed of the sacred writers in
general, that very little of the literature of their times and
country has come down to us ; and that the collateral sources
and means of corroborating and explaining them are propor-
tionally limited. The contemporary writings and works of
art which have reached us, have invariably been found to
confirm their accounts, and to reconcile what was apparently
contradictory, and supply what seemed defective or imper-
fect. We ought therefore to conclude that if we had more of
the same light, all other similar difficulties and imperfections
would vanish. 1 Indeed, they have been gradually vanishing,
and rapidly too, before the light of modern research, conducted
by men of science in our own times. And it is worthy of
remark, that of all the investigations and discoveries of trav-
ellers and men of letters, since the overthrow of the Roman
empire, not a vestige of antiquity has been found, impeaching,
in the slightest degree, the credibility of the sacred writers ;
but, on the contrary, every result has tended to confirm it.

$21. Having thus briefly adverted to the nature of the
evidence which is to be required and expected, in regard to
the facts of our Savior's ministry, we may now turn our at-
tention to the witnesses themselves ; to ascertain who they
were, what were their opportunities for observation, their ac-
curacy as observers, and their disposition to write and speak
the truth. We take them in their order as evangelists ; stat-
ing the prominent traits only in their lives and characters, as
they are given to us by the concurring accounts of all credi-
ble writers.

$ 22. MATTHEW, called also LEVI, was a Jew of Galilee, but
of what city is uncertain. He held the place of publican, or
tax-gatherer, under the Roman government; and his office

1 " To understand the meaning of any writer, we must first be apprized
of the persons and circumstances that are the subjects of his allusions or
statements ; and if these are not fully disclosed in his work, we must look
for illustration to the history of the times in which he wrote, and to the
works of contemporaneous authors." Per Lord Abinger, in Hiscocks v,
Hiscocks, 5 Mees, & W. 368.

PRELIMINARY OBSERVATIONS. 41

seems to have consisted in collecting the taxes within his dis-
trict, as well as the duties and customs levied on goods and
persons, passing in and out of his district or province, across
the lake of Genesareth. While engaged in this business, at
the office or usual place of collection, he was required by
Jesus to follow him, as one of his disciples ; a command which
he immediately obeyed. Soon afterwards, he appears to have
given a great entertainment to his fellow publicans and
friends, at which Jesus was present ; intending probably both
to celebrate his own change of profession, and to give them
an opportunity to profit by the teaching of his new master. 1
He was constituted one of the twelve apostles, and constantly
attended the person of Jesus as a faithful follower, until the
crucifixion ; and after the ascension of his Master he preached
the gospel for some time, with the other apostles, in Judea,
and afterwards in Ethiopia, where he died.

He is generally allowed to have written first, of all the
evangelists ; but whether in the Hebrew or the Greek lan-
guage, or in both, the learned are not agreed, nor is it material
to our purpose to inquire ; the genuineness of our present
Greek gospel being sustained by satisfactory evidence. 2 The
precise time when he wrote is also uncertain, the several
dates given to it among learned men varying, from A. D. 37 to
A. D. 64. The earlier date, however, is argued with greater
force, from the improbability that the Christians would be
left for several years without a genuine and authentic history
of our Savior's ministry ; from the evident allusions which
it contains, to a state of persecution in the church at the time
it was written ; from the titles of sanctity ascribed to Jerusalem,
and a higher veneration testified for the temple than is found
in the other and later evangelists ; from the comparative gentle-
ness with which Herod's character and conduct are dealt with,
that bad prince probably being still in power ; and from the
frequent mention of Pilate, as still governor of Judea. 3

1 Matt. ix. 10 ; Mark, ii. 14, 15 ; Luke v. 29.

2 The authorities on this subject are collected in Home's Introduction, vol.
iv. p. 234-238, part 2, chap. ii. sec. 2.

3 See Home's Introduction, vol. iv. p. 229-232.

42 PRELIMINARY OBSERVATIONS.

$ 23. That Matthew was himself a native Jew, familiar
with the opinions, ceremonies, and customs of his countrymen ;
that he was conversant with the Sacred Writings, and habitu-
ated to their idiom ; a man of plain sense, but of little learn-
ing, except what he derived from the Scriptures of the Old
Testament; that he wrote seriously and from conviction,
and had, on most occasions, been present, and attended closely
to the transactions which he relates, and relates, too, with-
out any view of applause to himself; are facts which Dr.
Campbell considers established by internal evidence, as strong
as the nature of the case will admit. He deems it equally
well proved, both by internal evidence and the aid of history,
that he wrote for the use of his countrymen the Jews. Every
circumstance is noticed which might conciliate their belief,
and every unnecessary expression is avoided which might ob-
struct it. They looked for the Messiah, of the lineage of
David, and born in Bethlehem, in the circumstances of whose
life the prophecies should find fulfilment, a matter, in their es-
timation, of peculiar value ; and to all these this evangelist
has directed their especial attention. 1

$ 24. Allusion has been already made to his employment as
a collector of taxes and customs ; but the subject is too im-
portant to be passed over without further notice. The tribute
imposed by the Romans upon countries conquered by their
arms was enormous. In the time of Pompey, the sums annu-
ally exacted from their Asiatic provinces, of which Judea
was one, amounted to about four millions and a half, sterling,
or about twenty-two millions of dollars. These exactions
were made in the usual forms of direct and indirect taxation;
the rate of the customs on merchandise varying from an
eighth to a fortieth part of the value of the commodity ; and
the tariff including all the principal articles of the commerce
of the East, much of which, as is well known, still found its
way to Italy through Palestine, as well as by the way of Da-
mascus and of Egypt. The direct taxes consisted of a capi-

1 See Campbell on the Four Gospels, vol. iii. pp. 35, 36 ; Preface to St.
Matthew's Gospel, $ 22, 23.

PRELIMINARY OBSERVATIONS. 43

tation-tax and a land-tax, assessed upon a valuation or census,
periodically taken, under the oath of the individual, with
heavy penal sanctions. 1 It is natural to suppose that these
taxes were not voluntarily paid, especially since they were
imposed by the conqueror, upon a conquered people, and by
a heathen too, upon the people of the house of Israel. The
increase of taxes has generally been found to multiply dis-
contents, evasions and frauds on the one hand, and, on the
other, to increase vigilance, suspicion, close scrutiny, and
severity of exaction. The penal code, as revised by Theodo-
sius, will give us some notion of the difficulties in the way
of the revenue officers, in the earlier times of which we are
speaking. These difficulties must have been increased by the
fact that, at this period, a considerable portion of the com-
merce of that part of the world was carried on by the Greeks,
whose ingenuity and want of faith were proverbial. It was
to such an employment and under such circumstances, that
Matthew was educated ; an employment which must have
made him acquainted with the Greek language, and exten-
sively conversant with the public affairs and the men of busi-
ness of his time ; thus entitling him to our confidence, as an
experienced and intelligent observer of events passing before
him. And if the men of that day were, as in truth they ap-
pear to have been, as much disposed as those of the present
time, to evade the payment of public taxes and duties, and to
elude, by all possible means, the vigilance of the revenue offi-
cers, Matthew must have been familiar with a great variety
of the forms of fraud, imposture, cunning r and deception, and
must have become habitually distrustful, scrutinizing, and
cautious ; and, of course, much less likely to have been de-
ceived in regard to many of the facts in our Lord's ministry,
extraordinary as they were, which fell under his observation.

1 See Gibbon's Rome, vol. 1, ch. vi. and vol. 3, chap. xvii. and authori-
ties there cited. Cod. Theod. Lib. xi. tit. 1-28, with the notes of Gotho-
fred. Gibbon treats particularly of the revenues of a later period than our
Savior's time ; but the general course of proceeding, in the levy and collec-
tion of taxes, is not Miown to have been changed since the beginning of the
empire.

44 PRELIMINARY OBSERVATIONS.

This circumstance shows both the sincerity and the wisdom
of Jesus, in selecting him for an eye-witness of his conduct,
and adds great weight to the value of the testimony of this
evangelist.

$25. MARK was the son of a pious sister of Barnabas,
named Mary, who dwelt at Jerusalem, and at whose house
the early Christians often assembled. His Hebrew name was
John ; the surname of Mark having been adopted, as is sup-
posed, when he left Judea to preach the gospel in foreign
countries ; a practice not unusual among the Jews of that
age, who frequently, upon such occasions, assumed a name
more familiar than their own to the people whom they visited.
He is supposed to have been converted to the Christian faith
by tfye ministry of Peter. He travelled from Jerusalem to
Antioch with Paul and Barnabas, and afterwards accompa-
nied them elsewhere. When they landed at Perga in Pam-
phylia, he left them and returned to Jerusalem ; for which
reason, when he afterwards would have gone with them,
Paul refused to take him. Upon this, a difference of opinion
arose between the two apostles, and they separated, Barnabas
taking Mark with him to Cyprus. Subsequently he accom-
panied Timothy to Rome, at the express desire of Paul. From
this city he probably went into Asia, where he found Peter,
with whom he returned to Rome, in which city he is supposed
to have written and published his Gospel. Such is the outline
of his history, as it is furnished by the New Testament. 1
The early historians add, that after this he went into Egypt,
and planted a church in Alexandria, where he died. 2

$ 26. It is agreed that Mark wrote his Gospel for the use of
Gentile converts; an opinion deriving great force from the
explanations introduced into it, which would have been use-
less to a Jew ; 3 and that it was composed for those at Rome,
is believed, not only from the numerous Latinisms it contains,

1 Acts xii. 12, 25 ; xiii. 5, 13 ; and xv. 36-41 ; 2 Tim. iv. 11 ; Phil.
24 ; Col. iv. 10 ; 1 Pet. v. 13.

8 Home's Introduction, vol. iv. pp. 252, 253.
3 Mark vii. 2, 11 ; aod ix. 43, and elsewhere.

PRELIMINARY OBSERVATIONS. 45

but from the unanimous testimony of ancient writers, and from
the internal evidence afforded by the Gospel itself.

$ 27. Some have entertained the opinion that Mark com-
piled his account from that of Matthew, of which they sup-
pose it an abridgment. But this notion has been refuted by
Koppe, and others, 1 and is now generally regarded as unten-
able. For Mark frequently deviates from Matthew in the
order of time, in his arrangement of facts; and he adds
many things not related by the other evangelists ; neither of
which a mere epitomizer would probably have done. He
also omits several things related by Matthew, and impefectly
describes others, especially the transactions of Christ with the
apostles after the resurrection ; giving no account whatever of
his appearance in Galilee ; omissions irreconcilable with any
previous knowledge of the Gospel according to Matthew.
To these proofs we may add, that in several places there are
discrepancies between the accounts of Matthew and Mark,
not, indeed, irreconcilable, but sufficient to destroy the proba-
bility that the latter copied from the former. 2 The striking
coincidences between them, in style, words, and things, in
other places, may be accounted for by considering that Peter,
who is supposed to have dictated this Gospel to Mark, was
quite as intimately acquainted as Matthew with the miracles
and discourses of our Lord ; which, therefore, he would natu-
rally recite in his preaching ; and that the same things might
very naturally be related in the same manner, by men who
sought not after excellency of speech. Peter's agency in the
narrative of Mark is asserted by all ancient writers, and is
confirmed by the fact, that his humility is conspicuous in every
part of it, where anything is or might be related of him; his
weaknesses and fall being fully exposed, while things which
might redound to his honor, are either omitted or but slightly
mentioned ; that scarcely any transaction of Jesus is related,

1 Mr. Norton has conclusively disposed of this objection, in his Evidences
of the Genuineness of the Gospels, vol. i. Additional Notes, sec. 2,
p. cxv-cxxxii.

2 Compare Mark x. 46, and xiv. 69, and iv. 35, and i. 35, and ix. 28, with
Matthew's narrative of the same events.

46 PRELIMINARY OBSERVATIONS.

at which Peter was not present, and that all are related with
that circumstantial minuteness which belongs to the testimony
of an eye-witness. 1 We may, therefore, regard the Gospel of
Mark as an original composition, written at the dictation
of Peter, and consequently as another original narrative of
the life, miracles, and doctrines of our Lord.

$ 28. LUKE, according to Eusebius, was a native of An-
tioch, by profession a physician, and for a considerable period
a companion of the apostle Paul. From the casual notices of
him in the Scriptures, and from the early Christian writers, it
has been collected, that his parents were Gentiles, but that
he in his youth embraced Judaism, from which he was con-
verted to Christianity. The first mention of him is that he
was with Paul at Troas. ; 2 whence he appears to have
attended him to Jerusalem; continued with him in all his
troubles in Judea ; and sailed with him when he was sent a
prisoner from Csesarea to Rome, where he remained with him
during his two years' confinement. As none of the ancient
fathers have mentioned his having suffered martyrdom, it is
generally supposed that he died a natural death.

$ 29. That he wrote his Gospel for the benefit of Gentile
converts is affirmed by the unanimous voice of Christian
antiquity ; and it may also be inferred from its dedication to a
Gentile. He is particularly careful to specify various circum-
stances conducive to the information of strangers, but not so
to the Jews ; he gives the lineage of Jesus upwards, after the
manner of the Gentiles, instead of downwards, as Matthew
had done; tracing it up to Adam, and thus showing that
Jesus was the promised seed of the woman ; and he marks
the eras of his birth, and of the ministry of John, by the
reigns of the Roman emperors. He also has introduced seve-
ral things, not mentioned by the other evangelists, but highly
encouraging to the Gentiles to turn to God in the hope of par-
don and acceptance ; of which description are the parables of
the publican and pharisee, in the temple ; the lost piece of sil-

1 See Home's Introd. vol. iv. p. 252-259. * Acts xvi. 10, 11.

PRELIMINARY OBSERVATIONS. 47

ver; and the prodigal son; and the fact of Christ's visit
to Zaccheus the publican, and the pardon of the penitent
thief.

30. That Luke was a physician, appears not only from the
testimony of Paul, 1 but from the internal marks in his Gospel,
showing that he was both an acute observer, and had given
particular and even professional attention to all our Savior's
miracles of healing. Thus, the man whom Matthew and Mark
describe simply as a leper, Luke describes as full of leprosy ; 3
he, whom they mention as having a withered hand, Luke says
had his right hand withered ; 3 and of the maid, of whom the
others say that Jesus took her by the hand and she arose, he
adds, that her spirit came to her again* He alone, with pro-
fessional accuracy of .observation, says that virtue went out of
Jesus, and healed the sick ; 5 he alone states the fact that the
sleep of the disciples in Gethsemane was induced by extreme
sorrow ; and mentions the blood-like sweat of Jesus, as occa-
sioned by the intensity of his agony ; and he alone relates the
miraculous healing of Malchus's ear. 6 That he was also a
man of a liberal education, the comparative elegance of his
writings sufficiently show. 7

$ 31. The design of Luke's Gospel was to supersede the
defective and inaccurate narratives then in circulation, and to
deliver to Theophilus, to whom it is addressed, a full and
authentic account of the life, doctrines, miracles, death and
resurrection of our Savior. Who Theophilus was, the learned
are not perfectly agreed ; but the most probable opinion is that
of Dr. Lardner, now generally adopted, that, as Luke wrote
his Gospel in Greece, Theophilus was a man of rank in that
country. 8 Either the relations subsisting between him and

1 Col. iv. 14. Luke, the beloved physician.

2 Luke v. 12 ; Matt. viii. 2 ; Mark i. 40.

3 Luke vi. 6 ; Matt. xii. 10 ; Mark iii. 1.

4 Luke viii. 55 ; Matt. ix. 25 ; Mark v. 42. 6 Luke vi. 19.

6 Luke xxii. 44, 45, 51.

7 See Home's Introd. vol. iv. pp. 260-272, where references may be found
to earlier writers.

8 See Lardner's Works, 8vo. vol. vi. pp. 138, 139 ; 4to. vol. iii. pp. 203,
204 ; and other authors, cited in Home's Introd. vol. iv. p. 267.

48 PRELIMINARY OBSERVATIONS.

Luke, or the dignity and power of his rank, or both, induced
the evangelist, who himself also " had perfect understanding
of all things from the first," to devote the utmost care to the
drawing up of a complete and authentic narrative of these great
events. He does not affirm himself to have been an eye-
witness ; though his personal knowledge of some of the trans-
actions may well be inferred from the " perfect understanding "
which he says he possessed. Some of the learned seem to have
drawn this inference as to them all. and to have placed him in
the class of original witnesses ; but this opinion, though main-
tained on strong and plausible grounds, is not generally adopted.
If, then, he did not write from his own personal knowledge,
the question is, what is the legal character of his testimony 7

$ 32. If it were " the result of inquiries, made under compe-
tent public authority, concerning matters in which the public
are concerned " l it would posses every legal attribute of an
inquisition, and, as such, would be legally admissible in evi-
dence in a court of justice. To entitle such results, however,
to our full confidence, it is not necessary that they should be
obtained under a legal commission ; it is sufficient if the in-
quiry is gravely undertaken and pursued, by a person of com-
petent intelligence, sagacity and integrity. The request of a
person in authority, or a desire to serve the public, are, to all
moral intents, as sufficient a motive as a legal commission. 2
Thus, we know that when complaint is made to the head of a
department, of official misconduct or abuse, existing in some
remote quarter, nothing is more common than to send some
confidential person to the spot, to ascertain the facts and report
them to the department ; and this report is confidently adopted
as the basis of its discretionary action, in the correction of the

1 2 Phillips on Evidence, 95, (9th edition.)

2 When Abbot, Archishop of Canterbury, in shooting at deer with a cross-
bow, in Bramsil park, accidentally killed the keeper, King James I. by a
letter dated Oct. 3, 1621, requested the Lord Keeper, the Lord Chief Justice,
and others, to inquire into the circumstances and consider the case and " the
scandal that may have risen thereupon," and to certify the King what it may
amount to. Could there be any reasonable doubt of the truth of their report
of the facts, thus ascertained ? See Spelman's Posthumous Works, p. 121.

PRELIMINARY OBSERVATIONS. 49

abuse, or the removal of the offender. Indeed, the result of
any grave inquiry is equally certain to receive our confidence,
though it may have been voluntarily undertaken, if the party
making it had access to the means of complete and satisfactory
information upon the subject. 1 If, therefore, Luke's Gospel
were to be regarded only as the work of a contemporary histo-
rian, it would be entitled to our confidence. But it is more
than this. It is the result of careful inquiry and examina-
tion, made by a person of science, intelligence and education,
concerning subjects which he was perfectly competent to inves-
tigate, and as to many of which he was peculiarly skilled,
they being cases of the cure of maladies ; subjects, too, of
which he already had the perfect knowledge of a contemporary,
and perhaps an eye-witness, but beyond doubt, familiar with
the parties concerned in the transactions, and belonging to the
community in which the events transpired, which were in the
mouths of all ; and the narrative, moreover, drawn up for the
especial use, and probably at the request, of a man of distinc-
tion, whom it would not be for the interest nor safety of the
writer to deceive or mislead. Such a document certainly
possesses all the moral attributes of an inquest of office, or of
any other official investigation of facts : and as such is enti-
tled, in foro conscientice, to be adduced as original, competent
and satisfactory evidence of the matters it contains.

$ 33. JOHN, the last of the evangelists, was the son of
Zebedee, a fisherman of the town of Bethsaida, on the sea of
Galilee. His father appears to have been a respectable man

1 The case of the ill-fated steamer President furnishes an example of this
sort of inquiry. This vessel, it is well known, sailed from New York for
London in the month of March, 1841, having on board many passengers,
some of whom were highly connected. The ship was soon overtaken by a
storm, after which she was never heard of. A few months afterwards a
solemn inquiry was instituted by three gentlemen of respectability, one of
whom was a British admiral, another was agent for the underwriters at
Lloyd's, and the other a government packet agent, concerning the time, cir-
cumstances and causes of that disaster ; the result of which was communi-
cated to the public, under their hands. This document received universal
confidence, and no further inquiry was made.

50 PRELIMINARY OBSERVATIONS.

in his calling, owning his vessel and having hired servants. 1
His mother, too, was among those who followed Jesus and
" ministered unto him ; " 2 and to John himself, Jesus, when on
the cross, confided the care and support of his own mother. 3
This disciple also seems to have been favorably known to the
high priest, and to have influence in his family ; by means of
which he had the privilege of being present in his palace at
the examination of his Master, and of introducing also Peter,
his friend. 4 He was the youngest of the apostles ; was emi-
nently the object of our Lord's regard and confidence ; was on
various occasions admitted to free and intimate intercourse
with him ; and is described as " the disciple whom Jesus loved." *
Hence he was present at several scenes, to which most of the
others were not admitted. He alone, in company with Peter
and James, was present at the resurrection of Jairus's daugh-
ter, at the transfiguration on the mount, and at the agony of
our Savior in the garden of Gethsemane. 6 He was the only
apostle who followed Jesus to the cross, he was the first of
them at the sepulchre, and he was present at the several ap-
pearances of our Lord after his resurrection. These circum-
stances, together with his intimate friendship with the mother
of Jesus, especially qualify him to give a circumstantial and
authentic account of the life of his Master. After the ascension
of Christ, and the effusion of the Holy Spirit on the day of
Pentecost, John became one of the chief apostles of the circum-
cision, exercising his ministry in and near Jerusalem. From
ecclesiastical history we learn that, after the death of Mary
the mother of Jesus, he proceeded to Asia Minor, where he
founded and presided over seven churches, in as many cities,
but resided chiefly at Ephesus. Thence he was banished,
in Domitian's reign, to the isle of Patmos, where he wrote
his Revelation. On the accession of Nerva he was freed
from exile, and returned to Ephesus, where he wrote his
Gospel and Epistles, and died at the age of one hundred

1 Mark i. 20. 2 Matt, xxvii. 55, 56 ; Mark xv. 40, 41.

3 John xix. 26, 27. 4 John xviii. 15, 16.

5 John xiii. 23. 6 Luke viii. 51 ; Matt. xvii. 1, and xxvi. 37.

PRELIMINARY OBSERVATIONS. 51

years, about A. D. 100, in the third year of the emperor
Trajan. 1

$ 34. The learned are not agreed as to the time when the
Gospel of John was written ; some dating it as early as the
year 68, others as late as the year 98 ; but it is generally
conceded to have been written after all the others. That it
could not have been the work of some Platonic Christian of a
subsequent age, as some have without evidence asserted, is
manifest from references to it by some of the early fathers, and
from the concurring testimony of many other writers of the
ancient Christian church. 2

$ 35. That it was written either with especial reference to
the Gentiles, or at a period when very many of them had be-
come converts to Christianity, is inferred from the various
explanations it contains, beyond the other Gospels, which could
have been necessary only to persons unacquainted with Jewish
names and customs. 3 And that it was written after all the
others, and to supply their omissions, is concluded, not only
from the uniform tradition and belief in the church, but from
his studied omission of most of the transactions noticed by the
others, and from his care to mention several incidents which
they have not recorded. That their narratives were known to
him, is too evident to admit of doubt ; while his omission to
repeat what they had already stated, or, where he does men-
tion the same things, his relating them in a brief and cursory
manner, affords incidental but strong testimony that he regard-
ed their accounts as faithful and true. 4

$ 36. Such is the brief history of the witnesses, whose nar-
ratives we are to compare and examine. That they had the
best possible opportunities to know the truth of the facts which
they narrate, can hardly admit of a doubt, since three of them,
(Mark being understood, as we have seen, to give the testi-

1 This account is abridged from Home's Introd. vol. iv. p. 286-288.
8 Home's Introd. vol. iv. p. 289, and authors there cited.

3 See, among others, John i. 38, 41, and ii. 6, 13, and iv. 9, and xi. 55.

4 See Home's Introd. vol. iv. pp. 297, 298.

52 PRELIMINARY OBSERVATIONS.

mony of Peter,) were intelligent personal attendants and in-
timate associates of Jesus during the whole period of his
ministry ; and the fourth was a contemporary, familiarly
conversant with the eye-witnesses of the transactions which he
has recorded, and of which he also had perfect knowledge from
the beginning. It is equally apparent that they were accurate
observers. We may safely assume that they were men of ordi-
nary accuracy, till the contrary is shown by an objector. It is
always to be presumed that men are honest, and of sound mind,
and of ordinary intelligence. This is not the judgment of mere
charity ; it is also the uniform presumption of the law of the
land ; a presumption which is allowed freely and fully to oper-
ate, until the contrary is proved by the party who denies the
applicability of this presumption to the particular case in ques-
tion. Whenever an objection is raised in opposition to the
ordinary presumptions of the law, or to the ordinary experience
of mankind, the burden of proof is devolved on the objector,
by the common and ordinary rules of evidence and of practice
in courts. No lawyer would be permitted to argue to a jury
in disparagement of the intelligence or integrity of a witness,
against whom the case itself afforded no particle of testimony.
This is sufficient for our purpose in regard to these witnesses.
But more than this is evident, from the minuteness of their
narratives, and from their history. Matthew was trained, by his
calling, to habits of severe investigation and suspicious scru-
tiny ; and Luke's profession demanded an exactness of obser-
vation equally close and searching. 1 If, then, the evangelists
were men of integrity and disposed to testify the truth, the facts
they relate may be taken as proved ; since, as we have before
remarked, every matter which is the subject of moral evidence
is proved, when it is shown by competent and satisfactory
testimony.

37. Any other supposition leads to the greatest absurdi-
ties. The great truths which the apostles declared, were, that

1 It has been well remarked, that, of the evangelists chosen by Jesus, two,
Peter (or Mark) and John, were too unlearned to forge the story of his life,
and two, Matthew and Luke, were too learned to be deceived by imposture.

PRELIMINARY OBSERVATIONS. 53

Christ had risen from the dead, and that only through repent-
ance from sin, and faith in him, could men hope for salvation.
This doctrine they asserted with one voice, everywhere, not
only under the greatest discouragements, but in the face of
the most appalling terrors that can be presented to the mind
of man. Their master had recently perished as a malefac-
tor, by the sentence of a public tribunal. His religion sought
to overthrow the religions of the whole world. The laws of
every country were against the teachings of his disciples.
The interests and passions of all the rulers and great men in
the world were against them. The fashion of the world was
against them. Propagating this new faith, even in the most
inoffensive and peaceful manner, they could expect nothing
but contempt, opposition, revilings, bitter persecutions, stripes,
imprisonments, torments and cruel deaths. Yet this faith
they zealously did propagate ; and all these miseries they en-
dured undismayed, nay, rejoicing. As one after another was
put to a miserable death, the survivors only prosecuted their
work with increased vigor and resolution. The annals of
military warfare aiford scarcely an example of the like heroic
constancy, patience and unblenching courage. They had
every possible motive to review carefully the grounds of their
faith, and the evidences of the great facts and truths which
they asserted; and these motives were pressed upon their
attention with the most melancholy and terrific frequency.
It was therefore impossible that they could have persisted in
affirming the truths they have narrated, had not Jesus actu-
ally risen from the dead, and had they not known this fact as
certainly as they knew any other fact. 1 If it were morally pos-

1 If the witnesses could be supposed to have been biased, this would not
destroy their testimony to matters of fact ; it would only detract from the
weight of their judgment in matters of opinion. The rule of law on this
subject has been thus stated by Dr. Lushington : " When you examine the
testimony of witnesses nearly connected with the parties, and there is
nothing very peculiar tending to destroy their credit, when they depose to
mere facts, their testimony is to be believed ; when they depose as to mat-
ter of opinion, it is to be received with suspicion." Dillon v. Dillon, 3 Cur-
teis's Eccl. Rep. 96, 102.
5

54 PRELIMINARY OBSERVATIONS.

sible for them to have been deceived in this matter, every hu-
man motive operated to lead them to discover and avow their
error. To have persisted in so gross a falsehood, after it was
known to them, was not only to encounter, for life, all the
evils which man could inflict, from without, but to endure
also the pangs of inward and conscious guilt ; with no hope
of future peace, no testimony of a good conscience, no expec-
tation of honor or esteem among men, no hope of happiness
in this life, or in the world to come.

$ 38. Such conduct in the apostles would moreover have
been utterly irreconcilable with the fact, that they possessed
the ordinary constitution of our common nature. Yet their
lives do show them to have been men like all others of our race ;
swayed by the same motives, animated by the same hopes,
affected by the same joys, subdued by the same sorrows, agi-
tated by the same fears, and subject to the same passions,
temptations and infirmities, as ourselves. And their writings
show them to have been men of vigorous understandings. If
then their testimony was not true, there was no possible motive
for its fabrication.

$ 39. It would also have been irreconcilable with the fact
that they were good men. But it is impossible to read their
writings, and not feel that we are conversing with men emi-
nently holy, and of tender consciences, with men acting under
an abiding sense of the presence and omniscience of God,
and of their accountability to him, living in his fear, and
walking in his ways. Now, though, in a single instance, a
good man may fall, when under strong temptations, yet he is
not found persisting, for years, in deliberate falsehood, asserted
with the most solemn appeals to God, without the slightest
temptation or motive, and against all the opposing interests
which reign in the human breast. If, on the contrary, they
are supposed to have been bad men, it is incredible that such
men should have chosen this form of imposture ; enjoining,
as it does, unfeigned repentance, the utter forsaking and
abhorrence of all falsehood and of every other sin, the prac-
tice of daily self-denial, self-abasement and self-sacrifice, the
crucifixion of the f <=*h with all its earthlv arroetites and

PRELIMINARY OBSERVATIONS. 55

desires, indifference to the honors, and hearty contempt of the
vanities of the world; and inculcating perfect purity and
holiness of heart and life, and intercourse of the soul with
heaven. It is incredible, that bad men should invent false-
hoods to promote the religion of the God of truth. The sup-
position is suicidal. If they did believe in a future state of
retribution, a heaven and a hell hereafter, they took the most
certain course, if false witnesses, to secure the latter for their
portion. And if, still being bad men, they did not believe in
future punishment, how came they to invent falsehoods, the
direct and certain tendency of which was to destroy all their
prospects of worldly honor and happiness, and to ensure their
misery in this life 1 From these absurdities there is no escape,
but in the perfect conviction and admission that they were
good men. testifying to that which they had carefully observed
and considered, and well knew to be true. 1

$40. This conclusion would be readily admitted by the
objector, if the facts they relate were such as ordinarily occur
in human experience. But they also relate events which
were miraculous, or out of the ordinary course of human ex-
perience, and on this circumstance an argument is founded
against their credibility. Miracles, say the objectors, are impos-
sible ; and therefore the evangelists were either deceivers or
deceived ; and in either case their narratives are unworthy of
belief. Spinosa's argument against the possibility of miracles,
was founded on the broad and bold assumption that all things
are governed by immutable laws, or fixed modes of motion
and relation, termed the laws of nature, by which God him-
self is of necessity bound. This erroneous assumption is the
tortoise, on which stands the elephant that upholds his sys-
tem of atheism. He does not inform us who made these im-
mutable laws, nor whence they derive their binding force and
irresistible operation. The argument supposes that the crea-
tor of all things first made a code of laws, and then put it out

1 This subject has been so fully treated by Dr. Paley, in his View of the
Evidences of Christianity, Part I. Proposition I. that it is unnecessary to
pursue it further in this place.

56 PRELIMINARY OBSERVATIONS.

of his own power to change them. The scheme of Mr. Hume is
but another form of the same error. He deduces the exist-
ence of such immutable laws from the uniform course of
human experience. This, he affirms, is our only guide in
reasoning concerning matters of fact; and whatever is con-
trary to human experience, he pronounces incredible. 1 With-

1 Mr. Hume's argument is thus refuted by Lord Brougham. " Here are
two answers, to which the doctrine proposed by Mr. Hume is exposed, and
either appears sufficient to shake it.

" First Our belief in the uniformity of the laws of nature rests not
altogether upon our own experience. We believe no man ever was raised
from the dead, not merely because we ourselves never saw it, for indeed
that would be a very limited ground of deduction ; and our belief was fixed
on the subject long before we had any considerable experience, fixed
chiefly by authority, that is, by deference to other men's experience.
We found our confident belief in this negative position partly, perhaps
chiefly, upon the testimony of others ; and at all events, our belief that in
times before our own the same position held good, must of necessity be
drawn from our trusting the relations of other men that is, it depends upon
the evidence of testimony. If, then, the existence of the law of nature is
proved, in great part at least, by such evidence, can we wholly reject the
like evidence when it comes to prove an exception to the rule a deviation
from the law? The more numerous are the cases of the law being kept
the more rare those of its being broken the more scrupulous certainly
ought we to be in admitting the proofs of the breach. But that testimony
is capable of making good the proof there seems no doubt. In truth, the
degree of excellence and of strength to which testimony may arise seems al-
most indefinite. There is hardly any cogency which it is not capable by pos-
sible supposition of attaining. The endless multiplication of witnesses, the
unbounded variety of their habits of thinking, their prejudices, their inter-
ests, afford the means of conceiving the force of their testimony, aug-
mented ad inftnitum, because these circumstances afford the means of dimin-
ishing indefinitely the chances of their being all mistaken, all misled, or all
combining to deceive us. Let any man try to calculate the chances of a
thousand persons who come from different quarters, and never saw each
other before, and who all vary in their habits, stations, opinions, interests,
being 'mis taken or combining to deceive us, when they give the same ac-
count of an event as having happened before their eyes, these chances are
many hundreds of thousands to one. And yet we can conceive them multi-
plied indefinitely ; for one hundred thousand such witnesses may all in like
manner bear the same testimony ; and they may all tell us their story within
twenty-four hours after the transaction, and in the next parish. And yet,

PRELIMINARY OBSERVATIONS. 57

out stopping to examine the correctness of this doctrine, as a
fundamental principle in the law of evidence, it is sufficient

according to Mr. Hume's argument, we are bound to disbelieve them all,
because they speak to a thing contrary to our own experience, and to the ac-
counts which other witnesses had formerly given us of the laws of nature,
and which our forefathers had handed down to us as derived from witnesses
who lived in the old time before them. It is unnecessary to add that no
testimony of the witnesses, whom we are supposing to concur in their rela-
tion, contradicts any testimony of our own senses. If it did, the argument
would resemble Archbishop Tillotson's\ipon the Real Presence, and our dis-
belief would be at once warranted.

Secondly This leads us to the next objection to which Mr. Hume's argu-
ment is liable, and which we have in part anticipated while illustrating the
first. He requires us to withhold our belief in circumstances which would
force every man of common understanding to lend his assent, and to act
upon the supposition of the story told being true. For, suppose either such
numbers of various witnesses as we have spoken of; or, what is perhaps
stronger, suppose a miracle reported to us, first by a number of relators, and
then by three or four of the very soundest judges and most incorruptibly
honest men we know, men noted for their difficult belief of wonders, and,
above all, steady unbelievers in miracles, without any bias in favor of reli-
gion, but rather accustomed to doubt, if not disbelieve, most people would
lend an easy belief to any miracle thus vouched. But let us add this cir-
cumstance, that a friend on his death-bed had been attended by us, and that
we had told him a fact known only to ourselves, something that we had
secretly done the very moment before we told it to the dying man, and
which to no other being we had ever revealed, and that the credible wit-
nesses we are supposing, inform us that the deceased appeared to them, con-
versed with them, remained with them a day or two, accompanying them,
and to avouch the fact of his reappearance on this earth, communicated to
them the secret of which we had made him the sole depository the moment
before his death ; according to Mr. Hume, we are bound rather to believe,
not only that those credible witnesses deceive us, or that those sound and
unprejudiced men were themselves deceived, and fancied things without real
existence, but further, that they all hit by chance upon the discovery of a
real secret, known only to ourselves and the dead man. Mr. Hume's argu-
ment requires us to believe this as the lesser improbability of the two
as less unlikely than the rising of one from the dead ; and yet every one
must feel convinced, that were he placed in the situation we have been
figuring, he would not only lend his belief to the relation, but, if the rela-
tors accompanied it with a special warning from the deceased person to
avoid a certain contemplated act, he would, acting upon the belief of their

58 PRELIMINARY OBSERVATIONS.

in this place to remark, that it contains this fallacy ; it excludes
all knowledge derived by inference or deduction from facts,

story, take the warning, and avoid doing the forbidden deed. Mr. Hume's
argument makes no exception. This is its scope ; and whether he chooses
to push it thus far or no, all miracles are of necessity denied by it, without
the least regard to the kind or the quantity of the proof on which they are
rested ; and the testimony which we have supposed, accompanied by the test
or check we have supposed, would fall within the grasp of the argument
just as much and as clearly as any other miracle avouched by more ordinary
combinations of evidence.

The use of Mr. Hume's argument is this, and it is an important and a
valuable one. It teaches us to sift closely and rigorously the evidence for
miraculous events. It bids us remember that the probabilities are always,
and must always be incomparably greater against, than for, the truth of
these relations, because it is always far more likely that the testimony should
be mistaken or false, than that the general laws of nature should be sus-
pended. Further than this the doctrine cannot in soundness of reason be
carried. It does not go the length of proving that those general laws can-
not, by the force of human testimony, be shown to have been, in a particular
instance, and with a particular purpose, suspended." See his Discourse of
Natural Theology, Note 5, p. 210-214. (Ed. 1835.)

Laplace, in his Essai sur les Probabilities, maintains that, the more ex-
traordinary the fact attested, the greater the probability of error or falsehood
in the attestor. Simple good sense, he says, suggests this ; and the calcu-
lation of probabilities confirms its suggestion. There are some things, he
adds, so extraordinary, that nothing can balance their improbability. The
position here laid down is, that the probability of error, or of the falsehood
of testimony, becomes in proportion greater, as the fact which is attested is
more extraordinary. And hence a fact extraordinary in the highest possible
degree, becomes in the highest possible degree improbable ; or so much so,
that nothing can counterbalance its improbability.

This argument has been made much use of, to discredit the evidence of mira-
cles, ai\d the truth of that divine religion which is attested by them. But how-
ever sound it may be, in one sense, this application of it is fallacious. The
fallacy lies in the meaning affixed to the term "extraordinary." If La-
place means a fact extraordinary under its existing circumstances and rela-
tions, that is, a fact remaining extraordinary, notwithstanding all its circum-
stances, the position needs not here to be controverted. But if the term
means extraordinary in the abstract, it is far from being universally true, or
affording a correct test of truth, or rule of evidence. Thus, it is extraordi-
nary that a man should leap fifteen feet at a bound ; but not extraordinary
that a strong and active man should do it, under a sudden impulse to save
his life. The former is improbable in the abstract ; the latter is rendered

PRELIMINARY OBSERVATIONS. 59

confining us to what we derive from experience alone, and thus
depriving us of any knowledge, or even rational belief, of the
existence or character of God. Nay more, it goes to prove
that successive generations of men can make no advancement
in knowledge, but each must begin de novo, and be limited to
the results of its own experience. But if we may infer, from
what we see and know, that there is a Supreme Being, by
whom this world was created, we may certainly, and with

probable by the circumstances. So, things extraordinary, and therefore im-
probable under one hypothesis, become the reverse under ajiother. Thus,
the occurrence of a violent storm at sea, and the utterance by Jesus of the
words, " Peace, be still," succeeded instantly by a perfect calm, are facts
which, taken separately from each other, are not in themselves extraordi-
nary. The connexion between the command of Jesus and the ensuing calm,
as cause and effect, would be extraordinary and improbable if he were a
mere man ; but it becomes perfectly natural and probable, when his divine
power is considered. Each of those facts is in its nature so simple and
obvious, that the most ignorant person is capable of observing it. There
is nothing extraordinary in the facts themselves ; and the extraordinary coin-
cidence, in which the miracle consists, becomes both intelligible and proba-
ble upon the hypothesis of the Christian. (See the Christian Observer for
Oct. 1838, p. 617.) The theory of Laplace may, with the same propriety,
be applied to the creation of the world. That matter was created out
of nothing is extremely improbable, in the abstract, that is, if there is no
God ; and therefore it is not to be believed. But if the existence of a
Supreme Being is conceded, the fact is perfectly credible.

Laplace was so fascinated with his theory, that he thought the calculus of
probabilities might be usefully employed in discovering the value of the
different methods resorted to, in those sciences which are in a great measure
conjectural, as medicine, agriculture, and political economy. And he pro-
posed that there should be kept, in every branch of the administration, an
exact register of the trials made of different measures, and of the results,
whether good or bad, to which they have led. (See the Edinburgh Re-
view, vol. xxiii. pp. 335, 336.) Napoleon, who appointed him Minister of
the Interior, has thus described him : " A geometrician of the first class, he
did not reach mediocrity as a statesman. He never viewed any subject in
its true light ; he was always occupied with subtleties ; his notions were all
problematic ; and he carried into the administration the spirit of the infinitely
small" See the Encyclopedia Brittanica, art. Laplace, vol. xiii. p. 101.
Memoires Ecrits a Ste. Helena, i. 3. The injurious effect of deductive
reasoning, upon the minds of those who addict themselves to this method
alone, to the exclusion of all other modes of arriving at the knowledge of

60 PRELIMINARY OBSERVATIONS.

equal reason, believe him capable of works which we have
never yet known him to perform. We may fairly conclude
that the power which was originally put forth to create the
world is still constantly and without ceasing exerted to sus-
tain it; and that the experienced connexion between cause
and effect is but the uniform and constantly active operation
of the finger of God. Whether this uniformity of operation
extends to things beyond the limits of our observation, is a
point we cannot certainly know. Its existence in all things
that ordinarily concern us may be supposed to be ordained as
conducive to our happiness ; and if the belief in a revelation
of peace and mercy from God is conducive to the happiness
of man, it is not irrational to suppose that he would depart
from his ordinary course of action, in order to give it such
attestations as should tend to secure that belief. " A miracle
is improbable, when we can perceive no sufficient cause in
reference to his creatures, why the Deity should vary his
modes of operation; it ceases to be so, when such cause is
assigned." l

$ 41. But the discussion of the subject of miracles, forms no
part of the present design. Their credibility has been fully
established, and the objections of skeptics most satisfactorily
met and overthrown, by the ablest writers of our own day,
whose works are easily accessible. 2 Thus much, however,

truth in fact, is shown with great clearness and success, by Mr. Whewell in
the ninth of the Bridgewater Treatises, Book 3, ch. 6. The calculus of
probabilities has been applied by some writers, to judicial evidence ; but its
very slight value as a test, is clearly shewn in an able article on Presump-
tive Evidence, in the Law Magazine, vol. i. p. 28-32, (New Series.)

1 See Mr. Norton's " Discourse on the latest form of Infidelity," p. 18.

2 The arguments on this subject are stated in a condensed form, by
Mr. Home, in his Introduction to the Study of the Holy Scriptures, vol. i.
ch. 4, sec. 2 ; in which he refers, among others, to Dr. Gregory's Letters
on the Evidences of the Christian Revelation ; Dr. Campbell's Dissertation
on Miracles ; Vince's Sermons on the Credibility of Miracles ; Bishop
Marsh's Lectures, part 6, lect. 30 ; Dr. Adams's Treatise in reply to Mr.
Hume ; Bishop Gleig's Dissertation on Miracles, (in the third volume of his
edition of Stackhouse's History of the Bible, p. 240, &c.) ; Dr. Key's
Norrisian Lectures, vol. i.

Among the more popular treatises on miracles, are Bogue's Essay on

PRELIMINARY OBSERVATIONS. 61

may here be remarked ; that in almost every miracle related
by the evangelists, the facts, separately taken, were plain,
intelligible, transpiring in public, and about which no person
of ordinary observation would be likely to mistake. Persons
blind or crippled, who applied to Jesus for relief, were known
to have been crippled or blind for many years ; they came to
be cured; he spake to them ; they went away whole. Lazarus
had been dead and buried four days ; Jesus called him to come
forth from the grave ; he immediately came forth, and was
seen alive for a long time afterwards. In every case of healing,
the previous condition of the sufferer was known to all ; all
saw his instantaneous restoration ; and all witnessed the act
of Jesus in touching him, and heard his words. 1 All these,
separately considered, were facts, plain and simple in their
nature, easily seen and fully comprehended by persons of
common capacity and observation. If they were separately
testified to, by witnesses of ordinary intelligence and integrity,
in any court of justice, the jury would be bound to believe
them ; and a verdict, rendered contrary to the uncontradicted
testimony of credible witnesses to any one of these plain facts,
separately taken, would be liable to be set aside, as a verdict
against evidence. If one credible witness testified to the fact,
that Bartimeus was blind, according to the uniform course of
administering justice, this fact would be taken as satisfactorily
proved. So also, if his subsequent restoration to sight were
the sole fact in question, this also would be deemed established,
by the like evidence. Nor would the rule of evidence be at all
different, if the fact to be proved were the declaration of Jesus,
immediately preceding his restoration to sight, that his faith
had made him whole. In each of these cases, each isolated
fact was capable of being accurately observed, and certainly
known ; and the evidence demands our assent, precisely as the

the Divine Authority of the New Testament, ch. 5 ; Bishop Wilson's
Evidences of Christianity, vol. i. lect. 7 ; Bishop Summer's Evidences,
ch. 10 ; Gambier's Guide to the Study of Moral Evidence, ch. 5 ; Mr.
Norton's Discourse on the latest form of Infidelity, and Dr. Dewey's Dud-
leian Lecture, delivered before Harvard University, in May, 1836.
1 See Bishop Wilson's Evidences, lect. 7, p. 130.

62 PRELIMINARY OBSERVATIONS.

like evidence upon any other indifferent subject. The con-
nexion of the word or the act of Jesus with the restoration of
the blind, lame and dead, to sight, and health, and life, as
cause and effect, is a conclusion which our reason is compelled
to admit, from the uniformity of their concurrence, in such a
multitude of instances, as well as from the universal convic-
tion of all, whether friends or foes, who beheld the miracles
which he wrought. Indeed, if the truth of one of the mira-
cles is satisfactorily established, our belief cannot reasonably
be withheld from them all. This is the issue proposed by
Dr. Paley, in regard to the evidence of the death of Jesus upon
the cross, and his subsequent resurrection, the truth of which
he has established in an argument, incapable of refutation.

$ 42. The narratives of the evangelists, moreover, contain
in themselves abundant internal evidence that they are true.
The essential marks of difference between true narratives of
facts, and the creations of fiction, have already been adverted
to, in the preceding pages. It may here be added, that these
attributes of truth are strikingly apparent throughout the gos-
pel histories, and that the absence of the others is equally re-
markable. They allude, for example, to the existing manners
and customs, and to the circumstances of the times and of
their country, with the utmost minuteness of reference. And
these references are never formally made, nor with preface
and explanation, never multiplied and heaped upon each other,
nor brought together, as though introduced by design; but
they are scattered broad-cast and singly over every part of
the story, and so connect themselves with every incident re-
lated, as to render the detection of falsehood inevitable. This
minuteness, too, is not peculiar to any one of the historians,
but is common to them all. Though they wrote at different
periods, and without mutual concert, they all alike refer inci-
dentally to the same state of affairs, and to the same contem-
porary and collateral circumstances. Their testimony, in this
view, stands on the same ground with that of four witnesses,
separately examined, before different commissioners, upon the
same interrogatories, and all adverting, incidentally, to the
same circumstances as surrounding and accompanying the

PRELIMINARY OBSERVATIONS. 63

principal transaction, to which alone their attention is directed.
And it is worthy of observation that these circumstances were
at that time of a peculiar character. Hardly a state or king-
dom in the world ever experienced so many vicissitudes in its
government and political relations, as did Judea, during the
period of the gospel history. It was successively under the
government of Herod the Great, of Archelaus, and of a Roman
magistrate ; it was a kingdom, a tetrarchate, and a province ;
and its affairs, its laws, and the administration of justice, were
all involved in the confusion and uncertainty naturally to be
expected from recent conquest. It would be difficult to select
any place or period in the history of nations, for the time and
scene of a fictitious history or an imposture, which would com-
bine so many difficulties for the fabricator to surmount, so
many contemporary writers to confront him with, and so many
facilities for the detection of falsehood. 1

$ 43. " Had the evangelists been false historians," says Dr.
Chalmers, " they would not have committed themselves upon
so many particulars. They would not have furnished the
vigilant inquirers of that period with such an effectual instru-
ment for bringing them into discredit with the people; nor
foolishly supplied, in every page of their narrative, so many
materials for a cross-examination, which would infallibly have
disgraced them. Now, we of this age can institute the same
cross-examination. We can compare the evangelical writers
with contemporary authors, and verify a number of circumstan-
ces in the history, and government, and peculiar economy of
the Jewish people. We therefore have it in our power to in-
stitute a cross-examination upon the writers of the New Testa-
ment; and the freedom and frequency of their allusions to
these circumstances supply us with ample materials for it.
The fact, that they are borne out in their minute and incidental
allusions by the testimony of other historians, gives a strong
weight of what has been called circumstantial evidence in
their favor. As a specimen of the argument, let us confine
our observations to the history of our Savior's trial, and exe-

1 See Chalmers's Evidence, chap. iii.

64 PRELIMINARY OBSERVATIONS.

cution, and burial. They brought him to Pontius Pilate. We
know both from Tacitus and Josephus, that he was at that
time governor of Judea. A sentence from him was necessary
before they could proceed to the execution of Jesus ; and we
know that the power of life and death was usually vested in
the Roman governor. Our Savior was treated with derision ;
and this we know to have been a customary practice at that
time, previous to the execution of criminals, and during the
time of it. Pilate scourged Jesus before he gave him up to be
crucified. We know from ancient authors, that this was a very
usual practice among the Romans. The account of an execu-
tion generally run in this form : he was stripped, whipped, and
beheaded or executed. According to the evangelists, his accu-
sation was written on the top of the cross j and we learn from
Suetonius and others, that the crime of the person to be exe-
cuted was affixed to the instrument of his punishment. Ac-
cording to the evangelists, this accusation was written in three
different languages ; and we know from Josephus that it was
quite common in Jerusalem to have all public advertisements
written in this manner. According to the evangelists, Jesus
had to bear his cross ; and we know from other sources of in-
formation, that this was the constant practice of these times.
According to the evangelists, the body of Jesus was given up
to be buried at the request of friends. We know that, unless
the criminal was infamous, this was the law, or the custom
with all Roman governors." 1

44. There is also a striking naturalness in the characters
exhibited in the sacred historians, rarely if ever found in works
of fiction, and probably nowhere else to be collected in a simi-
lar manner from fragmentary and incidental allusions and ex-
pressions, in the writings of different persons. Take, for exam-
ple, that of Peter, as it may be gathered from the evangelists,
and it will be hardly possible to conceive that four persons,
writing at different times, could have concurred in the delinea-
tion of such a character, if it were not real ; a character too,
we must observe, which is nowhere expressly drawn, but is

1 See Chalmers's Evidence, p. 76 -78, Amer. ed.

PRELIMINARY OBSERVATIONS. 65

shown only here and there, casually, in the subordinate parts
of the main narrative. Thus disclosed, it is that of a con-
fident, sanguine, and zealous man ; sudden and impulsive, yet
humble and ready to retract j honest and direct in his purposes ;
ardently loving his master, yet deficient in fortitude and firm-
ness in his cause. 1 When Jesus put any question to the apos-
tles, it was Peter who was foremost to reply ; 2 and if they
would inquire of Jesus, it was Peter who was readiest to
speak. 3 He had the impetuous courage to cut off the ear of the
high priest's servant, who came to arrest his master ; and the
weakness to dissemble before the Jews, in the matter of eating
with Gentile converts. 4 It was he who ran with John to the
sepulchre, on the first intelligence of the resurrection of Jesus,
and with characteristic zeal rushed in, while John paused
without the door. 5 He had the ardor to desire and the faith to
attempt to walk on the water, at the command of his Lord ;
but as soon as he saw the wind boisterous, he was afraid. 6 He
was the first to propose the election of another apostle in the
place of Judas ; 7 and he it was who courageously defended
them all, on the day of Pentecost, when the multitude charged
them with being filled with new wine. 8 He was forward to
acknowledge Jesus to be the Messiah ; 9 yet having afterwards
endangered his own life by wounding the servant of the High
Priest, he suddenly consulted his own safety by denying the
same master, for whom, but a few hours before, he had de-
clared himself ready to die. 10 We may safely affirm that the
annals of fiction afford no example of a similar but not uncom-
mon character, thus incidentally delineated.

$ 45. There are other internal marks of truth in the narra-
tives of the evangelists, which, however, need here be only

1 See Mark viii. 32 ; ix. 5 ; and xiv. 29 ; Matt. xvi. 22 ; and xvii. 5 ;
Luke ix. 33 ; and xviii. 18 ; John xiii. 8 ; and xviii. 15.

2 Mark viii. 29 ; Matt. xvi. 16 ; Luke ix. 20.

3 Matt, xviii. 21 ; and xix. 27 ; John xiii. 36.

4 Gal. ii. 11. 5 John xx. 3-6. 6 Matt. xiv. 30.
7 Acts i. 15. 8 Acts ii. 14.

9 Matt. xvi. 16 ; Mark viii. 29 ; Luke ix. 20 ; John vi. 69.
10 Matt. xxvi. 33, 35 ; Mark xiv. 29.

66 PRELIMINARY OBSERVATIONS.

alluded to, as they have been treated with great fulness and
force by able writers, whose works are familiar to all. 1 Among
these may be mentioned the nakedness of the narratives ; the
absence of all parade by the writers, about their own integrity,
of all anxiety to be believed, or to impress others with a good
opinion of themselves or their cause, of all marks of wonder,
or of desire to excite astonishment at the greatness of the
events they record, and of all appearance of design to exalt
their Master. On the contrary, there is apparently the most
perfect indifference on their part, whether they are believed or
not ; or rather, the evident consciousness that they were re-
cording events well known to all, in their own country and
times, and undoubtedly to be believed, like any other matter
of public history, by readers in all other countries and ages.
It is worthy, too, of especial observation, that though the
evangelists record the unparalleled sufferings and cruel death
of their beloved Lord, and this too, by the hands and with
the consenting voices of those on whom he had conferred the
greatest benefits, and their own persecutions and dangers, yet
they have bestowed no epithets of harshness or even of just
censure on the authors of all this wickedness, but have every-
where left the plain and unincumbered narrative to speak for
itself, and the reader to pronounce his own sentence of con-
demnation ; like true witnesses, who have nothing to gain or
to lose by the event of the cause, they state the facts, and
leave them to their fate. Their simplicity and artlessness,
also, should not pass unnoticed, in readily stating even those
things most disparaging to themselves. Their want of faith
in their master, their dulness of apprehension of his teachings,
their strifes for preeminence, their inclination to call fire from
heaven upon their enemies, their desertion of their Lord in his
hour of extreme peril : these, and many other incidents tending
directly to their own dishonor, are nevertheless set down with

1 See Paley's View of the Evidences of Christianity, part ii. chapters iii.
iv. v. vi. vii. ; Ibid, part iii. ch. i. ; Chalmers on the Evidence and Authority
of the Christian Revelation, ch. iii. iv. viii. ; Wilson's Evidences of Christian-
ity, lect. vi. ; Bogue's Essay on the Divine Authority of the New Testa-
ment, chap. iii. iv.

PRELIMINARY OBSERVATIONS. 67

all the directness and sincerity of truth, as by men writing
under the deepest sense of responsibility to God. Some of the
more prominent instances of this class of proofs will be noticed
hereafter, in their proper places, in the narratives themselves.
$ 46. Lastly, the great character they have portrayed is
perfect. It is the character of a sinless Being ; of one su-
premely wise and supremely good. It exhibits no error, no
sinister intention, no imprudence, no ignorance, no evil pas-
sion, no impatience; in a word, no fault; but all is perfect
uprightness, innocence, wisdom, goodness and truth. The
mind of man has never conceived the idea of such a character,
even for his gods ; nor has history nor poetry shadowed it forth.
The doctrines and precepts of Jesus are in strict accordance with
the attributes of God, agreeably to the most exalted idea which
we can form of them, either from reason or from revelation.
They are strikingly adapted to the capacity of mankind, and
yet are delivered with a simplicity and majesty wholly divine.
He spake as never man spake. He spake with authority ; yet
addressed himself to the reason and the understanding of men ;
and he spake with wisdom, which men could neither gainsay
nor resist. In his private life, he exhibits a character not
merely of strict justice, but of overflowing benignity. He is
temperate, without austerity ; his meekness and humility are
signal ; his patience is invincible ; truth and sincerity illustrate
his whole conduct ; every one of his virtues is regulated by
consummate prudence ; and he both wins the love of his
friends, and extorts the wonder and admiration of his ene-
mies. 1 He is represented in every variety of situation in
life, from the height of worldly grandeur, amid the acclama-
tions of an admiring multitude, to the deepest abyss of human
degradation and woe, apparently deserted of God and man.
Yet everywhere he is the same; displaying a character of
unearthly perfection, symmetrical in all its proportions, and
encircled with splendor more than human. Either the men of
Galilee were men of superlative wisdom, of extensive knowl-

1 See Bogue's Essay, chap. i. sect. 2 ; Newcome's Obs. part ii. ch. i.
sec. 14.

68 PRELIMINARY OBSERVATIONS.

edge and experience, and of deeper skill in the arts of decep-
tion, than any and all others, before or after them, or they
have truly stated the astonishing things which they saw and
heard.

By the light of the principles above stated, we now proceed
to a comparative view of the narratives of the Four Evan-
gelists. For this purpose, we have arranged them in sections,
after the order of Professor Robinson's Greek Harmony of the
Gospels. But in adopting this order, we do not affect to decide
the question of the propriety of arrangement, between this
and the schemes of other Harmonists. The issue, to which
we address ourselves, is simply that of the veracity of the
witnesses whose testimony is before us ; and therefore New-
come's, or some other of the modern Harmonies, would pro-
bably have served the purpose equally as Well as this ; but
this has been preferred, as being the latest and most gener-
ally in use. Such parts of the narratives as seemed to require
particular remark are explained or commented upon, in the
notes at the end of the several sections.

HARMONY OF THE GOSPELS.

PART I.

EVENTS

CONNECTED WITH THE

BIRTH AND CHILDHOOD OF JESUS.

TIME. About thirteen and a half years.

HARMONY OF

[PART

1. Preface to

MATTHEW.

MARK.

2. An Angel appears

SEC. 1, 2.]

THE GOSPELS.

Luke's Gospel.

LUKE.

CH. I. 1-4.

FORASMUCH as many have taken
in hand to set forth in order a declar-
ation of those things which are most
surely believed among us,

2 Even as they delivered them unto
us, which from the beginning were
eye-witnesses, and ministers of the
word ; ,

3 It seemed good to me also, hav-
ing had perfect understanding of all
things from the very first, to write unto
thee in order, most excellent Theophi-
lus,

4 That thou mightest know the
certainty of those things wherein thou
hast been instructed .

JOHN.

to Zacharias. Jerusalem.

CH. i. 5-25.

5 THERE was in the days of Herod
the king of Judea, a certain priest
named Zacharias, of the course of
Abia : and his wife was of the daugh-
ters of Aaron, and her name was
Elisabeth.

6 And they were both righteous
before God, walking in all the com-
mandments and ordinances of the Lord
blameless.

7 And they had no child, because
that Elisabeth was barren ; and they
both were now well stricken in years.

8 And it came to pass, that, while
he executed the priest's office before
God in the order of his course,

9 According to the custom of the
priest's office, his lot was to burn in-
cense when he went into the temple
of the Lord.

10 And the whole multitude of the
people were praying without, at the
time of incense.

1 1 And there appeared unto him an
angel of the Lord, standing on the
right side of the altar of incense.

12 And when Zacharias saw him,
he was troubled, and fear fell upon
him.

13 But the angel said unto him,
Fear not, Zacharias : for thy prayer
is heard ; and thy wife Elisabeth shall
bear thee a son, and thou shalt call
his name John.

14 And thou shalt have joy and

HARMONY OF

[FART i.

3. An Angel appears

MATTHEW.

MARK.

SEC. 3.]

THE GOSPELS.

to Zacharias. Jerusalem.

LUKE.
CH. i. 5-25.

gladness, and many shall rejoice at his
birth.

15 For he shall be great in the sight
of the Lord, and shall drink neither
wine nor strong drink ; and he shall be
filled with the Holy Ghost, even from
his mother's womb.

16 And many of the children of
Israel shall he turn to the Lord their
God.

17 And he shall go before him in
the spirit and power of Elias,a to turn
the hearts of the fathers to the child-
ren, and the disobedient to the wisdom
of the just ; to make ready a people
prepared for the Lord.

18 And Zacharias said unto the an-

fel, Whereby shall I know this ? for
am an old man, and my wife well
stricken in years.

19 And the angel, answering, said
unto him, I am Gabriel, that stand in
the presence of God ; and am sent to
speak unto thee, and to show thee these
glad tidings.

20 And behold, thou shalt be dumb,
and not able to speak, until the day
that these things shall be performed,
because thou believest not my words,
which shall be fulfilled in their season.

21 And the people waited for Zach-
arias, and marvelled that he tarried so
long in the temple.

22 And when he came out, he could
not speak unto them : and they per-
ceived that he had seen a vision in the
temple ; for he beckoned unto them,
and remained speechless.

23 And it came to pass, that as
soon as the days of his ministration
were accomplished, he departed to his
own house.

24 And after those days his wife
Elisabeth conceived, and hid herself
five months, saying,

25 Thus hath the Lord dealt with
me in the days wherein he looked on
me, to take away my reproach among
men.

JOHN.

Mai. 4, 5, 6.

HARMONY OF

[PART i.

3. An Angel appears

MATTHEW.

MARK.

4. Mary visits

SEC. 3, 4.]

THE GOSPELS.

to Mary. Nazareth.

LUKE.

JOHN.

CH. i. 26-38.

26 And in the sixth month the an-

gel Gabriel was sent from God unto

a city of Galilee, named Nazareth,

27 To a virgin espoused to a man

whose name was Joseph, of the house

of David ; and the virgin's name was

Mary.

28 And the angel came in unto her,

and said, Hail, thou that art highly

favored, the Lord is with thee : blessed

art thou among women.

29 And when she saw him, she

was troubled at his saying, and cast

in her mind what manner of salutation

this should be.

30 And the angel said unto her,

Fear not, Mary : for thou hast found

favor with God.

31 And behold, thou shalt conceive

in thy womb, and bring forth a son,

and shalt call his name JESUS.

32 He shall be great, and shall be

called the son of the Highest ; and the

Lord God shall give unto him the

throne of his father David.

33 And a he shall reign over the

house of Jacob forever ; and of his

kingdom there shall be no end.

34 Then said Mary unto the angel,

How shall this be, seeing I know not

a man?

35 And the angel answered and said

unto her, The Holy Ghost shall come

upon thee , and the power of the Highest
shall overshadow thee : therefore also

that holy thing which shall be born of

thee, shall be called the Son of God.

36 And behold, thy cousin Elisa-

beHi, she hath also conceived a son in

her old age ; and this is the sixth

month with her who was called barren :

37 For with God nothing shall be

impossible.

38 And Mary said , Behold the hand-

maid of the Lord, be it unto me accord-

ing to thy word. And the angel de-

parted from her.

Elisabeth. Juttah.

CH. i. 39-56.

39 And Mary arose in those days,

and went into the hill-country with

haste, into a city of Juda,

Mic. iv. 7.

HARMONY OF [PART i.

4. Mary visits

MATTHEW.

MARK.

SEC. 4.]

THE GOSPELS.

Elisabeth. Juttah.

LUKE.
CH. i. 39-56.

40 And entered into the house of
Zacharias, and saluted Elisabeth.

41 And it came to pass, that when
Elisabeth heard the salutation of Mary,
the babe leaped in her womb : and
Elisabeth was filled with the Holy
Ghost.

42 And she spake out with a loud
voice 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 to
me?

44 For lo, as soon as the voice of
thy salutation sounded in mine ears,
the babe leaped in my womb for joy.

45 And blessed is she that believ-
ed : for there shall be a performance
of those things which were told her
from the Lord.

46 And Mary said, My soul doth
magnify the Lord,

47 And my spirit hath rejoiced in
God my Savior.

48 For he hath regarded the low
estate of his handmaiden : for behold,
from henceforth all generations shall
call me blessed.

49 For he that is mighty hath done
to me great things ; and holy is his
name.

50 And his mercy is on them that
fear him, from generation to genera-
tion.

51 He hath shewed strength with
his arm ; he hath scattered the proud
in the imagination of their hearts.

52 He hath put down the mighty
from their seats, and exalted them of
low degree.

53 He hath filled the hungry with
good things, and the rich he hath sent
empty away.

54 He hath holpen his servant Is-
rael, in remembrance of his mercy ;

55 As a he spake to our fathers, to
Abraham, and to his seed, for ever.

56 And Mary abode with her about
three months, and returned to her own
house.

JOHN.

* Is. xli. 8, 9 ; Gen. xxii. 16, seq.

HARMONY OF

[PART i.

5. The birth of

MATTHEW.

MARK.

SEC. 5.]

THE GOSPELS.

John the Baptist. Juttah.

LUKE.
CH. i. 57-80.

57 Now Elisabeth's full time came
that she should be delivered ; and she
brought forth a son.

58 And her neighbors and her cous-
ins heard how the Lord had shewed
great mercy upon her ; and they re-
joiced with her.

59 And it came to pass, that on
the eighth day they came to cir-
cumcise the child ; and they called
him Zacharias, after the name of his
father.

60 And his mother answered and
said, not so; but he shall be called
John.

61 And they said unto her, There is
none of thy kindred that is called by
this name.

62 And they made signs to his
father, how he would have him
called.

63 And he asked for a writing-table,
and wrote, saying, His name is John.
And they marvelled all.

64 And his mouth was opened im-
mediately, and his tongue loosed, and
he spake, and praised God.

65 And fear came on all that dwelt
round about them : and all these say-
ings were noised abroad throughout all
the hill-country of Judea.

66 And all they that heard them,
laid them up in their hearts, saying,
What manner of child shall this be !
And the hand of the Lord was with
him.

67 And his father Zacharias was
filled with the Holy Ghost, and pro-
phesied, saying,

68 Blessed be the Lord God of Is-
rael ; for he hath visited and redeem-
ed 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 That we should be saved from
our enemies, and from the hand of all
that hate us ;

72 To perform the mercy promised
to our fathers, and to remember his
holy covenant ;

JOHN

80 HARMONY OF [PART i.

5. The birth of

MATTHEW.

MARK.

6. An Angel appears

CH. i. 18-25.

18 Now the birth of Jesus Christ
was on this wise : When as his moth-
er Mary was espoused to Joseph, be-
fore they came together, she was found
with child of the Holy Ghost.

19 Then Joseph her husband, be-
ing a just man, and not willing to
make her a public example, was mind-
ed to put her away privily.

20 But while he thought on these
things, Behold, the 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 conceived in her is of the
Holy Ghost.

21 And she shall bring forth a son,
and thou shalt call his name JESUS :
for he shall save his people from their
sins.

22 Now all this was done, that it

Matt. i. 19. husband.} There was commonly an interval of ten or twelve months,
between the making of the contract of marriage and the time of its celebration.
Gen. xxiv. 55 ; Judg. xiv. 8. During this period, though there was no intercourse
between the bride and bridegroom, not even so much as an interchange of conversa-
tion, yet they were considered and spoken of as husband and wife. If, at the end of

SEC. 5, 6.]

THE GOSPELS.

John the Baptist. Juttah.

LUKE.
CH. i. 57-80.

73 The oath which he sware to our
father Abraham, 1

74 That he would grant unto us,
that we, being delivered out of the
hand of our enemies, might serve him
without fear,

75 In holiness and righteousness be-
fore him, all the days of our life.

76 And thou, child, shalt be called
the Prophet of the Highest, for thou
shalt go before the face of the Lord to
prepare his ways ;

77 To give knowledge of salvation
unto his people, by the remission of
their sins,

78 Through the tender mercy of
our God ; whereby the day-spring
from on high hath visited us,

79 To give light to them that sit
in darkness and in the shadow of death,
to guide our feet into the way of peace.

80 And the child grew, and waxed
strong in spirit, and was in the deserts
till the day of his showing unto Israel.

JOHN.

to Joseph. Nazareth.

Gen. xxii. 16, seq.

this probationary period, the bridegroom was unwilling to solemnize his engagements
by the marriage of the bride, he was bound to give her a bill of divorce, as if she had
been his wife. And if she, during the same period, had illicit intercourse with another
man, she was liable to punishment, as an adulteress. JAHN'S Archseol. 154.

HARMONY OF

[PART i.

6. An Angel appears

MATTHEW.

CH. i. 18-25.

might be fulfilled which was spoken
of the Lord by the prophet, saying,

23 Behold, a a virgin shall be with
child, and shall bring forth a son, and
they shall call his name Emmanuel,
which being interpreted is, God with
us.

24 Then Joseph, being raised from
sleep, did as the angel of the Lord had
bidden him, and took unto him his
wife :

25 And knew her not till she had
brought forth her first-born son : and
he called his name JESUS.

MARK.

7. The birth

a Is. vii. 14.

Luke ii. 1. a decree.] This decree was issued eleven years before it was carried
into effect, the delay having been procured by Herod. This fact reconciles the evan-

SEC. 6, 7.]

THE GOSPELS.

to Joseph. Nazareth.

LUKE.

JOHN.

of Jesus. Bethlehem.

CH. n. 1-7.

AND it came to pass in those days,

that there went out a decree from Cesar

Augustus, that all the world should be

taxed.

2 (And this taxing was first made
when Cyrenius was governor of Sy-
ria.)

3 And all went to be taxed, every
one into his own city.

4 And Joseph also went up from
Galilee, out of the city of Nazareth,
into Judea, unto the city of David,
which is called Bethlehem, (because
he was of the house and lineage of
David,)

5 To be taxed with Mary his
espoused wife, being great with child.

6 Anfl so it was, that while they
were there, the days were accom-
plished that she should be delivered.

7 And she brought forth her first-
born son, and wrapped him in swad-
dling-clothes, and laid him in a man-
ger ; because there was no room for
them in the inn.

gelist with the Roman historians, from whom it appears that Cyrenius was not gov-
ernor when the decree was issued, though he held that office when the census was
taken and the tax assessed. See TOWNSEND, in loc.

84 HARMONY OF [PART i.

8. An Angel appears

MATTHEW.

MARK.

9. The circumcision of Jesus and

SEC. 8, 9.]

THE GOSPELS.

to the Shepherds. Near Bethlehem.

LUKE.
CH. ii. 8-20.

8 And there were in the same coun-
try shepherds abiding in the field,
keeping watch over their flock by
night.

9 And lo, the angel of the Lord
came upon them, and the glory of the
Lord shone round about them ; and
they were sore afraid.

10 And the angel said unto them,
Fear not : for behold, I bring you good
tidings of great joy, which shall be to
all people.

11 For unto you is born this day,
in the city of David, a Savior, which
is Christ the Lord.

12 And this shall be a sign unto
you ; Ye shall find the babe wrapped
in swaddling-clothes, lying in a man-
ger.

13 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 peace, good will toward men.

15 And it came to pass, as the an-
gels were gone away from them into
heaven, the shepherds said one to
another, Let us now go even unto
Bethlehem, and see this thing which
is come to pass, which the Lord hath
made known unto us.

16 And they came with haste, and
found Mary and Joseph, and the babe
lying in a manger.

17 And when they had seen it, they
made known abroad the saying which
was told them concerning this child.

18 And all they that heard it,
wondered at those things which were
told them by the shepherds.

19 But Mary kept all these things,
and pondered them in her heart.

20 And the shepherds returned, glo-
rifying and praising God for all the
things that they had heard and seen,
as it was told unto them.

JOHN.

his presentation in the temple. Bethlehem. Jerusalem.

CH. n. 21-38.

21 And when eight days were ac-
complished for the circumcising of the
child, a his name was called JESUS,

a Gen. xvii. 12 ; Lev. xii. 3.

HARMONY OF

[PART

9. The circumcision of Jesus and

MATTHEW.

MARK.

SEC. 9.]

THE GOSPELS.

his presentation in the Temple. Bethlehem. Jerusalem.

LUKE.
CH. ii. 21-38.

which was so named of the angel be-
fore he was conceived in the womb.

22 And when the days of her puri-
fication according to the law of Moses
were accomplished, they brought him
to Jerusalem, to present him to the
Lord;)

23 (As it is written in the law of
the Lord, a 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, b A pair of turtle-doves, or two
young pigeons.

25 And behold, there was a man in
Jerusalem, whose name was Simeon ;
and the same man was just and devout,
waiting for the consolation of Israel :
and the Holy Ghost was upon him.

26 And it was revealed unto him
by the Holy Ghost, that he should not
see death, before he had seen the
Lord's Christ.

27 And he came by the Spirit into
the temple ; and when the parents
brought in the child Jesus, to do for
him after the custom of the law,

28 Then took he him up in his
arms, and blessed God, and said,

29 Lord, now lettest thou thy ser-
vant depart in peace, according to thy
word :

30 For mine eyes have seen thy sal-
vation,

31 Which thou hast prepared be-
fore the face of all people ;

32 A light to lighten the Gentiles,
and the glory of thy people Israel.

33 And Joseph and his mother mar-
velled at those things which were
spoken of him.

34 And Simeon blessed them, and
said unto Mary his mother, Behold,
this child is c set for the fall and rising
again of many in Israel; and for a
sign which shall be spoken against,

35 (Yea, a sword shall pierce
through thy own soul also ; ) that the
thoughts of many hearts may be re-
vealed.

JOHN.

* Ex. xiii. 2 ; Numb. viii. 16, 17.

b Lev. xii. 6, 8.

c Is. viii. 14.

HARMONY OF

[PART i.

9. The circumcision of Jesus and

MATTHEW.

MARK.

10. The Magi.

CH. II. 1 - 12.

Now when Jesus was born in Beth-
lehem of Judea in the days of Herod
the king, behold, there came wise men
from the east to Jerusalem,

2 Saying, Where is he that is born
king of the Jews ? for we have seen
his star in the east, and are come to
worship him.

3 When Herod the king had heard
these things, he was troubled, and all
Jerusalem with him.

4 And when he had gathered all the
chief priests and scribes of the peo-
ple together, he demanded of them
where Christ should be born.

5 And they said unto him, in Beth-
lehem of Judea : for thus it is written
by the prophet,

6 And a thou Bethlehem, in the land
of Juda, art not the least among the
princes of Juda : for out of thee shall
come a Governor, that shall rule my
people Israel.

7 Then Herod, when he had privi-
ly called the wise men, inquired of
them diligently what time the star ap-
peared.

8 And he sent them to Bethlehem,
and said Go, and search diligently for
the young child ; and when ye have
found Aim, bring me word again, that
I may come and worship him also.

9 When they had heard the king,
they departed ; and lo, the star, which

Mic. v. 2.

SEC. 9.]

THE GOSPELS.

his presentation in the Temple. Bethlehem. Jerusalem.

LUKE.
CH. ii. 21-38.

36 And there was one Anna, a pro-
phetess, the daughter of Phanuel, of
the tribe of Aser : she was of a great
age, and had lived with a husband
seven years from her virginity.

37 And she was a widow of about
fourscore and four years, which de-
parted not from the temple, but served
God with fastings and prayers night
and day.

38 And she coming in that instant,
gave thanks likewise unto the Lord,
and spake of him to all them that
looked for redemption in Jerusalem.

JOHN.

Jerusalem. Bethlehem.

HARMONY OF

[PART

10. The Magi.

MATTHEW.

CH. n. 1-12.

they saw in the east, went before them,
till it came and stood over where the
young child was.

10 When they saw the star, they
rejoiced with exceeding great joy.

11 And when they were come
into the house, they saw the young
child with Mary his mother, and fell
down, and worshipped him : and when
they had opened their treasures, they
presented 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.

MARK.

11. The flight into Egypt. Herod's

CH. ii. 13-23.

13 And when they were departed,
behold, the angel of the Lord appear-
eth to Joseph in a dream, saying,
Arise, and take the young child and
his mother, and flee into Egypt, and
be thou there until I bring thee word :
for Herod will seek the young child to
destroy him.

14 When he arose, he took the
young child and his mother by night,
and departed into Egypt :

15 And was there until the death
of Herod : that it might be fulfilled
which was spoken of the Lord by the
prophet, saying, a Out of Egypt have
I called my Son.

16 Then Herod, when he saw
that he was mocked of the wise men,
was exceeding wroth, and sent forth,
and slew all the children that were in
Bethlehem, and in all the coasts there-
of, from two years old and under, ac-
cording to the time which he had dili-
gently inquired of the wise men.

17 Then was fulfilled that which
was spoken by Jeremy the prophet,
saying,

18 In b Rama was there a voice
heard, lamentation, and weeping, and
great mourning, Rachel weeping for
her children, and would not be com-
forted, because they are not.

Hos. xi. 1.

b Jer. xxxi. 15, and xl.

SEC. 10, 11.]

THE GOSPELS.

Jerusalem. Bethlehem.

LUKE.

JOHN.

cruelty. The return. Bethlehem. Nazareth.

CH. n. 39, 40.

HARMONY OF

[PART

The flight into Egypt. Herod's

MATTHEW.
CH. ii. 13-23.

19 But, when Herod was dead, be-
hold, an angel of the Lord appeareth
in a dream to Joseph in Egypt,

20 Saying, Arise, and take the
young child and his mother, and go
into the land of Israel : for they are
dead which sought the young child's
life.

2 1 And he arose, and took the young
child and his mother, and came into
the land of Israel.

22 But when he heard that Arche-
laus did reign in Judea in the room of
his father Herod, he was afraid to
go thither : notwithstanding, being
warned of God in a dream, he turned
aside into the parts of Galilee :

23 And he came and dwelt in a city
called Nazareth : that it might be ful-
filled which was spoken by the pro-
phets, He shall be called a Nazarene. a

MARK.

12. At twelve years of age, Jesus

a Is. xi. 1, and liii. 2 ; Zech. vi. 12 ; Rev. v. 5.

Matth. ii. 22, he was afraid.] The naked statement of this fact, without explana-
tion, is a mark of the sincerity of the evangelist, for the value of which we are in-
debted to Josephus, who relates, (Ant. b. 17, ch. 9, 3,) an instance of savage cruelty
in Archelaus, immediately on his coming to the throne, in causing three thousand per-
sons to be butchered in cold blood, at the first passover after Herod's death. Such an
act, committed under such circumstances, must have been rapidly made known abroad,
and inspired all persons with horror. Well, therefore, might Joseph fear to return.
But Matthew's incidental allusion to the cause, is characteristic of a man intent only
upon the statement of the main facts, and regardless of appearances or explanations.
BLUNT, Veracity, &c. sect. ii. 3.

Luke ii. 42 ; twelve years old.] Jewish children were not obliged to the observances
of the ceremonial law, until they attained to years of discretion, which, in males, was
fixed by common consent at twelve years. On arriving at this age, they were taken to

SEC. 11, 12.]

THE GOSPELS.

cruelty. The return. Bethlehem. Nazareth.

LUKE.
CH. ii. 39, 40.

39 And when they had performed
all things according to the law of the
Lord, they returned into Galilee, to
their own city Nazareth.

40 And the child grew, and waxed
strong in spirit, filled with wisdom ;
and the grace of God was upon him.

JOHN.

goes to the Passover. Jerusalem.

CH. ii. 41-52.

41 Now his parents went to Jerusa-
lem every year at the feast of the
passover.

42 And when he was twelve years
old, they went up to Jerusalem after
the custom of the feast.

43 And when they had fulfilled the
days, as they returned, the child Jesus
tarried behind in Jerusalem ; and
Joseph and his mother knew not of it.

44 But they, supposing him to have
been in the company, went a day's
journey ; and they sought him among
their kinsfolk and acquaintance.

Jerusalem at the passover, of which they thenceforth participated, as " sons of com-
mandment," being fully initiated into the doctrines and ceremonies of the Jewish
church, probably after examination by the doctors. This accounts for the circumstance
of his being found among them, both hearing, and asking them questions. STACK-
HOUSE, Hist. N. T. ch. i. ; BLOOMFIELD, in loc.

Luke ii. 44 ; in the company.] All who came, not only from the same city, but from
the same canton or district, made one company. They carried necessaries along with
them, and tents for their lodging at night. Such companies they now call caravans,
and in several places have houses fitted up for their reception, called caravans cries.
This account of their manner of travelling furnishes a ready answer to the question.
How could Joseph and Mary make a day's journey, without discovering, before night,
that Jesus was not in the company ? In the day-time, we may reasonably presume,
the travellers would mingle with different parties of their friends and acquaintance ;
but in the evening, when they were about to encamp, every one would join the family
to which he belonged. CAMPBELL, in loc.

HARMONY OF

PART I.

12. At twelve years of age, Jesus

MATTHEW.

MARK.

13. The

CH. i. 1-17.

THE book of the generation of Jesus
Christ, the son of David, the son of
Abraham.

2 Abraham begat Isaac ; and Isaac
begat Jacob ; and Jacob begat Judas
and his brethren' ;

3 And Judas begat Phares and Zara
of Thamar ; and Phares begat Esrom ;
and Esrom begat Aram ;

4 And Aram begat Aminadab ; and
Aminadab begat Naasson ; and Naas-
son begat Salmon ;

SEC. 12, 13.]

THE GOSPELS.

goes to the Passover. Jerusalem.

LUKE.
CH. n. 41-52.

45 And when they found him not,
they turned back again to Jerusalem,
seeking him.

46 And it came to pass, that after
three days they found him in the tem-
ple, sitting in the midst of the doctors,
both hearing them, and asking them
questions.

47 And all that heard him were
astonished at his understanding and
answers.

48 And when they saw him, they
were amazed : and his mother said
unto him, Son, why hast thou thus
dealt with us? Behold, thy father
and I have sought thee sorrowing.

49 And he said unto them, How is
it that ye sought me? wist ye not that
I must be about my Father's business ?

50 And they understood not the
saying which he spake unto them.

51 And he went down with them,
and came to Nazareth, and was subject
unto them : but his mother kept all
these sayings in her heart.

52 And Jesus increased in wisdom
and stature, and in favor with God and

JOHN.

Genealogies.

CH. III. 23-38, INVERTED.

38 The son of God, the son of
Adam, the son of Seth, the son of
Enos,

37 The son of Cainan, the son of
Maleleel, the son of Jared, the son of
Enoch, the son of Mathusala,

36 The son of Lamech, the son of
Noe, the son of Sem, the son of Ar-
phaxad, the son of Cainan,

35 The son of Sala, the son of
Heber, the son of Phalec, the son of
Ragau, the son of Saruch,

34 The son of Nachor, the son of
Thara, the son of Abraham, the son
of Isaac, the son of Jacob,

33 The son of Juda, the son of
Phares, the son of Esrom, the son of
Aram, the son of Aminadab,

32 The son of Naasson, the son of
Salmon, the son of Booz, the son of
Obed, the son of Jesse,

HARMONY OF

[PART i.

13. The

MATTHEW.
CH. i. 1-17.

5 And Salmon begat Booz of Ra-
chab ; and Booz begat Obed of Ruth
and Obed begat Jesse ;

6 And Jesse begat David the king
and David the king begat Solomon of
her that had been the wife of Urias ;

7 And Solomon begat Roboam ; and
Roboam begat Abia ; and Abia begat
Asa ;

8 And Asa begat Josaphat ; and
Josaphat begat Joram ; and Joram be-
gat Ozias ;

9 And Ozias begat Joatham ; and
Joatham begat Achaz ; and Achaz be-
gat Ezekias ;

10 And Ezekias begat Manasses
and Manasses begat Amon ; and Amon
begat Josias ;

11 And Josias begat Jechonias and
his brethren, about the time they were
carried away to Babylon :

12 And after they were brought to
Babylon, Jechonias begat Salathiel ;
and Salathiel begat Zorobabel ;

13 And Zorobabel begat Abiud ;
and Abiud begat Eliakim ; and Elia-
kim begat Azor ;

14 And Azor begat Sadoc ; and Sa-
doc begat Achim ; and Achira begat
Eliud ;

15 And Eliud begat Eleazar ; and
Eleazar begat Matthan ; and Matthan
begat Jacob ;

16 And Jacob begat Joseph the
husband of Mary, of whom was born
Jesus, who is called Christ.

17 So all the generations from
Abraham to David are fourteen gen-
erations ; and from David until the
carrying away into Babylon are four-
teen generations ; and from the carry-
ing away into Babylon unto Christ
are fourteen generations.

MARK.

SEC. 13.]

THE GOSPELS.

Genealogies.

LUKE.

CH. III. 23-38, INVERTED.

31 TJie son of David, the son of
Nathan, the son of Mattatha, tJie son of
Menan, the son of Melea,

30 The son of Eliakim, tla son of
Jonan, the son of Joseph, the son of
Juda, the son of Simeon,

29 The son of Levi, the son of
Matthat, the son of Jorim, the son of
Eliezer, the son of Jose,

28 The son of Er, the son of Elmo-
dam, the son, of Cosam, the son of
Addi, the son of Melchi,

27 The son of Neri, the son of Sala-
thiel, the son of Zorobabel, the son of
Rhesa, the son of Joanna,

26 TAe son of Juda, */# son of
Joseph, the son of Semei, the son of
Mattathias, the son of Maath,

25 The son of Nagge, Me son of
Esli, Me son of Naum, the son of
Amos, the son of Mattathias,

24 TAe son of Joseph, the son of
Janna, fAe son of Melchi, the son of
Levi, the son of Matthat,

23 The son of Heli, the son of
Joseph, And Jesus himself ... be-
ing (as was supposed)

JOHN.

Note.] See Appendix, No. I.

PART II.

ANNOUNCEMENT AND INTRODUCTION

OUR LORD'S PUBLIC MINISTRY

TIME. About one year.

100

HARMONY OF

[PART n.

14. The Ministry of

MATTHEW.

CH. III. 1-12.

IN those days came John the Bap-
tist, preaching in the wilderness of
Judea,

2 And saying, Repent ye ; for the
kingdom of heaven is at hand.

3 For this is he that was spoken of
by the prophet Esaias, saying, The
voice of one crying in the wilderness,
Prepare ye the way of the Lord, make
his paths straight.

4 And the same John had his rai-
ment of camel's hair, and a leathern
girdle about his loins ; and his meat
was locusts and wild honey.

5 Then went out to him Jerusalem,
and all Judea, and all the region round
about Jordan,

6 And were baptized of him in Jor-
dan, confessing their sins.

7 But when he saw many of the
Pharisees and Sadducees come to his
baptism, he said unto them, O gene-
ration of vipers, who hath warned you
to flee from the wrath to come ?

8 Bring forth therefore fruits meet
for repentance :

9 And think not to say within your-
selves, We have Abraham to our
father : for I say unto you, that God
is able of these stones to raise up chil-
dren unto Abraham.

10 And now also the axe is laid
unto the root of the trees : therefore
every tree which bringeth not forth
good fruit is hewn down, and cast
into the fire.

MARK.
CH. i. 1-8.

THE beginning of the gospel of
Jesus Christ the Son of God ;

2 As it is written in the prophets, a
Behold, I send my messenger before
thy face, which shall prepare thy way
before thee ;

3 The voice of one crying in the
wilderness, Prepare ye the way of the
Lord, make his paths straight.

4 John did baptize in the wilder-
ness, and preach the baptism of re-
pentance, for the remission of sins.

5 And there went out unto him all
the land of Judea, and they of Jeru-
salem, and were all baptized of him in
the river of Jordan, confessing their
sins.

6 And John was clothed with cam-
el's hair, and with a girdle of a skin
about his loins ; and he did eat locusts
and wild honey ;

a Mai. iii. 1 ; Is. ad. 3.

Luke iii. 2, high priests.} In the New Testament, the same word is used for the
high priests, and the chief priests, who were the heads of the twenty-four courses. So
that the two persons whom the Roman governor considered as the chief of the priests,
and whose names stood as such in those public registers which seem here referred to,

SEC. 14.]

THE GOSPELS.

101

John the Baptist. The Desert. T/ie Jordan.

LUKE.

CH. III. 1-18.

Now in the fifteenth year of the
reign of Tiberius Cesar, Pontius Pi-
late being- governor of Judea, and
Herod being tetrarch of Galilee, and
his brother Philip tetrarch of Iturea
and of the region of Trachonitis, and
Lysanias the tetrarch of Abilene,

2 Annas and Caiaphas being the
high priests, the word of God came
unto John the son of Zacharias in the
wilderness.

3 And he came into all the coun-
try about Jordan, preaching the bap-
tism of repentance, for the remission
of sins ;

4 As it is written in the book of
the words of Esaias the prophet, say-
ing, 11 The voice of one crying in the
wilderness, Prepare ye the way of the
Lord, make his paths straight.

5 Every valley shall be filled, and
every mountain and hill shall be
brought low ; and the crooked shall be
made straight, and the rough ways
shall be made smooth ;

6 And all flesh shall see the salva-
tion of God.

7 Then said he to the multitude
that came forth to be baptized of him,
O generation of vipers, who hath
warned you to flee from the wrath to
come?

8 Bring forth therefore fruits wor-
thy of repentance, and begin not to
say within yourselves, We have Abra-
ham to our father : for I say unto you,
That God is able of these stones to
raise up children unto Abraham.

9 And now also the axe is laid
unto the root of the trees : every tree
therefore which bringeth not forth
good fruit, is hewn down, and cast
into the fire.

10 And the people asked him, say-
ing, What shall we do then ?

JOHN.

a Is. xl. 3, seq.

may be intended. An irregularity had arisen out of the confusion of the times : and
the ruler or prince under the Romans, though a chief priest, was a distinct person
from the high priest : Annas being the one, and Caiaphas the other. SCOTT, in Joe.
See also Campbell, in loc.
8

102

HARMONY OF

[PART u

14. The Ministry of

MATTHEW.

CH. III. 1-12.

Ill indeed baptize you with water
unto repentance : but he that cometh
after me is mightier than I, whose
shoes I am not worthy to bear : he
shall baptize you with the Holy Ghost,
and with fire :

12 Whose fan is in his hand, and
he will thoroughly purge his floor, and
gather his wheat into the garner ; but
he will burn up the chaff with un-
quenchable fire.

MARK.
CH. i. 1-8,

7 And preached, saying, There
cometh one mightier than I after me,
the latchet of whose shoes I am not
worthy to stoop down and unloose.

8 I indeed have baptized you with
water : but he shall baptize you with
the Holy Ghost.

15. The Baptism

CH. m. 13-17.

13 Then cometh Jesus from Gal-
ilee to Jordan unto John, to be bap-
tized of him.

14 But John forbade him, saying, I
have need to be baptized of thee, and
comest thou to me ?

15 And Jesus answering said unto
him, Suffer it to be so now : for thus
it becometh us to fulfil all righteous-
ness. Then he suffered him.

16 And Jesus, when he was bap-
tized, went up straightway out of the
water : and lo, the heavens were
opened unto him, and he saw the
Spirit of God descending like a dove,
and lighting upon him :

CH. I. 9-11.

9 And it came to pass in those
days, that Jesus came from Nazareth
of Galilee, and was baptized of John
in Jordan.

10 And straightway coming up out
of the water, he saw the heavens
opened, and the Spirit like a dove de-
scending upon him.

11 And there came a voice from
heaven saying, Thou art my be-

SEC. 14, 15.]

THE GOSPELS.

103

John the Baptist. The Desert. The Jordan.

JOHN.

LUKE.

CH. III. 1-18.

11 He answereth and saith unto
them, He that hath two coats, let
him impart to him that hath none ;
and he that hath meat, let him do like-
wise.

12 Then came also publicans to be
baptized, and said unto him, Master,
what shall we do ?

13 And he said unto them, Exact
no more than that which is appointed
you.

14 And the soldiers likewise de-
manded of him, saying, And what
shall we do ? And he said unto them,
Do violence to no man, neither accuse
any falsely ; and be content with your
wages.

15 And as the people were in ex-
pectation, and all men mused in their
hearts of John, whether, he were the
Christ, or not ;

16 John answered, saying unto them
all, I indeed baptize you with water ;
but one mightier than I cometh, the
latchet of whose shoes I am not wor-
thy to unloose : he shall baptize you
with the Holy Ghost, and with fire :

17 Whose fan is in his hand, and
he will thoroughly purge his floor, and
will gather the wheat into his garner ;
but the chaff he will burn with fire
unquenchable.

18 And many other things in his
exhortation preached he unto the peo-
ple.

of Jesus. The Jordan.

CH. in. 21-23.

21 Now, when all the people were
baptized, it came to pass, that Jesus
also being baptized,

and praying, the
heaven was opened,

22 And the Holy Ghost descended
in a bodily shape like a dove upon him,

104

HARMONY OF

[PART 11.

15. The Baptism

MATTHEW.

MARK.

CH. in. 13-17.

CH. I. 9-11.

17 And lo, a

voice from heaven,

loved Son, in whom I

am well

saying, This is
whom I am well

my beloved Son, in
pleased.

pleased.

16. The Temptation.

CH. IV. 1-11.

THEN was Jesus led up of the Spir-
it into the wilderness to be tempted
of the devil.

2 And when he had fasted forty
days and forty nights, he was after-
ward an hungered.

3 And when the tempter came to
him, he said, If thou be the Son of
God, command that these stones be
made bread.

4 But he answered and said, It is
written 11 Man shall not live by bread
alone, but by every word that proceed-
eth out of the mouth of God.

5 Then the devil taketh him up
into the holy city, and setteth him on
a pinnacle of the temple,

6 And saith unto him, If thou be
the Son of God CSst thyself down, for
it is written b He shall give his angels
charge concerning thee : and in their
hands they shall bear thee up, lest at
any time thou dash thy foot against a
stone.

7 Jesus said unto him, It is writ-
ten again, 6 Thou shalt not tempt the
Lord thy God.

8 Again, the devil taketh him up
into an exceeding high mountain and
sheweth him all the kingdoms of the
world, and the glory of them :

9 And saith unto him, All these
things will I give thee, if thou wilt
fall down and worship me.

10 Then saith Jesus unto him, Get
thee hence, Satan : for it is written, d

Deut. viii. 3.

b Deut. vi. 16.

CH. i. 12-13.

12 And immediately the Spirit
driveth him into the wilderness.

13 And he was there in the wilder-
ness forty days tempted of Satan ;
and was with the wild beasts ; and
the angels ministered unto him.

Ps. xci. 11.

d Deut. vi. 13.

Note.] There is a seeming discrepancy between Matthew and Luke, in the order of

SEC. 15, 16.]

THE GOSPELS.

105

of Jesus. The Jordan.

LUKE.

CH. HI. 21-23.

and a voice came from heaven, which
said, Thou art my beloved Son ; in
thee I am well pleased.

23 And Jesus himself began to be
about thirty years of age,

JOHN.

Desert of Judea.

CH. iv. 1 - 13.

AND Jesus, being full of the Holy
Ghost, returned from Jordan, and was
led by the Spirit into the wilder-
ness,

2 Being forty days tempted of the
devil. And in those days he did eat
nothing : and when they were ended,
he afterward hungered.

3 And the devil said unto him, If
thou be the Son of God. command this
stone that it be made bread.

4 And Jesus answered him, saying,
It is written, That man shall not live
by bread alone, but by every word of
God.

9 And he brought him to Jerusalem,
and set him on a pinnacle of the tem-
ple, and said unto him, If thou be the
Son of God, cast thyself down from
hence :

10 For it is written, He shall give
his angels charge over thee, to keep
thee:

11 And in their hands they shall
bear thee up, lest at any time thou
dash thy foot against a/ stone.

12 And Jesus answering, said unto
him, It is said, Thou shalt not tempt
the Lord thy God.

5 And the devil, taking him up into
a high mountain, shewed unto him, all
the kingdoms of the world in a moment
of time.

6 And the devil said unto him, All
this power will I give thee, and the
glory of them : for that is delivered
unto me, and to whomsoever I will,
I give it.

7 If thou therefore wilt worship
me, all shall be thine.

8 And Jesus answered and said

the temptations ; but Luke does not affirm the order ; whereas Matthew uses particles,
in v. 2 and 8, which seem to fix it as he has written. NEWCOME.

106

HARMONY OF

[PART n.

16. The Temptation.

MATTHEW.

CH. IV. 1- 11.

Thou shalt worship the Lord thy God,
and him only shalt thou serve.

11 Then the devil leaveth him,
and behold, angels came and minis-
tered unto him.

MARK.

17. Preface to

SEC. 16, 17.]

THE GOSPELS.

107

Desert of Judea.

LUKE.

CH. IV. 1-13.

unto him, Get thee behind me, Satan :
for it is written, Thou shalt worship
the Lord thy God, and him only shalt
thou serve.

13 And when the devil had ended
all the temptation, he departed from
him for a season.

JOHN.

John's Gospel.

CH. i. 1-18.

IN the beginning was the Word,
and the Word was with God, and the
Word was God.

2 The same was in the beginning
with God.

3 All things were made by him ;
and without him was not anything
made that was made.

4 In him was life ; and the life was
the light of men.

5 And the light shineth in dark-
ness ; and the darkness comprehended
it not.

6 There was a man sent from God,
whose name was John.

7 The same came for a witness, to
bear witness of the Light, that all men
through him might believe.

8 He was not that Light, but was
sent to bear witness of that Light.

9 That was the true Light, which
lighteth every man that cometh into
the world.

10 He was in the world, and the
world was made by him, and the world
knew him not.

11 He came unto his own, and his
own received him not.

12 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 :

13 Which were born, not of blood,
nor of the will of the flesh, nor of the
will of man, but of God.

14 And the Word was made flesh,
and dwelt among us, (and we beheld
his glory, the glory as of the only
begotten of the Father,) full of grace
and truth.

15 John bare witness of him, and
cried, saying, This was he of whom I
spake, He that cometh after me, is

108

HARMONY OF

[PART n.

17. Preface to

MATTHEW.

MARK.

18. Testimony of John the Baptist

John i. 21.] John means that he was not really Elias risen from the dead. But
when Jesus says, (Matth. xvii. 12, and xi. 14,) that Elias was come already, he means
that John had appeared in the spirit and power of Elias. Luke i. 17. Thus likewise,

SEC. 17, 18.]

THE GOSPELS.

109

John's Gospel.

LUKE.

JOHN.

CH. I. 1-18.

preferred before me ; for he was be-
fore me.

16 And of his fulness have all we
received, and grace for grace.

17 For the law was given by
Moses, but grace and truth came by
Jesus Christ.

18 No man hath seen God at any
time ; the only begotten Son, which is
in the bosom of the Father, he hath
declared him.

to Jesus. Bethany beyond Jordan.

CH. i. 19-34.

19 And this is the record of John,
when the Jews sent priests and Levites
from Jerusalem, to ask him, Who art
thou?

20 And he confessed, and denied
not; but confessed, I am not the
Christ.

21 And they asked him,' What
then ? Art thou Elias ? And he saith ,
I am not. Art thou that prophet?
And he answered, No.

22 Then said they unto him, Who
art thou ? that we may give an answer
to them that sent us. What sayest
thou of thyself?

23 He said, a I am the voice of
one crying in the wilderness, Make
straight the way of the Lord, as said
the prophet Esaias.

24 And they which were sent were
of the Pharisees.

25 And they asked him, and said
unto him, Why baptizest thou then,
if thou be not that Christ, nor Elias,
neither that prophet ?

26 John answered them, saying, I
baptize with water : but there stand-
eth one among you, whom ye know
not.

27 He it is, who coming after me,
is preferred before me, whose shoe's
latchet I am not worthy to unloose.

a Is. xl. 3.

John here denies that he is one of the ancient prophets again appearing on earth : see
Luke ix. 19 ; with which our Lord's assertion that he was an eminent prophet, Luke vii.
28, seems perfectly consistent. NEWCOME.

110

HARMONY OF

[PART 11.

18. Testimony of John the Baptist

MATTHEW.

MARK.

19. Jesus gains

SEC. 18, 19.]

THE GOSPELS.

Ill

to Jesus. Bethany beyond Jordan.

LUKE.

JOHN.
CH. i. 19-34.

28 These things were done in
Bethabara beyond Jordan, where John
was baptizing.

29 The next day John seeth Jesus
coming unto him, and saith, Behold
the Lamb of God, which taketh away
the sin of the world !

30 This is he of whom I said, After
me cometh a man which is preferred
before me ; for he was before me.

31 And I knew him not : but that
he should be made manifest to Israel,
therefore am I come baptizing with
water.

32 And John bare record, saying,
I saw the Spirit descending from hea-
ven like a dove, and it abode upon
him.

33 And I knew him not: but he
that sent me to baptize with water,
the same said unto me, Upon whom
thou shalt see the Spirit descending
and remaining on him, the same is he
which baptizeth with the Holy Ghost.

34 And I saw and bare record, that
this is the Son of God.

disciples. The Jordan. Galilee.

CH. i. 35-51.

35 Again the next day after, John
stood, and two of his disciples ;

36 And looking upon Jesus as he
walked, he saith, Behold the Lamb
of God !

37 And the two disciples heard him
speak, and they followed Jesus.

38 Then Jesus turned, and saw
them following, and saith unto them,
What seek ye ? They said unto him,
Rabbi, (which is to say, being in-
terpreted, Master,) where dwellest
thou?

39 He saith unto them, Come and
see. They came and saw where he
dwelt, and abode with him that day :
for it was about the tenth hour.

40 One of the two which heard John
speak, and followed him, was Andrew,
Simon Peter's brother.

41 He first findeth his own brother
Simon, and saith unto him, We have
found the Messias ; which is, being
interpreted, the Christ.

112

HARMONY OF

[PART n.

19. Jesus gains

MATTHEW.

MARK.

John i. 42.] Kings and princes very often changed the names of those who held
offices under them, particularly when they first attracted their notice and were taken
into their employ ; and when subsequently they were elevated to some new station,
and crowned with additional honors. Gen. xli. 45 ; and xvii. 5 ; and xxxii. 28 ;
and xxxv. 10 ; 2 Kin. xxiii. 34, 35 ; and xxiv. 17 ; Dan. i. 6. Hence a name (a new
name) occurs tropically, as a token of honor, in Phil. ii. 9 ; Heb. i. 4 ; Rev. ii. 17.
See also Mark iii. 17. JAHN'S Archaeol. 164.

SEC. 19.]

THE GOSPELS.

113

disciples. The Jordan. Galilee.

LUKE.

JOHN.
CH. i. 35-51.

42 And he brought him to Jesus.
And when Jesus beheld him, he said,
Thou art Simon the son of Jona : thou
shalt be called Cephas ; which is, by
interpretation, a stone.

43 The day following Jesus would
go forth into Galilee, and findeth
Philip, and saith unto him, Follow
me.

44 Now Philip was of Bethsaida,
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 Naza-
reth the son of Joseph.

46 And Nathanael said unto him,
Can there 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, Be-
fore that Philip called thee, when
thou wast under the fig-tree, I saw
thee.

49 Nathanael answered and saith
unto him, Rabbi, thou art the Son
of God ; thou art the King of Is-
rael.

50 Jesus answered and said unto
him, Because I said unto thee, I saw
thee under the fig-tree, believest thou ?
thou shalt see greater things than
these.

51 And he saith unto him, Verily,
verily, I say unto you, Hereafter ye
shall see heaven open, and the angels
of God ascending and descending
upon the a Son of man.

Gen. xxviii. 12.

John i. 45, Nathanael.] This apostle is supposed to be the same with Bartholomew,
of whom John says nothing ; and the others make no mention of Nathanael. This
seems to have been his proper name ; since the name of Bartholomew is not a proper
name, but only signifies the son of Ptolomy. Nathanael is also ranked among the
Apostles to whom Jesus showed himself. John xxi. 2-4. A. CLARKE, in loc.

114

HARMONY OF

[PART u.

20. The Marriage

MATTHEW.

MARK.

SEC. 20.]

THE GOSPELS.

115

at Cana of Galilee.

LUKE.

JOHN.
CH. n. 1-12.

AND the third day there was a mar-
riage in Cana of Galilee ; and the
mother of Jesus was there.

2 And both Jesus was called, and
his disciples, to the marriage.

3 And when they wanted wine, the
mother of Jesus saith unto him, They
have no wine.

4 Jesus saith unto her, Woman,
what have I to do with thee ? mine
hour is not yet come.

5 His mother saith unto the ser-
vants, Whatsoever he saith unto you,
do it.

6 And there were set there six
water-pots of stone, after the manner
of the purifying of the Jews, contain-
ing two or three firkins apiece.

7 Jesus saith unto them, Fill the
water-pots with water. And they
filled them up to the brim.

8 And he saith unto them, Draw
out now, and bear unto the governor
of the feast. And they bare it.

9 When the ruler of the feast had
tasted the water that was made wine,
and knew not whence it was, (but the
servants which drew the water knew,)
the governor of the feast called the
bridegroom,

10 And saith unto him, Every man
at the beginning doth set forth good
wine ; and when men have well
drunk, then that which is worse : but
thou has kept the good wine until
now.

11 This beginning of miracles did
Jesus in Cana of Galilee, and mani-
fested forth his glory ; and his disci-
ples believed on him.

12 After this he went down to
Capernaum, he, and his mother, and
his brethren, and his disciples ; and
they continued there not many days.

PART III.

OUR LORD'S FIRST PASSOVER,

AND THE

SUBSEQUENT TRANSACTIONS
UNTIL THE SECOND.

TIME. One year.

118

HARMONY OF

[PART in.

21. At the Passover Jesus drives

MATTHEW.

MARK.

fy 22. Our Lord's discourse

SEC. 21, 22.]

THE GOSPELS.

119

the traders out of the Temple. Jerusalem.

LUKE.

JOHN.
CH. ii. 13-25.

13 And the Jews' passover was at
band, and Jesus went up to Jerusalem,

14 And found in the temple those
that sold oxen, and sheep, and doves,
and the changers of money, sitting :

15 And when he had made a
scourge of small cords, he drove them
all out of the temple, and the sheep,
and the oxen ; and poured out the
changers' money, and overthrew the
tables ;

16 And said unto them that sold
doves, Take these things hence :
make not my Father's house an house
of merchandise.

17 And his disciples remembered
that it was written, a The zeal of thine
house hath eaten me up.

18 Then answered the Jews, 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 Then said the Jews, Forty and
six years was this temple in building,
and wilt thou rear it up in three days ?

21 But he spake of the temple of
his body.

22 When therefore he was risen
from the dead, his disciples remem-
bered that he had said this unto them :
and they believed the scripture, and
the word which Jesus had said.

23 Now, when he was in Jerusa-
lem at the passover, in the feast-day,
many believed in his name, when they
saw the miracles which he did.

24 But Jesus did not commit him-
self unto them, because he knew all
mew,

25 And needed not that any should
testify of man : for he knew what was
in man.

with Nicodemus. Jerusalem.

CH. in. 1-21.

THERE was a man of the Pharisees
named Nicodemus, a ruler of the
Jews :

2 The same came to Jesus by night,

Ps. kix. 9.

120

HARMONY OF

[PART in.

22. Our Lord's discourse

MATTHEW.

MARK.

SEC. 22.]

THE GOSPELS.

121

with Nicodemus. Jerusalem.

LUKE.

JOHN.

CH. III. 1-21.

and said unto him, Rabbi, we know
that thou art a teacher come from
God : for no man can do these mira-
cles that thou doest, except God be
with him.

3 Jesus answered and said unto him,
Verily, verily, I say unto thee, Except
a man be born again, he cannot see
the kingdom of God.

4 Nicodemus saith unto him, How
can a man be born when he is old ?
can he enter the second time into his
mother's womb, and be born?

5 Jesus answered, Verily, verily, I
say unto thee, Except a man be born
of water, and of the Spirit, he cannot
enter into the kingdom of God.

6 That which is born of the flesh,
is flesh ; and that which is born of the
Spirit, is spirit.

7 Marvel not that I said unto thee,
Ye must be born again.

8 The wind bloweth where it list-
eth, and thou hearest the sound there-
of, but canst not tell whence it com-
eth, 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 ?

10 Jesus answered and said unto
him, Art thou a master of Israel, and
knowest not these things ?

11 Verily, verily, I say unto thee,
We speak that we do know, and tes-
tify that we have seen ; and ye re-
ceive not our witness.

12 If I have told you earthly things,
and ye believe not, how shall ye be-
lieve if I tell you of heavenly things?

13 And no man hath ascended up
to heaven, but he that came down from
heaven, even the Son of man which
is in heaven.

14 And as a Moses lifted up the ser-
pent in the wilderness, even so must
the Son of man be lifted up :

15 That whosoever believeth in him
should not perish, but have eternal
life.

16 For God so loved the world, that
he gave his only begotten Son, that

a Numb. xxi. 8, seq.

122

HARMONY OF

[PART m.

22. Our Lord's discourse

MATTHEW.

MARK.

23. Jesus remains in Judea and baptizes.

SEC. 22, 23.]

THE GOSPELS.

123

with Nicodemus. Jerusalem.

LUKE.

JOHN.

CH. III. 1-21.

whosoever belie veth in him, should
not perish, but have everlasting life.

17 For God sent not his Son into
the world to condemn the world, but
that the world through him might be
saved.

18 He that believeth on him, is not
condemned : but he that believeth not,
is condemned already, because he
hath not believed in the name of the
only begotten Son of God.

19 And this is the condemnation,
that light is come into the world, and
men loved darkness rather than light,
because their deeds were evil.

20 For every one that doeth evil
hateth the light, neither cometh to the
light, lest his deeds should be re-
proved.

21 But he that doeth truth, cometh
to the light, that his deeds may be
made manifest, that they are wrought
in God.

Further testimony of John the Baptist.

CH. m. 22-36.

22 After these things came Jesus
and his disciples into the land of
Judea ; and there he tarried with them,
and baptized.

23 And John also was baptizing in
^Enon, near to Salim, because there
was much water there : and they
came, and were baptized.

24 For John was not yet cast into
prison.

25 Then there arose a question be-
tween some of John's disciples and
the Jews, about purifying.

26 And they came unto John and
said unto him, Rabbi, he that was
with thee beyond Jordan, to whom
thou bearest witness, behold, the same
baptizeth, and all men come to him.

27 John answered and said, A man
can receive nothing, except it be given
him from heaven.

28 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 hear-

124

HARMONY OF

[PART in.

23. Jesus remains in Judea and baptizes.

MATTHEW.

MARK.

24. Jesus departs into Galilee

CH. iv. 12.

12 Now, when Jesus had heard that
John was cast into prison, he depart-
ed into Galilee.

CH. xiv. 3-5.

3 For Herod had laid hold on John,
and bound him, and put him in prison
forHerodias' sake, his brother Philip's
wife.

4 For John said unto him, It is not
lawful for thee to have her.

5 And when he would have put him
to death, he feared the multitude, be-
cause they counted him as a prophet.

CH.

14.

14 Now, after that John was put
in prison, Jesus came into Galilee,
CH. vi. 17-20.

17 For Herod himself had sent
forth and laid hold upon John, and
bound him in prison for Herodias'
sake, his brother Philip's wife : for he
had married her.

18 For John had said unto Herod,
It is not lawful for thee to have thy
brother's wife.

19 Therefore Herodias had a quar-
rel against him, and would have killed
him ; but she could not :

20 For Herod feared John, know-
ing that he was a just man and an'holy,
and observed him : and when he heard
him, he did many things, and heard
him gladly.

SEC. 23, 24.]

THE GOSPELS.

125

Further testimony of John the Baptist.

LUKE.

JOHN.

CH. m. 22-36.

eth him, rejoiceth greatly, because of
the bridegroom's voice : this my joy
therefore is fulfilled.

30 He must increase, but I must
decrease.

31 He that cometh from above, is
above all : he that is of the earth is
earthly, and speaketh of the earth : he
that cometh from heaven is above all.

32 And what he hath seen and
heard, that he testifieth ; and no man
receiveth his testimony.

33 He that hath received his testi-
mony, hath set to his seal that God is
true.

34 For he whom God hath sent,
speaketh the words of God : for God
giveth not the Spirit by measure unto
him.

35 The Father loveth the Son, and
hath given all things into his hand.

36 He that believeth on the Son
hath everlasting life : and he that
believeth not the Son, shall not see
life ; but the wrath of God abideth
on him.

after John's imprisonment.

CH. iv. 14.

14 And Jesus returned in the pow-
er of the Spirit into Galilee :

CH. in. 19, 20.

19 But Herod the tetrarch, being
reproved by him for Herodias his
brother Philip's wife, and for all the
evils which Herod had done,

20 Added yet this above all, that he
shut up John in prison.

CH. iv. 1-3.

WHEN therefore the Lord knew
how the Pharisees had heard that
Jesus made and baptized more disci-
ples than John,

2 (Though Jesus himself baptized
not, but his disciples,)

3 He left Judea, and departed
again into Galilee.

126

HARMONY OF

[PART in.

25. Our Lord's discourse with the Samaritan woman.

MATTHEW.

MARK.

SEC. 25.]

THE GOSPELS.

127

Many Samaritans believe on him. Shechem or Neapolis.

LUKE.

JOHN.
CH. iv. 4-42.

4 And he must needs go through
Samaria.

5 Then cometh he to a city of
Samaria, which is called Sychar, near
to the parcel of ground that Jacob
gave to his son Joseph.

6 Now Jacob's well was there.
Jesus therefore being wearied with
his journey, sat thus on the well : and
it was about the sixth hour.

7 There cometh a woman of Sa-
maria to draw water ; Jesus saith
unto her, Give me to drink.

8 (For his disciples were gone
away unto the city to buy meat.)

9 Then saith the woman of Sama-
ria unto him, How is it that thou, be-
ing a Jew, askest drink of me, which
am a woman of Samaria? for the
Jews have no dealings with the Sa-
maritans.

10 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.

1 1 The woman saith unto him, Sir,
thou hast nothing to draw with, and
the well is deep : from whence then
hast thou that living water ?

12 Art thou greater than our father
Jacob, which gave us the well, and
drank thereof himself, and his children,
and his cattle ?

13 Jesus answered and said unto
her, Whosoever drinketh of this
water, shall thirst again :

14 But whosoever drinketh of the
water that I shall give him, shall never
thirst ; but the water that I shall give
him, shall be in him a well of water
springing up into everlasting life.

15 The woman saith unto him,
Sir, give me this water, that I thirst
not, neither come hither to draw.

16 Jesus saith unto her, Go call
thy husband, and come hither.

17 The woman answered and said,
I have no husband. Jesus said unto
her, Thou hast well said, I have no
husband :

18 For thou hast had five hus

128

HARMONY OF

[PART in.

25. Our Lord's discourse with the Samaritan woman.

MATTHEW.

MARK.

SEC. 25.]

THE GOSPELS.

129

Many Samaritans believe on him. Shechem or Neapolis.

LUKE.

JOHN.
CH. iv. 4-42.

bands, and he whom thou now hast, is
not thy husband : in that saidst thou
truly.

19 The woman saith unto him, Sir,
I perceive that thou art a prophet.

20 Our fathers worshipped in this
mountain ; and ye say , that in Jerusa-
lem is the place where men ought to
worship.

21 Jesus saith unto her, Woman,
believe me, the hour cometh, when
ye shall neither in this mountain, nor
yet at Jerusalem, worship the Father.

22 Ye worship ye know not what :
we know what we worship, for salva-
tion is of the Jews.

23 But the hour cometh, and now
is, when the true worshippers shall
worship the Father in spirit and in
truth : for the Father seeketh such to
worship him.

24 God is a Spirit : and they that
worship him, must worship him in
spirit and in truth.

25 The woman saith unto him, 1
know that Messias cometh, which is
called Christ ; when he is come, he
will tell us all things.

26 Jesus saith unto her, I that
speak unto thee am he.

27 And upon this came his disci-
ples, and marvelled that he talked
with the woman : yet no man said,
What seekest thou ? or, Why talkest
thou with her ?

28 The woman then left her water-
pot, and went her way into the city,
and saith to the men,

29 Come, see a man which told me
all things that ever I did : is not this
the Christ?

30 Then they went out of the city,
and came unto him.

31 In the mean while his disciples
Drayed him, saying, Master, eat.

32 But he said unto them, 1 have
meat to eat that ye know not of.

33 Therefore said the disciples one
;o 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 finish his work.

130

HARMONY OF

[PART HI.

25. Our Lord's discourse with the Samaritan woman.

MATTHEW.

MARK.

26. Jesus teaches

CH. iv. 17.

17 From that time Jesus began to
preach, and to say, Repent : for the
kingdom of heaven is at hand.

CH. i. 14., 15.

preaching the gospel of the kingdom
of God,

15 And saying, The time is ful-
filled, and the kingdom of God is at
hand ; repent ye, and believe the gos-
pel.

27. Jesus, again at Can a, heals the son

SEC. 25, 26, 27.]

THE GOSPELS.

131

Many Samaritans believe on him. Shechem or Neapolis.

LUKE.

JOHN.
CH. iv. 4-42.

35 Say not ye, There are yet four
months, and then cometh harvest?
behold, I say unto you, Lift up your
eyes, and look on the fields ; for they
are white already to harvest.

36 And he that reapeth receiveth
wages, and gathereth fruit unto life
eternal : that both he that soweth,
and he that reapeth, may rejoice
together.

37 And herein is that saying true,
One soweth, and another reapeth.

38 I sent you to reap that where-
on ye bestowed no labor : other men
labored, and ye are entered into their
labors.

39 And many of the Samaritans of
that city believed on him for the say-
ing of the woman, which testified,
He told me all that ever I did.

40 So when the Samaritans were
come unto him, they besought him
that he would tarry with them : and
he abode there two days.

41 And many more believed, be-
cause of his own word ;

42 And said unto the woman, Now
we believe, not because of thy say-
ing : for we have heard him ourselves,
and know that this is indeed the
Christ, the Saviour of the world.

publicly in Galilee.

CH. iv. 14, 15.

and there went out a fame of ;him
through all the region round about.

15 And he taught in their syna-
gogues, being glorified of all.

CH. iv. 43-45.

43 Now, after two days he depart-
ed thence, and went into Galilee.

44 For Jesus himself testified, that
a prophet hath no honor in his own
country.

45 Then when he was come into
Galilee, the Galileans received him,
having seen all the things that he did
at Jerusalem at the feast: for they
also went unto the feast.

of a nobleman lying ill at Capernaum. Cana of Galilee.

CH. iv. 46-54.

46 So Jesus came again into Cana
of Galilee, where he made the water
wine. And there was a certain noble-
man, whose son was sick at Caper-
naum.

47 When he heard that Jesus was

132

HARMONY OF

[PART in.

27. Jesus, again at Cana, heals the son

MATTHEW.

MARK.

28. Jesus is rejected at Nazareth,

SEC. 27, 28.]

THE GOSPELS.

133

of a nobleman lying ill at Capernaum. Cana of Galilee.

LUKE.

JOHN.

CH. iv. 46-54.
come out of Judea 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 Then said Jesus unto him, Ex-
cept ye see signs and wonders, ye will
not believe.

49 The nobleman saith unto him,
Sir, come down ere my child die.

50 Jesus saith unto him, Go thy
way ; thy son liveth. And the man
believed the word that Jesus had
spoken unto him, and he went his
way.

51 And as he was now going down,
his Servants met him, and told him,
saying, Thy son liveth.

52 Then inquired he of them the
hour when he began to amend. And
they said unto him, Yesterday at the
seventh hour the fever left him.

53 So the father knew that it was
at the same hour, in the which Jesus
said unto him, Thy son liveth : and
himself believed, and his whole
house.

54 This is again the second mira-
cle that Jesus did, when he was come
out of Judea into Galilee.

and fixes his abode at Capernaum,

CH. iv. 16-31.

16 And he came to Nazareth, where
he had been brought up : and, as his
custom was, he went into the syna-
gogue on the sabbath-day, and stood
up for to read.

17 And there was delivered unto
him the book of the prophet Esaias.
And when he had opened the book,
he found the place where it was writ-
ten,*

18 The Spirit of the Lord is upon
me, because he hath anointed me to
preach the gospel to the poor ; he
hath sent me to heal the broken-
hearted, to preach deliverance to the
captives, and recovering of sight to
the blind, to set at liberty them that
are bruised,

Is. Ixi. 1, and Iviii. 6.

134

HARMONY OF

[PART in.

28. Jesus is rejected at Nazareth,

MATTHEW.
CH. iv. 13-16.

MARK.

I/uke iv. 20. sat down.] The service of the synagogue consisted of reading the
scriptures, prayer, and preaching. The posture in which the latter was performed,
whether in the synagogue or elsewhere, (see Matth. v. 1 ; Imke v. 3,) was sitting.
Accordingly when our Savior had read the portion of scripture, in the synagogue at
Nazareth, of which he was a member, having been brought up in that city, and then,
instead of retiring to his place, sat down in the desk or pulpit, it is said "the eyes of
all that were present were fastened upon him," because they perceived, by his posture,
that he was about to preach to them. See also Acts xiii. 14, 15. JENNINGS, Ant. 375.

SEC. 28.]

THE GOSPELS.

135

and fixes his abode at Capernaum.

LUKE.
CH. iv. 16-31.

19 To preach the acceptable year
of the Lord.

20 And he closed the book, and he
gave it again to the minister, and sat
down. And the eyes of all them that
were in the synagogue were fastened
on him.

21 And he began to say unto them,
This day is this scripture fulfilled in
your ears.

22 And all bare him witness, and
wondered at the gracious words which
proceeded out of his mouth. And
they said, Is not this Joseph's son ?

23 And he said unto them, Ye will
surely say unto me this proverb, Phy-
sician, heal thyself : whatsoever we
have heard done in Capernaum, do
also here in thy country.

24 And he said, Verily, I say unto
you, No prophet is accepted in his
own country.

25 But I tell you of a truth, many
widows were in Israel in the days of
Elias, when the heaven was shut up
three years and six months, when
great famine was throughout all the
land:

26 But unto none of them was
Elias sent, save unto Sarepta, a city
of Sidon, unto a woman that was a
widow.*

27 And many lepers were in Israel
in the time of Eliseus the prophet ; and
none of them was cleansed, saving
Naaman the Syrian. 5

28 And all they in the synagogue,
when they heard these things, were
filled with wrath,

29 And rose up, and thrust him out
of the city, and led him unto the brow
of the hill, (whereon their city was
built,) that they might cast him down
headlong.

* 1 Kings xvii. 1,9.

JOHN.

b 2 Kings v. 14.

Lnike iv. 20. to the minister.] This word denotes only a subordinate officer, who
attended the minister and obeyed his orders in what concerned the more servile part of
the work. Among other things he had charge of the sacred books, and delivered them
to those to whom he was commanded by his superiors to deliver them. After the read-
ing was over, he deposited them in their proper place. CAMPBELL, in loc.

136

HARMONY OF

[PART in.

28. Jesus is rejected at Nazareth,

MATTHEW.
CH. iv. 13-16.

13 And leaving Nazareth, he came
and dwelt in Capernaum, which is
upon the sea-coast, in the borders of
Zabulon and Nephthalim ;

14 That it might be fulfilled which
was spoken by Esaias the prophet,
saying, a

15 The land of Zabulon, and the
land of Nephthalim, by the way of
the sea, beyond Jordan, Galilee of the
Gentiles :

16 The people which sat in dark-
ness, saw gr eat light; an d to them
which sat in the region and shadow
of death, light is sprung up.

MARK.

29. The call of Simon Peter and Andrew, and of James

CH. iv. 18-22.

18 And Jesus, walking by the sea
of Galilee, saw two brethren, Simon
called Peter, and Andrew his brother,

en. i. 16-20.

16 Now as he walked by the sea of
Galilee, he saw Simon, and Andrew
his brother,

Is. ix. 1.

Matth. iv. 18. walking.} Matthew says that the disciples were called by Christ
while walking by the sea, because that calling followed the walk by the sea. " We say
that a thing was done by one walking in this or that place, because he took such a
walk, whether he who did the act was then walking, or sitting or standing." Spanh.
dub. Ixxii. v. 2. This remark reconciles "walking," Matth. iv. 18. with "stood,"
Luke v. 1. A like remark may be made with respect to the passages placed par-
allel to Luke v. 6. Jesus is concisely represented as if he had at first seen Peter
and Andrew casting a net into the sea, because they were employed thus in conse-
quence of the interview.

Luke does not deny that more than Simon were seen, nor does he affirm that Simon

SEC. 28, 29.]

THE GOSPELS.

137

and fixes his abode at Capernaum.

LUKE.
CH. iv. 16-31.

30 But he, passing through the
midst of them, went his way,

31 And came down to Capernaum,
a city of Galilee,

JOHN.

and John, with the miraculous draught of fishes. Near Capernaum.

CH. V. 1 11.

AND it came to pass, that as the
people pressed upon him to hear the
word of God, he stood by the lake of
Gennesaret,

2 And saw two ships standing by
the lake : but the fishermen were
gone out of them, and were washing
their nets.

3 And he entered into one of the
ships, which was Simon's, and prayed
him that he would thrust out a little
from the land. And he sat down, and
taught the people out of the ship.

4 Now, when he had left speak-
ing, he said unto Simon, Launch out
into the deep, and let down your nets
for a draught.

5 And Simon, answering, said unto
him, Master, we have toiled all the
night, and have taken nothing ; never-
theless, at thy word I will let down
the net.

alone was seen. Indeed our Lord is said to have seen two ships by the lake. The
calling of others besides Simon not only is not denied by Luke, but is sufficiently indi-
cated in v. 11. The words of Matthew (v. 21) "going on from thence," are not to be
understood as implying a great distance, but as relating to the neighboring shore.
Matthew relates the principal fact, the calling and the following ; Luke has the accom-
panying circumstances. And there is a remarkable harmony between them. Matthew
records the repairing of their nets by the fishermen ; Luke shows how they became
broken, by the great draught they had taken. What is related by Luke, is not de-
nied by Matthew, but omitted only. Nothing, indeed, is more common than to find the
omission of some supplied by the other Evangelists. NEWCOME.

138

HARMONY OF

[PART HI.

29. The call of Simon Peter and Andrew, and of James

MATTHEW.
CH. iv. 18-22.

casting a net into the sea; for they
were fishers.

19 And he saith unto them, Follow
me, and I will make you fishers of
men.

20 And they straightway left their
nets, and followed him.

21 And going on from thence, he
saw other two brethren, James the son
of Zebedee, and John his brother, in
a ship with Zebedee their father,
mending their nets: and he called
them.

22 And they immediately left the
ship, and their father, and followed
him.

MARK.
CH. i. 16-20.

casting a net into the sea :
for they were fishers.

17 And Jesus said unto them, Come
ye after me, and I will make you to
become fishers of men.

18 And straightway they forsook
their nets, and followed him.

19 And when he had gone a little
farther thence, he saw James the son
of Zebedee, and John his brother, who
also were in the ship mending their
nets.

20 And straightway he called them :
and they left their father Zebedee in
the ship with the hired servants, and
went after him.

30. The healing of a demoniac

CH. i. 21-28.

21 And they went into Capernaum ;
and straightway on the Sabbath-day
he entered into the synagogue and
taught.

22 And they were astonished at his
doctrine : for he taught them as one that
had authority, and not as the scribes.

23 And there was in their syna-
gogue a man with an unclean spirit ;
and he cried out,

24 Saying, Let us alone ; what
have we to do with thee, thou Jesus
of Nazareth? art thou come to de-

Matth. iv. 21, with Zebedee their father.] The death of Zebedee is nowhere men-
tioned in the gospels ; yet an undesigned coincidence, and proof of the veracity of the
Evangelists, is evident by comparing this place with others, in which his death is tacitly
alluded to. Thus, in Chap. viii. 21, it is related that " another of his disciples said

SEC. 29, 30.]

THE GOSPELS.

139

and John, with the miraculous draught of fishes. Near Capernaum.

LUKE.

CH. V. 1-11.

6 And when they had this done,
they enclosed a great multitude of
fishes : and their net brake.

7 And they beckoned unto their
partners, which were in the other
ship, that they should come and help
them. And they came, and filled both
the ships, so that they began to sink.

8 When Simon Peter saw it, he
fell down at Jesus' knees, saying, De-
part from me ; for I am a sinful man,
O Lord.

9 For he was astonished, and all
that were with him, at the draught of
the fishes which they had taken :

10 And so was also James and
John the sons of Zebedee, which were
partners with Simon. And Jesus said
unto Simon, Fear not : from hence-
forth thou shalt catch men.

11 And when they had brought
their ships to land, they forsook all,
and followed him.

JOHN.

in the Synagogue. Capernaum.

CH. iv. 31-37.

and taught them on the Sabbath-days.

32 And they were astonished at
his doctrine : for his word was with
power.

33 And in the synagogue there was
a man which had a spirit of an un-
clean devil ; and he cried out with a
loud voice,

34 Saying, Let us alone ; what
have we to do with thee, thou Jesus

unto him, Lord, suffer me first to go and bury my father ; " and in Chap. xx. 20, it is
said, " Then came to him the mother of Zebedee's children, with her sons, worship-
ping him," &c. See also Chap, xxvii. 55. BLUNT, Veracity of the Gospels, Sec. 1. 2.
See note on Mark vi. 3 ; Post, 55.

140

HARMONY OF

[PART in.

30. The healing of a demoniac

MATTHEW.

MARK.
CH. i. 21-28.

stroy us ? I know thee who thou art,
the Holy One of God.

25 And Jesus rebuked him, saying,
Hold thy peace, and come out of him.

26 And when the unclean spirit
had torn him, and cried with a loud
voice, he came out of him.

27 And they were all amazed, inso-
much that they questioned among
themselves, saying, What thing is
this ? what new doctrine is this ? for
with authority commandeth he even
the unclean spirits, and they do obey
him.

28 And immediately his fame spread
abroad throughout all the region round
about Galilee.

31. The healing of Peter's wife's mother

CH. vin. 14-17.

14 And when Jesus was come into
Peter's house, he saw his wife's
mother laid, and sick of a fever.

15 And he touched her hand, and
the fever left her : and she arose, and
ministered unto them.

16 When the even was come, they
brought unto him many that were
possessed with devils : and he cast
out the spirits with his word, and
healed all that were sick ;

17 That it might be fulfilled which
was spoken by Esaias the prophet,
saying,* Himself took our infirmities,
and bare our sicknesses.

CH. i. 29-34.

29 And forthwith, when they were
come out of the synagogue, they en-
tered into the house of Simon and
Andrew, with James and John.

30 But Simon's wife's mother lay
sick of a fever ; and anon they tell
him of her.

31 And he came and took her by
the hand, and lifted her up ; and im-
mediately the fever left her, and she
ministered unto them.

32 And at even when the sun did
set, they brought unto him all that
were diseased, and them that were
possessed with devils.

33 And all the city was gathered
together at the door.

34 And he healed many that were
sick of divers diseases, and cast out
many devils ; and suffered not the
devils to speak, because they knew
him.

32. Jesus with his disciples

CH. iv. 23-25. CH. i. 35-39.

35 And in the morning, rising up a
great while before day, he went out

a Is. liii. 4.

Mark i. 26. torn him.] There is no inconsistency between this place, and the last
clause of Luke iv. 35. The word translated torn, signifies to move, agitate, convulse.
It occurs only twice in the Septuagint. In 2. Sam. xxii. 8, the Hebrew signifies to be
shaken, ut in terrce motu. In Jer. iv. 19, it is applied to commotion of mind. Here,

SEC. 30,31,32.]

THE GOSPELS.

141

in the Synagogue. Capernaum.

LUKE.

CH. iv. 31-37.

of Nazareth ? art thou come to de-
stroy us ? I know thee who thou art,
the Holy One of God.

35 And Jesus rebuked him, say-
ing, Hold thy peace, and come out of
him. And when the devil had thrown
him in the midst, he came out of him,
and hurt him not.

36 And they were all amazed,
and spake among themselves, saying,
What a word is this ! for with author-
ity and power he commandeth the un-
clean spirits, and they come out.

37 And the fame of him went out
into every place of the country round
about.

JOHN.

and many others. Capernaum.

CH. iv. 38-41.

38 And he arose out of the syna-
gogue, and entered into Simon's house.
And Simon's wife's mother was taken
with a great fever ; and they besought
him for her.

39 And he stood over her, and re-
buked the fever ; and it left her : and
immediately she arose and ministered
unto them.

40 Now, when the sun was setting,
all they that had any sick with divers
diseases, brought them unto him : and
he laid his hands on every one of
them, and healed them.

41 And devils also came out of
many, crying out, and saying, Thou
art Christ the Son of God. And he,
rebuking them, suffered them not to
speak : for they knew that he was
Christ.

goes from Capernaum throughout Galilee.

CH. iv. 42-44.

42 And when it was day, he de-
parted, and went into a desert place ;

the demoniac was violently agitated ; but the agitation left no lasting bad effect ; he
was restored to perfect health and soundness. NEWCOME.

Duke iv. 42. when it was day.] This clause may be rendered " when the day was
coming on," and thus be reconciled with the words of Mark, who says it was a great
while before day, namely, before broad day-light. SCOTT, in loc.

142

HARMONY OF

[PART in.

32. Jesus with his disciples

MATTHEW.
CH. iv. 23-25.

23 And Jesus went about all Gali-
lee, teaching in their synagogues,
and preaching the gospel of the king-
dom, and healing all manner of sick-
ness, and all manner of disease among
the people.

24 And his fame went throughout
all Syria : and they brought unto him
all sick people that were taken with
divers diseases and torments, and those
which were possessed with devils, and
those which were lunatic, and those
that had the palsy ; and he healed
them.

25 And there followed him great
multitudes of people from Galilee, and
from Decapolis, and from Jerusalem,
and from Judea, and from beyond
Jordan.

MARK.
CH. i. 35-39.

and departed into a solitary place, and
there prayed.

36 And Simon, and they that were
with him, followed after him.

37 And when they had found him,
they said unto him, All men seek for
thee.

38 Arid he said unto them, Let us
go into the next towns, that I may
preach there also : for therefore came
I forth.

39 And he preached in their syna-
gogues throughout all Galilee, and
cast out devils.

33. The healing

CH. vni. 2-4.

2 And behold, there came a leper
and worshipped him, saying, Lord, if
thou wilt, thou canst make me clean.

3 And Jesus put forth his hand, and
touched him, saying, I will ; be thou
clean. And immediately his leprosy
was cleansed.

4 And Jesus saith unto him, See
thou tell no man : but go thy way,

CH, i. 40-45.

40 And there came a leper to him,
beseeching him, and kneeling down
to him, and saying unto him, If thou
wilt, thou canst make me clean.

41 And Jesus, moved with com-
passion, put forth his hand, and
touched him, and saith unto him, I
will ; be thou clean.

42 And as soon as he had spoken,
immediately the leprosy departed from
him, and he was cleansed.

43 And he straitly charged him,
and forthwith sent him away ;

Matth. viii. 4. tell no man.] " The miraculous cure of the leprosy was thought by
the Jews to be characteristic of the Messiah ; and therefore there was peculiar reason
for enjoining this man silence." Benson's Life of Christ, p. 340. NEWCOME. For
the consequences of a premature full manifestation of himself as the Messiah, by
awakening the jealousy of the Roman government, might, humanly speaking, have
impeded his ministry. Yet there was great propriety in the private exhibition, to the
priesthood, of full proof that he was the Messiah ; after which, their obstinacy in
rejecting him was inexcusable. In this, and divers other instances our Lord mani-

SEC. 32, 33.]

THE GOSPELS.

143

goes from Capernaum throughout Galilee.

LUKE.

CH. iv. 42-44.

and the people sought him, and came
unto him, and stayed him, that he
should not depart from them.

43 And he said unto them, I must
preach the kingdom of God to other
cities also, for therefore am I sent.

44 And he preached in the syna-
gogues of Galilee.

JOHN.

of a leper. Galilee.

CH. v. 12-16.

12 And it came to pass, when he
was in a certain city, behold, a man
full of leprosy : who, seeing Jesus,
fell on his face, and besought him,
saying, Lord, if thou wilt, thou canst
make me clean.

13 And he put forth his hand and
touched him, saying, I will : Be thou
clean. And immediately the leprosy
departed from him.

14 And he charged him to tell no
man : but go, and shew thyself to the

fested his intent not to be generally known to the Jews as their Messiah, till the con-
summation of his ministry. A general announcement of his divine character at the
outset would have been productive of no good ; on the contrary it would have excited
the malice of the Scribes, Pharisees and Herodians against him ; would have favored
the conceit of the Jews that he was to be their temporal king ; would have awakened
the jealousy of the Roman government ; and in the natural course of things, would
have prevented him from giving the many miraculous proofs which he gave of his min-
istry, and thus laying solid foundations for faith in his divine mission ; would have

144

HARMONY OF

[PART in.

33. The healing

MATTHEW.

CH. vni. 2-4.

shew thyself to the priest, and offer
the gift that Moses commanded, for a
testimony unto them. a

MARK.
CH. i. 40-45.

44 And saith unto him, See thou
say nothing to any man ; but go thy
way, shew thyself to the priest, and
offer for thy cleansing those things
which Moses commanded, for a tes-
timony unto them.

45 But he went out, and began to
publish it much, and to blaze abroad
the matter, insomuch that Jesus could
no more openly enter into the city,
but was without in desert places :
and they came to him from every
quarter.

34. The healing

CH. ix. 2-8.

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, Son, be
of good cheer; thy sins be forgiven
thee.

3 And behold, certain of the scribes
said within themselves, This man
blasphemeth.

4 And Jesus, knowing their
thoughts, said, Wherefore think ye
evil in your hearts ?

CH. n. 1-12.

AND again he entered into Caper-
naum, after some days ; and it was
noised that he was in the house.

2 And straightway many were gath-
ered together, insomuch that there was
no room to receive them, no, not so
much as about the door : and he
preached the word unto them.

3 And they come unto him, bring-
ing one sick of the palsy, which was
borne of four.

4 And when they could not come
nigh unto him for the press, they
uncovered the roof where he was :
and when they had broken it up, they
let down the bed wherein the sick of
the palsy lay.

5 When Jesus saw their faith, he
said unto the sick of the palsy, Son,
thy sins be forgiven thee.

6 But there were certain of the
scribes sitting there, and reasoning in
their hearts,

7 Why doth this man thus speak
blasphemies'? who can forgive sins
but God only ?

8 And immediately, when Jesus
perceived in his spirit, that they so
reasoned within themselves, he said
unto them, Why reason ye these
things in your hearts ?

a Lev. xiv. 2, seq.

exposed him and his religion to the charge of ostentation, vanity, and love of power
and display ; and would have deprived the world of that example which he gave, of
meekness, humility and patient suffering and self-denial. According to human expe-
rience, an early assumption of regal splendor, supported by the miracles he wrought,

SEC. 33, 34.]

THE GOSPELS.

145

of a leper. Galilee.

LUKE.
CH. v. 12-16.

priest, and offer for thy cleansing, ac-
cording as Moses commanded, for a
testimony unto them.

15 But so much the more went
there a fame abroad of him : and great
multitudes came together to hear and
to be healed by him of their infirmi-
ties.

16 And he withdrew himself into
the wilderness, and prayed.

JOHN.

of a paralytic. Capernaum.

CH. v. 17-26.

17 And it came to pass on a certain
day, as he was teaching, that there
were Pharisees and doctors of the law
sitting by, which were come out of
every town of Galilee, and Judea, and
Jerusalem : and the power of the
Lord was present to heal them.

18 And behold, men brought in a
bed a man which was taken with a
palsy : and they sought means to
bring him in, and to lay him before
him.

19 And when they could not find
by what way they might bring him
in, because of the multitude, they
went upon the house-top, and let him
down through the tiling with his
couch, into the midst before Jesus.

20 And when he saw their faith, he
said unto him, Man, thy sins are for-
given thee.

21 And the scribes and the Phari-
sees began to reason, saying, Who is
this which speaketh blasphemies ?
Who can forgive sins but God alone 1

22 But when Jesus perceived their
thoughts, he, answering, said unto
them, What reason ye in your hearts ?

would have been successful, and carried him to the throne instead of the cross ; but it
would have deprived the world of the great object of his mission. A sufficient num-
ber were enlightened to attest his miracles and proclaim his religion, and enough were
left in their ignorance, to condemn and crucify him. See A. CLARKE, and SCOTT, in loc.

146

HARMONY OF

[PART in.

34. The healing

MATTHEW.
CH. ix. 1-8.

5 For whether is easier to say,
Thy sins be forgiven thee ; or to say,
Arise, and walk?

6 But that ye may know that the
Son of man hath power on earth to
forgive sins, (then saith he to the sick
of the palsy,) Arise, take up thy bed,
and go unto thy house.

7 And he arose, and departed to
his house.

8 But when the multitude saw it,
they marvelled, and glorified God,
which had given such power unto
men.

MARK.

CH. II. 1 - 12.

9 Whether is it easier to say to the
sick of the palsy, Thy sins be forgiven
thee ; or to say, Arise, and take up
thy bed, and walk ?

10 But that ye may know that the
Son of man hath power on earth to
forgive sins, (he saith to the sick of
the palsy,)

111 say unto thee, Arise, and take
up thy bed, and go thy way into thy
house.

12 And immediately he arose, 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.

35. The can

CH. IX. 9.

9 And as Jesus passed forth from
thence, he saw a man named Matthew,
sitting at the receipt of custom : and
he saith unto him, Follow me. And
he arose, and followed him.

CH. n. 13, 14.

13 And he went forth again by the
sea-side ; and all the multitude re-
sorted unto him, and he taught them.

14 And as he passed by, he saw
Levi the son of Alpheus, sitting at the
receipt of custom, and said unto him,
Follow me. And he arose, and fol-
lowed him.

Mark ii. 14, Levi.] When a Jew became a Roman citizen, he usually assumed a
Roman name. It is therefore supposed that Levi was the original Hebrew, and

SEC. 34, 35.]

THE GOSPELS.

147

of a paralytic. Capernaum.

LUKE.
CH. v. 17-26.

23 Whether is easier, to say, Thy
sins be forgiven thee ; or to say, Rise
up and walk?

24 But that ye may know that the
Son of man hath power upon earth to
forgive sins, (he said unto the sick of the
palsy,) I say unto thee, Arise, and take
up thy couch, and go unto thine house.

25 And immediately he arose up
before them, and took up that where-
on he lay, and departed to his own
house, glorifying God.

26 And they were all amazed, and
they glorified God, and were filled with
fear, saying, We have seen strange
things to-day.

JOHN.

of Matthew. Capernaum.

CH. v. 27, 28.

27 And after these things he went
forth, and saw a publican named Levi,
sitting at the receipt of custom : and
he said unto him, Follow me.

28 And he left all, rose up, and
followed him.

Matthew the assumed Roman name of this evangelist. STOWE'S Introd. 120. See,
also, HARMER'S Obs. vol. iv. p. 330 ; Obs. 94.

PART IV.

OUR LORD'S SECOND PASSOVER,

AND THE

SUBSEQUENT TRANSACTIONS
UNTIL THE THIRD.

TIME. One year.

150

HARMONY OF

[PART iv.

36. The pool of Bethesda ; the healing of the infirm man ;

MATTHEW.

MARK.

SEC. 36.]

THE GOSPELS.

151

and our Lord's subsequent discourse. Jervsalem.

LUKE.

JOHN.
CH. v. 1-47.

AFTER this there was a feast of the
Jews : and Jesus went up to Jerusa-
lem.

2 Now there is at Jerusalem, by
the'sheep market, a pool, which is called
in the Hebrew tongue, Bethesda, hav-
ing- five porches.

3 In these lay a great multitude of
impotent folk, of blind, halt, withered,
waiting for the moving of the water.

4 For an angel went down at a
certain season into the pool, and
troubled the water : whosoever then
first after the troubling of the water
stepped in, was made whole of what-
soever disease he had.

5 And a certain man was there,
which had an infirmity thirty and eight
years.

6 When Jesus saw him lie, and
knew that he had been now a long
time in that case, he saith unto him,
Wilt thou be made whole ?

7 The impotent man answered him,
Sir, I have no man, when the water
is troubled, to put me into the pool :
but while I am coming, another step-
peth down before me.

8 Jesus saith unto him, Rise, take
up thy bed, and walk.

9 And immediately the man was
made whole, and took up his bed, and
walked : and on the same day was
the sabbath.

10 The Jews therefore said unto
him that was cured, It is the sabbath-
day ; it is not lawful for thee to cany
thy bed.

11 He answered them, He that
made me whole, the same said unto
me, Take up thy bed, and walk.

12 Then asked they him, What
man is that which said unto thee,
Take up thy bed, and walk?

13 And he that was healed wist not
who it was : for Jesus had conveyed
himself away, a multitude being in
that place.

14 Afterward Jesus findeth him in
the temple, and said unto him, Be-
hold, thou art made whole ; sin no
more, lest a worse thing come unto
thee.

152

HARMONY OF

[PART iv.

36. The pool of Bethesda ; the healing of the infirm man ;

MATTHEW.

MARK.

SEC. 36.J

THE GOSPELS.

153

and our Lord's subsequent discourse. Jerusalem.

LUKE.

JOHN.
CH. v. 1-47.

15 The man departed, and told the
Jews that it was Jesus which had
made him whole.

16 And therefore did the Jews per-
secute Jesus, and sought to slay him,
because he had done these things on
the sabbath-day.

17 But Jesus answered them, My
Father worketh hitherto, and I work.

18 Therefore the Jews sought the
more to kill him, because he not only
had broken the sabbath, but said also,
that God was his Father, making him-
self equal with God.

19 Then answered Jesus, and said
unto them, Verily, verily, I say unto
you, The Son can do nothing of him-
self, but what he seeth the Father do :
for what things soever he doeth, these
also doeth the Son likewise.

20 For the Father loveth the Son,
and sheweth him all things that him-
self doeth : and he will shew him
greater works than these, that ye may
marvel.

21 For as the Father raiseth up
the dead, and quickeneth them ; even
so the Son quickeneth whom he will.

22 For the Father judgeth no man ;
but hath committed all judgment unto
the Son :

23 That all men should honor the
Son, even as they honor the Father.
He that honoreth not the Son, honoreth
not the Father which hath sent him.

24 Verily, verily, I say unto you,
He that heareth my word, and belie v-
eth on him that sent me, hath ever-
lasting life, and shall not come into
condemnation ; but is passed from
death unto life.

25 Verily, verily, I say unto you,
The hour is coming, and now is, when
the dead shall hear the voice of the Son
of God : and they that hear shall live.

26 For as the Father hath life in
himself, so hath he given to the Son
to have life in himself ;

27 And hath given him authority to
execute judgment also, because he is
the Son of man.

28 Marvel not at this : for the hour
is coming, in the which all that are in
the graves shall hear his voice,

154

HARMONY OF

[FART rv

36. The pool of Bethesda ; the healing of the infirm man ;

MATTHEW.

MARK.

John v. 37, heard his voice-'] Spanheim, dub. evang. ii. 185, doubts how the latter
part of this verse is reconcilable with Matthew iii. 17, and the parallel verses. But
the voice from heaven was not God's immediate voice ; but uttered at his command,

SEC. 36.]

THE GOSPELS.

155

and our Lord's subsequent discourse. Jerusalem.

LUKE.

JOHN.
CH. v. 1-47.

29 And shall come forth ; they that
have done good, unto the resurrection
of life ; and they that have done evil,
unto the resurrection of damnation.

30 I can of mine own self do
nothing : as I hear, I judge : and my
judgment is just ; because I seek not
mine own will, but the will of the
Father which hath sent me.

31 If I bear witness of myself, my
witness is not true.

32 There is another that beareth wit-
ness of me, and I know that the wit-
ness which he witnesseth of me is true.

33 Ye sent unto John, and he bare
witness unto the truth.

34 But I receive not testimony from
man : but these things I say, that ye
might be saved.

35 He was a burning and a shining
light : and ye were willing for a sea-
son to rejoice in his light.

36 But I have greater witness than
thai of John : for the works which
the Father hath given me to finish, the
same works that I do, bear witness
of me, that the Father hath sent me.

37 And the Father himself which
hath sent me, hath borne witness of
me. Ye have neither heard his voice
at any time, nor seen his shape.

38 And ye have not his word abid-
ing in you : for whom he hath sent,
him ye believe not.

39 Search the scriptures ; for in
them ye think ye have eternal life :
And they are they which testify of me.

40 And ye will not come to me,
that ye might have life.

41 I receive not honor from men.

42 But I know you, that ye have
not the love of God in you.

43 I am come in my Father's name,
and ye receive me not : if another
shall come in his own name, him ye
will receive.

44 How can ye believe, which re-
ceive honor one of another, and seek
not the honor that cometh from God
only?

and in his person. See Deut. iv. 33 ; Ex. xx. 1, 2 ; Comp. Hebr. ii. 2 ; Gal. iii. 19 ;
Acts vii. 53. NEWCOME.

156

HARMONY OF

[PART iv.

36. The pool of Bethesda ; the healing of the infirm man ;

MATTHEW.

MARK.

37. The disciples pluck ears of grain

CH. XII. 1-8.

AT that tune Jesus went on the
sabbath-day through the corn, and his
disciples were a hungered, and be-
gan to pluck the ears of corn, and to
eat.*

2 But when the Pharisees saw it,
they said unto him, Behold, thy dis-
ciples do that which is not lawful to
do upon the sabbath-day.

3 But he said unto them, Have ye
not read what David did when he was
a hungered, and they that were with
him ;

4 How he entered into the house of
God, and did eat the shew-bread,
which was not lawful for him to eat,
neither for them which were with him,
but only for the priests ?

5 Or have ye not read hi the law
how that on the sabbath-days the
priests in the temple profane the sab-
bath, and are blameless 1 b

6 But I say unto you, that in
this place is one greater than the
temple.

7 But if ye had known what this
meaneth, I will have mercy, and not
sacrifice, ye would not have con-
demned the guiltless.

8 For the Son of man is Lord even
of the sabbath-day.

a Deut. xxiii. 25.
c 1 Sam. xxi. 1-7.

CH. ii. 23-28.

23 And it came to pass, that he
went through the corn-fields on the
sabbath-day ; and his disciples 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, Have
never read what David did, d when
had need, and was a hungered, he

and they that were with him ?

26 How he went into the house of
God, in the days of Abiathar the high
priest, and did eat the shew-bread,
which is not lawful to eat, but for the
priests, and gave also to them which
were with him?

ye
he

27 And he said unto them, The
sabbath was made for man, and not
man for the sabbath :

28 Therefore, the Son of man is
Lord also of the sabbath.

b Numb, xxviii. 9, 10 ; xviii. 19.
d Hos. vi. 6.

Matth. xii. 2, to do upon the Sabbath day.] The act of plucking the ears of corn by
the hand, in another's field, was expressly permitted, by the law of Moses, Deut. xxiii.
23 ; but it was considered so far a species of reaping as to be servile work, and there-
fore not lawful to be done on the Sabbath. CAMPBELL, in loc.

Mark ii. 26, Abiathar.] It appears from 1 Sam. xxi. 1, that Abimelech was the

SEC. 36, 37.]

THE GOSPELS.

157

and our Lord's subsequent discourse. Jerusalem.

LUKE.

JOHN.
CH. v. 1-47.

45 Do not think that I will accuse
you to the Father : there is one that
accuseth you, even Moses, in whom ye
trust.

46 For had ye believed Moses, ye
would have believed me : for he wrote
of me.

47 But if ye believe not his
writings, how shall ye believe my
words ?

on the Sabbath. On the way to Galilee 11 :

CH. VI. 1-5.

AND it came to pass on the second
sabbath after the first, that he went
through the corn-fields ; and his disci-
ples plucked the ears of corn, and did
eat, rubbing them in their hands.

2 And certain of the Pharisees said
unto them, Why do ye that which is
not lawful to do on the sabbath-days ?

3 And Jesus, answering them, said,
Have ye not read so much as this,
what David did, when himself was a
hungered, and they which were with
him ;

4 How he went into the house of
God, and did take and eat the shew-
bread, and gave also to them that
were with him, which it is not lawful
to eat but for the priests alone ?

5 And he said unto them, That the
Son of man is Lord also of the sab-
bath.

high priest at the time referred to ; but Abiathar his son was the chief priest under
him, and probably superintended the tabernacle and its stated concerns. Abimelech
was soon after slain ; and Abiathar succeeded him in that office, and continued in it
about forty years, until after the death of David. This circumstance, and his great
eminence, above his father, may account for the use of his name rather than his father's,
as illustrating the times of David and Saul. See SCOTT, in loc.

158

HARMONY OF

[PART iv.

38. The healing of the withered hand

MATTHEW.
CH. xii. 9-14.

9 And when he was departed
thence, he went into their synagogue.

10 And behold, there was a man
which had his hand withered. And
they asked him, saying, Is it lawful
to heal on the sabbath-days? that
they might accuse him.

11 And he said unto them, What
man shall there be among you, that
shall have one sheep, and if it fall into
a pit on the sabbath-day, will he not
lay hold on it, and lift it out ?

12 How much then is a man better
than a sheep? wherefore it is lawful
to do well on the sabbath-days.

13 Then saith he to the man,
Stretch forth thy hand. And he
stretched it forth ; and it was restored
whole, like as the other.

14 Then the Pharisees went out,
and held a council against him, how
they might destroy him.

MARK.

CH. III. 1-6.

AND he entered again into the syna-
gogue ; and there was a man there
which had a withered hand.

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 which
had the withered hand, Stand forth.

4 And he saith unto them, Is it
lawful to do good on the sabbath-days,
or to do evil 1 to save life, or to kill 1
But they held their peace.

5 And when he had looked round
about on them with anger, being
grieved for the hardness of their
hearts, he saith unto the man, Stretch
forth thy hand. And he stretched
it out : and his hand was restored
whole as the other.

6 And the Pharisees went forth,
and straightway took counsel with
the Herodians against him, how they
might destroy him.

39. Jesus arrives at the sea of Tiberias,

CH. xii. 15-21.

15 But when Jesus knew it, he
withdrew himself from thence : and
great multitudes followed him, and
he healed them all.

16 And charged them that they
should not make him known :

17 That it might be fulfilled which
was spoken by Esaias the prophet, 1
saying,

18 Behold my servant, whom I
have chosen ; my beloved, in whom
my soul is well pleased : I will put
my Spirit upon him, and he shall
shew judgment to the Gentiles.

19 He shall not strive, nor cry ;
neither shall any man hear his voice
in the streets.

20 A bruised reed shall he not
break, and smoking flax, shall he not

CH. in. 7-12.

7 But Jesus withdrew himself with
his disciples to the sea : and a great
multitude from Galilee followed him,
and from Judea,

8 And from Jerusalem, and from
Idumea, and from beyond Jordan ; and
they about Tyre and Sidon, a great
multitude, when they had heard what
great things he did, came unto him.

9 And he spake to his disciples,
that a small ship should wait on him,
because of the multitude, lest they
should throng him.

10 For he had healed many ; inso-
much that they pressed upon him for
to touch him, as many as had plagues.

11 And unclean spirits, when they
saw him, fell down before him, and
cried, saying, Thou art the Son of God.

* Is. xlii. 1, seq. ; Is. xi. 10.

Matth. xii. 20, smoking- flax.] There may be an allusion, in these words of the
prophet, to an Eastern custom, for those who were grievously afflicted to come to the
sovereign for relief or redress, having pots of fire, or of burning straw, or other com-

SEC. 38, 39.]

THE GOSPELS.

159

on the Sabbath. Galilee.

LUKE.

CH. VI. 6- 11.

6 And it came to pass also on
another sabbath, that he entered into
the synagogue, and taught : and there
was a man whose right hand was
withered :

7 And the scribes and Pharisees
watched him, whether he would heal
on the sabbath-day ; that they might
find an accusation against him.

8 But he knew their thoughts, and
said to the man which had the with-
ered hand, Rise up, and stand forth
in the midst. And he arose, and stood
forth.

9 Then said Jesus unto them, I
will ask you one thing ; Is it lawful on
the sabbath-days to do good, or to do
evil ? to save life, or to destroy it?

10 And looking round about upon
them all, he said unto the man, Stretch
forth thy hand. And he did so : and
his hand was restored whole as the
other.

1 1 And they were filled with mad-
ness ; and communed one with another
what they might do to Jesus.

JOHN.

and is followed by multitudes. Lake of Galilee.

bustible on their heads, in token of their extreme trouble. Not one of these, the pro-
phet seems to intimate, should go away without redress ; he will certainly remove the
cause of their complaints, and render truth and justice victorious over falsehood and
oppression. 3 CALM. 394.

160

HARMONY OF

[PART iv.

39. Jesus arrives at the sea of Tiberias,

MATTHEW.
CH. xii. 15-21.

quench, till he send forth judgment
unto victory.

21 And in his name shall the Gen-
tiles trust.

MARK.

12 And he straitly charged them,
that they should not make him known.

40. Jesus withdraws to the Mountain and chooses the Twelve ;

CH. x. 2-4.

2 Now the names of the twelve
apostles are these ; The first, Simon,
who is called Peter, and Andrew his
brother; James the son of Zebedee,
and John his brother ;

3 Philip, and Bartholomew ; Tho-
mas, and Matthew the publican ;
James the son of Alpheus, and Leb-
beus, whose surname was Thaddeus ;

4 Simon the Canaanite, and Judas
Iscariot, who also betrayed him.

CH. in. 13-19.

13 And he goeth up into a mountain,
and calleth unto him whom he would :
and they came unto him.

14 And he ordained twelve, that
they should be with him, and that he
might send them forth to preach.

15 And to have power to heal sick-
nesses, and to cast out devils.

16 And Simon he surnamed Peter.

17 And James the son of Zebedee,
and John the brother of James, (and
he surnamed them Boanerges, which
is, The sons of thunder,)

18 And Andrew, and Philip, and
Bartholomew, and Matthew, and
Thomas, and James the son of Al-
pheus, and Thaddeus, and Simon the
Canaanite,

19 And Judas Tscariot,which also be-
trayed him : and they went into a house.

Matth. x. 3, Thomas and Mattheic.] It appears from Mark vi. 7, that the apostles
were sent forth by two and two to preach ; and this accounts for their being here and in
the parallel places named in couples. Luke mentions Matthew first, as being regarded
as the senior of Thomas, his companion ; but Matthew modestly places his own name
last. Mark is less observant of the order of the names, but he alone states that they
were thus associated. The others give the names in couples, but state no reason for
it. This is not the method of false witnesses ; such incidental corroborations belong
only to the narratives of truth.

Matth. x. 3, Lebbeus.] Thaddeus, Theudas and Judas (or Jude) are probably names
of the same signification, the Greek termination being added to different forms of a
Hebrew verb. " The Canaanite," Matth. x. 4, is the same with " Zelotes " in Luke.
" Cognomen erat Chald. quod Lucas reddidit Zelotem," Wetstein. Thus, Thomas
is rendered Didymus, or, the twin ; Cephas, Peter ; and Silas, Tertius. Some sup-
pose that this name had been given to Simon on account of his religious zeal ; or,
because he had been of a Jewish sect called Zealots, who were addicted to the Phari-
sees, and justified themselves by the example of Phinehas, for punishing offenders with-
out waiting for the sentence of the magistrate. NEWCOME.

"Between Matthew (x. 2,) and Mark (iii. 16,) we observe a strict correspondence,
but the catalogue in St. Luke (vi. 14,) differs from both the first-mentioned writers, in
two particulars. 1, 'Simon the Canaanite,' of Matthew and Mark is introduced as
' Simon called Zelotes.' Now if any difference was admitted in this place, we might
expect it to extend no farther than to the order of the names, or the addition of a sur-
name ; as, for instance, Matthew calls the f Thaddeus ' of Mark also ' Lebbeus ; ' but
here we have one surname changed for another. It is indeed easy to conceive, that
Simon might have been commonly distinguished by either appellative, but this we can

SEC. 39, 40.]

THE GOSPELS.

161

and is followed by multitudes. Lake of Galilee.

LUKE.

JOHN.

multitudes follow him. Near Capernaum.

CH. vi. 12-19.

12 And it came to pass in those
days, that he went out into a mountain
to pray, and continued all night in
prayer to God.

13 And when it was day, he called
unto him his disciples : and of them
he chose twelve, whom also he named
Apostles ;

14 Simon (whom he also named
Peter) and Andrew his brother, James
and John, Philip and Bartholomew,

15 Matthew and Thomas, James
the son of Alpheus, and Simon called
Zelotes,

16 And Judas the brother of James,
and Judas Iscariot, which also was
the traitor.

17 And he came down with them,
and stood in the plain ; and the com-
pany of his disciples, and a great mul-

only conjecture ; neither Evangelist adds a word to explain the point. 2, The other
discrepancy, however, appears more serious. The Lebbeus or Thaddeus of St. Matthew
and Mark, is entirely omitted in the list of St. Luke, who substitutes 'Judas the
brother of James.' Here is certainly a marked difference, for it would not seem very
probable, that the Apostle in question, passed by three distinct names. Nor could this
be a mere oversight in St. Luke, for, in Acts i. 13, where a catalogue of the eleven is
inserted, he mentions this individual in exactly the same manner. Are we to suppose
then that the Evangelist commits a deliberate error in this particular? We have
distinct and satisfactory witnesses to prove that there really was an Apostle, besides
Iscariot, who bore the name of Judas. Both Matthew (xiii. 55,) and Mark (vi. 3,)
concur in speaking of James and Jude as the near relations of Christ, and part of this
statement is incidentally confirmed by St. Paul, who calls James 'the Lord's brother.'
(Gal. i. 19.) But farther, St. John (xiv. 22,) presents us with a remark made by
'Judas not Iscariot ;' evidently one of the Apostles ; and St. Jude himself, in the first
verse of his Epistle, styles himself 'the brother of James.' There is thus amply
sufficient evidence, that all the Gospel writers acknowledge an Apostle of this name,
though St. Matthew, with his usual simplicity, familiarly mentions him by two of his
appellations, omitting that of Judas, and St. Mark sees no occasion to depart from his
language, in a matter of such general notoriety. Luke, on the other hand, usually
studious of accuracy, distinguishes this Apostle- by the name generally current in the
Church, when his Gospel was written. This variation then may, upon the whole, con-
vince us how undesignedly the writers of Scripture confirm each other's statements ;
yet can this only be the result of a minute examination upon our part, and upon the
probability of this, a cautious writer would hardly stake his reputation for truth or
exactness." See ROBERTS'S " Light shining out of Darkness," p. 91-93.

162

HARMONY OF

[PART iv.

40. Jesus withdraws to the Mountain and chooses the Twelve ;

MATTHEW.

MARK.

41. The Sermon

CH. V. VI. VII. VIII. 1.

AND seeing the multitudes, he went
up into a mountain : and when he was
set, his disciples came unto him.

2 And he opened his mouth, and
taught them, saying,

3 Blessed are the poor in spirit :
for theirs is the kingdom of heaven.

4 Blessed are they that mourn :
for they shall be comforted.

5 Blessed are the meek : for they
shall inherit the earth.

6 Blessed are they which do hunger
and thirst after righteousness : for
they shall be filled.

7 Blessed are the merciful : for
they shall obtain mercy.

8 Blessed are the pure in heart : for
they shall see God.

9 Blessed are the peace-makers :
for they shall be called the children
of God.

10 Blessed are they which are per-
secuted for righteousness' sake : for
theirs is the kingdom of heaven.

11 Blessed are ye when men shall
revile you, and persecute you, and
shall say all manner of evil against
you falsely, for my sake.

12 Rejoice, and be exceeding glad :
for great is your reward in heaven :
for so persecuted they the prophets
which were before you.

Matth. v. 1, into a mountain.] It may be objected that Matthew, in saying that this
discourse was delivered sitting on a mountain, is contradicted by Luke, who says, that
Jesus was standing on a plain. Luke vi. 17. But Dr. Clarke, on this latter place,
has suggested that Jesus " being pressed with great multitudes of people, might retire
from them again to the top of the hill." And Dr. Priestley observes that " Matthew's
saying that Jesus was sat down after he had gone up the mountain, and Luke's saying
that he stood on the plain, when he healed the sick before the discourse, are no incon-
sistencies." Harm. p. 83.

SEC. 40, 41.]

THE GOSPELS.

163

multitudes follow him. Near Capernaum.

LUKE.

CH. vi. 12-19.

titude of people out of all Judea and
Jerusalem, and from the sea-coast of
Tyre and Sid on, which came to hear
him, and to be healed of their diseases ;

18 And they that were vexed with
unclean spirits : and they were healed.

19 And the whole multitude sought
to touch him ; for there went virtue
out of him, and healed them all.

JOHN.

on the Mount. Near Capernaum.

CH. vi. 20-49.

20 And he lifted up his eyes on his
disciples, and said, Blessed be ye poor ;
for yours is the kingdom of God.

21 Blessed are ye that hunger now :
for ye shall be filled. Blessed are ye
that weep now : for ye shall laugh.

22 Blessed are ye when men shall
hate you, and when they shall sepa-
rate you from their company, and
shall reproach you, and cast out your
name as evil, for the Son of man's
sake.

23 Rejoice ye in that day, and leap
for joy : for behold, your reward is
great in heaven : for in the like man-
ner did their fathers unto the prophets.

24 But wo unto you that are rich !
for ye have received your consolation.

25 Wo unto you that are full ! for
ye shall hunger. Wo unto you that
laugh now ! for ye shall mourn and
weep.

26 Wo unto you, when all men
shall speak well of you ! for so did
their fathers to the false prophets.

The whole picture is striking. Jesus ascends a mountain, employs the night in
prayer, and having thus solemnly invoked the divine blessing, authoritatively separates
the twelve apostles from the mass of his disciples. He descends, and heals, in the
plain, all among a great multitude, collected from various parts by the fame of his
miraculous power. Having thus created attention, he satisfies the desire of the people
to hear his doctrine ; and retiring first to the mountain whence he came, that his atten-
tive hearers might follow him, and might better arrange themselves before him. Sacro
digna silentio Mirantur omnes dicere. Hor. NEWCOME.

164

HARMONY OF

[PART iv,

41- The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

13 Ye are the salt of the earth : but
if the salt have lost his savour, where-
with shall it be salted? it is thence-
forth good for nothing, but to be cast
out, and to be trodden under foot of
men.

14 Ye are the light of the world.
A city that is set on a hill cannot be
hid.

15 Neither do men light a candle 1 ,
and put it under a bushel, but on a
candlestick : and it giveth light unto
all that are in the house.

16 Let your light so shine before
men, that they may see your good
works, and glorify your Father which
is in heaven.

17 Think not that I am come to
destroy the law, or the prophets : I
am not come to destroy, but to fulfil.

18 For verily, I say unto you, Till
heaven and earth pass, one jot or one
tittle shall in no wise pass from the
law, till all be fulfilled.

19 Whosoever therefore shall break
one of these least commandments, and
shall teach men so, he shall be called
the least in the kingdom of heaven :
but whosoever shall do, and teach
them, the same shall be called great
in the kingdom of heaven.

20 For I say unto you, That ex-
cept your righteousness shall exceed
the righteousness of the scribes and
Pharisees, ye shall in no case enter
into the kingdom of heaven.

21 Ye have heard that it was said
by them of old time, Thou shalt not
kill ; and whosoever shall kill, shall
be in danger of the judgment :

22 But I say unto you, That who-
soever is angry with his brother with-
out a cause, shall be in danger of the
judgment : and whosoever shall say
to his brother, Raca, shall be in danger
of the council : but whosoever shall
say, Thou fool, shall be in danger of
hell-fire.

23 Therefore, if thou bring thy gift
to the altar, and there rememberest
that thy brother hath aught against
thee,

24 Leave there thy gift before the
altar, and go thy way ; first be recon-

MARK.

SEC. 41.]

THE GOSPELS.

165

on the Mount. Near Capernaum.

LUKE.

JOHN.

166

HARMONY OF

[PART iv.

$41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

ciled to thy brother, and then come
and offer thy gift.

25 Agree with thine adversary
quickly, while thou art in the way
with him ; lest at any time the adver-
sary deliver thee to the judge, and the
judge deliver thee to the officer, and
thou be cast into prison.

26 Verily, I say unto thee, Thou
shalt by no means come out thence,
till thou hast paid the uttermost farth-
ing.

27 Ye have heard that it was said
by them of old time, Thou shalt not
commit adultery :

28 But I say unto you, That who-
soever looketh on a woman to lust
after her, hath committed adultery
with her already in his heart.

29 And if thy right eye offend thee,
pluck it out, and cast it from thee
for it is profitable for thee that one of
thy members should perish, and not
that thy whole body should be cast
into hell.

30 And if thy right hand offend
thee, cut it off, and cast it from thee :
for it is profitable for thee that one of
thy members should perish, and not
that thy whole body should be cast
into hell.

31 It hath been said, Whosoever
shall put away his wife, let him give
her a writing of divorcement :

32 But I say unto you, That who-
soever shall put away his wife, saving
for the cause of fornication, causeth
her to commit adultery : and whoso-
ever shall marry her that is divorced,
committeth adultery.

33 A gain, ye have heard that it hath
been said by them of old time, Thou
shalt not forswear thyself, but shalt
perform unto the Lord thine oaths :

34 But I say unto you, Swear not
at all : neither by heaven ; for it is
God's throne :

35 Nor by the earth ; for it is his
footstool : neither by Jerusalem ; for
it is the city of the great King :

36 Neither shalt thou swear by thy
head; because thou canst not make
one hair white or black.

37 But let your communication be,

MARK.

SEC. 41.]

THE GOSPELS.

167

on the Mount. Near Capernaum.

LUKE.

JOHN.

168

HARMONY OF

[PART iv,

41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

Yea, yea ; Nay, nay : for whatsoever
15 more than these cometh of evil.

38 Ye have heard that it hath been
said, An eye for an eye, and a tooth
for a tooth.

39 But I say unto you, That ye
resist not evil : but whosoever shall
smite thee on thy right cheek, turn to
him the other also.

40 And if any man will sue thee at
the law, and take away thy coat, let
him have thy cloak also.

41 And whosoever shall compel
thee to go a mile, go with him twain.

42 Give to him that asketh thee,
and from him that would borrow of
thee, turn not thou away.

43 Ye have heard that it hath been
said, Thou shalt love thy neighbor,
and hate thine enemy :

44 But I say unto you, Love your
enemies, bless them that curse you,
do good to them that hate you, and
pray for them which despitefully use
you, and persecute you ;

45 That ye may be the children of
your Father which is in heaven : for he
maketh his sun to rise on the evil
and on the good, and sendeth rain on
the just and on the unjust.

46 For if ye love them which love
you, what reward have ye ? do not
even the publicans the same ?

47 And if ye salute your brethren
only, what do ye more than others?
do not even the publicans so ?

48 Be ye therefore perfect, even as
your Father which is in heaven is
perfect,

CH. VI.

TAKE heed that ye do not your alms
before men, to be seen of them : other-
wise ye have no reward of your
Father which is in heaven.

2 Therefore, when thou doest thine
alms, do not sound a trumpet before
thee, as the hypocrites do, in the syn-
agogues, and in the streets, that they

MARK.

Matth. v. 41, shall compel thee.} The Greek word here employed is said to be de-
rived from the Persians, among whom the king's messengers or posts were called
Angari. These had the royal authority for pressing horses, ships, and even men, to
assist them in the business on which they were sent. The word therefore signifies,

SEC. 41.]

THE GOSPELS.

169

on the Mount. Near Capernaum.

LUKE.
CH. vi. 20-41.

27 But I say unto you which hear,
Love your enemies, do good to them
which hate you,

28 Bless them that curse you, and
pray for them which despitefully use
you.

29 And unto him that smiteth thee
on the one cheek, offer also the other ;
and him that taketh away thy cloak,
forbid not to take thy coat also.

30 Give to every man that asketh
of thee ; and of him that taketh away
thy goods ask them not again.

31 And as ye would that men
should do to you, do ye also to them
likewise.

32 For if ye love them which love
you, what thank have ye ? for sinners
also love those that love them.

33 And if ye do good to them
which do good to you, what thank
have ye ? for sinners also do even the
same.

34 And if ye lend to them of whom
ye hope to receive, what thank have
ye ? for sinners also lend to sinners,
to receive as much again.

35 But love ye your enemies, and
do good, and lend, hoping for nothing
again ; and your reward shall be great,
and ye shall be the children of the
Highest : for he is kind unto the un-
thankful and to the evil.

36 Be ye therefore merciful, as
your Father also is merciful.

JOHN.

to be compelled by violence to do any particular service, especially of the public kind,
by the king's authority. And the sentiment is a lesson of patience and gentleness
under severe exactions from man. Lightfoot, apud A. CLARKE, in loc. Sir J. CHAR-
DIN'S Travels, Vol. i. p. 238, 257.

170

HARMONY OF

[PART iv.

41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

may have glory of men. Verily, '.
say unto you, They have their reward

3 But when thou doest alms, let no
thy left hand know what thy righ
hand doeth ;

4 That thine alms may be in secret
and thy Father which seeth in secret
himself shall reward thee openly.

5 And when thou prayest, thou
shalt not be as the hypocrites are ; for
they love to pray standing in the syn-
agogues, and in the corners of the
streets, that they may be seen of men.
Verily, I say unto you, They have
their reward.

6 But thou, when thou prayest,
enter into thy closet, and when thou
hast shut thy door, pray to thy Father
which is in secret ; and thy Father,
which seeth in secret, shall reward
thee openly.

7 But when ye pray, use not vain
repetitions, as the heathen do : for
they think, that they shall be heard for
their much speaking.

8 Be npt ye therefore like unto
them : for your Father knoweth what
things ye have need of before ye ask
him.

9 After this manner therefore pray
ye : Our Father which art in heaven,
Hallowed be thy name.

10 Thy kingdom come. Thy will
be done in earth as it is in heaven.

11 Give us this day our daily bread.
12 And forgive us our debts, as we
forgive our debtors.

13 And lead us not into temptation,
but deliver us from evil. For thine
is the kingdom, and the power, and
the glory, for ever. Amen.'

14 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.

16 Moreover, when ye fast, be not
as the hypocrites, of a sad counte-
nance : for they disfigure their faces,
that they may appear unto men to fast.
Verily, I say unto you, They have
their reward.

17 But thou, when thou fastest,

MARK.

SEC. 41.]

THE GOSPELS.

171

on the Mount. Near Capernaum.

LUKE.

JOHN.

172

HARMONY OF

[PART iv.

- The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

est, anoint thy head, and wash thy
face ;

18 That thou appear not unto men
to fast, but unto thy Father, which is
in secret : and thy Father, which seeth
in secret, shall reward thee openly.

19 Lay not up for yourselves treas-
ures upon earth, where moth and rust
doth corrupt, and where thieves break
through and steal :

20 But lay up for yourselves treas-
ures in heaven, where neither moth
nor rust doth corrupt, and where
thieves do not break through nor steal.

21 For where your treasure is,
there will your heart be also.

22 The light of the body is the
eye : if therefore thine eye be single,
thy whole body shall be full of light.

23 But if thine eye be evil, thy
whole body shall be full of darkness.
If therefore the light that is in thee
be darkness, how great 15 that dark-

24 No man can serve two masters :
for either he will hate the one, and
love the other ; or else he will hold to
the one, and despise the other. Ye
cannot serve God and mammon.

25 Therefore I say unto you, Take
no thought for 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 meat, and the
body than raiment ?

26 Behold the fowls of the air :
for they sow not, neither do they reap,
ijor gather into barns ; yet your heaven-
ly Father feedeth them. Are ye not
much better than they ?

27 Which of you by taking thought
can add one cubit unto his stature ?

28 And why take ye thought for
raiment? Consider the lilies of the
field how they grow; they toil not,
neither do they spin ;

29 And yet I say unto you, That
even Solomon, in all his glory, was
not arrayed like one of these.

30 Wherefore, if God so clothe the
grass of the field, which to-day is,
and to-morrow is cast into the oven,
shall he not much more dothe you,
O ye of little faith ?

MARK.

SEC. 41.]

THE GOSPELS.

173

on the Mount. Near Capernaum.

LUKE.

JOHN.

174

HARMONY OF

[PART iv.

41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

31 Therefore take no thought, say-
ing, What shall we eat ? or, what shall
we drink? or, wherewithal shall we
be clothed ?

32 (For after all these things do
the Gentiles seek) for your heavenly
Father knoweth that ye have need of
all these things.

33 But seek ye first the kingdom of
God, and his righteousness, and all
these things shall be added unto you.*

34 Take therefore no thought for
the morrow : for the morrow shall take
thought for the things of itself. Suffi-
cient unto the day is the evil thereof.

CH. VII.

JUDGE not, that ye be not judged.

2 For with what judgment ye judge,
ye shall be judged : and with what
measure ye mete, it shall be measured
to you again.

3 And why beholdest thou the mote
that is in thy brother's eye, but con-
siderest not the beam that is in thine
own eye ?

4 Or how wilt thou say to thy
brother, Let me pull out the mote out
of thine eye ; and behold, a beam is
in thine own eye ?

5 Thou hypocrite, first cast out 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 ye your pearls be-
fore swine, lest they trample them under
their feet, and turn again and rend you.

7 Ask, and it shall be given you ;
seek, and ye shall find ; knock, and it
shall be opened unto you :

8 For every one that asketh, re-
ceiveth ; and he that seeketh, findeth ;
and to him that knocketh, it shall be
opened.

9 Or what man is there of you,
whom if his son ask bread, will he
give him a stone ?

10 Or if he ask a fish, will he give
him a serpent ?

11 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 ?

MARK.

SEC. 41.]

THE GOSPELS.

175

on the Mount. Near Capernaum.

LUKE.
CH. vi. 20-49.

37 Judge not, and ye shall not be
judged : condemn not, and ye shall
not be condemned : forgive, and ye
shall be forgiven :

38 Give, and it shall be given unto
you ; good measure, pressed down,
and shaken together, and running over,
shall men give into your bosom. For
with the same measure that ye mete
withal, it shall be measured to you
again.

39 And he spake a parable unto
them ; Can the blind lead the blind ?
shall they not both fall into the ditch ?

40 The disciple is not above his
master : but every one that is perfect,
shall be as his master.

41 And why beholdest thou the
mote that is in thy brother's eye, but
perceivest not the beam that is in thine
own eye?

42 Either how canst thou say to
thy brother, Brother, let me pull out
the mote that is 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 pull out the mote that is
thy brother's eye.

43 For a good tree bringeth not
forth corrupt fruit ; neither doth a cor-
rupt tree bring forth good fruit.

44 For every tree is known by his
own fruit : for of thorns men do not
gather figs, nor of a bramble-bush
gather they grapes.

45 A good man out of the good

JOHN.

176

HARMONY OF

[PART iv.

41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

12 Therefore all things whatsoever
ye would that men should do to you,
do ye even so to them : for this is the
law and the prophets.

13 Enter ye in at the strait gate ;
for wide is the gate, and broad is the
way, that leadeth to destruction, and
many there be which go in thereat :

14 Because, strait is the gate, and
narrow is the way, which leadeth unto
life, and few there be that find it.

15 Beware of false prophets, which
come to you in sheep's clothing, but
inwardly they are ravening wolves.

16 Ye shall know them by their
fruits : Do men gather grapes of
thorns, or figs of thistles?

17 Even so every good tree bring-
eth forth good fruit ; but a corrupt
tree bringeth forth evil fruit.

18 A good tree cannot bring forth
evil fruit, neither can a corrupt tree
bring forth good fruit.

19 Every tree that bringeth not
forth good fruit is hewn down, and
cast into the fire.

20 Wherefore, by their fruits ye
shall know them.

21 Not every one that saith unto
me, Lord, Lord, shall enter into the
kingdom of heaven ; but he that doeth
the will of my Father which is in
heaven.

22 Many will say to me in that
day, Lord, Lord, have we not pro-
phesied in thy name 1 and in thy name
have cast out devils ? and in thy name
done many wonderful works ?

23 And then will I profess unto
them, I never knew you : depart from
me, ye that work iniquity.

24 Therefore, whosoever heareth
these sayings of mine, and doeth them,
I will liken him unto a wise man,
which built his house upon a rock :

25 And the ram descended, and the
floods came, and the winds blew, and
beat upon that house ; and it fell not :
for it was founded upon a rock.

26 And every one that heareth
these sayings of mine, and doeth them
not, shall be likened unto a foolish
man, which built his house upon the
sand :

MARK.

SEC. 41.]

THE GOSPELS.

177

on the Mount. Near Capernaum.

LUKE.

CH. vi. 20-49.

treasure of his heart, bringeth forth
that which is good ; and an evil man,
out of the evil treasure of his heart,
bringeth forth that which is evil : for
of the abundance of the heart his
mouth speaketh.

46 And why call ye me Lord,
Lord, and do not the things which I
say?

47 Whosoever cometh to me, and
heareth my sayings, and doeth them,
I will shew you to whom he is like.

48 He is like a man which built
a house, and digged deep, and laid
the foundation on a rock : and when
the flood arose, the stream beat vehe-
mently upon that house, and could not
shake it : for it was founded upon a
rock.

49 But he that heareth and doeth
not, is like a man that without a foun-
dation built a house upon the earth,

JOHN.

178

HARMONY OF

[PART iv.

41. The Sermon

MATTHEW.

CH. V. VI. VII. VIII. 1.

27 And the rain descended, and the
floods came, and the winds blew, and
beat upon that house ; and it fell : and
great was the fall of it.

28 And it came to pass when Jesus
had ended these sayings, the people
were astonished at his doctrine.

29 For he taught them as one
having authority, and not as the
scribes.

CH. VIII.

WHEN he was come down from the
mountain, great multitudes followed
him.

MARK.

42. The healing

CH. viii. 5- 13.

5 And when Jesus was entered into
Capernaum, there came unto him a
centurion, beseeching him,

6 And saying, Lord, my servant
lieth at home sick of the palsy, griev-
ously tormented.

7 And Jesus saith unto him, I will
come and heal him.

8 The centurion answered and said,
Lord, I am not worthy that thou
shouldest come under my roof : but
speak the word only, and my servant
shall be healed.

9 For I am a man under authority,
having soldiers under me : and I say
to this man, Go, and he goeth ; and to
another, Come, and he cometh ; and to
my servant, Do this, and he doeth it.

10 When Jesus heard it, he mar-
velled, and said to them that fol-
lowed, Verily I say unto you, I have
not found so great faith, no, not in
Israel.

11 And I say unto you, That many
shall come from the east and west,
and shall sit down with Abraham,
and Isaac, and Jacob, in the kingdom
of heaven :

12 But the children of the kingdom
shall be cast out into outer darkness :

Matth. viii. 5, came unto him.] Calvin says that Matthew, being more brief, intro-
duces the centurion himself as speaking ; and that Luke expresses more at large his
sending by his friends ; but that the sense of both is the same. Harm. p. 124.

(Toinard quotes Exod. xviii. 6, where the words related as spoken by Jethro, were
evidently a message sent by him to Moses. Harm. 147.)

SEC. 41, 42.]

THE GOSPELS.

179

on the Mount. Near Capernaum.

LUKE.

CH. vi. 20-49.

against which the stream did beat
vehemently, and immediately it fell,
and the ruin of that house was great.

JOHN.

of the centurion's servant. Capernaum.

CH. VII. 1-10.

Now, when he had ended all his
sayings in the audience of the peo-
ple, he entered into Capernaum,

2 And a certain centurion's servant,
who was dear unto him, was sick,
and ready to die.

3 And when he heard of Jesus, he
sent unto him the elders of the Jews,
beseeching him that he would come
and heal his servant.

4 And when they came to Jesus,
they besought him instantly, saying,
That he was worthy for whom he
should do this :

5 For he loveth our nation, and he
hath built us a synagogue.

6 Then 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 worthy that
thou shouldest enter under my roof;

7 Wherefore neither thought I my-
self worthy to come unto thee; but
say in a word, and my servant shall
be healed.

8 For I also am a man set under
authority, having under me soldiers,
and I say unto one, Go, and he goeth ;
and to another, Come, and he cometh ;
and to my servant, Do this, and he
doeth it.

Considering then the sameness of the scene, of the person, of the words and of the
transaction, I cannot but conclude with Grotius, that the miracle is one and the same,
related in general by Matthew, and with greater accuracy by Luke. NEWCOME.

180

HARMONY OF

[PART iv.

42. The healing

MATTHEW.
CH. vin. 5- 13.

there shall be weeping and gnashing
of teeth.

13 And Jesus said unto the centu-
rion, Go thy way ; and as thou hast
believed, so be it done unto thee.
And his servant was healed hi the
self-same hour.

MARK.

43. The raising

44. John the Baptist, in prison.

CH. xi. 2-19.

2 Now when John had heard in the
prison the works of Christ, he sent
two of his disciples,

3 And said unto him, Art thou he
that should come, or do we look for
another ?

Matth. xi. 3, he that, should come.] The nature of our Lord's ministry, as it now
appeared, so unlike what John as a Jew expected, may have surprised and perplexed
him. And his own misfortune, coming upon this disappointment and perplexity,
would increase his doubt and embarrassment. His faith was shaken ; the ques-

SEC. 42, 43, 44.]

THE GOSPELS.

181

of the centurion's servant. Capernaum.

LUKE.

CH. VII. 1-10.

9 When Jesus heard these things,
he marvelled at him, and turned him
about and said unto the people that
followed him, I say unto you, I have
not found so great faith, no, not in
Israel.

10 And they that were sent, re-
turning to the house, found the ser-
vant whole that had been sick.

JOHN.

of the widow's son. Nain.

CH. VII. 11-17.

11 And it came to pass the day
after, that he went into a city called
Nain : and many of his disciples went
with him, and much people.

12 Now, when he came nigh to the
gate of the city, behold, there was a
dead man carried out, the only son of
his mother, and she was a widow :
and much people of the city was with
her.

13 And when the Lord saw her,
he had compassion on her, and said
unto her, Weep not.

14 And he came and touched the
bier : and they that bare him stood
still. And he said, Young man, I say
unto thee, Arise.

15 And he that was dead sat up,
and began to speak : and he delivered
him to his mother.

16 And there came a fear on all :
and they glorified God, saying, That
a great prophet is risen up among us ;
and, That God hath visited his peo-
ple.

17 And this rumor of him went
forth throughout all Judea, and
throughout all the region round about.

sends disciples to Jesus. Galilee. Capernaum ?

en. vii. 18-35.

18 And the disciples of John
shewed him of all these things.

19 And John calling unto him two
of his disciples, sent them to Jesus,
saying, Art thou he that should come ?
or look we for another?

tion implies no more ;^-and he sent that his doubts might be removed, and his faith
confirmed. Jesus therefore merely referred John to the miracles which he was doing,
and the prophecies which spake of him, and which were fulfilled by those miracles.
Bp. SUMNEE, in loc.

182

HARMONY OF

[PART iv.

44. John the Baptist, in prison,

MATTHEW.
CH. xi. 2-19.

4 Jesus answered and said unto
them, Go and shew John again those
things which ye do hear and see :

5 The blind receive their sight,
and the lame walk, the lepers are
cleansed, and the deaf hear, the dead
are raised up, and the poor have the
gospel preached to them. a

6 And blessed is he whosoever shall
not be offended in me.

7 And as they departed, Jesus be-
gan to say unto the multitudes concern-
ing John, What went ye out into the
wilderness to see? A reed shaken
with the wind ?

8 But what went ye out for to see ?
A man clothed in soft raiment? Be-
hold, they that wear soft clothing are
in kings' houses.

9 But what went ye out for to see ?
A prophet? yea, I say unto you, and
more than a prophet.

10 For this is he of whom it is writ-
ten, b Behold, I send my messenger
before thy face, which shall prepare
thy way before thee.

11 Verily, I say unto you, Among
them that are born of women, there
hath not risen a greater than John the
Baptist : notwithstanding, he that is
least in the kingdom of heaven, is
greater than he.

12 And from the days of John the
Baptist, until now, the kingdom of
heaven suffereth violence, and the
violent take it by force.

13 For all the prophets and the law
prophesied until John.

14 And if ye will receive tV, this is
Elias which was for to come. 6

15 He that hath ears to hear, let
him hear.

16 But whereunto shall I liken this
generation ? It is like unto children
sitting in the markets, and calling
unto their fellows,

MARK.

Is. xxxv. 5, seq.

b Mai. iii. 1

c Mai. iv. 5.

SEC. 44.]

THE GOSPELS.

sends disciples to Jesus. Galilee. Capernaum?

LUKE.
CH. vii. 18-35.

20 When the men were come unto
him, they said, John Baptist hath
sent us unto thee, saying, Art thou he
that should come? or look we for
another ?

21 And in that same hour he cured
many of their infirmities, and plagues,
and of evil spirits ; and unto many
that were blind he gave sight.

22 Then Jesus answering, said unto
them, Go your way, and tell John
what things ye have seen and heard ;
how that the blind see, the lame walk,
the lepers are cleansed, the deaf hear,
the dead are raised, to the poor the
gospel is preached.

23 And blessed is he, whosoever
shall not be offended in me.

24 And when the messengers of
John were departed, he began to speak
unto the people concerning John,
What went ye out into the wilderness
for to see ? A reed shaken with the
wind?

25 But what went ye out for to see ?
A man clothed in soft raiment ? Be-
hold, they which are gorgeously ap-
parelled, and live delicately, are in
kings' courts.

26 But what went ye out for to see?
A prophet? Yea, I say unto you, and
much more than a prophet.

27 This is he, of whom it is writ-
ten, Behold, I send my messenger
before thy face, which shall prepare
thy way before thee.

28 For I say unto you, Among
those that are born of women, there
is not a greater prophet than John the
Baptist : but he that is least in the
kingdom of God, is greater than he.

29 And all the people that heard
him, and the publicans, justified God,
being baptized with the baptism of
John.

30 But the Pharisees and lawyers
rejected the counsel of God against
themselves, being not baptized of him.

31 And the Lord said, W hereunto
then shall I liken the men of this gen-
eration ? and to what are they like ?

32 They are like unto children sit-
ting in the market-place, and calling
one to another, and saying, We have

JOHN.

184

HARMONY OF

[PART iv.

44. John the Baptist, in prison,

MATTHEW.
CH. xi. 2-19.

17 And saying, We have piped
unto you, and ye have not danced ;
we have mourned unto you, and ye
have not lamented.

18 For John came neither eating
nor drinking, and they say, He hath a
devil.

19 The Son of man came eating
and drinking, and they say, Behold a
man gluttonous, and a wine-bibber, a
friend of publicans and sinners. But
Wisdom is justified of her children.

MARK.

45. Reflections of Jesus

CH. xi. 20-30.

20 Then began he to upbraid the
cities wherein most of his mighty
works were done, because they re-
pented not.

21 Wo unto thee, Chorazin ! wo
unto thee, Bethsaida ! for if the
mighty works which were done in you
had been done in Tyre and Sidon,
they would have repented long ago in
sackcloth and ashes.

22 But I say unto you, It shall
be more tolerable for Tyre and Si-
don at the day of judgment, than for
you.

23 And thou, Capernaum, which
art exalted unto heaven, shalt be
brought down to hell : for if the
mighty works which have been done
in thee, had been done in Sodom, it
would have remained until this day.

24 But I say unto you, That it
shall be more tolerable for the land of
Sodom, in the day of judgment, than
for thee.

25 At that time Jesus answered
and said, I thank thee, O Father,
Lord of heaven and earth, because
thou hast hid these things from the
wise and prudent, and hast revealed
them unto babes.

26 Even so, Father, for so it
seemed good in thy sight.

27 All things are delivered unto me
of my Father ; and no man knoweth
the Son, but the Father ; neither
knoweth any man the Father, save the
Son, and he to whomsoever the Son
will reveal him.

28 Come unto me, all ye that labor,

SEC. 44, 45.]

THE GOSPELS.

185

sends disciples to Jesus. Galilee. Capernaum ?

LUKE.

CH. vii. 18-35.

piped unto you, and ye have not
danced ; we have mourned to you, and
ye have not wept.

33 For John the Baptist came nei-
ther eating bread, nor drinking wine ;
and ye say, He hath a devil.

34 The Son of man is come eat-
ing and drinking ; and ye say, Behold
a gluttonous man, and a wine-bibber, a
friend of publicans and sinners !

35 But Wisdom is justified of all
her children.

JOHN.

on appealing to his mighty works. Capernaum.

HARMONY OF

[PART iv.

45. Reflections of Jesus

MATTHEW.
CH. xi. 20-30.

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.

30 For my yoke is easy, and my
burden is light.

MARK.

46. While sitting at meat with a Pharisee,

SEC. 45, 46.]

THE GOSPELS.

187

on appealing to his mighty works. Capernaum.

LUKE.

JOHN.

Jesus is anointed by a woman who had been a sinner. Capernaum ?

CH. vn. 36-50.

36 And one of the Pharisees de-
sired him that he would eat with him.
And he went into the Pharisee's
house, and sat down to meat.

37 And behold, a woman in the
city, which was a sinner, when she
knew that Jesus sat at meat in the
Pharisee's house, brought an alabas-
ter-box of ointment,

38 And stood at his feet behind
him weeping, and began to wash his
feet with tears, and did wipe them
with the hairs of her head, and kissed
his feet, and anointed them with the
ointment.

39 Now, when the Pharisee which
had bidden him, saw if, he spake
within himself, saying, This man, if
he were a prophet, would have known
who, and what manner of woman this
is that toucheth him: for she is a
sinner.

40 And Jesus answering, said unto
him, Simon, I have somewhat to say
unto thee. And he saith, Master, say on.

41 There was a certain creditor,
which had two debtors : the one owed
five hundred pence, and the other fifty.

42 And when they had nothing "to
pay, he frankly forgave them both.
Tell me, therefore, which of them will
love him most ?

43 Simon answered and said, I sup-
pose that Ae, to whom he forgave
most. And he said unto him, Thou
hast rightly judged.

44 And he turned to the woman,
and said unto Simon, Seest thou this
woman? I entered into thine house,
thou gavest me no water for my feet :
but she hath washed my feet with
tears, and wiped them with the hairs
of her head.

183

HARMONY OF

[PART iv.

46. While sitting at meat with a Pharisee,

MATTHEW.

MARK.

47. Jesus, with the Twelve,

48. The healing of a demoniac.

CH. xn. 22-37.

22 Then was brought unto him one
possessed with a devil, blind and
dumb ; and he healed him, insomuch
that the blind and dumb, both spake
and saw.

CH. in. 19-30

19 and they went into a house.

20 And the multitude cometh to-
gether again, so that they could not
so much as eat bread

21 And when his friends heard of
it, they went out to lay hold on him :
for they said, He is beside himself.

Matth. xii. 22.] We here learn that the demoniac was both blind and dumb.

SEC. 46, 47, 48.]

THE GOSPELS.

189

Jesus is anointed by a woman who had been a sinner. Capernaum?

LUKE.
CH. vii. 36-50.

45 Thou gavest me no kiss : but
this woman, since the time I came in,
hath not ceased to kiss my feet.

46 My head with oil thou didst not
anoint : but this woman hath anointed
my feet with ointment.

47 Wherefore I say unto thee, Her
sins which are many, are forgiven ;
for she loved much : but to whom
little is forgiven, the same loveth
little.

48 And he said unto her, Thy sins
are forgiven.

49 And they that sat at meat with
huii, began to say within themselves,
Who is this that forgive th sins also ?

50 And he said to the woman, Thy
faith hath saved thee ; go in peace.

JOHN.

makes a second circuit in Galilee.

CH. VIII. 1-3.

AND it came to pass afterward, that
he went throughout every city and
village, preaching and shewing the
the glad tidings of the kingdom of
God : and the twelve were with him.

2 And certain women, which had
been healed of evil spirits and infirmi-
ties, Mary called Magdalene, out of
whom went seven devils,

3 And Joanna the wife of Chuza,
Herod's steward, and Susanna, and
many others, which ministered unto
him of their substance.

The Scribes and Pharisees blaspheme. Galilee.

CH. xi. 14, 15, 17-23.

14 And he was casting out a devil,
and it was dumb. And it came to
pass when the devil was gone out,
the dumb spake ; and the people won-
dered.

St. Luke omits the former circumstance, but does not contradict it. NEWCOME.

190

HARMONY OF

[PART iv.

48. The healing of a demoniac.

MATTHEW.
CH. xii. 22-37.

23 And all the people were amazed,
and said, Is not this the son of David ?

24 But when the Pharisees heard
it they said, This fellow doth not cast
out devils, but by Beelzebub the prince
of the devils.

25 And Jesus knew their thoughts,
and said unto them, Every kingdom
divided against itself, is brought to
desolation ; and every city or house
divided against itself, shall not stand.

26 And if Satan cast out Satan,
he is divided against himself; how
shall then his kingdom stand ?

27 And if I by Beelzebub cast out
devils, by whom do your children cast
them out ? therefore they shall be your
judges.

28 But if I cast out devils by the
Spirit of God, then the kingdom of
God is come unto you.

29 Or else, how can one enter into
a strong man's house, 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 abroad.

31 Wherefore I say unto you, All
manner of sin and blasphemy shall be
forgiven unto men : but the blasphemy
against the Holy Ghost shall not be
forgiven unto men.

32 And whosoever speaketh a word
against the Son of man, it shall be for-
given him : but whosoever speaketh
against the Holy Ghost, it shall not
be forgiven him, neither in this world,
neither in the world to come.

33 Either make the tree good, and
his fruit good ; or else make the tree
corrupt, and his fruit corrupt : for
the tree is known by his fruit.

34 O generation of vipers, how can
ye, being evil, speak good things ?
for out of the abundance of the heart
the mouth speaketh.

MARK.
CH. in. 19-30.

22 And the scribes which came
down from Jerusalem, said, He hath
Beelzebub, and by the prince of the
devils casteth he out devils.

23 And he called them unto him,
and said unto them in parables, How
can Satan cast out Satan ?

24 And if a kingdom be divided
against itself, that kingdom cannot
stand.

25 And if a house be divided against
itself, that house cannot stand.

26 And if Satan rise up against
himself, and be divided, he cannot
stand, but hath an end.

27 No man can enter into a strong
man's house, and spoil his goods, ex-
cept he will first bind the strong man ;
and then he will spoil his house.

28 Verily, I say unto you, All sins
shall be forgiven unto the sons of men,
and blasphemies wherewith soever
they shall blaspheme :

29 But he that shall blaspheme
against the Holy Ghost hath never
forgiveness, but. is in danger of eternal
damnation :

30 Because they said, he hath an
unclean spirit.

Matth. xii. 23, the people were amazed.} An accurate reader will observe that
Matth. xii. 22, and Luke xi. 14, show the general occasion of the blasphemy against
Jesus ; and that Matth. xii. 23, shows the particular occasion of it, the multitude
alarming the Jewish rulers by their question whether Jesus were the Christ. No
cause for the absurd and impious insinuation of the Scribes and Pharisees is assigned
by St. Mark : however, he suggests an important circumstance, that they came from

EC. 48.]

THE GOSPELS.

191

The Scribes and Pharisees blaspheme. Galilee.

LUKE.
CH. xi. 14, 15, 17-23.

15 But some of them said, He
casteth out devils through Beelzebub,
the chief of the devils.

17 But he, knowing their thoughts,
said unto them, Every kingdom divi-
ded against itself, is brought to deso-
lation ; and a house divided against a
house, falleth.

18 If Satan also be divided against
himself, how shall his kingdom stand ?
because ye say that I cast out devils
through Beelzebub.

19 And if I by Beelzebub cast out
devils, by whom do your sons cast
them out? therefore shall they be your
judges.

20 But if I with the finger of God
cast out devils, no doubt the kingdom
of God is come upon you.

21 When a strong man armed keep-
eth his palace, his goods are in peace :

22 But when a stronger than he
shall come upon him, and overcome
him, he taketh from him all his ar-
mour, 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.

JOHN.

Jerusalem to watch the conduct of Jesus. The latter part of Luke viii. 19, shows that
his relations were not able to enter the house on account of the press . Thus one Evangel-
ist is wonderfully supplemental to another by notations of time, place, and other cir-
cumstances ; and the strictest propriety and agreement result from diligently comparing
them. NEWCOME.

192

HARMONY OF

[FART iv.

48. The healin of a demoniac.

MATTHEW.
CH. xn. 22-37.

35 A good man, out of the good
treasure of the heart, bringeth forth
good things : and an evil man, out of the
evil treasure, bringeth forth evil things.

36 But I say unto you, That every
idle word that men shall speak, they
shall give account thereof in the day of
judgment.

37 For by thy words thou shalt be
justified, and by thy words thou shalt
be condemned.

MARK.

49. The Scribes and Pharisees seek a sign.

CH. xii. 38-45.

38 Then certain of the scribes and
of the Pharisees answered, saying,
Master, we would see a sign from
thee.

39 But he answered and said to
them, An evil and adulterous genera-
tion seeketh after a sign, and there
shall no sign be given to it, but the
sign of the prophet Jonas.

40 For as Jonas was three days
and three nights in the whale's belly,*
so shall the Son of man be three days
and three nights in the heart of the
earth.

41 The men of Nineveh shall rise
in judgment with this generation, and
shall condemn it : because they re-
pented at the preaching of Jonas ; b and
behold, a greater than Jonas is here.

42 The queen of the south shall
rise up in the judgment with this
generation, and shall condemn it : for
she came from the uttermost parts of
the earth to hear the wisdom of Solo-
mon ; c and behold, a greater than
Solomon is here.

Jonah i. 17.

b Jonah iii. 4, 5.

Kill. x. I seq.

Matth. xii. 39, shall no sign be given.] The writer of a false narrative would either
have omitted to mention the request for a sign, or would have related that it was com-

SEC. 48, 49.]

THE GOSPELS.

193

The Scribes and Pharisees blaspheme. Galilee.

LUKE.

JOHN.

Our Lord's reflections. Galilee.

CH. xi. 16, 24-36.
16 And others tempting him, sought
of him a sign from heaven.

29 And when the people were gath-
ered thick together, he began to say,
This is an evil generation : they seek
a sign , and there shall no sign be
given it, but the sign of Jonas the
prophet.

30 For as Jonas was a sign unto
the Ninevites, so shall also the Son of
man be to this generation.

3 1 The queen of the south shall rise
up in the judgment with the men of
this generation, and condemn them :
for she came from the utmost parts of
the earth, to hear the wisdom of Solo-
mon ; and behold, a greater than
Solomon is here.

32 The men of Nineveh shall rise
up in the judgment with this genera-
tion, and shall condemn it : for they
repented at the preaching of Jonas ;
and behold, a greater than Jonas is
here.

33 No man when he hath lighted a
candle, putteth it in a secret place,
neither under a bushel, but on a can-
dlestick, that they which come in may
see the light.

34 The light of the body is the eye :
therefore when thine eye is single,
thy whole body also is full of light ;
but when thine eye is evil, thy body
also is full of darkness.

35 Take heed therefore, that the
light which is in thee be not darkness.

plied with. He would never have exposed his Master to the suspicion of a want of
power. See also, Matth. xvi. 1.

194

HARMONY OF

[PART iv.

49. The Scribes and Pharisees seek a sign.

MATTHEW.
CH. xn. 38-45.

43 When the unclean spirit is gone
out of a man, he walketh through dry
places, seeking rest, and findeth none.

44 Then he saith, I will return into
my house from whence I came out ;
and when lie is come, he findeth it
empty, swept, and garnished.

45 Then goeth he, and taketh with
himself seven other spirits more
wicked than himself, and they enter
in and dwell there : and the last state
of that man is worse than the first.
"Even so shall it be also unto this
wicked generation.

MARK.

50. The true disciples of Christ

CH. xii. 46-50.

46 While he yet talked to the peo-
ple, behold, his mother and his breth-
ren stood without, desiring to speak
with him.

47 Then one said unto him, Behold,
thy mother and thy brethren stand thy
without, desiring to speak with thee.

48 But he answered and said unto
him that told him, Who is my mother ?
and who are my brethren ?

49 And he stretched forth his hand
toward his disciples, and said, Behold
my mother and my brethren !

50 For whosoever shall do the will
of my Father which is in heaven, the
same is my brother, and sister, and
mother.

CH. HI. 31-35.

31 There came then his brethren
and his mother, and standing without,
sent unto him, calling him.

32 And the multitude sat about
him ; and they said unto him, Behold,

mother and thy brethren without
seek for thee.

33 And he answered them, saying,
Who is my mother, or my brethren ?

34 And he looked round about on
them which sat about him, and said,
Behold, my mother and my brethren !

35 For whosoever shall do the will
of God, the same is my brother, and
my sister, and mother.

51. At a Pharisee's table,

JEC. 49, 50, 51.]

THE GOSPELS.

195

Our Lord's reflections. Galilee.

LUKE.

CH. xi. 16, 24-36.
36 If thy whole body therefore be
full of light, having no part dark, the
whole shall be full of light ; as when
the bright shining of a candle doth
give thee light.

24 When the unclean spirit is gone
out of a man, he walketh through dry
places, seeking rest : and finding none,
he saith, I will return unto my house
whence I came out.

25 And when he cometh, he findeth
it swept and garnished.

26 Then goeth he, and taketh to
him seven other spirits more wicked
than himself; and they enter in, and
dwell there : and the last state of that
man is worse than the first.

27 And it came to pass, as he spake
these things, a certain woman of the
company lifted up her voice, and said
unto him, Blessed is the womb that
bare thee, and the paps which thou
hast sucked.

28 But he said, Yea, rather blessed
are they that hear the word of God,
and keep it.

JOHN.

his nearest relatives. Galilee.

CH. vin. 19-21.

19 Then came to him his mother
and his brethren, and could not come
at him for the press. .

20 And it was told him by certain,
which said, Thy mother and thy breth-
ren stand without, desiring to see thee.

21 And he answered and said unto
them, My mother and my brethren are
these which hear the word of God,
and do it.

Jesus denounces woes against the Pharisees and others. Galilee.

CH. xi. 37-54.

37 And as he spake, a certain
Pharisee besought him to dine with
him : and he went in and sat down to
meat.

196

HARMONY OF

[PART iv.

51. At a Pharisee's table,

MATTHEW.

MARK.

Luke xi. 38, had not first washed.] This omission may seem inconsistent with the
character of Jesus, who appears to have generally complied with all the innocent
usages of his countrymen ; and of course it may be adduced as an objection against the
veracity of the Evangelist. Luke simply records the fact, however it may seem to
make against the character of his Master, or his own veracity. But Mark, vii. 3-9,

SEC. 51.]

THE GOSPELS.

197

Jesus denounces woes against the Pharisees and others. Galilee.

LUKE.
CH. xi. 37-54.

38 And when the Pharisee saw it,
he marvelled that he had not first
washed before dinner.

39 And the Lord said unto him,
Now do ye Pharisees make clean the
outside of the cup and the platter ; but
your inward part is full of ravening
and wickedness.

40 Ye fools, did not he that made
that which is without, make that which
is within also ?

41 But rather give alms of such
things as ye have ; and behold, all
things are clean unto you.

42 But wo unto you, Pharisees !
for ye tithe mint, and rue, and all
manner of herbs, and pass over judg-
ment and the love of God : these ought
ye to have done, and not to leave the
other undone.

43 Wo unto you, Pharisees ! for ye
love the uppermost seats in the syna-
gogues, and greetings in the markets.

44 Wo unto you, scribes and Phari-
sees, hypocrites ! for ye are as graves
which appear not, and the men that
walk over them are not aware of them.

45 Then answered one of the law-
yers, and said unto him, Master, thus
saying, thou reproachest us also.

46 And he said, Wo unto you also,
ye lawyers ! fbr ye lade men with bur-
dens grievous to be borne, and ye your-
selves touch not the burdens with one
of your fingers.

47 Wo unto you ! for ye build the
sepulchres of the prophets, and your
fathers killed them.

48 Truly ye bear witness, that ye
allow the deeds of your fathers : for
they indeed killed them, and ye build
their sepulchres.

49 Therefore also said the wisdom
of God, I will send them prophets and
apostles, and some of them they shall
slay and persecute :

50 That the blood of all the pro-

JOHN.

in a manner equally incidental and without design, discloses the truth that this wash-
ing was superstitious, and connected with the dangerous error of placing the traditions
of the elders on equal footing with the commands of God. Where there was danger
of his practice being misinterpreted, our Lord withheld his compliance, even in things
indiiferent. See Bp. SUMNER on Luke, Lect. 41.
14

198 HARMONY OF [PART iv.

$ 51. At a Pharisee's table,

MATTHEW.

MARK.

52. Jesus discourses to his disciples

SEC. 51, 52.]

THE GOSPELS.

199

Jesus denounces woes against the Pharisees and others. Galilee.

LUKE.
CH. xi. 37-54.

phets, which was shed from the foun-
dation of the world, may be required
of this generation ;

5 1 From the blood of Abel * unto the
blood of Zacharias, which perished be-
tween the altar and the temple : verily,
I say unto you, It shall be required of
this generation.

52 Wo unto you, lawyers ! for ye
have taken away the key of knowledge :
ye entered not in yourselves, and them
that were entering in ye hindered.

53 And as he said these things unto
them, the scribes and the Pharisees
began to urge him vehemently, and to
provoke him to speak of many things ;

54 Laying wait for him, and seek-
ing to catch something out of his mouth,
that they might accuse him.

JOHN.

and the multitude. Galilee.

CH. xii. 1 -59.

IN the mean time, when there were
gathered together an innumerable mul-
titude of people, insomuch that they
trode one upon another, he began to
say unto his disciples first of all, Be-
ware ye of the leaven of the Pharisees,
which is hypocrisy.

2 For there is nothing covered, that
shall not be revealed ; neither hid, that
shall not be known.

3 Therefore, whatsoever ye have
spoken in darkness, shall be heard in
the light ; and that which ye have
spoken in the ear in closets, shall be
proclaimed upon the house-tops.

4 And I say unto you, my friends,
Be not afraid of them that kill the body,
and after that, have no more that they
can do.

5 But I will forewarn you whom ye
shall fear ; Fear him, which, after he
hath killed, hath power to cast into
hell ; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two
farthings, and not one of them is for-
gotten before God ?

7 But even the very hairs of your
head are all numbered . Fear not there-
fore : ye are of more value than many
sparrows.

* Gen. iv. 8 ; 2 Chron. xxiv. 20, seq.

200

HARMONY OF

[PART iv.

52. Jesus discourses to his disciples

MATTHEW.

MARK.

SEC. 52.]

THE GOSPELS.

201

and the multitude. Galilee.

LUKE.
CH. xii. 1-59.

8 Also I say unto you, Whosoever
shall confess me before men, him shall
the Son of man also confess before the
angels of God.

9 But he that denieth me before
men, shall be denied before the angels
of God.

10 And whosoever shall speak
word against the Son of man, it shall
be forgiven him : but unto him that
blasphemeth against the Holy Ghost,
it shall not be forgiven.

1 1 And when they bring you unto
the synagogues, and unto magistrates,
and powers, take ye no thought how
or what thing ye shall answer, or what
ye shall say :

12 For the Holy Ghost shall teach
you in the same hour what ye ought
to say.

13 And one of the company said
unto him, Master, speak to my
brother, that he divide the inheritance
with me.

14 And he said unto him, Man,
who made me a judge, or a divider
over you ?

15 And he said unto them, Take
heed, and beware of covetousness :
for a man's life consisteth not in the
abundance of the things which he
possesseth.

16 And he spake a parable unto
them, saying, The ground of a certain
rich man brought forth plentifully :

17 And he thought within himself,
saying, What shall I do, because I
have no room where to bestow my
fruits?

18 And he said, This will I do : I
will pull down my barns, and build
greater ; and there will I bestow all
my fruits and my goods.

19 And I will say to my soul,
Soul, thou hast much goods laid up
for many years ; take thine ease, eat,
drink, and be merry.

20 But God said unto him, Thou
fool, this night thy soul shall be re-
quired of thee : then whose shall
those things be, which thou hast pro-
vided ?

21 So is he that layeth up treasure
for himself, and is not rich toward God.

JOHN.

202

HARMONY OF

[PART iv.

52. Jesus discourses to his disciples

MATTHEW.

MARK.

SEC. 52.]

THE GOSPELS.

203

and the multitude. Galilee.

LUKE.
CH. xii. 1-59.

22 And he said unto his disciples,
Therefore I say unto you, Take no
thought for your life, what ye shall
eat; neither for the body, what ye
shall put on.

23 The life is more than meat, and
the body is more than raiment.

24 Consider the ravens : for they
neither sow nor reap : which neither
have store-house, nor barn ; and God
feedeth them. How much more are
ye better than the fowls ?

25 And which of you with taking
thought can add to his stature one
cubit ?

26 If ye then be not able to do that
thing which is least, why take ye
thought for the rest ?

27 Consider the lilies how they
grow : they toil not, they spin not ;
and yet I say unto you, that Solomon
in all his glory was not arrayed like
one of these.

28 If then God so clothe the grass,
which is to-day in the field, and
to-morrow is cast, into the oven ; how
much more will he clothe you, O ye of
little faith ?

29 And seek not ye what ye shall
eat, or what ye shall drink, neither be
ye of doubtful mind.

30 For all these things do the
nations of the world seek after : and
your Father knoweth that ye have
need of these things.

31 But rather seek ye the kingdom
of God, and all these things shall be
added unto you.

32 Fear not, little flock ; for it is
your Father's good pleasure to give
you the kingdom.

33 Sell that ye have, and give
alms : provide yourselves bags which
wax not old, a treasure in the
heavens that faileth not, where no
thief approacheth, neither moth cor-
rupteth.

34 For where your treasure is,
there will your heart be also.

35 Let your loins be girded about,
and your lights burning ;

36 And ye yourselves like unto
men that wait for their lord, when he
will return from the wedding ; that,

JOHN.

204

HARMONY OF

[PART iv.

52. Jesus discourses to his disciples

MATTHEW.

MARK.

SEC. 52.]

THE GOSPELS.

205

and the multitude. Galilee.

LUKE.

CH. xii. 1-59.

when he cometh and knocketh, they
may open unto him immediately.

37 Blessed are those servants,
whom the lord when he cometh shall
find watching- : verily, I say unto you,
that he 'shall gird himself, and make
them to sit down to meat, and will
come forth and serve them.

38 And if he shall come in the
second watch, or come in the third
watch, and find them so, blessed are
those servants.

39 And this know, that if the good
man of the house had known what
hour the thief would come, he would
have watched, and not have suffered
his house to be broken through.

40 Be ye therefore ready also : for
the Son of man cometh at an hour
when ye think not.

41 Then Peter said unto him, Lord,
speakest thou this parable unto us,
or even to all ?

42 And the Lord said, Who then
is that faithful and wise steward,
whom his lord shall make ruler over
his household, to give them their por-
tion of meat in due season ?

43 Blessed is that servant, whom
his lord when he cometh shall find so
doing.

44 Of a truth I say unto you, That
he will make him ruler over all that
he hath.

45 But and if that servant say in
his heart, My lord delayeth his com-
ing ; and shall begin to beat the men-
servants, and maidens, and to eat and
drink, and to be drunken ;

46 The lord of that servant will
come in a day when he looketh not for
him, and at an hour when he is not
aware, and will cut him in sunder,
and will appoint him his portion with
the unbelievers.

47 And that servant which knew
his lord's will, and prepared not
himself, neither did according to his
will, shall be beaten with many
stripes.

48 But he that knew not, and did
commit things worthy of stripes, shall
be beaten with few stripes. For unto
whomsoever much is given, of him

JOHN.

206 HARMONY OF [PART iv.

$ 52. Jesus discourses to his disciples

MATTHEW.

MARK.

53. The slaughter of certain Galileans.

SEC. 52, 53.]

THE GOSPELS.

207

and the multitude. Galilee.

LUKE.

JOHN.

CH. xii. 1-59.

shall be much required ; and to whom

men have committed much, of him

they will ask the more.

49 I am come to send fire on the

earth, and what will I, if it be already

kindled ?

50 But I have a baptism to be bap-

tized with ; and how am I straitened

till it be accomplished !

51 Suppose ye that I am come to

give peace on earth ? I tell you,

Nay ; but rather division :

52 For from henceforth there shall

be five in one house divided, three

against two, and two against three.

53 The father shall be divided

against the son, and the son against

the father ; the mother against the

daughter, and the daughter against

the mother ; the mother-in-law against

her daughter-in-law, and the daughter-

in-law against her mother-in-law.

54 And he said also to the people,

When ye see a cloud rise out of the

west, straightway ye say, There com-

eth a shower ; and so it is.

55 And when ye see the south wind

blow, ye say, There will be heat ; and

it cometh to pass.

56 Ye hypocrites, ye can discern

the face of the sky, and of the earth ;

but how is it, that ye do not discern

this time ?

57 Yea, and why even of yourselves

judge ye not what is right?
58 When thou goest with thine ad-

versary to the magistrate, as thou art

in the way, give diligence that thou

mayest be delivered from him ; lest

he hale thee to the judge, and the

judge deliver thee to the officer, and

the officer cast thee into prison.

59 I tell thee, thou shalt not de-

part thence, till thou hast paid the

very last mite.

Parable of the barren fig-tree. Galilee.

CH. XIII. 1-9.

THERE were present at that season

some that told him of the Galileans,

whose blood Pilate had mingled with

their sacrifices.

2 And Jesus answering, said unto

them, Suppose ye that these Galileans

208

HARMONY OF

[PART iv.

53. The slaughter of certain Galileans.

MATTHEW.

MARK.

54. The parable

CH. xin. 1-23.
THE same day went Jesus out of
the house, and sat by the sea-side.

2 And great multitudes were gath-
ered together unto him, so that he went
into a ship, and sat ; and the whole
multitude stood on the shore.

3 And he spake many things unto
them in parables, saying, Behold, a
sower went forth to sow ;

4 And when he sowed, some seeds
fell by the way-side, and the fowls
came and devoured them up :

5 Some fell upon stony places,
where they had not much earth : and
forthwith they sprung up, because they
had no deepness of earth :

6 And when the sun was up, they
were scorched ; and because they had
no root, they withered away.

7 And some fell among thorns ; and
the thorns sprung up, and choked
them :

8 But other fell into good ground,

CH. iv. 1 -25.

AND he began again to teach by the
sea-side : and there was gathered unto
him a great multitude, so that he en-
tered into a ship, and sat in the sea ;
and the whole multitude was by the
sea, on the land.

2 And he taught them many things
by parables, and said unto them in his
doctrine,

3 Hearken ; Behold, there went
out a sower to sow.

4 And it came to pass as he sowed,
some fell by the way-side, and the
fowls of the air came and devoured it
up.

5 And some fell on stony ground,
where it had not much earth ; and im-
mediately it sprang up, because it had
no depth of earth :

6 But when the sun was up it was
scorched ; and because it had no root,
it withered away.

7 And some fell among thorns, and
the thorns grew up, and choked it,
and it yielded no fruit.

8 And other fell on good ground,

SEC. 53, 54.]

THE GOSPELS.

209

Parable of the barren fig-tree. Galilee.

LUKE.

CH. XIII. 1-9.

were sinners above all the Galileans,
because they suffered such things?

3 I tell you, Nay; but, except ye
repent, ye shall all likewise perish.

4 Or those eighteen, upon whom
the tower in Siloam fell, and slew
them, think ye that they were sinners
above all men that dwelt in Jerusalem 1

5 I tell you, Nay ; but, except ye
repent, ye shall all likewise perish.

6 He spake also this parable : A
certain man had a fig-tree planted
in his vineyard ; and he came and
sought fruit thereon, and found none.

7 Then said he unto the dresser of
his vineyard, Behold, these three
years I come seeking fruit on this fig-
tree, and find none : cut it down ;
why cumbereth it the ground ?

8 And he answering, said unto him,
Lord, let it alone this year also, till I
shall dig about it, and dung it :

9 And if it bear fruit, well: and if
not, then after that thou shalt cut it
down.

JOHN.

of the sower. Lake of Galilee. Near Capernaum ?

CH. vin. 4-18.

4 And when much people were
gathered together, and were come to
him out of every city, he spake by a
parable :

5 A sower went out to sow his
seed : and as he sowed, some fell by
the way-side ; and it was trodden
down, and the fowls of the air devour-
ed it.

6 And some fell upon a rock ; and
as soon as it was sprung up, it wither-
ed away, because it lacked moisture.

7 And some fell among thorns ; and
the thorns sprang up with it, and
choked it.

8 And other fell on good ground,

210

HARMONY OF

[PART iv.

54. The parable

MATTHEW.
CH. xm. 1-23.

and brought forth fruit, some a hun-
dred-fold, some sixty-fold, some thirty-
fold.

9 Who hath ears to hear, let him
hear.

10 And the disciples came, and said
unto him, Why speakest thou unto
them in parables ?

1 1 He answered and said unto them,
Because it is given unto you to know
the mysteries of the kingdom of heaven,
but to them it is not given.

12 For whosoever hath, to him
shall be given, and he shall have more
abundance : but whosoever hath not,
from him shall be taken away even
that he hath.

13 Therefore speak I to them in
parables : because they seeing, see
not ; and hearing, they hear not ;
neither do they understand.

14 And in them is fulfilled the pro-
phecy of Esaias, a which saith, By
hearing ye shall hear, and shall not
understand ; and seeing ye shall see,
and shall not perceive :

15 For this people's heart is waxed
gross, and their ears are dull of hear-
ing, and their eyes they have closed ;
lest at any time they should see with
their eyes, and hear with their ears,
and should understand with their heart,
and should be converted, and I should
heal them.

16 But blessed are your eyes, for
they see : and your ears, for they hear.

17 For, verily I say unto you, That
many prophets and righteous men have
desired to see those things which ye
see, and have not seen them; and to
hear those things which ye hear, and
have not heard them.

18 Hear ye therefore the parable of
the sower.

19 When any one heareth the word
of the kingdom, and understandeth it
not, then cometh the wicked one, and
catcheth away that which was sown
in his heart. This is he which re-
ceived seed by the way-side.

MARK.
CH. iv. 1-25.

and did yield fruit that sprang up, and
increased, and brought forth, some
thirty, and some sixty, and some a
hundred.

9 And he said unto them, He that
hath ears to hear, let him hear.

10 And when he was alone, they
that were about him, with the twelve,
asked of him the parable.

11 And he said unto them, Unto
you it is given to know the mystery
of the kingdom of God : but unto them
that are without, all these things are
done in parables :

12 That seeing they may see, and
not perceive ; and hearing they may
hear, and not understand ; lest at any
time they should be converted, and
their sins should be forgiven them.

13 And he said unto them, Know
ye not this parable? and how then
will ye know all parables ?

14 The sower soweth the word.

15 And these are they by the way-
side, where the word is sown ; but
when they have heard, Satan cometh
immediately, and taketh away the word
that was sown in their hearts.

a Is. vi. 9, 10.

SEC. 54.]

THE GOSPELS.

211

of the sower. Lake of Galilee, Near Capernaum?

LUKE.

CH. viii. 4-18.
and sprang up, and bare fruit a hun-
dred-fold. And when he had said
these things, he cried, He that hath
ears to hear, let him hear.

9 And his disciples asked him,
saying, What might this parable be?

10 And he said, Unto you it is
given to know the mysteries of the
kingdom of God : but to others in
parables ; that seeing they might not
see, and hearing they might not under-
stand.

11 Now the parable is this: The
seed is the word of God.

12 Those by the way-side, are they
that hear : then cometh the devil, and
taketh away the word out of their
hearts, lest they should believe and
be saved.

13 They on the rock are they,
which, when they hear, receive the
word with joy ; and these have no

JOHN.

212

HARMONY OF

[PART rv.

54. The parable

MATTHEW.
CH. xin. 1-23.

20 But he that received the seed
into stony places, the same is he that
heareth the word, and anon with joy
receiveth it ;

21 Yet hath he not root in himself,
but dureth for a while : for when tribu-
lation or persecution ariseth because
of the word, by and by he is offended.

22 He also that received seed among
the thorns is he that heareth the word ;
and the care of this world, and the de-
ceitfulness of riches, choke the word,
and he becometh unfruitful.

23 But he that received seed into
the good ground is he that heareth the
word, and understandeth it; which
also beareth fruit, and bringeth forth,
some a hundred-fold, some sixty, some
thirty.

MARK.
CH. iv. 1-25.

16 And these are they likewise
which are sown on stony ground ;
who, when they have heard the word,
immediately receive it with gladness ;

17 And have no root in themselves,
and so endure but for a time : after-
ward, when affliction or persecution
ariseth for the word's sake, immedi-
ately they are offended.

18 And these are they which are
sown among thorns ; such as hear the
word,

19 And the cares of this world, and
the deceitfulness of riches, and the
lusts of other things entering in, choke
the word, and it becometh unfruitful.

20 And these are they which are
sown on good ground ; such as hear
the word, and receive it, and bring
forth fruit, some thirty-fold, some
sixty, and some a hundred.

21 And he said unto them, Is a
candle brought to be put under a
bushel, or under a bed ? and not to be
set on a candlestick ?

22 For there is nothing hid, which
shall not be manifested ; neither was
any thing kept secret, but that it should
come abroad,

23 If any man have ears to hear,
let him hear.

24 And he said unto them, Take
heed what ye hear : With what mea-
sure ye mete, it shall be measured to
you : and unto you that hear shall
more be given.

25 For he that hath, to him shall
be given : and he that hath not, from
him shall be taken even that which he
hath.

55. Parable of the tares.

CH. xin. 24-53.

24 Another parable put he forth
unto them, saying, The kingdom of
heaven is likened unto a man which
sowed good seed in his field :

25 But while men slept, his enemy
came and sowed tares among the
wheat, and went his way.

26 But when the blade was sprung
up, and brought forth fruit, then ap-
peared the tares also.

CH. IV.

-34.

SEC. 54, 55.]

THE GOSPELS.

213

of the sower. Lake of Galilee, Near Capernaum ?

LUKE.

CH. vin. 4-18.

root, which for a while believe, and in
time of temptation fall away.

14 And that which fell among
thorns, are they, which, when they
have heard, go forth, and are choked
with cares, and riches, and pleasures of
this life, and bring no fruit to perfec-
tion.

15 But that on the good ground are
they, which, in an honest and good
heart, having heard the word, keep it,
and bring forth fruit with patience.

16 No man, when he hath lighted
a candle, covereth it with a vessel, or
putteth it under a bed ; but setteth it
on a candlestick, that they which en-
ter in may see the light.

17 For nothing is secret, that shall
not be made manifest ; neither any-
thing hid, that shall not be known,
and come abroad.

18 Take heed therefore how ye
hear : for whosoever hath, to him
shall be given : and whosoever hath
not, from him shall be taken even that
which he seemeth to have.

JOHN.

Other parables. Near Capernaum ?

214

HARMONY OF

[PART iv.

55. Parable of the tares.

MATTHEW.
CH. xin. 24-53.

27 So the servants of the house-
holder came arid said unto him, Sir,
didst not thou sow good seed in thy
field? from whence then hath it tares'?

28 He said unto them, An enemy
hath done this. The servant said
unto him, Wilt thou then that we go
and gather them up ?

29 But he said, Nay; lest while
ye gather up the tares, ye root up also
the wheat with them.

30 Let both grow together until the
harvest : and in the time of harvest I
will say to the reapers, Gather ye
together first the tares, and bind them
in bundles to burn them : but gather
the wheat into my barn.

31 Another parable put he forth
unto them, saying, The kingdom of
heaven is like to a grain of mustard-
seed, which a man took, and sowed in
his field :

32 Which indeed is the least of all
seeds : but when it is grown, it is the
greatest among herbs, and becometh a
tree, so that the birds of the air come
and lodge in the branches thereof.

33 Another parable spake he unto
them ; The kingdom of heaven is like
unto leaven, which a woman took,
and hid in three measures of meal,
till the whole was leavened.

34 All these things spake Jesus
unto the multitude in parables ; and
without a parable spake he not unto
them :

35 That it might be fulfilled which
\vas spoken by the prophet, a saying,
I will open my mouth in parables ; I
will utter things which have been
kept secret from the foundation of the
world.

36 Then Jesus sent the multitude
away, and went into the house : and
his disciples came unto him, saying,
Declare unto us the parable of the
tares of the field.

37 He answered and said unto them,
He that soweth the good seed is the
Son of man ;

38 The field is the world ; the good
seed are the children of the kingom ;

MARK.
CH. iv. 26-34.

26 And he said, So is the king-
dom of God, as if a man should cast
seed into the ground ;

27 And should sleep, and rise night
and day, and the seed should spring
and grow up, he knoweth not how.

28 For the earth bringeth forth fruit
of herself; first the blade, then the
ear, after that the full corn in the ear.

29 But when the fruit is brought
forth, immediately he putteth in the
sickle, because the harvest is come.

30 And he said, Whereunto shall
we liken the kingdom of God? or
with what comparison shall we com-
pare it ?

31 It is like a grain of mustard-
seed, which when it is sown in the
earth, is less than all the seeds that be
in the earth :

32 But when it is sown, it groweth
up, and becometh greater than all
herbs, and shooteth out great branch-
es ; so that the fowls of the air may
lodge under the shadow of it.

33 And with many such parables
spake he the word unto them, as they
were able to hear it.

34 But without a parable spake he
not unto them : and when they were
alone, he expounded all things to his
disciples.

Ps. Ixxviii. 2.

SEC. 55.]

THE GOSPELS.

215

Other parables. Near Capernaum?

LUKE.

JOHN.

216

HARMONY OF

[PART iv.

55. Parable of the tares.

MATTHEW.
CH. xiii. 24-53.

but the tares are the children of the
wicked one ;

39 The enemy that sowed them is
the devil ; the harvest is the end of
the world ; and the reapers are the
angels.

40 As therefore the tares are
gathered and burned in the fire ;
so shall it be in the end of this
world.

41 The Son of man shall send
forth his angels, and they shall gather
out of his kingdom all things that
offend, and them which do iniquity ;

42 And shall cast them into a fur-
nace of fire : there shall be wailing
and gnashing of teeth.

43 Then shall the righteous shine
forth as the sun in the kingdom of
their Father. Who hath ears to hear,
let him hear.

44 Again, The kingdom of heaven
is like unto treasure hid in a field ; the
which when a man hath found, he
hideth, and for joy thereof goeth and
selleth all that he hath, and buyeth
that field.

45 Again, The kingdom of heaven
is like unto a merchant-man seeking
goodly pearls :

46 Who, when he had found one
pearl of great price, went and sold all
that he had, and bought it.

47 Again, The kingdom of heaven
is like unto a net, that was cast into
the sea, and gathered of every kind :

48 Which, when it was full, they
drew to shore, and sat down, and
gathered the good into vessels, but
cast the bad away.

49 So shall it be at the end of the
world : the angels shall come forth
and sever the wicked from among the
just,

50 And shall cast them into the
furnace of fire : there shall be wailing
and gnashing of teeth.

51 Jesus saith unto them, Have ye
understood all these things? They
say unto him, Yea, Lord.

52 Then said he unto them, There-
fore every scribe which is instructor
unto the kingdom of heaven, is lik<
unto a man that is a householder

MARK.

SEC. 55.]

THE GOSPELS.

217

Other parables. Near Capernaum ?

LUKE.

JOHN.

218

HARMONY OF

[PART iv.

55. Parable of the tares.

MATTHEW.
CH. xiii. 24-53.

which bringeth forth out of his treas-
ure things new and old.

53 And it came to pass, that when
Jesus had finished these parables, he
departed thence .

MARK.

56. Jesus directs to cross the lake. Incidents.

CH. vm. 18-27.

18 Now when Jesus saw great
multitudes about him, he gave com-

CH. iv. 35-41.

35 And the same day, when the
even was come, he saith unto them,

mandment to depart unto the other j Let us pass over unto the other side.

19 And a certain scribe came, and
said unto him, Master, I will follow
thee whithersoever thou goest.

20 And Jesus saith unto him, The
foxes have holes, and the birds of the
air have nests ; but the Son of man
hath not where to lay his head.

21 And another of his disciples
said unto him, Lord, suffer me first to
go and bury my father.

22 But Jesus said unto him, Fol-
low me ; and let the dead bury their
dead.

23 And when he was entered into
a ship, his disciples followed him.

24 And behold, there arose a great
tempest in the sea, insomuch that the
ship was covered with the waves : but
he was asleep.

25 And his disciples came to him,
and awoke him, saying, Lord, save us :
we perish.

26 And he saith unto them, 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.

36 And when they had sent away
the multitude, they took him even as
he was in the ship. And there were
also with him other little ships.

37 And there arose a great storm
of wind, and the waves beat into the
ship, so that it was now full.

38 And he was in the hinder part
of the ship, asleep on a pillow : and
they awake him, and say unto him,
Master, carest thou not that we per-
ish?

39 And he arose, 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 so fearful ? how is it that ye
have no faith ?

SEC. 55, 56.]

THE GOSPELS.

219

Other parables. Near Capernaum ?

LUKE.

JOHN.

The tempest stilled. Lake of Galilee.

CH. vni. 22-25.
CH. ix. 57-62.

22 Now it came to pass on a certain
day, that he went into a ship with
his disciples : and he said unto them,
Let us go over unto the other side of
the lake.

CH. IX.

57 And it came to pass, that as
they went in the way, a certain man
said unto him, Lord, I will follow thee
whithersoever thou goest.

58 And Jesus said unto him, Foxes
have holes, and birds of the air have
nests ; but the Son of man hath not
where to lay his head.

59 And he said unto another, Fol-
low me. But he said, Lord, suffer
me first to go and bury my father.

60 Jesus said unto him, Let the
dead bury their dead : but go thou and
preach the kingdom of God.

61 And another also said, Lord, I
will follow thee ; but let me first go
bid them farewell which are at home
at my house.

62 And Jesus said unto him, No
man having put his hand to the
plough, and looking back, is fit for
the kingdom of God.

CH. VIII.

22 And they launched forth.

23 But as they sailed, he fell
asleep : and there came down a storm
of wind on the lake ; and they were
filled with water , and were in jeop-
ardy.

24 And they came to him, and
awoke him, saying, Master, Master,
we perish. Then he .arose, and re-
buked the wind, and the raging of the
water : and they ceased, and there
was a calm.

25 And he said unto them, Where
is your faith ? And they being afraid,

220

HARMONY OF

[PART iv.

56. Jesus directs to cross the lake. Incidents.

MATTHEW.
CH. vni. 18-27.

MARK.
CH. iv. 35-41.

27 But the men marvelled, saying, 41 And they feared exceedingly,
What manner of man is this, that | and said one to another, What man-
even the winds and the sea obey ner of man is this, that even the wind

and the sea obey him ?

57. The two demoniacs

him !

CH. vm. 28-34.
CH. ix. 1.

28 And when he was come to the
other side, into the country of the
Gergesenes, there met him two pos-
sessed with devils, coming out of the
tombs, exceeding fierce, so that no
man might pass by that way.

29 And behold, they cried ont,

CH. v. 1-21.

AND they came over unto the other
side of the sea, into the country of the
Gadarenes.

2 And when he was come out of
the ship, immediately there met him
out of the tombs a man with an un-
clean spirit,

3 Who had his dwelling among the
tombs ; and no man could bind him,
no, not with chains :

4 Because that he had been often
bound with fetters and chains, and the
chains had been plucked asunder by
him, and the fetters broken in pieces :
neither could any man tame him.

5 And always, night and day, he
was in the mountains, and in the
tombs, crying, and cutting himself
with stones.

6 But when he saw Jesus afar off,
lie ran and worshipped him,

7 And cried with a loud voice, and
said, What have I to do with thee,
Jesus, thou Son of the most high
God? I adjure thee by God, that
thou torment me not.

8 (For he said unto him, Come out
of the man, thou unclean spirit.)

9 And he asked him, What is thy

Matth. viii. 28, Gergesenes.'] This is made consistent with the other Evangelists,
by reading "Gadarenes." If Gergasa was subordinate to Gadara, the metropolis of
Perea, as Cellamies and Reland judge, and St. Mark did not write in Judea, what
wonder that he chose the more general name, which was best known in the world ?
But Cellarius from Eusebius takes notice that some esteemed Gergasi, so Eusebius
writes it, and Gadara two names of the same city ; and this he thinks was the senti-
ment of the Syriac translator. To this Sir Richard Ellis most inclines, in his Fortu-
ita Sacra. TOWNSON, p. 72.

SEC. 56, 57.]

THE GOSPELS.

221

The tempest stilled. Lake of Galilee.

LUKE.

CH. vin. 22-25.
CH. ix. 57-62.

wondered, saying one to another,
What manner of man is this ! for he
commandeth even the winds and
water, and they obey him.

JOHN.

of Gadara. S. E. coast of the Lake of Galilee.

CH. vin. 26-40.

26 And they arrived at the country
of the Gadarenes, which is over
against Galilee.

27 And when he went forth to land,
there met him out of the city a cer-
tain man, which had devils long time,
and ware no clothes, neither abode in
any house, but in the tombs.

28 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
God most high ? I beseech thee tor-
ment me not.

29 (For he had commanded the
unclean spirit to come out of the man.
For oftentimes it had caught him :
and he was kept bound with chains,
and in fetters ; and he brake the bands,
and was driven of the devil into the
wilderness.)

30 And Jesus asked him, saying,

In Matthew mention is made of two demoniacs ; in Mark and Luke of one only.
Here Le Clerc's maxim is undoubtedly true : Qui plura narrat, pauciora complectitur :
qui pauciora memorat, plura non negat. Harm. p. 524.

We may collect a reason from the Gospels themselves, why Mark and Luke men-
tion only one demoniac ; because, one only being grateful for the miracle, his cure
only was recorded by the two Evangelists, who mention this gratitude, and who
are more intent on inculcating the moral, than on magnifying our Lord's power.
NEWCOME.

222

HARMONY OF

[FART iv.

57. The two demoniacs

MATTHEW.
CH. vm. 28-34.

CH. IX. 1.

saying, What have we to do with thee,
Jesus, thou Son of God? art thou
come hither to torment us before the
time'?

30 And there was a good way off
from them a herd of many swine,
feeding.

31 So the devils besought him, say- j
ing, If thou cast us out, suffer us to |
go away into the herd of swine.

32 And he said unto them, Go. |
And when they were come out, they :
went into the herd of swine : and be-
hold, the whole herd of swine ran j
violently down a steep place into the j
sea, and perished in the waters.

33 And they that kept them, fled,
and went their ways into the city, and
told everything ; and what was be-
fallen to the possessed of the devils.

34 And behold, the whole city came
out to meet Jesus : and when they
saw him, they besought him that he
would depart out of their coasts.

CH. IX.

AND he entered into a ship, and
passed over, and came into his own
city.

MARK.

CH. V. 1-21.

name ? And he answered, saying,
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.

1 1 Now there was there nigh unto
the mountains a great herd of swine
feeding.

12 And all the devils besought him,
saying, Send us into the swine, that
we may enter into them.

13 And forthwith Jesus gave them
leave. And the unclean spirits went
out, and entered into the swine : and
the herd ran violently down a steep
place into the sea, (they were about
two thousand) and were choked in the
sea.

14 And they that fed the swine
fled, and told it in the city, and in the
country. And they went out to see
what it was that was done.

15 And they come to Jesus, and
see him that was possessed with the
devil, and had the legion, sitting, and
clothed, and in his right mind : and
they were afraid.

16 And they that saw it told them
how it befell to him that was possessed
with the devil, and also concerning
the swine.

17 And they began to pray him to
depart out of their coasts.

18 And when he was come into
the ship, he that had been possessed
with the devil prayed him that he
might be with him.

19 Howbeit Jesus suffered him not,
but saith unto him, Go home to thy

Matth. viii. 30, a good way off.} There is no contradiction here between Matth. and
Mark. The demoniacs met Jesus on the shore, as he came out of the ship. Luke viii.
27. The swine were within sight, on the ascending ground, Luke viii. 32, at the
side of the mountain, Mark v. 11, which was at some distance from the shore where
they stood. Matth. viii. 30.

Mark v. 11, herd of sicine.] Since swine were held in abhorrence by the Jews, how
happened a herd of them to be feeding by the sea of Tiberias ? The answer shows
the accuracy of the Evangelist and his intimate knowledge of the local circumstances of
Judea ; for it appears from Josephus, Antiq. xvii. 11,4, that Gadara was a Grecian city,
the inhabitants of which, therefore, were not Jews. BLUNT, Veracity, &c. sect. ii. 6.

SEC. 57.]

THE GOSPELS.

223

of Gadara. S. E. coast of the Lake of Galilee.

LUKE.

CH. vin. 26-40.

What is thy name? And -he said,
Legion : because many devils were
entered into him.

31 And they besought him, that he
would not command them to go out
into the deep.

32 And there was there a herd of
many swine feeding on the mountain :
and they besought him that he would
suffer them to enter into them. And
he suffered them.

33 Then went the devils out of the
man, and entered into the swine : and
the herd ran violently down a steep
place into the lake, and were choked.

34 When they that fed them saw
what was done, they fled, and went
and told it in the city and in the coun-
try.

35 Then they went out to see what
was done ; and came to Jesus, and
found the man out of whom the devils
were departed, sitting at the feet of
Jesus, clothed, and in his right mind :
and they were afraid.

36 They also which saw it, told
them by what means he that was pos-
sessed of the devils was healed.

37 Then the whole multitude of the
country of the Gadarenes round about,
besought him to depart from them ;
for they were taken with great fear.
And he went up into the ship, and re-
turned back again.

38 Now, the man out of whom the
devils were departed, besought him
that he might be with him. But
Jesus sent him away, saying,

JOHN.

Luke viii. 35, sitting- at the feet of Jesus.] Here is a reference to an Eastern cus-
tom, which affords internal evidence of the truth of the narrative. The master sat on
a higher seat, and the scholars sat at his feet. Sitting at the feet, was the posture of a
learner ; and indicated the reverence and submission due to the teacher. Thus Moses
says of the people, to whom God gave the law from mount Sinai, " they sat down at
thy feet." Deut. xxxiii. 3. Isaiah, speaking of Abraham, who was taught of God,
says "he called him to his foot." Is. xli. 2. Mary "sat at Jesus's feet and heard
his words." Luke x. 39. Paul was brought up " at the feet of Gamaliel ; " Acts xxii.
3 ; studied law with him. And the restored maniac sat down at Jesus's feet, in the
posture of a humble learner, desiring no other wisdom than to be taught of him.

224

HARMONY OF

[PART iv.

57. The two demoniacs

MATTHEW.

MARK.
CH. v. 1-21.

friends, and tell them Row great
things the Lord hath done for thee,
and hath had compassion on thee.

20 And he departed, and began to
publish in Decapolis how great things
Jesus had done for him. And all men
did marvel.

21 And when Jesus was passed
over again by ship unto the other side,
much people gathered unto him : and
he was nigh unto the sea.

58. Levi's feast.

CH. ix. 10-17.

10 And it came to pass, as Jesus
sat at meat in the house, behold,
many publicans and sinners came and
sat down with him and his disciples.

11 And when the Pharisees saw it,
they said unto his disciples, Why eat-
eth your Master with publicans and
sinners ?

12 But when Jesus heard that, he
said unto them, They that be whole
need not a physician, but they that are
sick.

13 But go ye and learn what that
meaneth, a I will have mercy, and not
sacrifice : for I am not come to call
the righteous, but sinners to repent-
ance.

14 Then came to him the disciples
of John, saying, Why do we and the
Pharisees fast oft, but thy disciples
fast not ?

15 And Jesus said unto them, Can
the children of the bride-chamber
mourn, as long as the bridegroom is
with them ? but the days win come,
when the bridegroom shall be taken
from them, and then shall they fast.

16 No man putteth a piece of new
cloth unto an old garment : for that

CH. ii. 15-22.

15 And it came to pass, that as
Jesus sat at meat in his house, many
publicans and sinners sat also together
with Jesus and his disciples ; for there
were many, and they followed him.

16 And when the scribes and Phar-
isees saw him eat with publicans and
sinners, they said unto his disciples,
How is it that he eateth and drinketh
with publicans and sinners ?

17 When Jesus heard it, he saith
unto them, They that are whole, have
no need of the physician, but they
that are sick : I came not to call the
righteous, but sinners to repentance.

18 And the disciples of John, and
of the Pharisees, used to fast : and
they come, and say unto him, Why
do the disciples of John, and of the
Pharisees fast, but thy disciples fast
not?

19 And Jesus said unto them, Can
the children of the bride-chamber fast,
while the bridegroom is with them?
As long as they have the bridegroom
with them, they cannot fast.

20 But the days will come, when
the bridegroom shall be taken away
from them, and then shall they fast
in those days.

21 No man also seweth a piece of
new cloth on an old garment : else

a Hos. vi. 6 ; 1 Sam. xv. 22.

Matth. ix. 10, in the house.] Both Mark and Luke state that this was in Matthew's
own house ; and Luke calls it a great feast, made in honor of Jesus. The omission of

SEC. 57, 58.]

THE GOSPELS.

225

of Gadara. S. E. coast of the Lake of Galilee.

LUKE,
en. vin. 26-40.

39 Return to thine own house, and
shew how great things God hath done
unto thee. And he went his way and
published throughout the whole city,
how great things Jesus had done unto
him.

40 And it came to pass, that, when
Jesus was returned, the people gladly
received him : for they were all wait-
ing for him.

JOHN.

Capernaum.

CH. v. 29-39.

29 And Levi made him a great
feast in his own house ; and there
was a great company of publicans,
and of others that sat down with
them.

30 But their scribes and Pharisees
murmured against his disciples, say-
ing, Why do ye eat and drink with
publicans and sinners ?

31 And Jesus answering, said unto
them, They that are whole need not
a physician ; but they that are sick.

32 I came not to call the righteous,
but sinners to repentance.

33 And they said unto him, Why
do the disciples of John fast often,
and make prayers, and likewise the
disciples of the Pharisees ; but thine
eat and drink ?

34 And he said unto them, Can ye
make the children of the bride-cham-
ber fast while the bridegroom is with
them?

35 But the days will come, when
the bridegroom shall be taken away
from them, and then shall they fast
in those days.

36 And he spake also a parable
unto them : No man putteth a piece of
a new garment upon an old : if other-

this fact by Matthew, not only shows his modesty and humility, but adds much to the
weight of evidence in his favor, both as a man, and as a witness. See BLUNT'S Veracity
of the Gospels, Sect. i. 4.

226

HARMONY OF

[PART iv.

58. Levi's feast.

MATTHEW.
CH. ix. 10-17.

which is put in to fill it up, taketh
from the garment, and the rent is
made worse.

17 Neither do men put new wine
into old bottles : else the bottles break,
and the wine runneth out, and the
bottles perish : but they put new wine
into new bottles, and both are pre-
served.

MARK.
CH. n. 15-22.

the new piece that filled it up, taketh
away from the old, and the rent is
made worse.

22 And no man putteth new wine
into old bottles : else the new wine
doth burst the bottles, and the wine is
spilled, and the bottles will be marred :
but new wine must be put into new
bottles.

59. The raising of Jairus's daughter.

CH. ix. 18-26.

18 While he spake these things
unto them, behold, there came a cer-
tain ruler, and worshipped him, say-
ing, 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 disciples.

20 (And behold, a woman which
was diseased with an issue of blood
twelve years, came behind him, and
touched the hem of his garment.

21 For she said within herself, If I
may but touch his garment, I shall be
whole.

22 But Jesus turned him about, and
when he saw her, he said, Daughter,
be of good comfort : thy faith hath
made thee whole. And the woman
was made whole from that hour.)

CH. v. 22-43.

22 And behold, there cometh one
of the rulers of the synagogue, Jairus

j by name ; and when he saw him, he
fell at his feet,

23 And besought him greatly, say-
ing, My little daughter lieth at the
point of death : I pray thee, come and
lay thy hands on her, that she may
be healed ; and she shall live.

24 And Jesus went with him ; and
much people followed him, and
thronged him.

25 And a certain 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 grew worse,

27 When she had heard of Jesus,
came in the press behind, and touched
his garment :

28 For she said, If I may touch but
his clothes, I shall be whole.

29 And straightway the fountain of
her blood was dried up ; and she felt
in her body that she was healed of
that plague.

30 And Jesus, immediately know-
ing in himself that virtue had gone
out of him, turned him about in the
press, and said, Who touched my
clothes ?

31 And his disciples said unto him,
Thou seest the multitude thronging
thee, and sayest thou, Who touched
me?

32 And he looked round about to
see her that had done this thing.

SEC. 58, 59.]

THE GOSPELS.

227

Capernaum.

LUKE.

CH. v. 29-39.

wise, then both the new maketh a rent,
and the piece that was taken out of the
new, agreeth not with the old.

37 And no man putteth new wine
into old bottles ; else the new wine
will burst the bottles, and be spilled,
and the bottles shall perish.

38 But new wine must be put into
new bottles, and both are preserved.

39 No man also having- drunk old
wine, straightway desireth new : for
he saith, The old is better.

JOHN.

The woman with a bloody flux. Capernaum.

CH. viii. 41 -56.

41 And behold, there came a man
named Jairus, and he was a ruler oJ
the synagogue : and he fell down at
Jesus' feet, and besought him that
he would come into his house :

42 For he had one only daughter,
about twelve years of age, and she
lay a-dying. But as he went, the peo-
ple thronged him.

43 And a woman having an issue
of blood twelve years, which had spent
all her living upon physicians, neither
could be healed of any,

44 Came behind him and touched
the border of his garment : and imme-
diately her issue of blood stanched.

45 And Jesus said, Who touched
me ? When all denied, Peter, and
they that were with him, said, Mas-
ter, the multitude throng thee, and
press thee, and sayest thou, Who
touched me ?

46 And Jesus said, Somebody hath
touched me : for I perceive that virtue
is gone out of me.

228

HARMONY OF

[FART iv.

59. The raising- of Jairus's daughter.

MATTHEW.

CH. ix. 18-26.

23 And when Jesus came into the
ruler's house, and saw the minstrels
and the people making a noise,

24 He said unto them, Give place :
for the maid is not dead, but sleepeth.
And they laughed him to scorn.

25 But when the people were put
forth, he went in, and took her by the
hand, and the maid arose.

26 And the fame hereof went
abroad into all that land.

MARK.
CH. v. 22-43.

33 But the woman, fearing and
trembling, knowing what was done in
her, came and fell down before him,
and told him all the truth.

34 And he said unto her, Daughter,
thy faith hath made thee whole ; go in
peace, and be whole of thy plague.

35 While he yet spake, there came
from the ruler of the synagogue's
house certain which said, Thy daugh-
ter is dead : why troublest thou the
Master any further ?

36 As soon as Jesus heard the word
that was spoken, he saith unto the
ruler of the synagogue, Be not afraid,
only believe.

37 And he suffered no man to fol-
low him, save Peter, and James, and
John the brother of James.

38 And he cometh to the house of
the ruler of the synagogue, and seeth
the tumult, and them that wept and
wailed greatly.

39 And when he was come in, he
saith unto them, Why make ye this
ado, and weep? the damsel is not
dead, but sleepeth.

40 And they laughed him to scorn.
But, when he had put them all out,
he taketh the father and the mother of
the damsel, and them that were with
him, and entereth in where the damsel
was lying.

41 And he took the damsel by the
hand, and said unto her, Talitha-cumi :
which is, being interpreted, Damsel,
(I say unto thee) arise.

42 And straightway the damsel
arose, and walked ; for she was of the
age of twelve years. And they were
astonished with a great astonishment.

43 And he charged them straitly
that no man should know it ; and
commanded that something should be
given her to eat.

60. Two blind men healed,

CH. ix. 27-34.

27 And when Jesus departed
thence, two blind men followed him,
crying, and saying, Thou son of
David, have mercy on us.

SEC. 59, 60.]

THE GOSPELS.

The woman with a bloody flux. Capernaum.

LUKE.
CH. viii. 41-56.

47 And when the woman saw that
she was not hid, she came trembling-,
and falling- down before him, she de-
clared unto him before all the people
for what cause she had touched him,
and how she was healed immediately.

48 And he said unto her, Daughter,
be of good comfort : thy faith hath
made thee whole ; go in peace.

49 While he yet spake, there com-
eth one from the ruler of the syna-
gogue's house, saying to him, Thy
daughter is dead : trouble not the
Master.

50 But when Jesus heard it, he
answered him, saying, Fear not : be-
lieve only, and she shall be made
whole.

51 And when he came into the
house, he suffered no man to go in,
save Peter, and James, and John, and
the father and the mother of the
maiden.

52 And all wept and bewailed her :
but he said, Weep not : she is not
dead, but sleepeth.

53 And they laughed him to scorn,
knowing that she was dead.

54 And he put them all out, and
took her by the hand, and called, say-
ing, Maid, arise.

55 And her spirit came again, and
she arose straightway : and he com-
manded to give her meat.

56 And her parents were aston-
ished : but he charged them that they
should tell no man what was done.

JOHN.

and a dumb spirit cast out. Capernaum.

230

HARMONY OF

[PART iv.

60. Two blind men healed,

MATTHEW.
CH. ix. 27-34.

28 And when he was come into
the house, the blind men came to
him : and Jesus saith unto them,
Believe ye that I am able to do this ?
They said unto him, Yea, Lord.

29 Then touched he their eyes,
saying-, According to your faith, be it
unto you.

30 And their eyes were opened ;
and Jesus straitly charged them, say-
ing, See that no man know it.

31 But they, when they were de-
parted,,spread abroad his faifie in all
that country.

32 As they went out, behold, they
brought to him a dumb man possessed
with a devil.

33 And when the devil was isast
out, the dumb spake : and the multi-
tudes marvelled, saying, It was never
so seen in Israel.

34 But the Pharisees said, He cast-
eth out devils, through the prince of
the devils.

MARK.

61. Jesus again at Nazareth,

CH. xin. 54-58.

54 And when he was come 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
mighty works ?

55 Is not this the carpenter's son ?
is not his mother called Mary? and
his brethren, James, and Joses, and
Simon, and Judas?

56 And his sisters, are they not all
with us? Whence then hath this
man all these things ?

57 And they were offended in him.
But Jesus said unto them, A prophet
is not without honor, save in his own
country, and in his own house.

58 And he did not many mighty
works there, because of their unbelief.

CH. vi. 1-6.

AND he went out from thence, and
came into his own country ; and his
disciples follow him.

2 And when the sabbath-day was
come, he began to teach in the syna-
gogue : and many hearing him were
astonished, saying, From whence hath
this man these things ? and what wis-
dom is this which is given unto him,
that even such mighty works are
wrought by his hands ?

3 Is not this the carpenter, the son
of Mary, the brother of James, and
Joses, and of Juda, and Simon ? and
are not his sisters here with us ? And
they were offended at him.

4 But Jesus said unto them, A
prophet is not without honor, but in
his own country, and among his own
kin, and in his own house.

5 And he could there do no mighty
work, save that he laid his hands upon
a few sick folk, and healed them.

6 And he marvelled because of their
unbelief.

Mark vi. 3, son of Mary.} Neither of the Evangelists expressly mentions the death
of Joseph ; yet from all four of them it may indirectly be inferred to have happened

SEC. 60, 61.]

THE GOSPELS.

231

and a dumb spirit cast out. Capernaum.

LUKE.

JOHN.

and again rejected.

while Jesus was yet alive. Comp. Luke viii. 19, John ii. 12, and xix. 25 -27. Such
harmony as this could not have been the effect of concert. See BLUNT'S Veracity, &c.
Sect. i. 7.

232

HARMONY OF

[PART iv.

62. A third circuit in Galilee.

MATTHEW.
CH. ix. 35-38. CH. x. 1, 5-42.

CH. XI. 1.

35 And Jesus went about all the
cities and villages, teaching in their
synagogues, and preaching the gospel
of the kingdom, and healing every
sickness, and every disease among the
people.

36 But when he saw the multitudes,
he was moved with compassion on
them, because they fainted, and were
scattered abroad, as sheep having no
shepherd.

37 Then saith he unto his disciples,
The harvest truly is plenteous, but
the laborers are few.

38 Pray ye therefore the Lord of
the harvest, that he will send forth
laborers into his harvest.

CH. x.

AND when he had called unto him
his twelve disciples, he gave them
power against unclean spirits, to cast
them out, and to heal all manner of
sickness, and all manner of disease.

5 These twelve Jesus sent forth,
and commanded them, saying, Go not
into the way of the Gentiles, and into
any city of the Samaritans enter ye
not.

6 But go rather to the lost sheep of
the house of Israel.

7 And as ye go, preach, saying,
The kingdom of heaven is at hand.

8 Heal the sick, cleanse the lepers,
raise the dead, cast out devils : freely
ye have received, freely give.

9 Provide neither gold, nor silver,
nor brass in your purses ;

10 Nor scrip for your journey,
neither two coats, neither shoes, nor
yet staves : (for the workman is wor-
thy of his meat.)

11 And into whatsoever city or
town ye shall enter, inquire who in it
is worthy ; and there abide till ye go
thence.

12 And when ye come into a house
salute it.

MARK.
CH. vi. 6-13.

7 And he called unto him the
twelve, and began to send them forth
by two and two, and gave them pow-

r over unclean spirits ;

8 And commanded them that they
should take nothing for their journey,
save a staff only ; no scrip, no bread,
no money in their purse :

9 But be shod with sandals; and
not put on two coats.

10 And he said unto them, In what
place soever ye enter into a house,
there abide till ye depart from that
place.

Matth. x. 10, shoes.] Commentators have noted two inconsistent circumstances in
this section. In Matthew, shoes are forbidden ; in Mark the apostles are command-
ed to be shod with sandals. But the true solution seems to be this, that the Apostles

SEC. 62.]

THE GOSPELS.

233

The Twelve instructed and sent forth. Galilee.

LUKE.

CH. IX. 1-6.

THEN he called his twelve disciples
together, and gave them power and
authority over all devils, and to cure
diseases.

2 And he sent them to preach the
kingdom of God, and to heal the sick.

3 And he said unto them, Take
nothing for your journey, neither
staves, nor scrip, neither bread, nei-
ther money ; neither have two coats
apiece.

4 And whatsoever house ye enter
into, there abide, and thence depart.

5 And whosoever will not receive
you, when ye go out of that city,
shake off the very dust from your
feet for a testimony against them.

JOHN.

should not furnish themselves with spare garments, and should wear the simplest cov-
ering for their feet. Non volt ullis rebus studiose comparatis onerari." BEZA
See NEWCOME, in loc.

234

HARMONY OF

[PART iv.

62. A third circuit in Galilee.

MATTHEW.
CH. ix. 35-38. CH. x. 1, 5-42.

CH. XI. 1.

13 And if the house be worthy, let
your peace come upon it : but if it be
not worthy, let your peace return to
you.

14 And whosoever shall not receive
you, nor hear your words, when ye
depart out of that house, or city, shake
off the dust of your feet.

15 Verily, I say unto you, It shall
be more tolerable for the land of
Sodom and Gomorrah, in the day of
judgment, than for that city.

16 Behold, I send you forth as sheep
in the midst of wolves : be ye there-
fore wise as serpents, and harmless as
doves.

17 But beware of men : for they
will deliver you up to the councils,
and they will scourge you in their
synagogues.

18 And ye shall be brought before
governors and kings for my sake, for
a testimony against them and the
Gentiles.

19 But when they deliver you up,
take no thought how or what ye shall
speak, for it shall be given you in that
same hour what ye shall speak.

20 For it is not ye that speak, but
the Spirit of your Father which speak-
eth in you.

21 And the brother shall deliver up
the brother to death, and the father
the child : and the children shall rise
up against their parents, and cause
them to be put to death.

22 And ye shall be hated of all men
for my name's sake : but he that en-
dureth to the end shall be saved.

23 But when they persecute you in
this city, flee ye into another : for
verily I say unto you, Ye shall not
have gone over the cities of Israel till
the Son of man be come.

24 The disciple is not above his
master, nor the servant above his
lord.

25 It is enough for the disciple that
he be as his master, and the servant
as his lord : if they have called the
master of the house Beelzebub, how

MARK.
CH. vi. 6-13.

11 And whosoever shall not re-
ceive you, nor hear you, when ye de-
part thence, shake off the dust under
your feet, for a testimony against
them. Verily, I say unto you, it shall
be more tolerable for Sodom and Go-
morrah in the day of judgment, than
for that city.

SEC. 62.]

THE GOSPELS.

235

The Twelve instructed and sent forth. Galilee.

LUKE.

JOHN.

236

HARMONY OF

[PART iv.

62. A third circuit in Galilee.

MATTHEW.
CH. ix. 35-38. CH. x. 1, 5-42.

CH. xi. 1.

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 darkness,
that speak ye in light : and what ye
hear in the ear, that preach ye upon
the house-tops.

28 And fear not them which kill
the body, but are not able to kill the
soul : but rather fear him which is
able to destroy both soul and body in
hell.

29 Are not two sparrows sold for a
farthing? and one of them shall not
fall on the ground without your
Father.

30 But the very hairs of your head
are all numbered.

31 Fear ye not therefore, ye are of
more value than many sparrows.

32 Whosoever therefore shall con-
fess me before men, him will I confess
also before my Father which is in
heaven.

33 But whosoever shall deny me
before men, him will I also deny be-
fore my Father which is in heaven.

34 Think not that I am come to
send peace on earth ; I came not to
send peace, but a sword.

35 For I am come to set a man at
variance against his father, and the
daughter against her mother, and the
daughter-in-law against her mother-
in-law.

36 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 me, is not worthy of me.

38 And he that taketh not his cross
and followeth after me, is not worthy
of me.

39 He that findeth his life shal
lose it : and he that loseth his life for
my sake, shall find it.

MARK.

a Mic. vii. 6.

SEC. 62.]

THE GOSPELS.

237

The Twelve instructed and sent forth. Galilee.

LUKE.

JOHN.

238

HARMONY OF

[PART iv.

62. A third circuit in Galilee.

MATTHEW.

CH. ix. 35-38. CH. x. 1, 5-42.
CH. xi. 1.

40 He that receiveth you, receiveth
me ; and he that receiveth me, receiv-
eth him that sent me.

41 He that receiveth a prophet in
the name of a prophet, shall receive a
prophet's reward ; and he that receiv-
eth a righteous man in the name of a
righteous man, shall receive a right-
eous man's reward.

42 And whosoever shall give to
drink unto one of these 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.

CH. XI.

AND it came to pass when Jesus
had made an end of commanding his
twelve disciples, he departed thence to
teach and to preach in their cities.

MARK.
CH. vi. 6, 13.

6 And he went round

about the villages teaching.

12 And they went out, and preached
that men should repent.

13 And they cast out many devils,
and anointed with oil many that were
sick, and healed them.

63. Herod holds Jesus to be John the Baptist,

CH. xiv. 1, 2, 6-12.

AT that time Herod the tetrarch
heard of the fame of Jesus,

2 And said unto his servants, This
is John the Baptist ; he is risen from
the dead ; and therefore mighty works
do shew forth themselves in him.

6 But when Herod's birth-day was
kept, the daughter of Herod ias danced
before them, and pleased Herod.

7 Whereupon he promised with an
oath to give her whatsoever she would
ask.

CH. vi. 14-16, 21-29.

14 And king Herod heard of him,
(for his name was spread abroad,)
and he said, That John the Baptist
was risen from the dead, and therefore
mighty works do shew forth them-
selves in him.

15 Others said, That it is Elias.
And others said, That it is a prophet,
or as one of the prophets.

16 But when Herod heard thereof,
he said, It is John, whom I beheaded :
he is risen from the dead.

21 And when a convenient day
was come, that Herod on his birth-
day made a supper to his lords, high
captains, and chief estates of Galilee:

22 And when the daughter of the
said Herodias came in, and danced,
and pleased Herod, and them that sat
with him, the king said unto the dam-
sel, Ask of me whatsoever thou wilt,
and I will give it thee.

23 And he sware unto her, What-

Matth. xiv. 2, unto his servants.] Matthew alone mentions, and without any appa-
rent reason for such minuteness, that Herod addressed his remark to his servants.
Luke, in the parallel passage, says he heard of all that was done by him; but by re-

SEC. 62, 63.]

THE GOSPELS.

239

The Twelve instructed and sent forth.

LUKE.

6 And they departed, and went
through the towns, preaching the gos-
pel, and healing everywhere.

JOHN.

whom he had just before beheaded. Galilee ? Perea.

CH. ix. 7-9.

7 Now Herod the tetrarch heard
of all that was done by him: and he
was perplexed, because that it was
said of some, that John was risen
from the dead ;

8 And of some, that Elias had ap-
peared ; and of others, that one of the
old prophets was risen again.

9 And Herod said, John have I be-
headed ; but who is this of whom I
hear such things ? And he desired to
see him.

ferring to Luke viii. 3, and to Acts xiii. 1, we find that Christ had followers from
among the household of this very prince, with whom Herod was likely to converse on
a subject in which they were better informed than himself. BLUNT, Veracity, &c.j
sec. i, 8.

240

HARMONY OF

[PART iv.

63. Herod holds Jesus to be John the Baptist,

MATTHEW.
CH. xiv. 1, 2, 6-12.

8 And she, being before instructed
of her mother, said, Give me here
John Baptist's head in a charger.

9 And the king was sorry : never-
theless for the oath's sake, and them
which sat with him at meat, he com-
manded it to be given her.

10 And he sent, and beheaded John
in the prison.

11 And his head was brought in a
charger, and given to the damsel : and
she brought it to her mother.

12 And his disciples came, and took
up the body, and buried it, and went
and told Jesus.

MARK.

CH. vi. 14-16, 21-29.
soever thou shalt ask of me, I will
give it thee, unto the half of my king-
dom.

24 And she went forth, and said
unto her mother, What shall I ask ?
And she said, The head of John the
Baptist.

25 And she came in straightway
with haste unto the king, and asked,
saying, I will that thou give me, by
and by, hi a charger, the head of John
the Baptist.

26 And the king was exceeding
sorry ; yet for his oath's sake, and for
their sakes which sat with him, he
would not reject her.

27 And immediately the king sent
an executioner, and commanded his
head to be brought : and he went and
beheaded him in the prison ;

28 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
of it, they came and took up his
corpse, and laid it in a tomb.

64. The Twelve return. Jesus retires with them across the lake.

CH. xiv. 13-21.

13 When Jesus heard of it, he
departed thence by ship into a desert
place apart : and when the people had
heard thereof, they followed him on
foot out of the cities.

14 And Jesus went forth, and saw
a great multitude, and was moved
with compassion toward them, and he
healed their sick.

CH. vi. 30-44.

30 And the apostles gathered them-
selves together unto Jesus, and told
him all things, both what they had
done, and what they had taught.

31 And he said unto them, 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.

32 And they departed into a desert
place by ship privately.

33 And the people saw them de-
parting, and many knew him, and
ran afoot thither out of all cities, and

Markvi. 31, many coming- and going.} Mark incidentally mentions the great
multitude coming and going, and the purpose of Jesus to withdraw awhile. The
occasion of this great multitude of travellers is stated in the" like incidental manner by
John, [vi. 4,] that the passover was nigh at hand ; and hence, if Jesus withdrew
awhile, the throng would be drawn off towards Jerusalem. These undesigned coinci-
dences tend to verify both the narratives. BLUNT. Veracity, &c. sect. i. 13.

John v. saith unto Philip.} Why Jesus addressed this question to Philip, and why
John mentioned so unimportant a fact, is not here explained. Nor does Luke indicate
any reason for his own statement of the place where this miracle was wrought, namely,

SEC. 63, 64.]

THE GOSPELS.

241

whom he had just before beheaded. Galilee 1 Perea.

LUKE.

JOHN.

Five thousand are fed. Capernaum. N. E. coast of the lake.

CH. ix. 10-17.

10 And the apostles, when they
were returned, told him all that they
had done. And he took them, and
went aside privately into a desert
place, belonging to the city called
Bethsaida.

11 And the people, when they
knew it, followed him: and he re-
ceived them, and spake unto them
of the kingdom of God, and healed
them that had need of healing.

CH. vi. 1-14.

AFTER these things Jesus went over
the sea of Galilee, which is the sea of
Tiberias.

2 And a great multitude followed him,
because they saw his miracles which
he did on them that were diseased.

3 And Jesus went Up into a moun-
tain, and there he sat with his dis-
ciples.

4 And the passover, a feast of the
Jews, was nigh.

near Bethsaida. But John, in another place, (ch. i. 44,) with apparently as little rea-
son, gratuitously states that Philip was of Bethsaida ; and this fact renders both the
others intelligible and significant. Jesus, intending to furnish bread for the multitude
by a miracle, first asked Philip, who belonged to the city and was perfectly acquainted
with the neighborhood, whether bread could be procured there. His answer amounts
to saying that it was not possible. These slight circumstances, thus collected together,
constitute very cogent evidence of the veracity of the narrative, and evince the reality
of the miracle itself. See BLUNT, Veracity, &c. sect. i. 13.

242

HARMONY OF

[PART iv.

64. The Twelve return. Jesus retires with them across the lake.

MATTHEW.

MARK.

CH. xiv. 13-21.

CH. vi. 30-44.

outwent them, and came together unto
him.

34 And Jesus, when he came out,

saw much people, and was moved

with compassion toward them, be-

cause they were as sheep not having

a shepherd : and he began to teach

them many things.

15 And when it was evening his

35 And when the day was now far

disciples came to him, saying, This is

spent, his disciples came unto him,

a desert place, and the time is now

and said, This is a desert place, and

past ; send the multitude away, that

now the time is far passed :

they may go into the villages, and buy

36 Send them away, that they may

themselves victuals.

go into the country round about, and

into the villages, and buy themselves

bread : for they have nothing to eat.

16 But Jesus said unto them, They

37 He answered and said unto

need not depart ; give ye them to eat.

them, Give ye them to eat. And

17 And they say unto him, We

they say unto him, Shall we go and

have here but five loaves, and two

buy two hundred pennyworth of bread,

fishes.

and give them to eat?

18 He said, Bring them hither to

38 He saith unto them, How many

me.

loaves have ye ? go and see. And

when they knew, they say, Five, and

two fishes.

19 And he commanded the multi-

39 And he commanded them to

tude to sit down on the grass, and

make all sit down by companies upon

took the five loaves, and the two

the green grass.

fishes, and looking up to heaven, he

40 And they sat down in ranks, by

blessed, and brake, and gave the

hundreds, and by fifties.

loaves to his disciples, and the disci-

41 And when he had taken the

ples to the multitude.

five loaves, and the two fishes, he

looked up to heaven, and blessed,

and brake the loaves, and gave them

to his disciples to set before them ;

and the two fishes divided he among

them all.

20 And they did all eat, and were

42 And they did all eat, and were

filled : and they took up of the frag-

filled.

ments that remained twelve baskets

43 And they took up twelve bas-

full.

kets full of the fragments, and of the

21 And they that had eaten were

fishes.

about five thousand men, besides

44 And they that did eat of she

women and children.

loaves, were about five thousand men.

65. Jesus walks upon the water.

CH. xiv. 22-36.

CH. vi. 45-56.

22 And straightway Jesus con-

45 And straightway he constrained

strained his disciples to get into a

his disciples to get into the ship, and

ship, and to go before him unto the

to go to the other side before unto

Luke ix. 14, by fifties.] In Luke, Jesus commands that the people should be made
to sit down by fifties. In Mark it is said that they sat down by hundreds and by
fifties.

SEC. 64, 65.]

THE GOSPELS.

243

Five thousand are fed. Capernaum. N. E. coast of the lake.

LUKE.
CH. ix. 10-17.

12 And when the day began to
wear away, then came the twelve,
and said unto him, Send the multitude
away, that they may go into the
towns and country round about, and
lodge, and get victuals : for we are
here in a desert place.

13 But he said unto them, Give ye
them to eat. And they said, We have
no more but five loaves and two fishes ;
except we should go and buy meat for
all this people.

14 (For they were about five thou-
sand men.) And he said to his disci-
ples, Make them sit down by fifties in
a company.

15 And they did so, and made them
all sit down.

16 Then he took the five loaves,
and the two fishes, and looking up to
heaven, he blessed them, and brake,
and gave to the disciples to set before
the multitude.

17 And they did eat, and were all
filled : and there was taken up of
fragments that remained to them
twelve baskets.

JOHN.

CH. VI. 1-14.

5 When Jesus then lifted up his
eyes, and saw a great company come
unto him, he saith unto Philip, Whence
shall we buy bread that these may
eat?

6 (And this he said to prove him :
for he himself knew what he would
do.)

7 Philip answered him, Two hun-
dred pennyworth of bread is not suffi-
cient for them, that every one of them
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 small
fishes : but what are they among so
many ?

10 And Jesus said, Make the men
sit down. (Now there was much
grass in the place.) So the men sat
down in number about five thousand.

11 And Jesus took the loaves ; and
when he had given thanks, he dis-
tributed to the disciples, and the disci-
ples to them that were set down ; and
likewise of the fishes, as much as they
would.

12 When they were filled, he said
unto his disciples, Gather up the frag-
ments that remain, that nothing be
lost.

13 Therefore they gathered them
together, and filled twelve baskets
with the fragments of the five barley-
loaves, which remained over and above
unto them that had eaten.

14 Then those men, when they had
seen the miracle that Jesus did, said,
This is of a truth that Prophet that
should come into the world.

Lake of Galilee. Gennesaret.

CH. vi. 15-21.

15 When Jesus therefore perceived
that they would come and take him
by force, to make him a king, he de-

Piscator, and Pearce, in a dissertation at the end of his comment on St. Paul's Epis-
tles, say that they sat an hundred in front, and fifty deep ; which very satisfactorily
solves the seeming variation. NEWCOME.

244

HA.RMONY OF

[PART iv.

65. Jesus walks upon the water.

MATTHEW.
CH. xiv. 22-36.

other side, while he sent the multi-
tudes away.

23 And when he had sent the
multitudes away, he went up into a
mountain apart to pray: and when
the evening was come, he was there
alone.

24 But the ship was now in the
midst of the sea, tossed with waves :
for the wind was contrary.

25 And in the fourth watch of the
night Jesus went unto them, walking
on the sea.

26 And when the disciples saw
him walking on the sea, they were
troubled, saying, It is a spirit ; 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 on the water.

29 And he said, Come. And when
Peter was come down out of the ship,
he walked on the water, to go to
Jesus.

. 30 But when he saw the wind
boisterous, he was afraid ; and begin-
ning to sink, he cried, saying, Lord,
save me.

31 And immediately Jesus stretched
forth his hand, and caught him, and
said unto him, O thou of little faith,
wherefore didst thou doubt?

32 And when they were come into
the ship, the wind ceased.

33 Then they that were in the ship
came and worshipped him, saying, Of
a truth thou art the Son of God.

34 And when they were gone over,
they came into the land of Genne-
saret.

35 And when the men of that place
had knowledge of him, they sent out
into all that country round about,
and brought unto him all that were
diseased ;

36 And besought him that they
might only touch the hem of his gar-
ment : and as many as touched were
made perfectly whole.

MARK.
CH. vi. 45-56.
3ethsaida, while he sent away the
eople.

46 And when he had sent them
away, he departed into a mountain to
pray.

47 And when even was come, the
ship was in the midst of the sea, and
le alone on the land.

48 And he saw them toiling in
rowing; for the wind was contrary
unto them : and about the fourth
watch of the night he cometh unto
hem, walking upon the sea, and
would have passed by them.

49 But when they saw him walk-
ing upon the sea, they supposed it
lad been a spirit, and cried out.

50 (For they all saw him, and
rere troubled.) And immediately
he talked with them, and saith unto

them, Be of good cheer : it is I ; be

not afraid.

51 And he went up unto them into
the ship ; and the wind ceased ; and
they were sore amazed in themselves
beyond measure, and wondered.

52 For they considered not the
miracle of the loaves ; for their heart
was hardened.

53 And when they had passed over,
they came into the land of Gennes-
aret, and drew to the shore.

54 And when they were come out
of the ship, straightway they knew
him,

55 And ran through that whole
region round about, and began to car-
ry about in beds those that were sick,
where they heard he was.

56 And whithersoever he entered,
into villages, or cities, or country,
they laid the sick in the streets, and
besought him that they might touch,
if it were but the border of his gar-
ment : and as many as touched him
were made whole.

SEC. 65.]

THE GOSPELS.

245

Lake of Galilee. Gennesaret.

LUKE.

JOHN.

CH. vi. 15-21.

parted again into a mountain himself
alone.

10 And when even was now come,
his disciples went down unto the sea,

17 And entered into a ship, and
went over the sea toward Capernaum.
And it was now dark, and Jesus was
not come to them.

18 And the sea arose by reason of
a great wind that blew.

19 So when they had rowed about
five and twenty or thirty furlongs,
they see Jesus walking on the sea,
and drawing nigh unto the ship : and
they were afraid.

20 But he saith unto them, It is I ;
be not afraid.

21 Then they willingly received
him into the ship : and immediately
the ship was at the land whither they
went.

246

HARMONY OF

[PART iv.

66. Our Lord's discourse in the Synagogue at Capernaum.

MATTHEW.

MARK.

John vi. 25, Rabbi, when earnest thou hither ?] This seemingly idle inquiry becomes
important as a note of veracity in the narrator, when compared with the account of
Matthew. John indeed tells us, v. 18, that the wind blew a gale, but he does not state
from what quarter. He also says that there were boats from Tiberias, near the place
where the miracle of bread was wrought, v. 23, but this does not at all explain the
inquiry of the people how Jesus came to Capernaum. But Matthew states that " the
wind was contrary," that is, west, Matth. xiv. 22. This fact, and the geographical
position of the places, explains the whole. The miracle was wrought near Bethsaida,

SEC. 66.]

THE GOSPELS.

247

Many disciples turn back. Peter's profession of faith. Capernaum.

LUKE.

JOHN.

CH. VI. 22-71. CH. VII. 1.

22 The day following-, when the
people which stood on the other side
of the sea saw that there was none
other boat there, save that one where-
into his disciples were entered, and
that Jesus went not with his disciples
into the boat, but that his disciples
were gone away alone ;

23 (Howbeit there came other boats
from Tiberias nigh unto the place
where they did eat bread, after that
the Lord had given thanks :)

24 When the people therefore saw
that Jesus was not there, neither his
disciples, they also took shipping, and
came to Capernaum, seeking for
Jesus.

25 And when they had 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 the
miracles, but because ye did eat of
the loaves, and were filled.

27 Labor not for the meat which
perisheth, but for that meat which
endureth unto everlasting life, which
the Son of man shall give unto you :
for him hath God the Father sealed.

28 Then said they unto him, What
shall we do, that we might work the
works of God ?

29 Jesus answered and said unto
them, This is the work of God, that
ye believe on him whom he hath
sent.

30 They said therefore unto him,
What sign shewest thou then, that
we may see, and believe thee 1 what
dost thou work ?

31 Our fathers did eat manna in the

on the east side of the lake. The people saw the disciples take the only boat which
was there, and depart for Capernaum, which was on the west side of the lake, and saw
that Jesus was not with them. In the night it blew a tempest from the west. In the
morning, the storm being over, the people crossed over to Capernaum and found Jesus
already there. Well might they ask him, with astonishment, how he came thither.
For though there were boats over from Tiberias, which was also on the west side of
the lake, yet he could not have returned in one of them, for the wind would not have
permitted them to cross the lake. BLUNT, Veracity of the Gospels, sect. i. 17.

248

HARMONY OF

[PART iv,

66. Our Lord's discourse in the Synagogue at Capernaum.

MATTHEW.

MARK.

SEC. 66.]

THE GOSPELS.

249

Many disciples turn back. Peter's profession of faith. Capernaum.

LUKE.

JOHN,
ex. vi. 22-71. CH. vn. 1.

desert ; as it is written,* He gave
them bread from heaven to eat.

32 Then Jesus said unto them,
Verily, verily, I say unto you, Moses
gave you not that bread from heaven ;
but my Father giveth you the true
bread from heaven.

33 For the bread of God is he
which cometh down from heaven, and
giveth life unto the world.

34 Then said they unto him, Lord,
evermore give us this bread.

35 And Jesus said unto them, I am
the bread of life : he that cometh to
me, shall never hunger ; and he that
believeth on me, shall never thirst.

36 But I said unto you, That ye
also have seen me, and believe not.

37 All that the Father giveth me,
shall come to me ; and him that com-
eth to me, I will in no wise cast out.

38 For I came down from heaven,
not to do mine own will, but the will
of him that sent me.

39 And this is the Father's will
which hath sent me, that of all which
he hath given me, I should lose
nothing, but should raise it up again
at the last day.

40 And this is the will of him that
sent me, that every one which seeth
the Son, and believeth on him, may
have everlasting life : and I will raise
him up at the last day.

41 The Jews then murmured at
him, because he said, I am the bread
which came down from heaven.

42 And they said, Is not this Jesus
the son of Joseph, whose father and
mother we know ? how is it then that
he saith, I came down from heaven ?

43 Jesus therefore answered and
said unto them, Murmur not among
yourselves.

44 No man can come to me, except
the Father which hath sent me draw
him : and I will raise him up at the
last day.

45 It is written in the prophets, b
And they shall be all taught of God.
Every man therefore that hath heard,

11 Ps. Ixxviii. 24. Ex. xvi. 15.

b Isa. liv. 13. Jer. xxxi. 33, seq.

250

HARMONY OF

[PART iv.

66. Our Lord's discourse in the Synagogue at Capernaum.

MATTHEW.

MARK.

SEC. 66.]

THE GOSPELS.

251

Many disciples turn back. Peter's profession of faith. Capernaum.

LUKE.

JOHN.

CH. vi. 22-71. CH. vii. 1.
and hath learned of the Father, com-
eth unto me.

46 Not that any man hath seen the
Father, save lie which is of God, he
hath seen the Father.

47 Verily, verily, I say unto you,
He that believeth on me hath ever-
lasting life.

48 I am that bread of life.*

49 Your fathers did eat manna in
the wilderness, and are dead.

50 This is the bread which cometh
down from heaven, that a man may
eat thereof, and not die.

51 I am. the living bread which
came down from heaven : if any man
eat of this bread, he shall live for
ever : and the bread that I will give
is my flesh, which I will give for the
life of the world.

52 The Jews therefore strove among
themselves, saying, How can this man
give us his flesh to eat ?

53 Then Jesus said unto them,
Verily, verily, I say unto you, Except
ye eat the flesh oif the Son of man,
and drink his blood, ye have no life in
you.

54 Whoso eateth my flesh, and
drinketh my blood, hath eternal life ;
and I will raise him up at the last
day.

55 For my flesh is meat indeed,
and my blood is drink indeed.

56 He that eateth my flesh, and
drinketh my blood, dwelleth in me,
and I in him.

57 As the living Father hath sent
me, and I live by the Father : so he
that eateth me, even he shall live by
me.

58 This is that bread which came
down from heaven : not as your fathers
did. eat manna, and are dead : he
that eateth of this bread shall live for
ever.

59 These things said he in the syna-
gogue, as he taught in Capernaum.

60 Many therefore of his disciples,
when they had heard this, said, This
is a hard saying ; who can hear it ?

* Ex. xvi. 15.

252 HARMONY OF [PART iv.

66. Our Lord's discourse in the Synagogue at Capernaum.

MATTHEW.

MARK.

John vi. 66, went back.] The truth of the Gospels has been argued from the confes-
sions they contain. On this verse Paley asks, " Was it the part of a writer, who dealt
in suppression and disguise, to put down this anecdote ? " Enid. 255.

John vi. 70, a devil.} The admission of Judas Iscariot into the domestic and confi-
dential circle of our Lord, was the result of profound and even of divine wisdom. It
showed that Jesus was willing to throw open his most secret actions, discourses, and

SEC. 66.]

THE GOSPELS.

253

Many disciples turn back. Peter's profession of faith. Capernaum.

LUKE.

JOHN.
CH. vi. 22-71. CH. vii. 1.

61 When Jesus knew in himself
that his disciples murmured at it, he
said unto them, Doth this offend you ?

62 What and if ye shall see the
Son of man ascend up where he was
before ?

63 It is the Spirit that quickeneth ;
the flesh profiteth nothing : the words
that I speak unto you, they are spirit,
and they are life.

64 But there are some of you that
believe not. For Jesus knew from
the beginning who they were that
believed not, and who should betray
him.

65 And he said, Therefore said I
unto you, that no man can come unto
me, except it were given unto him of
my Father.

66 From that time many of his dis-
ciples went back, and walked no more
with him.

67 Then said Jesus unto the twelve,
Will ye also go away ?

68 Then Simon Peter answered
him, Lord, to whom shall we go ?
thou hast the words of eternal life.

69 And we believe, and are sure
that thou art that Christ, the Son of
the living God.

70 Jesus answered them, Have not
I chosen you twelve, and one of you
is a devil ?

71 He spake of Judas Iscariot the
son of Simon : for he it was that
should betray him, being one of the
twelve.

CH. VII.

AFTER these things Jesus walked
in Galilee : for he would not walk in
Jewry, because the Jews sought to
kill him.

views, not merely to his devoted friends, but to a sagacious and hardened enemy. If
Judas had ever discovered the least fault in the character or conduct of Jesus, he cer-
tainly would have disclosed it; he would not have publicly confessed that he had
betrayed innocent blood, and have sunk down in insupportable anguish and despair.
See TAPPAN'S Lect. on Eccl. Hist. ii.

PART V.

FROM OUR LORD'S THIRD PASSOVER,

UNTIL HIS

FINAL DEPARTURE FROM GALILEE,

AT THE

FESTIVAL OF TABERNACLES.

TIME. Six months.

256

HARMONY OF

[PART v.

67. Our Lord justifies his Disciples for eating with

MATTHEW.
CH. xv. 1-20.

THEN came to Jesus scribes and
Pharisees, which were of Jerusalem,
saying,

2 Why do thy 'disciples transgress
the tradition of the elders'? for they
wash not their hands when they eat
bread.

3 But he answered and said unto
them, Why do ye also trangress
the commandment of God by your
tradition ?

4 For God commanded,* saying.
Honour thy father and mother : and,
He that curseth father or mother, let
him die the death.

5 But ye say, Whosoever shall say
to his father or his mother, It is a
gift, by whatsoever thou mightest be
profited by me ;

6 And honour not his father or his
mother, he shall be free. Thus have
ye made the commandment of God of
none effect by your tradition.

7 Ye hypocrites, well did Esaias
prophesy of you, b saying,

8 This people draweth nigh unto
me with their mouth, and honoureth
me with their lips ; but their heart is
far from me.

9 But in vain they do worship me,
teaching for doctrines the command-
ments of men.

MARK.
CH. vii. 1-23.

THEN came together unto him the
Pharisees, and certain of the scribes,
which came from Jerusalem.

2 And when they saw some of his
disciples eat bread with defiled (that
is to say, with unwashen) hands, they
found fault.

3 For the Pharisees, and all the
Jews, except they wash their hands
oft, eat not, holding the tradition of
the elders.

4 And when they come from the
market, except they wash, they eat
not. And many other things there be,
which they have received to hold, as
the washing of cups, and pots, and
brazen vessels, and tables.

5 Then the Pharisees and scribes
asked him, Why walk not thy disci-
ples according to the tradition of the
elders, but eat bread with unwashen
hands ?

6 He answered and said unto them,
Well hath Esaias prophesied of you
hypocrites, as it is written, This peo-
ple honoureth me with their lips, but
their heart is far from me.

7 Howbeit, in vain do they worship
me, teaching for doctrines the com-
mandments of men.

8 For, laying aside the command-
ment of God, ye hold the tradition of
men, as the washing of pots and
cups : and many other such like things
ye do.

9 And he said unto them, Full well
ye reject the commandment of God,
that ye may keep your own tradition.

10 For Moses said, Honour thy
father and thy mother ; and, Whoso
curseth father or mother, let him die
the death :

11 But ye say, If a man shall say
to his father or mother, It is Corban,
that is to say, a gift, by whatsoever
thou mightest be profited by me ; he
shall be free.

Ex. xx. 12. Ex. xxi. 17. Deut. v. 16.

Is. xxix. 13.

Matth. xv. 2, the tradition of the elders.] See Appendix No. 2.
Mark vii. 3, 4.] Matthew was not only a Jew himself, but it is evident, from the
whole structure of his Gospel, especially from his numerous references to the Old Tes-

SEC. 67.] THE GOSPELS. 257

unwashen hands. Pharisaic traditions. Capernaum.

LUKE.

JOHJN.

lament, that he wrote for Jewish readers. Paley. But the explanation here given by
Mark is an additional evidence of the fact asserted by Jerome and Clement of Alexan-
dria, that he wrote at Rome, for the benefit chiefly of the converts of that nation.

258

HARMONY OF

[PART

67. Our Lord justifies his Disciples for eating with

MATTHEW.
CH. xv. 1-20.

10 And he called the multitude,
and said unto them, Hear, and under-
stand :

11 Not that which goeth into the
mouth defileth a man ; but that which
cometh out of the mouth, this defileth
a man.

12 Then came his disciples, and
said unto him, Knowest thou that the
Pharisees were offended after they
heard this saying ?

13 But he answered and said, Every
plant, which my heavenly Father hath
not planted, shall be rooted up.

14 Let them alone : they be blind
leaders of the blind. And if the blind
lead the blind, both shall fall into the
ditch.

15 Then answered Peter and said
unto him, Declare unto us this par-
able.

16 And Jesus said, Are ye also yet
without understanding %

17 Do not ye yet understand, that
whatsoever entereth in at the mouth
goeth into the belly, and is cast out
into the draught ?

18 But those things which proceed
out of the mouth come forth from the
heart ; and they defile the man.

19 For out of the heart proceed
evil thoughts, murders, adulteries,
fornications, thefts, false witness,
blasphemies :

20 These are the things which de-
file a man : but to eat with unwashen
hands defileth not a man.

MARK.
CH. vii. 1-23.

12 And ye suffer him no more to
do aught for his father or his mother ;

13 Making the word of God of
none effect through your tradition,
which ye have delivered : and many
such like things do ye.

14 And when he had called all the
people unto him, he said unto them,
Hearken unto me every one of you,
and understand.

15 There is nothing from without
a man, that entering into him, can
defile him : but the things which
come out of him, those are they that
defile the man.

16 If any man have ears to hear,
let him hear.

17 And when he was entered into
the house from the people, his disci-
ples asked him concerning the para-
3le.

18 And he saith unto them, Are ye
so without understanding also ? Do
ye not perceive, that whatsoever thing
'rom without entereth into the man, it
cannot defile him :

19 Because it entereth not into his
leart, but into the belly, and goeth
out into the draught, purging all
meats?

20 And he said, That which com-
eth out of the man, that defileth the
man.

21 For from within, out of the
ieart of men, proceed evil thoughts,

adulteries, fornications, murders,

22 Thefts, covetousness, wicked-
ness, deceit, lasciviousness, an evO
eye, blasphemy, pride, foolishness ;

23 All these evil things come from
within, and defile the man.

68. The daughter of a Syrophenician woman

CH..XV. 21-28.

21 Then Jesus went thence, and
departed into the coasts of Tyre and
Sidon.

CH. vn. 24-30.

24 And from thence he arose, and
went into the borders of Tyre and
Sidon, and entered into a house, and

SEC. 67, 68.]

THE GOSPELS.

259

unwashen hands. Pharisaic traditions. Capernaum.

LUKE.

JOHN.

is healed. Region of Tyre and Sidon.

260

HARMONY OF

[PART v.

68. The daughter of a Syrophenician woman

MATTHEW,
en. xv. 21-28.

22 And behold, a woman of Ca-
naan came out of the same coasts,
and cried unto him, saying, Have
mercy on me, O Lord, thou son of
David ; my daughter is grievously
vexed with a devil.

23 Bat he answered her not a
word. And his disciples came and
besought him, saying, Send her away ;
for she crieth after us.

24 But he answered and said, I
am not sent but unto the lost sheep
of the house of Israel.

25 Then came she and worshipped
him, saying, Lord, help me.

26 But he answered and said, It is
not meet to take the children's bread
and to cast it to dogs.

27 And she said, Truth, Lord : yet
the dogs eat of the crumbs which fall
from their master's table.

28 Then Jesus answered and said
unto her, O woman, great is thy
faith: be it unto thee even as thou
wilt. And her daughter was made
whole from that very hour.

MARK.

CH. vii. 24-30.

would have no man know it : but he
could not be hid.

25 For a certain woman, whose
young daughter had an unclean spirit,
heard of him, and came and fell at his
feet :

26 (The woman was a Greek, a
Syrophenician by nation,) and she be-
sought him that he would cast forth
the devil out of her daughter.

27 But Jesus said unto her, Let the
children first be filled : for it is not
meet to take the children's bread, and
to cast it unto the dogs,

28 And she answered and said
unto him, Yes, Lord : yet the dogs
under the table eat of the children's
crumbs.

29 And he said unto her, For this
saying, go thy way ; the devil is gone
out of thy daughter.

30 And when she was come to her
house, she found the devil gone out,
and her daughter laid upon the bed.

69. A deaf and dumb man healed ; also many others.

CH. xv. 29-38.

29 And Jesus departed from thence,
and came nigh unto the sea of Gali-
lee ; and went up into a mountain, and
sat down there.

30 And great multitudes came un-
to him, having with them those that
were lame, blind, dumb, maimed, and
many others, and cast them down at
Jesus' feet ; and he healed them :

CH. vii. 31-37. CH. vin. 1-9.

31 And again departing from the
coasts of Tyre and Sidon, he came
unto the sea of Galilee, through the
midst of the coasts of Decapolis.

32 And they bring unto him one
that was deaf, and had an impediment
in his speech ; and they beseech him
to put his hand upon him.

33 And he took him aside from the
multitude, and put his fingers into
his ears, and he spit, and touched his
tongue :

34 And looking up to heaven, he
sighed, and saith unto him, Ephpha-
tha, that is, Be opened.

35 And straightway his ears were

Mark vii. 26, Syrophenic ; an.'\ Mark designates the woman by the country where
she dwelt ; Matthew calls her a woman of Canaan, because of the people to whom she
belonged. Thus they do not contradict each other. The treatment of this woman by
our Lord has been the subject of remark, as evasive and insincere. But it was far
otherwise. He had a twofold object ; to call the attention of his disciples to the fact
of her being a foreigner, in order to show them that his ministry, though primarily and
chiefly to the Jews, was in truth designed for the benefit of the Gentiles also ;' and to

SEC. 68, 69.]

THE GOSPELS.

261

is healed. Region of Tyre and Sidon.

LUKE.

JOHN.

Four thousand are fed. The Decapolis.

draw out, as it were, the great faith of the woman, in order to teach them the effect of
faithful and persevering supplication. To attain these objects, he took the direct and
most obvious method. In this instance also, as in those of the centurion, (Matth.
viii. 5-13,) and of the Samaritan leper, (Luke xvii. 16-18,) he indicated that the
gospel would be more readily received by the Gentiles than by the Jews. See A.
CLARKE, in loc, NEWCOME, Obs. on our Lord, p. 165.

262

HAKMONY OF

[PART v.

69. A deaf and dumb man healed ; also many others.

MATTHEW.
CH. xv. 29 - 38.

31 Insomuch that the multitude
wondered, when they saw the dumb
to speak, the maimed to be whole, the
lame to walk, and the blind to see :
and they glorified the God of Israel.

32 Then Jesus called his disciples
unto him, and said, I have compassion
on the multitude, because they con-
tinue with me now three days, and
have nothing to eat : and I will not
send them away fasting, lest they
faint in the way.

33 And his disciples say unto him,
Whence should we have so much
bread in the wilderness, as to fill so
great a multitude ?

34 And Jesus saith unto them, How
many loaves have ye ? And they said,
Seven, and a few little fishes.

35 And he commanded the multi-
tude to sit down on the ground.

36 And he took the seven loaves
and the fishes, and gave thanks, and
brake them, and gave to his disciples,
and the disciples to the multitude.

37 And they did all eat, and were
filled : and they took up of the broken
meat that was left seven baskets full.

38 And they that did eat were four

thousand
children.

men, besides women and

MARK.

CH. vn. 24-37. CH. vin. 1-9.
opened, and the string 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 were beyond measure as-
tonished, saying, He hath done all
things well ; he maketh both the deaf
to hear, and the dumb to speak.

CH. VIII.

IN those days the multitude being
very great, and having nothing to eat,
Jesus called his disciples unto him,
and saith unto them,

2 I have compassion on the mul-
titude, because they have now been
with me three days, and have nothing
to eat :

3 And if I send them away fasting
to their own houses, they will faint by
the way : for divers of them came
from far.

4 And his disciples answered him,
From whence can a man satisfy these
men with bread here in the wilderness?

5 And he asked them, How many
loaves have ye? And they said,
Seven.

6 And he commanded the people to
sit down on the ground : and he took
the seven loaves, and gave thanks,
and brake, and gave to his disciples
to set before them; and they did set
them before the people.

7 And they had a few small fishes :
and he blessed, and commanded to set
them also before them.

8 So they did eat, and were filled :
and they took up of the broken meat
that was left, seven baskets.

9 And they that had eaten were
about four thousand : and he sent
them away.

70. The Pharisees and Sadducees again

CH. xv. 39. CH. xvi. 1-4.
39 And he sent away the multi-
tude, and took ship, and came into

the coasts of Magdala.

CH. vin. 10-12.

10 And straightway he entered into
a ship with his disciples, and came
into the parts of Dalmanutha.

Matth. xv. 39, Magdala.] Cellarius and Lightfoot think that Dalmanutha and
Magdala were neighboring towns. See Calmet, voc. Dalmanutha. It is probable that

SEC. 69, 70.1

THE GOSPELS.

263

Four thousand are fed. The Decapolis.

LUKE.

JOHN.

require a sign. Near Magdala.

Dalmanutha and Magdala were in Gaulanitis, towards the southeast part of the lake.
See Matth. xv. 21 ; Mark vii. 24. NEWCOME.

264

HARMONY OF

[PART v.

70. The Pharisees and Sadducees again

MATTHEW.

CH. XVI. 1 -4.

THE Pharisees also with the Sad-
ducees came, and, tempting, desired
him that he would show them a sign
from heaven.

2 He answered and said unto
them, When it is evening, ye say, It
will be fair weather : for the sky is
red.

3 And in the morning, It will be
foul weather to-day : for the sky is
red and lowering. O ye hypocrites,
ye can discern the face of the sky ;
but can ye not discern the signs of the
tunes ?

4 A wicked and adulterous genera-
tion seeketh after a sign ; and there
shall no sign be given unto it, but the
sign of the prophet Jonas.

MARK.

CH. vni. 10 12.

11 And the Pharisees came forth,
and began to question with him, seek-
ing of him a sign from heaven, tempt-
ing him.

12 And he sighed deeply in his
spirit, and saith, Why doth this gen-
eration seek after a sign ? Verily I
say unto you, There shall no sign be
given unto this generation.

71. The disciples cautioned against the leaven

CH. xvi. 4-12.

4 And he left them, and departed.

5 And when his disciples were
come to the other side, they had for-
gotten to take bread.

6. Then Jesus said unto them,
Take heed and beware of the leaven
of the Pharisees and of the Saddu-
cees.

7 And they reasoned among them-
selves, saying, It is because we have
taken no bread.

8 Which when Jesus perceived, he
said unto them, O ye of little faith,
why reason ye among yourselves, be-
cause ye have brought no bread ?

9 Do ye not yet understand, neither
remember the five loaves of the five
thousand, and how many baskets ye
took up ?

10 Neither the seven loaves of the
four thousand, and how many baskets
ye took up ?

CH. vin. 13-21.

13 And he left them, and entering
into the ship again, departed to the
other side.

14 Now the disciples had forgotten
to take bread, neither had they in the
ship with them more than one loaf.

15 And he charged them, saying,
Take heed, beware of the leaven of
the Pharisees, and of the leaven of
Herod.

16 And they reasoned among them-
selves, saying, It is because we have
no bread.

17 And when Jesus knew it, he
saith unto them, Why reason ye, be-
cause ye have no bread ? perceive ye
not yet, neither understand ? have ye
your heart yet hardened ?

18 Having eyes, see ye not ? and
having ears, hear ye not ? and do ye
not remember?

19 When I brake the five loaves
among five thousand, how many bas-
kets full of fragments took ye up ?
They say unto him, Twelve.

20 And when the seven among four
thousand, how many baskets full of
fragments took ye up ? And they said,
Seven.

Matth. xvi. 9, 10.] Our Lord's words, Matth. xvi. 9, 10, and Mark viii. 19, 20, are
the same in substance, though differently modified. The evangelists are not scrupu-
lous in adhering to the precise words used by Christ. They often record them in a

SEC. 70, 71.]

THE GOSPELS.

265

require a sign. Near Magdala.

LUKE.

JOHN,

of the Pharisees, &c. N. E. coast of the lake of Galilee.

general manner, non numerantes, sed tanquam appendentes ; regarding their purport,
and not superstitiously detailing them. However, in this place, after uttering what
Matthew relates, Jesus may have asked the questions recorded by Mark. NEWCOMB.

266

HARMONY OF

[PART v.

71. The disciples cautioned against the leaven

MATTHEW.
CH. xvi. 4- 12.

11 How is it that ye do not under-
stand that 1 spake it not to you con-
cerning bread, that ye should beware
of the leaven of the Pharisees and of
the Sadduceesl

12 Then understood they how that
he bade them not beware of the leaven
of bread, but of the doctrine of the
Pharisees and of the Sadducees.

MARK.

CH. vin. 13-21.

21 And he said unto them, How is
it that ye do not understand?

72. A blind man healed.

CH. vin. 22-26.

22 And he cometh to Bethsaida ;
and they bring a blind man unto him,
and besought him to touch him.

23 And he took the blind man by
the hand, and led him out of the
town ; and when he had spit on his
eyes, and put his hands upon him, he
asked him if he saw aught.

24 And he looked up, and said, I
see men as trees walking.

25 After that, he put his hands
again upon his eyes, and made him
look up : and he was restored, and
saw every man clearly.

26 And he sent him away to his
house, saying, Neither go into the
town, nor tell it to any in the town.

73. Peter and the others again profess their

CH. xvi. 13-20.

13 When Jesus came into the
coasts of Cesarea Philippi, he asked
his disciples, saying, Whom do men
say that I, the Son of man, am ?

14 And they said, Some say that
ihou art John the Baptist : some,
Elias ; and others, Jeremias, or one
of the prophets.

15 He saith unto them, But whom
say ye that I am ?

16 And Simon Peter answered and
said, Thou art the Christ, the Son of
the living God.

17 And Jesus answered and said
unto hun, Blessed art thou, Simon

CH. y,m. 27-30.

27 And Jesus went out, and his
disciples, into the towns of Cesarea
Philippi : and by the way he asked
his disciples, saying unto them, Whom
do men say that I am ?

28 And they answered, John the
Baptist : but some say, Elias ; and
others, One of the prophets.

29 And he saith unto them, But
whom say ye that I am? And Peter
answereth and saith unto him, Thou
art the Christ.

Mark viii. 23, out of the toion.] The notice of this circumstance affords a proof of
the veracity of the evangelist ; for he barely states a fact having no apparent connec-
tion with any other in his narrative. The reason of it is found in facts stated by the

SEC. 71,72,73.]

THE GOSPELS.

267

of the Pharisees, &c. N. E. coast of the lake of Galilee.

LUKE.

JOHN.

Bethsaida. (Julias.)

faith in Christ. Region of Cesarea Philippi.

CH. ix. 18-21.

alone praying, his disciples were with
him; and he asked them, saying,
Whom say the people that I am ?

19 They, answering, said, John the
Baptist ; but some say, Elias ; and
others say, That one of the old
prophets is risen again.

20 He said unto them, But whom
say ye that I am? Peter, answering,
said, The Christ of God.

other evangelists. The people of Bethsaida had already witnessed the miracles of our
Lord, but these only served to increase their rage against him ; and they were there-
fore abandoned to the consequences of their unbelief. Matth. xi. 21.

268

HARMONY OF

[PART v.

73. Peter and the others again profess their

MATTHEW.
CH. xvi. 13-20.

Bar-jona : for flesh and blood hath
not revealed it unto thee, but my
Father which is in heaven.

18 And I say also unto thee, That
thou art Peter, and upon this rock I
will build my church : and the gates
of hell shall not prevail against it.

19 And 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 what-
soever thou shalt loose on earth, shall
be loosed in heaven.

20 Then charged he his disciples
that they should tell no man that he
was Jesus the Christ.

MARK.
CH. vni. 27-30.

30 And he charged them that they
should tell no man of him.

74. Our Lord foretells his own death and resurrection,

CH. xvi. 21-28.

21 From that time forth began Je-
sus to shew unto his disciples, how
that he must go unto Jerusalem, and
suffer many things of the elders, and
chief priests, and scribes, and be
killed, and be raised again the third
day.

22 Then Peter took him, and be-
gan to rebuke him, saying, Be it far
from thee, Lord: this shall not be
unto thee.

23 But he turned, and said unto
Peter, Get thee behind me, Satan;
thou art an offence unto me : for thou
savourest not the things that be of
God, but those that be of men.

24 Then said Jesus unto his disci-
ples, If any man will come after me,
let him deny himself, and take up his
cross, and follow me.

CH. vni. 31-38. CH. ix. 1.

31 And he began to teach them,
that the Son of man must suffer many
things, and be rejected of the elders,
and of the chief priests, and scribes,
and be killed, and after three days
rise again.

32 And he spake that saying open-
ly. And Peter took him, and began
to rebuke him.

33 But when he had turned about,
and looked on his disciples, he rebuked
Peter, saying, Get thee behind me,
Satan: for thou savourest not the
things that be of God, but the things
that be of men.

34 And when he had called the
people unto him, with his disciples
also, he said unto them, Whosoever
will come after me, let him deny him-
self, and take up his cross, and follow
me.

Matth. xvi. 21, the third day.] The phrase three days and three nights is equiva-
lent to three days, three natural days of twenty-four hours. Gen. i. 5 ; Dan. viii. 14.
Comp. Gen. vii. 4. 17.

(It is a received rule among the Jews, that a part of a day is put for the whole ; so
that whatsoever is done in any part of the day, is properly said to be done that day.
1 Kings xx. 29 ; Esth. iv. 16. "When eight days were accomplished for the circum-
cision of the child," &c. Yet the day of his birth and of his circumcision were two of
these eight days. Whitby, quoted by SCOTT, on Malth. xii. 40.)

Grotius establishes this way of reckoning the parts of the first and third days for
two days, by Aben Ezra on Lev. xii. 3.

SEC. 73, 74.]

THE GOSPELS.

269

faith in Christ. Region of Cesar ea Philippi.

LUKE.
CH. ix. 18-21.

21 And he straitly charged them,
and commanded them to tell no man
that thing.

JOHN.

and the trials of his followers. Region of Cesarea Philippi.

CH. ix. 22-27.

22 Saying, The Son of man must
suffer many things, and be rejected
of the elders, and chief priests, and
scribes, and be slain, and be raised
the third day.

23 And he said to them all, If any
man will come after me, let him deny
himself, and take up his cross daily,
and follow me.

(In proof that the phrase " after three days," is sometimes equivalent to "on the
third day," compare Deut. xiv. 28 with xxvi. 12 ; 1 Sam. xx. 12 with v. 19 ; 2 Chron.
x. 5 with v. 12 ; Matth. xxvi. 2 with xxvii. 63, 64 ; Luke ii. 21 with i. 59.)

St. Luke omits our Lord's sharp reproof of Peter, and the occasion of it ; though he
records the discourse in consequence of it. Le Clerc's 12th canon is "Qui pauciora
habet, non negat plura dicta aut facta ; modo ne ulla sit exclusionis nota." Perhaps
the disciple and companion of that apostle who had withstood Peter to his face, Gal.
ii. 11, willingly made this omission, as he omits some aggravating circumstances in
Peter's denial of Christ, Luke xxii. 60, though he carefully records the greatness of
his sorrow, v. 62. NEWCOME.

270

HARMONY OF

[PART v.

74. Our Lord foretells his own death and resurrection,

MATTHEW.

CH. xvi. 21-28.

25 For whosoever will save his life,
shall lose it : and whosoever will lose
his life for my sake, shall find it.

26 For what is a man profited, if
he shall gain the whole world, and
lose his own soul? or what shall a
man give in exchange for his soul?

27 For the Son of man shall come
in the glory of his Father, with his
angels; and then he shall reward
every man according to his works.

28 Verily I say unto you, There
be some standing here, which shall
not taste of death, till they see the Son
of man coming in his kingdom.

MARK.
CH. vni. 31-38. CH. ix. 1.

35 For whosoever will save his
life, shall lose it ; but whosoever shall
lose his life for my sake and the gos-
pel's, the same shall save it.

36 For what shall it profit a man,
if he shall gain the whole world, and
lose his own soul ?

37 Or what shall a man give in
exchange for his soul ?

38 Whosoever therefore shall be
ashamed of me, and of my words, in
this adulterous and sinful generation,
of him also shall the Son of man be
ashamed, when he cometh in the
glory of his Father with the holy
angels.

CH. IX.

AND he said unto them, Verily, I
say unto you, That there be some of
them that stand here which shall not
taste of death, till they have seen the
kingdom of God come with power.

75. The Transfiguration. Our Lord's subsequent discourse

CH. XVII. 1-13.

AND after six days, Jesus taketh
Peter, James, and John his brother,
and bringeth them up into a high
mountain apart,

2 And was transfigured before
them: and his face did shine as the
sun, and his raiment was white as the
light.

3 And behold, there appeared unto
them Moses and Elias talking with
him.

4 Then answered Peter, and said
unto Jesus, Lord, it is good for us to
be here : if thou wilt, let us make here
three tabernacles ; one for thee, and
one for Moses, and one for Elias.

CH. ix. 2-13.

2 And after six days, Jesus taketh
with him Peter, and James, and John,
and leadeth them up into a high moun-
tain apart by themselves ; and he was
transfigured before them.

3 And his raiment became shining,
exceeding white as snow ; so as no
fuller on earth can white them.

4 And there appeared unto them
Elias, with Moses : and they were
talking with Jesus.

5 And Peter answered and said to
Jesus, Master, it is good for us to be
here : and let us make three taberna-
cles ; one for thee, and one for Moses,
and one for Elias.

6 For he wist not what to say : for
they were sore afraid.

Matth. xvii. 1, after six days.] It has been shown, 74, that " after six days " may
signify on the sixth day. But we are not hence to conclude that the phrase has
always such a signification. Here it means six days complete, after the discourse
recorded in 74. The eight days mentioned by St. Luke include that of Peter's re-
proof and of the transfiguration ; which two days Matthew and Mark exclude. Mac-
knight furnishes us with the following apposite reference to Tacitus ; Hist. i. 29. Piso

SEC. 74, 75.]

THE GOSPELS.

271

and the trials of his followers. Region of Cesarea Philippi.

LUKE.
CH. ix. 22-27.

24 For whosoever will save his life,
shall lose it : but whosoever will lose
his life for my sake, the same shall
save it.

25 For what is a man advantaged,
if he gain the whole world, and lose
himself, or be cast away ?

26 For whosoever shall be ashamed
of me, and of my words, of him shall
the Son of man be ashamed, when he
shall come in his own glory, and in
his Father's, and of the holy angels.

27 But I tell you of a truth, there
be some standing here which shall
not taste of death till they see the
kingdom of God.

JOHN.

with the three disciples. Region of Cesarea Philippi.

CH. ix. 28-36.

28 And it came to pass, about an
eight days after these sayings, he
took Peter, and John, and James, and
went up into a mountain to pray.

29 And as he prayed, the fashion
of his countenance was altered, and
his raiment was white and glistering.

30 And behold, there talked with
him two men, which were Moses and
Elias :

31 Who appeared in glory, and
spake of his decease which he should
accomplish at Jerusalem.

3-2 But Peter and they that were
with him were heavy with sleep :
and when they were awake, they saw
his glory, and the two men that stood
with him.

33 And it came to pass, as they
departed from him, Peter said unto

says, Sextus dies agitur ex quo Caesar adscitus sum; and yet, 48 of the same
book, Tacitus speaks of Piso as quatriduo Caesar.

Grotius on Matth. xvii. 1, has another solution ; Q,uod Lucas dicit, tale est quale
cum vulgo dicimus post septimanam circiter. Nam Judaeos octo dies appellasse id
quod ab uno sabbato est ad alterum apparet, Joan, 20 26, &c. NBWCOME.

272 HARMONY OF [PART v.

75. The Transfiguration. Our Lord's subsequent discourse

MATTHEW.

MARK.

t CH. XVII. 1-13.

CH. ix. 2-13.

5 While he yet spake, behold, a

7 And there was a cloud that over-

bright cloud overshadowed them : and

shadowed them : and a voice came

behold, a voice out of the cloud,

out of the cloud, saying, This is my

which said, This is my beloved Son,

beloved Son : hear him.

in whom I am well pleased : hear ye

him.

6 And when the disciples heard it,

they fell on their face, and were sore

afraid.

7 And Jesus came and touched

them, and said, Arise, and be not

afraid.

8 And when they had lifted up

8 And suddenly, when they had

their eyes, they saw no man, save

looked round about, they saw no man

Jesus only.

any more, save Jesus only with them-

selves.

9 And as they came down from the

9 And as they came down from

mountain, Jesus charged them, say-

the mountain, he charged them that

ing, Tell the vision to no man, until

they should tell no man what things

the Son of man be risen again from

they had seen, till the Son of man

the dead.

were risen from the dead.

10 And they kept that saying with

themselves, questioning one with an-

other what the rising from the dead

should mean.

10 And his disciples asked him,

11 And they asked him, saying,

saying, Why then say the scribes,

Why say the scribes that Elias must

that Elias must first come ?

irst come ?

11 And Jesus answered and said

12 And he answered and told them,

unto them, Elias truly shall first

Elias verily cometh first, and restor-

come, and restore all things :

eth all things ; and how it is written

of the Son of man, that he must suffer

many things, and be set at naught.

12 But I say unto you, That Elias

13 But I say unto you, That Elias

is come already, and they knew him

s indeed come, and they have done

not, but have done unto him what-

unto him whatsoever they listed, as it

soever they listed : likewise shall also

s written of him.

the Son of man suffer of them.

13 Then the disciples understood

that he spake unto them of John the

Baptist.

76. The healing of a demoniac, whom the disciples

CH. xvii. 14-21.

CH. ix. 14-29.

14 And when they were come to

14 And when he came to his disci-

the multitude, there came to him a

ples, he saw a great multitude about

Luke ix. 36, told no man.] It is remarkable that Luke assigns no reason for this
extraordinary silence ; leaving his narrative in this place imperfect and obscure, which

SEC. 75, 76.]

THE GOSPELS.

273

with the three disciples. Region of Cesar ea Philippi.

LUKE.

CH. ix. 28-36.

Jesus, Master, it is good for us to be
here : and let us make three taber-
nacles ; one for thee, arid one for
Moses, and one for Elias : not know-
ing what he said.

34 While he thus spake, there
came a cloud, and overshadowed
them : and they feared as they en-
tered into the cloud.

35 And there came a voice out of
the cloud, saying, This is my beloved
Son : hear him.

36 And when the voice was past,
Jesus was found alone. And they
kept it close, and told no man in those
days any of those things which they
had seen.

JOHN.

could not heal. Region of Cesarea Philippi.

CH. ix. 37-43.

37 And it came to pass, that on the
next day, when they were come

an impostor would not have done. It is explained by the command of Jesus, related
only by Matthew and Mark.

274

HARMONY OF

[PART v.

76. The healing of a demoniac, whom the disciples

MATTHEW.
CH. xvn. 14 21.

certain man kneeling down to him,
and saying,

15 Lord, have mercy on my son ;
for he is lunatic, and sore vexed, for
oft-times he falleth into the fire, and
oft into the water.

16 And 1 brought him to thy disci-
ples, and they could not cure him.

17 Then Jesus answered and said,
O faithless and perverse generation,
how long shall I be with you ? how
long shall I suffer you ? Bring him
hither to me.

18 And Jesus rebuked the devil,
and he departed out of him : and the
child was cured from that very hour.

MARK.
CH. ix. 14-29.

them, and the scribes questioning with
them.

15 And straightway all the people,
when they beheld him, were greatly
amazed, and, running to him, saluted
him.

16 And he asked the scribes, What
question ye with them ?

17 And one of the multitude an-
swered and said, Master, I have
brought unto thee my son, which hath
a dumb spirit ;

18 And wheresoever he taketh him,
he teareth him ; and he foameth and
gnasheth with his teeth, and pineth
away ; and I spake to thy disciples
that they should cast him out, and
they could not.

19 He answereth him, and saith, O
faithless generation, how long shall I
be with you ? how long shall I suffer
you? Bring him unto me.

20 And they brought him unto
him : and when he saw him, straight-
way the spirit tare him ; and he fell
on the ground, and wallowed, foaming.

21 And he asked his father, How
long is it ago since this came unto
him? And he said, Of a child.

22 And oft-times it hath cast him
into the fire, and into the waters to
destroy him : but if thou canst do
any thing, have compassion on us,
and help us.

23 Jesus said unto him, If thou
canst believe, all things are possible
to him that believeth.

24 And straightway the father of
the child cried out, and said with
tears, Lord, I believe ; help thou
mine unbelief.

25 When Jesus saw that the people
came running together, he rebuked
the foul spirit, saying unto him, Thou
dumb and deaf spirit, I charge thee,
come out of him, and enter no more
into him.

26 And the spirit cried, and rent
him sore, and came out of him : and
he was as one dead ; insomuch that
many said, He is dead.

27 But Jesus took him by the
hand, and lifted him up ; and he
arose.

SEC. 76.]

THE GOSPELS.

275

could not heal. Region of Cesar -ea Philippi.

LUKE.
CH. ix. 37-43.
down from the hill, much people met
him.

38 And behold, a man of the com-
pany cried out, saying-, Master, I be-
seech thee look upon my son : for he
is mine only child.

39 And lo, a spirit taketh him, and
he suddenly crieth out ; and it teareth
him that he foameth again, and, bruis-
ing him, hardly departeth from him.

40 And I besought thy disciples to
cast him out, and they could not.

41 And Jesus, answering, said, O
faithless and perverse generation, how
long shall I be with you, and suffer
you ? Bring thy son hither.

42 And as he was yet a coming,
the devil threw him down, and tare
him. And Jesus rebuked the unclean
spirit, and healed the child, and de-
livered him again to his father.

43 And they were all amazed at
the mighty power of God.

JOHN.

276

HARMONY OF

[PART v.

76. The healing of a demoniac, whom the disciples

MATTHEW.
CH. xvii. 14-21.

19 Then came the disciples to Je-
sus apart, and said, Why could not
we cast him out ?

20 And Jesus said unto them, Be-
cause of your unbelief: for verily I
say unto you, if ye have faith as a
grain of mustard-seed, ye shall say
unto this mountain, Remove hence to
yonder place ; and it shall remove ;
and nothing shall be impossible unto
you.

21 Howbeit, this kind goeth not
out, but by prayer and fasting.

MARK.
CH. ix. 14-29.

28 And when he was come into
the house, his disciples asked him
privately, Why could not we cast him
out?

29 And he said unto them, This
kind can come forth by nothing, but
by prayer and fasting.

77. Jesus again foretells his own death and resurrection.

CH. xvii. 22, 23.

22 And while they abode in Galilee,
Jesus said unto them, The Son of
man shall be betrayed into the hands
of men :

23 And they shall kill him, and the
third day he shall be raised again.
And they were exceeding sorry.

CH. ix. 30-32.

30 And they departed thence,
and passed through Galilee ; and he
would not that any man should know
it.

31 For he taught his disciples,
and said unto them, The Son of man
is delivered into the hands of men,
and they shall kill him ; and after
that he is killed, he shall rise the
third day.

32 But they understood not that
saying, and were afraid to ask him.

78. The tribute-money

CH. xvii. 24-27.

24 And when they were come to
Capernaum, they that received tribute-
money, came to Peter, and said, Doth
not your Master pay tribute ?

25 He saith, Yes. And when he
was come into the house, Jesus pre-
vented him, saying, What thinkest
thou, Simon ? of whom do the kings of
the earth take custom or tribute ? of
their own children, or of strangers?

26 Peter saith unto him, Of stran-
gers. Jesus saith unto him, Then
are the children free.

27 Notwithstanding, lest we should
offend them, 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
piece of money : that take, and give
unto them for me and thee.

CH. ix. 33.
33 And he came to Capernaum

SEC. 76, 77,78.]

THE GOSPELS.

277

could not heal. Region of Cesarea Philippi.

LUKE.

JOHN.

[See 74.] Galilee.

CH. ix. 43-45.

43 But while they
wondered every one at all things which
Jesus did, he said unto his disciples,

44 Let these sayings sink down into
your ears : for the Son of man shall
be delivered into the hands of men.

45 But they understood not this
saying, and it was hid from them,
that they perceived it not : and they
feared to ask him of that saying.

miraculously provided. Capernaum.

It)

278

HARMONY OF

[PART v.

7 ,79. The disciples contend who should be the greatest. Jesus

MATTHEW.
CH. xvin. 1 -35.

AT the same time came the disci-
ples unto Jesus, saying, Who is the
greatest in the kingdom of heaven?

2 And Jesus called a little child
unto him, and set him in the midst of
them,

3 And said, Verily, I say unto you,
Except ye be converted, and become
as little children, ye shall not enter
into the kingdom of heaven.

4 Whosoever therefore shall hum-
ble himself as this little child, the
same is greatest in the kingdom of
heaven.

5 And whoso shall receive one such
little child in my name, receive th me.

6 But whoso shall offend one of
these little ones which believe in me,
it were better for him that a millstone
were hanged about his neck, and that
he were drowned in the depth of the
sea.

7 Wo unto the world because of
offences ! for it must needs be that
offences come ; but wo to that man by
whom the offence cometh :

8 Wherefore, if thy hand or thy
foot offend thee, cut them off, and
cast them from thee ; it is better for
thee to enter into life halt or maimed,
rather than having two hands or two
feet, to be cast into everlasting fire.

9 And if thine eye offend thee,
pluck it out, and cast it from thee : it
is better for thee to enter into life with
one eye, rather than having two eyes,
to be cast into hell-fire.

10 Take heed that ye despise not
one of these little ones : for I say

MARK.
CH. ix. 33-50.

33 And being in the house, he asked
them, What was it that ye disputed
among yourselves by the way '\

34 But they held their peace : for
by the way they had disputed among
themselves, who should be the greatest.

35 And he sat down, and called the
twelve, and saith unto them, If any
man desire to be first, the same shall
be last of all, and servant of all.

36 And he took a child, and set
him in the midst of them : and when
he had taken him in his arms, he said
unto them,

37 Whosoever shall receive one of
such children in my name, receiveth
me : and whosoever shall receive me,
receiveth not me, but him that sent me.

38 And John answered him, saying,
Master, we saw one casting out devils
in thy name, and he folio weth not us ;
and we forbade him, because he fol-
io weth not us.

39 But Jesus said, Forbid him not :
for there is no man which shall do a
miracle in my name, that can lightly
speak evil of me.

40 For he that is not against us, is
on our part.

41 For whosoever shall give you a
cup of water to drink in my name, be-
cause ye belong to Christ, verily I
say unto you, he shall not lose his
reward.

42 And whosoever shall offend one
of these little ones that believe in me,
it is better for him that a millstone
were hanged about his neck, and he
were cast into the sea.

43 And if thy hand offend thee, cut
it off: It is better for thee to enter
into life maimed, than having two
hands to go into hell, into the fire
that never shall be quenched :

44 Where their worm dieth not,
and the fire is not quenched.

Luke ix. 49, one casting out devils.} The twelve apostles and the seventy disciples
were commissioned and sent forth at different times. Hence the person here alluded
to may, for aught that appears, have been one of the seventy, not personally known to
John and to those who were were with him. Letters on Evil Spirits, p. 39.

Mark ix. 40. Luke ix. 50.] Here Jesus says, He that is not against us is for us ;

SEC. 79.]

THE GOSPELS.

279

exhorts to humility, forbearance, and brotherly love. Capernaum.

LUKE.
CH. ix. 46-50.

46 Then there arose a reasoning
among them, which of them should
be greatest.

47 And Jesus perceiving the thought
of their heart, took a child, and set
him by him,

48 And said unto them, Whosoever
shall receive this child in my name,
receiveth me; and whosoever shall
receive me, receiveth him that sent
me : for he that is least among you
all, the same shall be great.

49 And John answered and said,
Master, we saw one casting out devils
in thy name ; and we forbade him,
because he folio weth not with us.

50 And Jesus said unto him, For-
bid him not : for he that is not against
us, is for us.

JOHN.

but in Matth. xii. 30, he says, He that is not with me is against me. Grotius regards
both as proverbial sayings ; Proverbia in utramque pattern usurpata, veritatem suam
habent pro materia cui aptantur ; and alludes to similar forms in Prov. xxvi. 4, 5.
NEWCOME.

280

HARMONY OF

[PART v.

79. The disciples contend who should be the greatest. Jesus

MATTHEW.
CH. xvni. 1 -35.

unto you, That in heaven their angels
do always behold the face of my
Father which is in heaven.

11 For the Son of man is come to
save that which was lost.

12 How think ye ? If a man have
a hundred sheep, and one of them be
gone astray, doth he not leave the
ninety and nine, and goeth into the
mountains, and seeketh that which is
gone astray?

13 And if so be that he find it,!
verily I say unto you, he rejoiceth
more of that sheep, than of the ninety
and nine which went not astray.

14 Even so it is not the will of your
Father which is in heaven, that one of
these little ones should perish.

15 Moreover, if thy brother shall
trespass against thee, go and tell him
his fault between thee and him alone :
if he shall hear thee, thou hast gained
thy brother.

16 But if he will not hear thee, then
take with thee one or two more, that
in the mouth of two or three witnesses
every word may be established.

17 And if he shall neglect to hear
them, tell it unto the church : but if
he neglect to hear the church, let him
be unto thee as a heathen man and a
publican.

18 Verily, I say unto you, What-
soever ye shall bind on earth, shall be
bound in heaven : and whatsoever 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 any thing that they shall
ask, it shall be done for them of my
Father which is in heaven.

20 For where two or three are
gathered together in my name r there
am I in the midst of them.

21 Then came Peter to him, and
said, Lord, how oft shall my brother
sin against me, and I forgive him ?
till seven times ?

22 Jesus saith unto him, I say not
unto thee, Until seven times : but,
Until seventy times seven.

23 Therefore is the kingdom of
heaven likened unto a certain king

MARK.
CH. ix. 33-50.

45 And if thy foot offend thee, cut
it off: it is better for thee to enter
halt into life, than having two feet to
be cast into hell, into the fire that
never shall be quenched :

46 Where their worm dieth not,
and the fire is not quenched.

47 And if thine eye offend thee,
pluck it out : it is better for thee to
enter into the kingdom of God with
one eye, than having two eyes, to be
cast into hell-fire :

48 Where their worm dieth not,
and the fire is not quenched.

49 For every one shall be salted
with fire, and every sacrifice shall be
salted with salt.

50 Salt is good : but if the salt
have lost his saltness, wherewith \vill
ye season it ? Have salt in yourselves,
and have peace one with another.

SEC. 79.]

THE GOSPELS.

281

exhorts to humility, forbearance, and brotherly love. Capernaum.

LUKE.

JOHN.

282

HARMONY OF

[FART v.

79. The disciples contend who should be the greatest. Jesus

MATTHEW.
CH. xviu. 1 -35.

which would take account of his ser-
vants.

24 And when he had begun to
reckon, one was brought unto him
which owed him ten thousand talents.

25 But forasmuch as he had not to
pay, his lord commanded him to be
sold, and his wife and children, and
all that he had, and payment to be
made.

26 The servant therefore fell down,
and worshipped him, saying, Lord,
have patience with me, and I will pay
thee all.

27 Then the lord of that servant
was moved with compassion, and
loosed him, and forgave him the debt.

28 But the same servant went out,
and found one of his fellow-servants,
which owed him a hundred pence :
and he laid hands on him, and took
him by the throat, saying, Pay me
that thou owest.

29 And his fellow-servant fell down
at his feet, and besought him, saying,
Have patience with me, and I will
pay thee all.

30 And he would not : but went
and cast him into prison, till he should
pay the debt.

31 So when his fellow-servants saw
what was done, they were very sorry,
and came and told unto their lord all
that was done.

32 Then his lord, after that he had
called him, said unto him, O thou
wicked servant, I forgave thee all
that debt, because thou desiredst me :

33 Shouldest not thou also have
had compassion on thy fellow-servant,
even as I had pity on thee ?

34 And his lord was wroth, and
delivered him to the tormentors, till
he should pay all that was due unto
him.

35 So likewise shall my heavenly
Father do also unto you, if ye from
your hearts forgive not every one his
brother their trespasses.

MARK.

80. The Seventy instructed, and sent out.

SEC. 79, 80.]

THE GOSPELS.

283

exhorts to humility, forbearance, and brotherly love. Capernaum.

LUKE.

JOHN.

Capernaum.

CH. X. 1-16.

AFTER these things, the Lord ap-
pointed other seventy also, and sent

284

HARMONY OF

[PART v.

80. The Seventy instructed, and sent out.

MATTHEW.

MARK.

SEC. 80.]

THE GOSPELS,

285

Capernaum.

LUKE.

CH. X. 1-16.

them two and two before his face into
every city, and place, whither he
himself would come.

2 Therefore said he unto them,
The harvest truly is great, but the
labourers are few : pray ye therefore
the Lord of the harvest, that he would
send forth labourers into his harvest.

3 Go your ways : behold, I send
you forth as lambs among wolves.

4 Carry neither purse, nor scrip,
nor shoes : and salute no man by the
way. a

5 And into whatsoever house ye
enter, first say, Peace be to this house.

6 And if the son of peace be there,
your peace shall rest upon it : if not,
it shall turn to you again.

7 And in the same house remain,
eating and drinking such things as
they give : for the labourer is worthy
of his hire. Go not from house to
house.

8 And into whatsoever city ye en-
ter, and they receive you, eat such
things as are set before you.

9 And heal the sick that are therein,
and say unto them, The kingdom of
God is come nigh unto you.

10 But into whatsoever city ye
enter, and they receive you not, go
your ways out into the streets of the
same, and say,

1 1 Even the very dust of your city
which cleaveth on us, we do wipe off
against you : notwithstanding, be ye
sure of this, that the kingdom of God
is come nigh unto you.

12 But I say unto you, That it
shall be more tolerable in that day for
Sodom than for that city.

13 Wo unto thee, Chorazin! wo
unto thee, Bethsaida ! for if the mighty
works had been done in Tyre and
Sidon, which have been done in you,
they had a great while ago repented,
sitting in sackcloth and ashes.

14 But it shall be more tolerable
for Tyre and Sidon at the judgment,
than for you.

15 And thou, Capernaum, which

JOHN.

a 2 Kings iv. 29.

286 HARMONY OF [PART v,

80. The Seventy instructed, and sent out.

MATTHEW.

MARK.

81. Jesus goes up to the feast of tabernacles. His final

82. Ten lepers cleansed.

Luke ix. 53, did not receive him.] This was near the passover ; when Jesus, going
to celebrate it at Jerusalem, plainly indicated that men ought to worship there ; con-
trary to the practice of the Samaritans, who, in opposition to the Holy City, had set
up a temple at Gerazim. Hence the cause of their hostility to him as well as to all
others travelling in that direction at that season. This account perfectly harmonizes

SEC. 80, 81, 82.]

THE GOSPELS.

287

Capernaum,

LUKE.
CH. x. 1-16.

art exalted to heaven, shalt be thrust
down to hell.

16 He that heareth you, heareth
me; and he that despiseth you, de-
spiseth me ; and he that despiseth me,
despiseth him that sent me.

JOHN.

departure from Galilee. Incidents in Samaria.

CH. ix. 51-56.

51 And it came to pass, when the
time was come that he should be re-
ceived up, he steadfastly set his face
to go to Jerusalem,

52 And sent messengers before his
face : and they went and entered into
a village of the Samaritans, to make
ready for him.

53 And they did not receive him,
because his face was as though he
would go to Jerusalem.

54 And when his disciples James
and John saw this, they said, Lord,
wilt thou that we command fire to
come down from heaven, and consume
them, even as Elias did ?

55 But he turned, and rebuked
them, and said, Ye know not what
manner of spirit ye are of.

56 For the Son of man is not come
to destroy men's lives, but to save
them. And they went to another
village.

CH. vii. 2-10.

2 Now the Jews' feast of taberna-
cles was at hand.

3 His brethren therefore said unto
him, Depart hence, and go into Judea,
that thy disciples also may see the
works that thou doest.

4 For there is no man that doeth
any thing in secret, and he himself
seeketh to be known openly. If thou
do these things, shew thyself to the
world.

5 (For neither did his brethren be-
lieve in him.)

6 Then Jesus said unto them, My
time is not yet come : but your time
is always ready.

7 The world cannot hate you ; but
me it hateth, because I testify of it,
that the works thereof are evil.

8 Go ye up unto this feast : I go
not up yet unto this feast ; for my
time is not yet full come.

9 When he had said these words
unto them, he abode still in Galilee.

10 But when his brethren were
gone up, then went he also up unto
the feast, not openly, but as it were
in secret.

Samaria .

CH. XVII. 11-19.

11 And it came to pass, as he went
to Jerusalem, that he passed through
the midst of Samaria and Galilee.

12 And as he entered into a certain
village, there met him ten men that
were lepers, which stood afar off:

13 And they lifted up their voices,

with the respectful deportment of the Samaritans towards him at the time of his inter-
view with the woman at Jacob's well, John iv. 1 42 ; for he was then coming from
Judea, and it was not the season of resorting thither for any purposes of devotion.
John iv. 35. BLUNT, Veracity, &c., sect. i. 16.

288

HARMONY OF

[PART v.

82. Ten lepers cleansed.

MATTHEW.

MARK.

SEC. 82.]

THE GOSPELS.

289

Samaria.

LUKE.

CH. XVII. 11-19.

and said, Jesus, Master, have mercy
on us.

14 And when he saw them, he said
unto them, Go shew yourselves unto
the priests. And it came to pass,
that, as they went, they were cleansed.

15 And one of them, when he saw
that he was healed, turned back, and
with a loud voice glorified God,

16 And fell down on his face at his
feet, giving him thanks : and he was
a Samaritan.

17 And Jesus answering, said,
Were there not ten cleansed ? but
where are the nine ?

18 There are not found that returned
to give glory to God, save this stran-
ger.

19 And he said unto him, Arise, go
thy way : thy faith hath made thee
whole.

JOHN.

PART VI.

THE FESTIVAL OF TABERNACLES

AND THE

SUBSEQUENT TRANSACTIONS,

UNTIL

OUR LORD'S ARRIVAL AT BETHANY,

SIX DAYS BEFORE THE FOURTH PASSOVER.

TIME. Six months, less one week.

292

HARMONY OF

[PART vi.

83. Jesus at the festival of Tabernacles.

MATTHEW.

MARK.

SEC. 83.]

THE GOSPELS.

293

His public teaching. Jerusalem.

LUKE.

JOHN.

CH. VII. 11-53. CH. VIII. 1.

11 Then the Jews sought him at
the feast, and said, Where is he?

12 And there was much murmuring
among the people concerning him : for
some said, He is a good man : others
said, Nay ; but he deceiveth the peo-
ple.

13 Howbeit, no man spake openly
of him, for fear of the Jews.

14 Now, about the midst of the
feast, Jesus went up into the temple
and taught,

15 And the Jews marvelled, saying,
How knoweth this man letters, having
never learned ?

16 Jesus answered them, and said,
My doctrine is not mine, but his that
sent me.

17 If any man will do his will, he
shall know of the doctrine, whether
it be of God, or whether I speak of
myself.

18 He that speaketh of himself,
seeketh his own glory : but he that
seeketh his glory that sent him, the
same is true, and no unrighteousness
is in him.

19 Did not Moses give you the law,
and yet none of you keepeth the law ?
Why go ye about to kill me ?

20 The people answered and said,
Thou hast a devil : who goeth about
to kill thee?

21 Jesus answered and said unto
them, I have done one work, and ye
all marvel.

22 Moses therefore gave unto you
circumcision, (not because it is of
Moses, but of the fathers ;) and ye on
the sabbath-day circumcise a man. a

23 If a man on the sabbath-day re^-
ceive circumcision, that the law of
Moses should not be broken ; are ye
angry at me, because I have made a
man every whit whole on the sabbath-
day?

24 Judge not according to the ap-
pearance, but judge righteous judg-
ment.

25 Then said some of them of Je-
rusalem, Is not this he whom they
seek to kill?

Lev. xii. 3.

294

HARMONY OF

[PART vi.

83. Jesus at the festival of Tabernacles.

MATTHEW.

MARK.

SEC. 83.]

THE GOSPELS.

295

His public teaching. Jerusalem.

LUKE.

JOHN.

CH. VII. 11-53. CH. VIII. 1.

26 But lo, he speaketh boldly, and
they say nothing unto him. Do the
rulers know indeed that this is the
very Christ 1

27 Howbeit, we know this man,
whence he is : but when Christ
cometh, no man knoweth whence
he is.

28 Then cried Jesus in the temple,
as he taught, saying, Ye both know
me, and ye know whence I am : and
I am not come of myself, but he
that sent me is true, whom ye know
not.

29 But I know him ; for I am from
him, and he hath sent me.

30 Then they sought to take him :
but no man laid hands on him, be-
cause his hour was not yet come.

31 And many of the people believed
on him, and said, When Christ com-
eth, will he do more miracles than
these which this man hath done?

32 The Pharisees heard that the
people murmured such things con-
cerning him : and the Pharisees and
the chief priests sent officers to take
him.

33 Then said Jesus unto them, Yet
a little while am I with you, and then
I go unto him that sent me.

34 Ye shall seek me, and shall not
find me: and where I am, thither ye
cannot come.

35 Then said the Jews among them*
selves, Whither will he go, that we
shall not find him? will he go unto
the dispersed among the Gentiles, and
teach the Gentiles ?

36 What manner of saying is this
that he said, Ye shall seek me, and
shall not find me : and where I am,
thither ye cannot come ?

37 In the last day, that great day
of the feast, Jesus stood and cried,
saying, If any man thirst, let him
come unto me, and drink.

38 He that belie veth on me, as the
scripture hath said, a out of his belly
shall flow rivers of living water.

.39 (But this spake he of the Spirit,
which they that believe on him should

Isa. Iv. I, and Iviii. 11, and xliv. 3. Zech. xiii. 1, and xiv. 8.

296 HARMONY OF [PART vi.

83. Jesus at the festival of Tabernacles.

MATTHEW.

MARK.

John viii. 1, to the Mount of Olives.] It is apparent, from various incidental allu-
sions in the Evangelists, that it was the habit of our Lord at this period to spend his
days in Jerusalem, in teaching the people and healing the sick, and his nights in the
mount of Olives, in prayer. Yet it is nowhere directly asserted ; and the manner in

SEC. 83.]

THE GOSPELS.

297

His public teaching. Jerusalem.

LUKE.

JOHN.

CH. VII. 11-53. CH. VIII. 1.

receive, for the Holy Ghost was not
yet given, because that Jesus was not
yet glorified.)

40 Many of the people therefore,
when they heard this saying, said, Of
a truth this is the Prophet.

41 Others said, This is the Christ.
But some said, Shall Christ come out
of Galilee ?

42 Hath not the scripture said, a
That Christ cometh of the seed of
David, and out of the town of Bethle-
hem, where David was ?

43 So there was a division among
the people because of him.

44 And some of them would have
taken him ; but no man laid hands on
him.

45 Then came the officers to the
chief priests and Pharisees ; and they
said unto them, Why have ye not
brought him ?

46 The officers answered, Never
man spake like this man.

47 Then answered them the Phari-
sees, Are ye also deceived ?

48 Have any of the rulers, or of
the Pharisees believed on him ?

49 But this people who knoweth
not the law are cursed.

50 Nicodemus saith unto them, (he
that came to Jesus by night, being
one of them,)

51 Doth our law judge any man
3efore it hear him, and know what he
doeth ?

52 They answered, and said unto
him, Art thou also of Galilee : Search,
and look : for out of Galilee ariseth
no prophet.

53 And every man went unto his
own house.

CH. VIII.

JESUS went unto the mount of

Dlives :

* Ps. Ixxxix. 4, and cxxxii. 11. Mic. v. 2.

which it is slightly mentioned or alluded to by the sacred writers, is worthy of partic-
ular notice, as a proof of their veracity, never met with, in works of fiction, Compare
Matth. xxiv. 3, and xxvi. 30 ; Mark xiii. 3, and xiv. 26 ; Luke vi. 12, and xxi. 37, 38,
and xxii. 39 ; John viii. 1,2, and xviii. 1.

298

HARMONY OF

[PART vi.

84. The woman taken in

MATTHEW.

MARK.

85. Further public teaching of our Lord. He reproves the

John viii. 5, should be stoned,] The Romans, in settling the provincial government
of Judea, which they had conquered, deprived the Jewish tribunals of the power of
inflicting capital punishments. John xviii. 31. See Appendix, No. IV. The law
of Moses, however, condemned adulterers to be stoned to death. " This woman had
been caught in the very fact. Jesus must therefore determine against the law, which
inflicted death; or against the ; Romans, who suffered them not to put any body to
death, and who would still less have permitted it for such a crime as adultery, which
was not capital among them. If he condemned not the adulteress to death when he

SEC. 84, 85.]

THE GOSPELS.

299

adultery. Jerusalem.

LUKE.

JOHN.

CH. VIII. 2-11.

2 And early in the morning he

eame again into the temple, and all

the people came unto him ; and he sat

down and taught them.

3 And the scribes and Pharisees

brought unto him a woman taken in

adultery : and when they had set her

in the midst,

4 They say unto him, Master, this

woman was taken in adultery, in the

very act.

5 Now Moses in the law a com-

manded us, that such should be

stoned : but what sayest thou ?

6 This they said, tempting him,

that they might have to accuse him.

But Jesus stooped down, and with his

finger wrote on the ground, as though

he heard them not.

7 So when they continued asking

him, he lifted up himself, and said

unto them, "He that is without sin

among you, let him first cast a stone

at her.

8 And again he stooped down, and

wrote on the ground.

9 And they which heard it, being

convicted by their own conscience,

went out one by one, beginning at the

eldest, even unto the last : and Jesus

was left alone, and the woman stand-

ing in the midst.

10 When Jesus had lifted up him-

self, and saw none but the woman,

he said unto her, Woman, where are

those thine accusers? hath no man

condemned thee ?

11 She said, No man, Lord. And

Jesus said unto her, Neither do I con-

demn thee : go, anfl sin no more.

unbelieving Jews, and escapes from their hands. Jerusalem.

CH. vin. 12-59.

12 Then spake Jesus again unto

them, saying, I am the light of the

Lev. xx. 10. Deut. xxii. 21.

was alone with her, he hereby teaches us to submit to the civil laws of the places
where we live." BASNAGE, Hist. Jud. lib. v. c. xx. 2.

John viii. 7, let him first cast a stone.] When one was condemned to death, those
witnesses, whose evidence decided the sentence, inflicted the first blows, in order to
add the last degree of certainty to their evidence. DUPIN, Trial of Jesus, p. 7.

300

HARMONY OF

[PART vi.

85. Further public teaching of our Lord. He reproves the

MATTHEW.

MARK.

John viii. 14, ye cannot tell.] John vii. 28, is consistent with John viii. 14. " Ye
both know my transactions among you, and whence, as a man, I derive my descent ;
(ch. vi. 42,) and yet there is a sense in which ye know not whence I am, as I came
not," &c. Kai is used in the same manner, Matth. ix. 19. And yet wisdom^ &c.

SEC. 85.]

THE GOSPELS.

301

unbelieving Jews, and escapes from their hands. Jerusalem.

LUKE.

JOHN.

CH. viii. 12-59.

world : he that folio weth me shall not
walk in darkness, but shall have the
light of life.

13 The Pharisees therefore said
unto him, Thou bearest record of thy-
self ; thy record is not true.

14 Jesus answered and said unto
them, Though I bear record of myself,
yet my record is true: for I know
whence I came, and whither I go :
but ye cannot tell whence I come, and
whither I go.

15 Ye judge after the flesh, I judge
no man.

16 And yet if I judge, my judgment
is true : for I am not alone, but I and
the Father that sent me.

17 It is also written in your law,
that the testimony of two men is
true. a

18 I am one that bear witness of
myself; and the Father that sent me,
beareth witness of me.

19 Then said they unto him, Where
is thy Father? Jesus answered, Ye
neither know me, nor my Father : if
ye had known me, ye should have
known my Father also.

20 These words spake Jesus in the
treasury, as he taught in the temple :
and no man laid hands on him, for his
hour was not yet come.

21 Then said Jesus again unto
them, I go my way, and ye shall seek
me, and shall die in your sins : whither
I go, ye cannot come.

22 Then said the Jews, Will he
kill himself ? because he saith, Whither
I g"> Y e cannot come.

23 And he said unto them, Ye are
from beneath ; I am from above : ye
are of this world ; I am not of this
world.

24 I said therefore unto you, that
ye shall die in your sins : for if ye
believe not that I am he, ye shall die
in your sins.

Deut. xvii. 6, and xix. 15.

See also John ix. 30. In this latter sense (ch. viii. 14,) the Jews knew not whence
Jesus came, knew not his divine mission, and that he would return to the Father at
his ascension. NEWCOME.

302

HARMONY OF

[PART vi.

85. Further public teaching of our Lord. He reproves the

MATTHEW.

MARK.

John viii. 30, many believed on him.] The Jews who are said to have believed on
Jesus, (John viii. 30,) are not the same with those whom our Lord accuses of seeking
to kill him, ver. 40, nor with those who insulted him, ver. 48, &c., although these are

SEC. 85.]

THE GOSPELS.

303

unbelieving Jews, and escapes from their hands. Jerusalem.

LUKE.

JOHN.
CH. vifi. 12-59.

25 Then said they unto him, Who
art thou? And Jesus saith unto them,
Even the same that I said unto you
from the beginning.

26 I have many things to say, and
to judge of you : but he that sent me,
is true ; and I speak to the world
those things which I have heard of
him.

27 They understood not that he
spake to them of the Father.

2.8 Then said Jesus unto them,
When ye have lifted up the Son of
man, then shall ye know that I am
he, and that I do nothing of myself ;
but as my Father hath taught me, I
speak these things.

29 And he that sent me is with
me : the Father hath not left me
alone; for I do always those things
that please him.

30 As he spake these words, many
believed on him.

31 Then said Jesus to those Jews
which believed on him, If ye continue
in my word, then are ye my disciples
indeed ;

32 And ye shall know the truth,
and the truth shall make you free.

33 They answered him, We be
Abraham's seed, and were never in
bondage to any man : how sayest thou,
Ye shall be made free ?

34 Jesus answered them, Verily,
verily, I say unto you, Whosoever
committeth sin, is the servant of sin.

35 And the servant abideth not in
the house for ever, but the Son abideth
ever.

36 If the Son therefore shall make (
you free, ye shall be free indeed.

37 I know that ye are Abraham's

but ye seek to kill me, because
my word hath no place in you.

38 I speak that which I have seen
with my Father : and ye do that
which ye have seen with your father.

39 They answered and said unto
him, Abraham is our father. Jesus

not distinguished from the others in the narrative of John, who always mentions the
Jews indiscriminately as speaking with Jesus. Cler. Harm. 528. NEWCOME.

304

HARMONY OF

[PART vi,

85. Further public teaching of our Lord. He reproves the

MATTHEW.

MARK.

SEC. 85.]

THE GOSPELS.

305

unbelieving Jews, and escapes from their hands. Jerusalem.

LUKE.

JOHN.

CH. VIH. 12-59.

saith unto them, If ye were Abra-
ham's children, ye would do the
works of Abraham.

40 But now ye seek to kill me, a
man that hath told you the truth,
which I have heard of God : this did
not Abraham.

41 Ye do the deeds of your father.
Then said they to him, We be not
born of fornication ; we have one
Father, even God.

42 Jesus said unto them, If God
were your Father, ye would love me :
for I proceeded forth and came from
God ; neither came I of myself, but
he sent me.

43 Why do ye not understand my
speech ? even because ye cannot hear
my word.

44 Ye are of your father the devil,
and the lusts of your father ye will
do : he was a murderer from the be-
ginning, and abode not in the truth ;
because there is no truth in him.
When he speaketh a lie, he speaketh
of his own : for he is a liar, and the
father of it.

45 And because I tell you the truth,
ye believe me not.

46 Which of you convinceth me of
sin ? And if I say the truth, why do
ye not believe me ?

47 He that is of God, heareth God's
words : ye therefore hear them not,
because ye are not of God.

48 Then answered the Jews, and
said unto him, Say we not well that
thou art a Samaritan, and hast a
devil ?

49 Jesus answered, I have not a
devil ; but I honour my Father, and
ye do dishonour me.

50 And I seek not mine own
glory : there is one that seeketh and
judgeth.

51 Verily, verily, I say unto you,
if a man keep my saying, he shall
never see death.

52 Then said the Jews unto him,
Now we know that thou hast a devil.
Abraham is dead, and the prophets ;
and thou sayest, If a man keep my
saying, he shall never taste of death.

306

HARMONY OF

[PART vi.

85. Further public teaching of Our Lord. He reproves the

MATTHEW.

MARK.

86. A lawyer instructed. Love to our neighbor defined.

SEC. 85,

THE GOSPELS.

307

unbelieving Jews, and escapes from their hands. Jerusalem.

LUKE.

JOHN.
CH. viii. 12-59.

53 Art thou greater than our father
Abraham, which is dead ! and the
prophets are dead: whom makest
thou thyself?

54 Jesus answered, If I honor
myself, my honour is nothing : it is
my Father that honoureth me, of
whom ye say, that he is your God.

55 Yet ye have not known him;
but I know him : and if I should say,
I know him not, I shall be a liar like
unto you : but I know him, and keep
his saying.

56 Your father Abraham rejoiced
to see my day : and he saw it, and
was glad.

57 Then said the Jews unto him,
Thou art not yet fifty years old, and
hast thou seen Abraham ?

58 Jesus said unto them, Verily,
verily, I say unto you, Before Abra-
ham was, I am.

59 Then took they up stones to
cast at him : but Jesus hid himself,
and went out. of the temple, going
through the midst of them, and so
passed by.

Parable of the Good Samaritan. Near Jerusalem.

CH. x. 25-37.

25 And behold, a certain lawyer
stood up, and tempted him, saying,
Master, what shall I do to inherit
eternal life?

26 He said unto him, What is
written in the law 1 ? how readest
thou?

27 And he answering said, Thou
shalt love the Lord thy God with
all thy heart, and with all thy soul,
and with all thy strength, and with
all thy mind ; and thy neighbour as
thy self. a

28 And he said unto him, Thou
hast answered right : this do, and
thou shalt live.

29 But he, willing to justify him-
self, said unto Jesus, And who is my
neighbour ?

30 And Jesus answering, said, A

* Deut. vi. 5. Lev. xix. 18, and xviii. 5.

308

HARMONY OF

[PART vi.

86. A lawyer instructed. Love to our neighbor defined.

MATTHEW.

MARK.

' .

87. Jesus in the house of Martha

Luke x. 30, down, j A note of minute accuracy in the historian, Jericho being situ-

SEC. 86, 87.]

THE GOSPELS.

309

Parable of the Good Samaritan. Near Jerusalem.

LUKE.

JOHN.

CH. x. 25-37.

certain man went down from Jerusa-

lem to Jericho, and fell among thieves,

which stripped him of his raiment,

and wounded him, and departed, leav-

ing him half dead.

31 And by chance there came

down a certain priest that way ; and

when he saw him, he passed by on

the other side.

32 And likewise a Levite, when

he was at the place, came and looked

on him, and passed by on the other

side.

33 But a certain Samaritan, as he

journeyed, came where he was : and

when he saw him, he had compassion

on him,

34 And went to him, and bound up

his wounds, pouring in oil and wine,

and set him on his own beast, and

brought him to an inn, and took care

of him.

35 And on the morrow, when he

departed, he took out two pence, and

gave them to the host, and said unto

him, Take care of him : and whatso-

ever thou spendest more, when I come

again, I will repay thee. '

36 Which now of these three,

thinkest thou, was neighbour unto

him that fell among the thieves ?

37 And he said, He that shewed

mercy on him. Then said Jesus unto

him, Go, and do thou likewise.

and Mary. Bethany,

CH. x. 38-42.

38 Now it came to pass, as they

went, that 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 Jesus' feet,

and heard his word.

40 But Martha was cumbered about

much serving, and came to him, and

said, Lord, dost thou not care that my

sister hath left me to serve alone 1 bid

her therefore that she help me.

41 And Jesus answered, and said

ated in the plain or valley of Jordan, and Jerusalem being among the mountains of
Judea.

310

HARMONY OF

[PART vi.

87. Jesus in the house of Martha

MATTHEW.

MARK.

88. The disciples again taught

Luke xi. 5, at midnight.] An incidental and very natural allusion to the well-
known custom of that country. For in those hot regions, men travel in the cool of the

SEC. 87, 88.]

THE GOSPELS.

311

and Mary. Bethany.

LUKE.

CH. x. 38-42.

unto her, Martha, Martha, thou art
careful, and troubled about many
things :

42 But one thing is needful ; and
Mary hath chosen that good part,
which shall not be taken away from
her.

JOHN.

how to pray. Near Jerusalem.

CH. XI. 1-13.

AND it came to pass, that as he was
praying in a certain place, when he
ceased, one of his disciples said unto
him, Lord, teach us to pray, as John
also taught his disciples.

2 And he said unto them, When
ye pray, say, Our Father which art
in heaven, Hallowed be thy name.
Thy kingdom come. Thy will be
done, as in heaven, so in earth.

3 Give us day by day our daily
bread.

4 And forgive us our sins ; for
we also forgive every one that is
indebted to us. And lead us not into
temptation ; but deliver us from evil.

5 And he said unto them, Which of
you shall have a friend, and shall go
unto him at midnight, and say unto
him, Friend, lend me three loaves :

6 For a friend of mine in his jour-
ney is come to me, and I have nothing
to set before him ?

7 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 importu-
nity he will rise and give him as many
as he needeth.

9 And I say unto you, Ask, and it
shall be given you ; seek, and ye
shall find; knock, and it shall be
opened unto you.

10 For every one that asketh re-
ceiveth ; and he that seeketh findeth ;

evening and night, and rest in the daytime ; looking for refreshment, if they are not
among total strangers, to the hospitality of friends.

312

HARMONY OF

[PART vi.

88. The disciples again taught

MATTHEW.

MARK.

89. The Seventy return.

SEC. 88, 89.]

THE GOSPELS.

313

how to pray. Near Jerusalem.

LUKE.
CH. xi. 1-13.

and to him that knocketh, it shall be
opened.

1 1 If a son shall ask bread of any
of you that is a father, will he give
him a stone ? or if he ask a fish, will
he for a fish give him a serpent ?

12 Or if he shall ask an egg, will
he offer him a scorpion ?

13 If ye then, being evil, know
how to give good gifts unto your
children, how much more shall your
heavenly Father give the Holy Spirit
to them that ask him ?

JOHN.

Jerusalem ?

CH. x. 17-24.

17 And the seventy returned again
with joy, saying, Lord, even the devils
are subject unto us through thy name.

18 And he said unto them, I be-
held Satan as lightning fall from
heaven.

19 Behold, I give unto you power
to tread on serpents and scorpions,
and over all the power of the enemy :
and nothing shall by any means hurt
you.

20 Notwithstanding, in this rejoice
not, that the spirits are subject unto
you ; but rather rejoice, because your
names are written in heaven.

21 In that hour Jesus rejoiced in
spirit, and said, I thank thee, O
Father, Lord of heaven and earth, that
thou hast hid these things from the
wise and prudent, and hast revealed
them unto babes : even so, Father ;
for so it seemed good in thy sight.

22 All things are delivered to me
of my Father : and no man knoweth
who the Son is, but the Father ; and
who the Father is, but the Son, and
he to whom the Son will reveal him.

23 And he turned him unto his
disciples, and said privately, Blessed
are the eyes which see the things that
ye see.

24 For I tell you, That many
prophets and kings have desired to
see those things which ye see, and
have not seen them ; and to hear
those things which ye hear, and have
not heard them.

314

HARMONY OF

[PART vi.

90. A man born blind is healed on the Sabbath.

MATTHEW.

MARK.

SEC. 90.]

THE GOSPELS.

315

Our Lord's subsequent discourses. Jerusalem.

LUKE.

JOHN.

CH. IX. 1-41. CH. X. 1-21.

AND as Jesus passed by, he saw a
man which was blind from his birth.

2 And his disciples asked him,
saying, Master, who did sin, this
man, or his parents, that he was born
blind?

3 Jesus answered, Neither hath
this man sinned, nor his parents : but
that the works of God should be made
manifest in him.

4 I must work the works of him
that sent me, while it is day : the night
cometh, when no man can work.

5 As long as I am in the world, I
am the light of the world.

6 When he had thus spoken, he
spat on the ground, and made clay of
the spittle, and he anointed the eyes
of the blind man with the clay,

7 And said unto him, Go, wash in
the pool of Siloam, (which is by
interpretation, Sent.) He went his
way therefore, and washed, and came
seeing.

8 The neighbours therefore, and
they which before had seen him that
he was blind, said, Is not this he that
sat and begged ?

9 Some said, This is he : others
said, He is like him : but he said, I
am he.

10 Therefore said they unto him,
How were thine eyes opened ?

11 He answered and said, A man
that is called Jesus, made clay, and
anointed mine eyes, and said unto me,
Go to the pool of Siloam, and wash ;
and I went and washed, and I received
sight.

12 Then said they unto him, Where
is he ? He said, I know not.

13 They brought to the Pharisees
him that aforetime was blind.

14 And it was the sabbath-day when
Jesus made the clay, and opened his
eyes.

15 Then again the Pharisees also
asked him how he had received his
sight. He said unto them, He put
clay upon mine eyes, and I washed,
and do see.

16 Therefore said some of the
Pharisees, This man is not of God,
because he keepeth not the sabbath-

316

HARMONY OF

[PART vi.

90. A man born blind is healed on the Sabbath.

MATTHEW.

MARK.

SEC. 90.]

THE GOSPELS.

317

Our Lord's subsequent discourses. Jerusalem.

LUKE.

JOHN.

CH. IX. 1-41. CH. X. 1-21.

day. Others said, How can a man
that is a sinner do such miracles?
And there was a division among
them.

17 They say unto the blind man
again, What sayest thou of him, that
tie hath opened thine eyes ? He said,
He is a prophet.

18 But the Jews did not believe
concerning him, that he had been
blind, and received his sight, until
they called the parents of him that
had received his sight.

19 And they asked them, saying,
Is this your son, who ye say was
born blind ? How then doth he now
see?

20 His parents answered them and
said, We know that this is our son,
and that he was born blind :

21 But by what means he now
seeth, we know not ; or who hath
opened his eyes, we know not : he is
of age ; ask him : he shall speak for
himself.

22 These words spake his parents,
because they feared the Jews : for
the Jews had agreed already, that if
any man did confess that he was
Christ, he should be put out of the
synagogue.

23 Therefore said his parents, He
is of age ; ask him.

24 Then again called they the man
that was blind, and said unto him,
Give God the praise : we know that
this man is a sinner.

25 He answered and said, Whether
he be a sinner or no, I know not :
one thing I know, that, whereas I
was blind, now I see.

26 Then said they to him again,
What did he to thee ? how opened he
thine eyes?

27 He answered them, I have told
you already, and ye did not hear :
wherefore would ye hear it again ?
will ye also be his disciples ?

28 Then they reviled him, and said,
Thou art his disciple ; but we are
Moses' disciples.

29 We know that God spake unto
Moses ; as for this fellow, we know
not from whence he is.

318

HARMONY OF

[PART vi.

90. A man born blind is healed on the Sabbath.

MATTHEW.

MARK.

SEC. 90.]

THE GOSPELS.

319

Our Lord's subsequent discourses. Jerusalem.

LUKE.

JOHN.

CH. IX. 1-41. CH. X. 1-21.

30 The man answered and said
unto them, Why, herein is a marvel-
lous thing, that ye know not from
whence he is, and yet he hath opened
mine eyes.

31 Now we know that God heareth
not sinners : but if any man be a wor-
shipper of God, and doeth his will,
him he heareth.

32 Since the world began was it
not heard that any man opened the
eyes of one that was born blind.

33 If this man were not of God, he
could do nothing.

34 They answered and said unto
him, Thou wast altogether born in
sins, and dost] thou teach its ? And
they cast him out.

35 Jesus heard that they had cast
him out : and when he had found
him, he said unto him, Dost thou be-
lieve on the Son of God ?

36 He answered and said, Who
is he, Lord, that I might believe on
him?

37 And Jesus said unto him, Thou
hast both seen him, and it is he that
talketh with thee.

38 And he said, Lord, I believe.
And he worshipped him.

39 And Jesus said, For judgment
I am come into this world ; that they
which see not might see ; and that
they which see might be made blind.

40 And some of the Pharisees which
were with him heard these words, and
said unto him, Are we blind also ?

41 Jesus said unto them, If ye were
blind, ye should have no sin : but now
ye say, We see ; therefore your sin
remaineth.

CH. x.

VERILY, verily, I say unto you,
He that entereth not by the door into
the sheepfold, but climbeth up some
other way, the same is a thief and a
robber.

2 But he that entereth in by the
door is the shepherd of the sheep.

3 To him the porter openeth ; and
the sheep hear his voice : and he
calleth his own sheep by name, and

eadeth them out.

4 And when he putteth forth his

320

HARMONY OF

[PART vi.

90. A man born blind is healed on the Sabbath.

MATTHEW.

MARK.

SEC. 90.]

THE GOSPELS.

321

Our Lord's subsequent discourses. Jerusalem.

LUKE.

JOHN.

CH. IX. 1-41. CH. X. 1-21.

own sheep, he goeth before them, and
;he sheep follow him : for they know
his voice.

5 And a stranger will they not fol-
w, but will flee from him : for they

know not the voice of strangers.

6 This parable spake Jesus unto
them : but they understood not what
things they were which he spake unto
them.

7 Then said Jesus unto them again,
Verily, verily, I say unto you, I am
the door of the sheep.

8 All that ever 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 out, and find pasture.

10 The thief cometh not, but for
to steal, and to kill, and to destroy :
I am come that they might have life,
and that they might have it more
abundantly.

11 I am the good shepherd: the
good shepherd giveth his life for the

12 But he that is a hireling, and
not the shepherd, whose own the
sheep are not, seeth the wolf coming,
and leaveth the sheep, and fleeth;
and the wolf catcheth them, and scat-
tereth the sheep.

13 The hireling fleeth, because he
is a hireling, and careth not for the
sheep.

14 I am the good shepherd, and
know my sheep, and am known of
mine.

15 As the Father knoweth me,
even so know I the Father : and I lay
down my life for the sheep.

16 And other sheep I have, which
are not of this fold : them also I must
bring, and they shall hear my voice ;
and there shall be one fold, and one
shepherd.

17 Therefore doth my Father love
me, because I lay down my life, that
I might take it again.

18 No man taketh it from me, but
I lay it down of myself. I have power
to lay it down, and I have power to

322 HARMONY OF [PART vi,

90. A man born blind is healed on the Sabbath.

MATTHEW.

MARK.

. Jesus at Jerusalem at the feast of dedication.

SEC. 90, 91.]

THE GOSPELS.

323

Our Lord's subsequent discourses. Jerusalem.

LUKE.

JOHN.

CH. IX. 1-41. CH. X. 1-21.

take it again. This commandment
have I received of my Father.

19 There was a division therefore
again among the Jews for these say-
ings.

20 And many of them said, He
hath a devil, and is mad ; why hear
ye him?

21 Others said, These are not the
words of him that hath a devil. Can
a devil open the eyes of the blind ?

He retires beyond Jordan. Jerusalem. Bethany beyond Jordan.

CH. x. 22-42.

22 And it was at Jerusalem the
feast of the dedication, and it was
winter.

23 And Jesus walked in the temple
in Solomon's porch.

24 Then came the Jews round about
him, and said unto him, How long
dost thou make us to doubt ? If thou
be the Christ, tell us plainly.

25 Jesus answered them, I told you,
and ye believed not : the works that I
do in my Father's name, they bear
witness of me.

26 But ye believe not, because ye
are not of my sheep, as I said unto
you.

27 My sheep hear my voice, and I
know them, and they follow me :

28 And I give unto them eternal
life ; and they shall never perish, nei-
ther shall any pluck them out of my
hand.

29 My Father, which gave them
me, is greater than all ; and none is
able to pluck them out of my Father's
land.

30 I and my Father are one.

31 Then the Jews took up stones
again to stone him.

32 Jesus answered them, Many
ood works have I shewed you from

my Father ; for which of those works
do ye stone me ?

33 The Jews answered him, say-
ng, For a good work we stone thee
lot ; but for blasphemy, and because
hat thou, being a man, makest thy-
self God.

324

HARMONY OF

[PART vi.

91. Jesus at Jerusalem at the feast of dedication.

MATTHEW.

MARK.

92. The raising of Lazarus.

SEC. 91, 92.]

THE GOSPELS.

325

He retires beyond Jordan. Jerusalem. Bethany beyond Jordan.

LUKE.

JOHN.
CH. x. 22-42.

34 Jesus answered them, Is it not
written in your law, I said, Ye are
gods ? a

35 If he called them gods, unto
whom the word of God came, and the
scripture cannot be broken ;

36 Say ye of him whom the Father
hath sanctified, and sent into the
world, Thou blasphemest ; because I
said, I am the Son of God ?

37 If I do not the works of my
Father, believe me not.

38 But if I do, though ye believe
not me, believe the works : that ye
may know and believe that the Father
is in me, and I in him.

39 Therefore they sought again to
take him ; but he escaped out of their
hand,

40 And went away again beyond
Jordan, into the place where John at
first baptized ; and there he abode.

41 And many resorted unto him,
and said, John did no miracle ; but
all things that John spake of this man
were true.

42 And many believed on him
there.

Bethany.

CH. xi. 1-46.

Now a certain man was sick, named
Lazarus, of Bethany, the town of Ma-
ry and her sister Martha.

2 (It was that Mary which anointed
the Lord with ointment, and wiped
his feet with her hair, whose brother
Lazarus was sick.)

3 Therefore his sisters sent unto
him, saying, Lord, behold, he whom
thou lovest is sick.

4 When Jesus heard that, he said,
This sickness is not unto death, but
for the glory of God, that the Son of
God might be glorified thereby.

5 Now Jesus loved Martha, and
her sister, and Lazarus.

6 When he had heard therefore that
he was sick, he abode two days still
in the same place where he was.

7 Then after that saith he to his
disciples, Let us go into Judea again.

Ps. Ixxxii. 6. Ex. xxii. 7, seq.

326

HARMONY OF

[PART vi.

92. The raising of. Lazarus.

MATTHEW.

MARK.

THE GOSPELS.

327

Bethany.

LUKE.

JOHN.
CH, xi. 1-46.

8 His disciples say unto him, Mas-
ter, the Jews of late sought to stone
thee ; and goest thou thither again ?

9 Jesus answered, Are there not
twelve hours in the day? If any man
walk in the day, he stumbleth not,
because he seeth the light of this
world.

10 But if a man walk in the night,
he stumbleth, because there is no
light in him.

1 1 These things said he : and after
that he saith unto them, Our friend
Lazarus sleepeth ; but I go that I
may awake him out of sleep.

12 Then said his disciples, Lord, if
he sleep, he shall do well.

13 Howbeit Jesus spake of his
death : but they thought that he had
spoken of taking of rest in sleep.

14 Then said Jesus unto them
plainly, Lazarus is dead.

15 And I am glad for your sakes
that I was not there, to the intent ye
may believe; nevertheless, let us go
unto him.

16 Then said Thomas, which is
called Didymus, unto his fellow-disci-
ples, Let us also go, that we may die
with him.

17 Then when Jesus came, he
found that he had lain in the grave
four days already.

18 (Now Bethany was nigh unto
Jerusalem, about fifteen furlongs off:)

19 And many of the Jews came to
Martha and Mary, to comfort them
concerning their brother.

20 Then Martha, as soon as she
heard that Jesus was coming, went
and met him : but Mary sat still in the
house.

21 Then said Martha unto Jesus,
Lord, if thou hadst been here, my
brother had not died.

22 But I know that even now,
whatsoever thou wilt ask of God,
God will give it thee.

23 Jesus saith unto her, Thy brother
shall rise again.

24 Martha saith unto him, I know
that he shall rise again in the resur-
rection at the last day.

25 Jesus said unto her,. I am the

328

HARMONY OF

[PART vi.

92. The raising of Lazarus.

MATTHEW.

MARK.

SEC. 92.]

THE GOSPELS.

329

Bethany.

LUKE.

JOHN.
CH. xi. 1-46.

resurrection, and the life : he that be-
lieveth in me, though he were dead,
yet shall he live :

26 And whosoever liveth, and be-
lieveth in me, shall never die. Be-
lievest thou this ?

27 She saith unto him, Yea, Lord :
I believe that thou art the Christ, the
Son of God, which should come into
the world.

28 And when she had so said, she
went her way, and called Mary her
sister secretly, saying, The master is
come, and calleth for thee.

29 As soon as she heard that, she
arose quickly, and came unto him.

30 Now Jesus was not yet come
into the town, but was in that place
where Martha met him.

31 The Jews then which were
with her in the house, and comforted
tier, when they saw Mary that she
rose up hastily, and went out, fol-
lowed her, saying, She goeth unto
the grave to weep there.

32 Then when Mary was come
where Jesus was, and saw him, she
"ell 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 groaned in
the spirit, and was troubled,

34 And said, Where have ye laid
him? They say unto him, Lord,
come and see.

35 Jesus wept.

36 Then said the Jews, Behold
low he loved him !

37 And some of them said, Could
not this man, which opened the eyes
of the blind, have caused that even

his man should not have died ?

38 Jesus therefore again groaning
n himself, cometh to the grave, ft

was a cave, and a stone lay upon it.

39 Jesus said, Take ye away the
stone. Martha, the sister of him that
was dead, saith unto him, Lord, by

his time he stinketh : for he hath
een dead four days.

40 Jesus saith unto her, Said I not

330 HARMONY OF [PART vi.

92. The raising of Lazarus.

MATTHEW.

MARK.

93. The counsel of Caiaphas against Jesus. He

SEC. 92, 93.]

THE GOSPELS.

331

Bethany.

LUKE.

JOHN.
CH. xi. 1-46.

unto thee, that if thou wouldest be-
lieve, thou shouldest see the glory of
God?

41 Then they took away the stone
from the place where the dead was
laid. And Jesus lifted up his eyes,
and said, Father, I thank thee that
thou hast heard me :

42 And I knew that thou hearest
me always : but because of the peo-
ple which stand by, I said it, that
they may believe that thou hast sent
me.

43 And when he thus had spoken,
he cried with a loud voice, Lazarus,
come forth.

44 And he that was dead came
forth, bound hand and foot with grave-
clothes : and his face was bound about
with a napkin. Jesus saith unto them,
Loose him, and let him go.

45 Then many of the Jews which
came to Mary, and had seen the
things which Jesus did, believed on
him.

46 But some of them went their
ways to the Pharisees, and told them
what things Jesus had done.

retires from Jerusalem. Jerusalem. Ephraim.

CH. xi. 47-54.

47 Then gathered the chief priests
and the Pharisees a council, and said,
What do we? for this man doeth
many miracles.

48 If we let him thus alone, all
men will believe on him : and the
Romans shall come, and take away
both our place and nation.

49 And one of them, named Caia-
phas, being the high priest that same
year, said unto them, Ye know no-
thing at all,

50 Nor consider that it is expedient
for us, that one man should die for the
people, and that the whole nation
perish not.

51 And this spake he not of him-
self : but being high priest that year,
he prophesied that Jesus should die
for that nation ;

52 And not for that nation only,
but that also he should gather together

332

HARMONY OF

[FART vi.

93. The counsel of Caiaphas against Jesus. He

MATTHEW.

MARK.

9-1. Jesus, beyond Jordan, is followed by multitudes. The healing

CH. xix. 1, 2.

AND it came to pass, that when
Jesus had finished these sayings, he
departed from Galilee, and came into
the coasts of Judea, beyond Jordan :

2 And great multitudes followed
him, and he healed them there.

CH. X. 1.

AND he arose from thence, and
cometh into the coasts of Judea, by
the farther side of Jordan : and the
people resort unto him again ; and, as
he was wont, he taught them again.

SEC. 93, 94.]

THE GOSPELS.

333

retires from Jerusalem. Jerusalem. Ephraim.

LUKE.

JOHN.

CH. xi. 47-54.

in one the children of God that were
scattered abroad.

53 Then from that day forth they
took counsel together for to put him
to death.

54 Jesus therefore walked no more
openly among the Jews ; but went
thence unto a country near to the wil-
derness, into a city called Ephraim,
and there continued with his disciples.

of the infirm woman on the Sabbath. Valley of Jordan. Perea.

CH. xin. 10-21.

10 And he was teaching in one of
the synagogues on the sabbath.

11 And behold, there was a woman
which had a spirit of infirmity eigh-
teen years, and was bowed together,
and could in no wise lift up herself.

12 And when Jesus saw her, he
called her to him, and said unto her,
Woman, thou art loosed from thine
infirmity.

13 And he laid his hands on her :
and immediately she was made
straight, and glorified God.

14 And the ruler of the synagogue
answered with indignation, because
that Jesus had healed on the sabbath-
day, and said unto the people, There
are six days in which men ought to
work : in them therefore come and
be healed, and not on the sabbath-
day.

15 The Lord then answered him,
and said, Thou hypocrite, doth not
each one of you on the sabbath loose
his ox or his ass from the stall, and
lead him away to watering ?

16 And ought not this woman, be-
ing a daughter of Abraham, whom
Satan hath bound, lo, these eighteen
years, be loosed from this bond on the
sabbath-day ?

17 And when he had said these
things, all his adversaries were
ashamed : and all the people rejoiced
for all the glorious things that were
done by him.

18 Then said he, Unto what is the
kingdom of God like 1 and whereunto
shall I resemble it ?

49 It is like a grain of mustard-

334

HARMONY OF

[PART vi.

94. Jesus, beyond Jordan, is followed by multitudes. The healing

MATTHEW.

MARK.

95. Our Lord goes teaching and journeying towards Jerusalem.

SEC. 94, 95.]

THE GOSPELS.

335

of the infirm woman on the Sabbath. Valley of Jordan. Perea.

LUKE.

CH. xiii. 10-21.

seed, which a man took, and cast into
his garden, and it grew, and waxed a
great tree ; and the fowls of the air
lodged in the branches of it.

20 And again he said, Whereunto
shall I liken the kingdom of God ?

21 It is like leaven, which a woman
took and hid in three measures of
meal, till the whole was leavened.

JOHN.

He is warned against Herod. Perea.

CH. xni. 22-35.

22 And he went through the cities
and villages, teaching, and journeying
toward Jerusalem.

23 Then said one unto him, Lord,
are there few that be saved ? And he
said unto them,

24 Strive to enter in at the strait
gate : for many, I say unto you,
will 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 with-
out, and to knock at the door, saying,
Lord, Lord, open unto us ; and he
shall answer and say unto you, I
know you not whence ye are :

26 Then shall ye begin to say,
We have eaten and drunk in thy
presence, and thou hast taught in our
streets.

27 But he shall say, I tell you, I
know you not whence ye are ; depart
from me, all ye workers of iniquity.

28 There shall be weeping and
gnashing of teeth, when ye shall see
Abraham, and Isaac, and Jacob, and
all the prophets, in the kingdom of
God, and you yourselves thrust out.

29 And they shall come from the
east, and from the west, and from the
north, and from the south, and shall
sit down in the kingdom of God.

30 And behold, there are last,
which shall be first; and there are
first, which shall be last.

31 The same day there came cer-
tain of the Pharisees, saying unto him,
Get thee out, and depart hence ; for
Herod will kill thee.

32 And he said unto them, Go ye

336

HARMONY OF

[PART vi.

95. Our Lord goes teaching and journeying towards Jerusalem.

MATTHEW.

MARK.

96. Our Lord dines with a chief Pharisee

SEC. 95, 96.]

THE GOSPELS.

337

He is warned against Herod. Perea.

LUKE.

CH. xiii. 22-35.

and tell that fox, Behold, I cast out
devils, and I do cures to-day and to-
morrow, and the third day 1 shall be
perfected.

33 Nevertheless, I must work to-
day and to-morrow, and the day fol-
lowing : for it cannot be that a prophet
perish out of Jerusalem.

34 Jerusalem, Jerusalem, which
killest the prophets, and stonest them
that are sent unto thee ; how often
would I have gathered thy children
together, as a hen doth gather her
brood under her wings, and ye would
not!

35 Behold, your house is left unto
you desolate. 1 And verily, I say unto
you,Ye shall not see me, until the time
come when ye shall say, Blessed is
he that cometh in the name of the
Lord.

JOHN.

on the Sabbath. Incidents. Perea.

CH. xiv. 1-24.

AND it came to pass, as he went
into the house of one of the chief
Pharisees to eat bread on the sabbath-
day, that they watched him.

2 And behold, there was a certain
man before him which had the dropsy.

3 And Jesus answering, spake unto
the lawyers and Pharisees, saying, Is
it lawful to heal on the sabbath-day "

4 And they held their peace. And
he took him, and healed him, and let
him go :

5 And answered them, saying,
Which of you shall have an ass or
an ox fallen into a pit, and will not
straightway pull him out on the sab-
bath-day 1 ?

6 And they could not answer him
again to these things.

7 And he put forth a parable to
those which were bidden, when he
marked how they chose out the chief
rooms ; saying unto them,

8 When thou art bidden of any man
to a wedding, sit not down in the
highest room, lest a more honourable
man than thou be bidden of him ;

a Ps. Ixix. 25. Jer. xii. 7, andxxii. 5.

338

HARMONY OF

[PART vi.

96. Our Lord dines with a chief Pharisee

MATTHEW.

MARK.

SEC. 96.]

THE GOSPELS.

339

on the Sabbath. Incidents. Perea.

LUKE.
CH. xiv. 1-24.

9 And he that bade thee and him
come and say to thee, Give this man
place ; and thou begin with shame to |
take the lowest room.

10 But when thou art bidden, go ,
and sit down in the lowest room ; '
that when he that bade thee cometh,
he may say unto thee, Friend, go up !
higher : then shalt thou have worship j
in the presence of them that sit at
meat with thee.

11 For whosoever exalteth himself
shall be abased, and he that humbleth
himself shall be exalted.

12 Then said he also to him that
bade him, When thou makest a dinner
or a supper, call not thy friends, nor
thy brethren , neither thy kinsmen, nor
thy rich neighbours ; lest they also
bid thee again, and a recompense be
made thee.

13 But when thou makest a feast, ;
call the poor, the maimed, the lame,
the blind ;

14 And thou shalt be blessed : for
they cannot recompense thee : for thou
shalt be recompensed at the resurrec-
tion of the just.

15 And when one of them that sat
at meat with him heard these things,
he said unto him, Blessed is he that
shali eat bread in the kingdom of
God.

16 Then said he unto him, A cer-
tain man made a great supper, and
bade many :

17 And sent his servant at supper-
time, to say to them that were bid-
den, Come, for all things are now
ready.

18 And they all with one consent
began to make excuse. The first!
said unto him, I have bought a piece
of ground, and I must needs go and
see it : I pray thee have me excused. |

19 And another said, I have bought
five yoke of oxen, and I go to prove !
them : \ pray thee have me excused. !

20 And another said, 1 have mar- 1
ried a wife : and therefore I cannot !
come .

21 So that servant came, and
shewed his lord these things. Then!

JOHN.

340

HARMONY OF

[PART vi.

96. Our Lord dines with a chief Pharisee

MATTHEW.

MARK.

97. What is required of true

SEC. 96, 97.]

THE GOSPELS.

341

on the Sabbath. Incidents. Perea.

LUKE.

CH. xiv. 1 -24.

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
the maimed, and the halt, and the
blind.

22 And the servant said, Lord, it is
done as thou hast commanded, and yet
there is room.

23 And the lord said unto the ser-
vant, Go out into the highways and
hedges, and compel them to come in,
that my house may be filled.

24 For I say unto you, that none of
those men which were bidden, shall
taste of my supper.

JOHN.

disciples. Perea.

CH. xiv. 25-35.

25 And there went great multitudes
with him : and he turned, and said un-
to them,

26 If any man come to me, and hate
not his father, and mother, and wife,
and children, and brethren, and sisters,
yea, and his own life also, he cannot
be my disciple.

27 And whosoever doth not bear
his cross, and come after me, cannot
be my disciple.

28 For which of you, intending to
build a tower, sitteth not down first,
and counteth the cost, whether he
have sufficient to finish it ?

29 Lest haply after he hath laid
the foundation, and is not able to
finish it, all that behold it begin to
mock him,

30 Saying, This man began to
build, and was not able to finish.

31 Or what king going, to make
war against another king, sitteth not
down first, and consulteth whether he
be able with ten thousand to meet
him that cometh against him with
twenty thousand ?

32 Or else, while the other is yet a
great way off, he sendeth an ambas-
sage, and desire th conditions of peace.

33 So likewise, whosoever he be
of you that forsaketh not all that he
hath, he cannot be my disciple.

342

HARMONY OF

[PART vi.

97. What is required of true

MATTHEW.

MARK.

98. Parables of the lost Sheep, etc.

SEC. 97, 98.]

THE GOSPELS,

343

disciples . Perea.

LUKE.
CH. xiv. 25-35.

34 Salt is good: but if the salt
have lost his savour, wherewith shall
it be seasoned?

35 It is neither fit for the land, nor
yet for the dunghill ; but men cast it
out. He that hath ears to hear, let
him hear.

JOHN.

and of the Prodigal Son. Perea.

CH. xv. 1-32.

THEN drew near unto him all the
publicans and sinners for to hear him.

2 And the Pharisees and scribes
murmured, saying, This man receiveth
sinners, and eateth with them.

3 And he spake this parable unto
them, saying,

4 What man of you having a hun-
dred sheep, if he lose 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, rejoicing.

6 And when he cometh home, he
calleth together his friends and neigh-
bours, saying unto them, Rejoice with
me ; for I have found my sheep which
was lost.

7 I say unto you, that likewise joy
shall be in heaven over one sinner
that repenteth, more than over ninety
and nine just persons which need no
repentance.

8 Either what woman having ten
pieces of silver, if she lose one piece,
doth not light a candle, and sweep the
house, and seek diligently till she find
it?

9 And when she hath found it, she
calleth her friends and her neighbours
together, saying, Rejoice with me ;
for I have found the piece which I
had lost.

10 Likewise, I say unto you, There
is joy in the presence of the angels of
God over one sinner that repenteth.

11 And he said, A certain man had
two sons :

12 And the younger of them said
to his father, Father, give me the por-
tion of goods that falleth to me. And
he divided unto them his living.

344

HARMONY OF

[PART vi.

98. Parables of the lost Sheep, etc.

MATTHEW.

MARK.

SEC. 98.]

THE GOSPELS.

345

and of the Prodigal Son. Perea.

LUKE.
CH. xv. 1-32.

13 And not many days after, the
younger son gathered all together,
and took his journey into a far coun-
try, and there wasted his substance
with riotous living.

14 And when he had spent all,
there arose a mighty famine in that
land ; and he began to be in want.

15 And he went and joined himself
to a citizen of that country ; and he
sent him into his fields to feed swine.

16 And he would fain have filled
his belly with the husks that the
swine did eat ; and no man gave unto
him.

17 And when he came to himself,
he said, How many hired servants of
my father's have bread enough and to
spare, and I perish with hunger !

18 I will arise and go to my father,
and will say unto him, Father, I have
sinned against heaven, and before
thee,

19 And am no more worthy to be
called thy son : make me as one of
thy hired servants.

20 And he arose, and came to his
father. But when he was yet a great
way off, his father saw him, and had
compassion, and ran, and fell on his
neck, and kissed him.

21 And the son said unto him,
Father, I have sinned against Heaven,
and in thy sight, and am no more
worthy to be called thy son.

22 But the father said to his ser-
vants, Bring forth the best robe, and
put it on him ; and put a ring on his
hand, and shoes on his feet :

23 And bring hither the fatted calf,
and kill it; and let us eat, and be
merry :

24 For this my son was dead, and is
alive again ; he was lost, and is found.
And they began to be merry.

25 Now his elder son was in the
field : and as he came and drew nigh
to the house, he heard music and
dancing.

26 And he called one of the ser-
vants, and asked what these things
meant.

27 And he said unto him, Thy

JOHN.

346

HARMONY OF

[PART vi.

98. Parables of the lost Sheep, etc.

MATTHEW.

MARK.

99. Parable of the Unjust

SEC. 98, 99.]

THE GOSPELS.

347

and of the Prodigal Son. Perea.

LUKE.
CH. xv. 1-32.

brother is come ; and thy father hath
killed the fatted calf, because he hath
received him safe and sound.

28 And he was angry, and would
not go in ; therefore came his father
out, and entreated him.

29 And he, answering, said to his
father, Lo, these many years do I
serve thee, neither transgressed I at
any time thy commandment ; and yet
thou never gavest me a kid, that I
might make merry with my friends :

30 But as soon as this thy son was
come, which hath devoured thy living
with harlots, thou hast killed for him
the fatted calf.

31 And he said unto him, Son,
thou art ever with me ; and all that I
have is thine.

32 It was meet that we should
make merry, and be glad : for this thy
brother was dead, and is alive again ;
and was lost, and is found.

JOHN.

Steward. Perea.

CH. xvi. 1 - 13.

AND he said also unto his disciples,
There was a certain rich man which
had a steward ; and the same was ac-
cused unto him that he had wasted
his goods.

2 And he called him, and said unto
him, How is it that I hear this of
thee ? give an account of thy steward-
ship : for thou mayest be no longer
steward.

3 Then the steward said within
himself, What shall I do? for my
lord taketh away from me the stew-
ardship : I cannot dig ; to beg I am
ashamed.

4 I am resolved what to do, that
when I am put out of the steward-
ship, they may receive me into their
houses.

5 So he called every one of his
lord's debtors unto him, and said unto
the first, How much owest thou unto
my lord 1

6 And he said, A hundred measures
of oil. And he said unto him, Take
thy bill, and sit down quickly, and
write fifty.

7 Then said he to another, And

348 HARMONY OF [PART vi.

99. Parable of the Unjust

MATTHEW.

MARK.

100. The Pharisees reproved. Parable of

SEC. 99, 100.]

THE GOSPELS.

349

Steward. Perea.

LUKE.

CH. XVI. 1-13.

how much owest thou? And he said,
A hundred measures of wheat. And
he said unto him, Take thy bill, and
write four-score.

8 And the lord commended the
unjust steward, because he had done
wisely : for the children of this world
are in their generation wiser than the
children of light.

9 And I say unto you, Make to
yourselves friends of the mammon of
unrighteousness ; that when ye fail,
they may receive you into everlasting
habitations.

10 He that is faithful in that which
is least, is faithful also in much ; and
he that is unjust in the least, is unjust
also in much.

11 If therefore ye have not been
faithful in the unrighteous mammon,
who will commit to your trust the true
riches ?

12 And if ye have not been faithful
in that which is another man's, who
shall give you that which is your own 1

13 No servant can serve two mas-
ters : for either he will hate the one,
and love the other ; or else he will
hold to the one, and despise the other.
Ye cannot serve God and mammon.

JOHN.

the Rich Man and Lazarus. Perea.

CH. xvi. 14-31.

14 And the Pharisees also, who
were covetous, heard all these things,
and they derided him.

15 And he said unto them, Ye are
they which justify yourselves before
men ; but God knoweth your hearts :
for that which is highly esteemed
among men, is abomination in the
sight of God.

16 The law and the prophets were
until John : since that time the king-
dom of God is preached, and every
man presseth into it.

17 And it is easier for heaven and
earth to pass, than one tittle of the
law to fail.

18 Whosoever putteth away his
wife, and marrieth another, commit-
teth adultery ; and whosoever marrieth
her that is put away from her husband,
committeth adultery.

350

HARMONY OF

[PART vi.

100. The Pharisees reproved. Parable of

MATTHEW.

MARK.

SEC. 100.]

THE GOSPELS.

351

the Rich Man and Lazarus. Perea.

LUKE.
CH. xvi. 14-31.

19 There was a certain rich man,
which was clothed in purple and fine
linen and fared sumptuously every
day :

20 And there was a certain beggar
named Lazarus, which was laid at his
gate, full of sores,

21 And desiring to be fed with the
crumbs which fell from the rich man's
table : moreover, the dogs came and
licked his sores.

22 And it came to pass, that the
beggar died, and was carried by the
angels into Abraham's bosom. The
rich man also died, and was buried :

23 And in hell .he lifted up his
eyes, being in torments, and seeth
Abraham afar off, and Lazarus in his
bosom.

24 And he cried, and said, EaJher
Abraham, have mercy on me, ^nd
send Lazarus, that he may dip the tip
of his finger in water, and cool my
tongue : for I am tormented in this
flame.

25 But Abraham said, Son, re-
member that thou in thy lifetime re-
ceivedst thy good things, and likewise
Lazarus evil things : but now he is
comforted, and thou art tormented.

26 And besides all this, between us
and you there is a great gulf fixed :
so that they which would pass from
hence to you, cannot ; neither can
they pass to us, that would come from
thence.

27 Then he said, I pray thee there-
fore, father, that thou wouldest send
him to my father's house :

28 For I have five brethren ; that
he may testify unto them, lest they
also come into this place of torment.

29 Abraham saith unto him, They
have Moses and the prophets, let
them hear them.

30 And he said, Nay, father Abra-
ham : but if one went unto them from
the dead, they will repent.

31 And he said unto him, If they
hear not Moses and the prophets, nei-
ther will they be persuaded, though
one rose from the dead.

JOHN.

352

.HARMONY OF

[PART vi.

101. Jesus inculcates forbearance,

MATTHEW.

MARK.

102. Christ's coming will be

SEC. 101, 102.]

THE GOSPELS.

353

faith, humility. Perea.

LUKE.

. JOHN.

CH. XVII. 1 - 10.

THEN said he unto his disciples, It

is impossible but that offences will

come : but wo unto him through

whom they come !

2 It were better for him that a

millstone were hanged about his neck,

and he cast into the sea, than that he

should offend one of these little ones.

3 Take heed to yourselves : If thy

brother trespass against thee, rebuke

him ; and if he repent, forgive him.

4 And if he trespass against thee

seven times in a day, and seven times

in a day turn again to thee, saying, I

repent ; thou shalt forgive him.

5 And the apostles said unto the

Lord, Increase our faith.

6 And the Lord said, If ye had

faith as a grain of mustard-seed, ye

might say unto this sycamine-tree, Be

thou plucked up by the root, and be

thou planted in the sea ; and it should

obey you.

7 But which of you having a ser-

vant ploughing, or feeding cattle, will

say unto him by and by, when he is

come from the field, Go 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 after-

ward thou shalt eat and drink ?

9 Doth he thank that servant, be-

cause he did the things that were

commanded him? I trow not.

10 So likewise ye, when ye shall

have done all those things which are

commanded you, say, We are un-

profitable servants : we have done that

which was our duty to do.

sudden. Perea.

CH. xvn. 20-37.

20 And when he was demanded of

the Pharisees, when the kingdom of

God should come, he answered them

and said, The kingdom of God cometh

not with observation.

21 Neither shall they say, Lo here !

or, Lo there ! for behold, the kingdom

of God is within you.

22 And he said unto the disciples,

354

HARMONY OF

[PART vi.

102. Christ's coming will be

MATTHEW.

MARK.

SEC. 102.]

THE GOSPELS,

355

sudden. Perea.

LUKE.

CH. xvii. 20-37.

The days will come, when ye shall
desire to see one of the days of the
Son of man, and ye shall not see it.

23 And they shall say to you, See
here ! or, See there ! go not after
them, nor follow them,

24 For as the lightning that light-
eneth out of the one part under heaven,
shineth unto the other part under
heaven ; so shall also the Son of man
be in his day.

25 But first must he suffer many
things, and be rejected of this genera-
tion.

26 And as it was in the days of
Noe, so 'shall it be also in the days of
the Son of man.

27 They did eat, they drank, they
married wives, they were given in
marriage, until the day that Noe en-
tered into the ark, and the flood came,
and destroyed them all. a

28 Likewise also as it was in the
days of Lot : they did eat, they drank,
they bought, they sold, they planted,
they builded ;

29 But the same day that Lot went
out of Sodom, it rained fire and brim-
stone from heaven, and destroyed them
all:"

30 Even thus shall it be in the day
when the Son of man is revealed.

31 In that day, he which shall be
upon the house-top, and his stuff in
the house, let him not come down to
take it away : and he that is in the
field, let him likewise not return back.

32 Remember Lot's wife.

33 Whosoever shall seek to save
his life, shall lose it ; and whosoever
shall lose his life, shall preserve it.

34 I tell you, in that night there
shall be two men in one bed ; the one
shall be taken, and the other shall be
left.

35 Two women shall be grinding
together ; the one shall be taken, and
the other left.

36 Two men shall be in the field ;
the one shall be taken, and the other
left.

JOHN.

a Gen. vii. 4, 7.

b Gen. xix. 15, seq.

e Gen. xix. 26.

HARMONY OF

[PART vi.

102. Christ's coming will be

MATTHEW.

MARK.

103. Parables. The importunate Widow!

SEC. 102, 103.]

THE GOSPELS.

357

sudden. Perea.

LUKE.

CH. xvn. 20-37.
37 And they answered and said
unto him, Where, Lord 1 ? And he said
unto them, Wheresoever the body is,
thither will the eagles be gathered
together.

JOHN.

The Pharisee and Publican. Perea.

CH. XVIII. 1 - 14.

AND he spake a parable unto them
to this end, that men ought always to
pray, and not to faint ;

2 Saying, There was in a city a
judge, which feared not God, neither
regarded man.

3 And there was a widow in that
city ; and she came unto him, saying,
Avenge me of mine adversary.

4 And he would not for a while :
but afterward he said within himself,
Though I fear not God, nor regard
man ;

5 Yet, because this widow troubleth
me, I will avenge her, lest by her con-
tinual coming she weary me.

6 And the Lord said, Hear what
the unjust judge saith.

7 And shall not God avenge his
own elect, which cry day and night
unto him, though he bear long with
them?

8 I tell you that he will avenge
them speedily. Nevertheless, when
the Son of man cometh, shall he find
faith on the earth ?

9 And he spake this parable unto
certain which trusted in themselves
that they were righteous, and despised
others :

10 Two men went up into the tem-
ple to pray ; the one a Pharisee, and
the other a publican.

11 The Pharisee stood and prayed
thus with himself, God, I thank thee,
that I am not as other men are, extor-
tioners, unjust, adulterers, or even as
this publican.

12 I fast twice in the week, I give
tithes of all that I possess.

13 And the publican, standing afar
off, would not lift up so much as his
eyes unto heaven, but smote upon his
breast, saying, God be merciful to me
a sinner.

358

HARMONY OF

[PART vi.

103. Parables. The importunate Widow.

MATTHEW.

MARK.

104. Precepts respecting divorce.

CH. xix. 3-12.

3 The Pharisees also came unto
him, tempting him, and saying unto
him, Is it lawful for a man to put
away his wife for every cause ?

4 And he answered and said unto
them, Have ye not read, a that he
which made them at the beginning,
made them male and female,

5 And said, b For this cause shall a
man leave father and mother, and
shall cleave to his wife : and they
twain shall be one flesh ?

6 Wherefore 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 did
Moses then command to give a writing
of divorcement, and to put her away ? c

8 He saith unto them, Moses, be-
cause of the hardness of your hearts,
suffered you to put away your wives :
but from the beginning it was not so.

9 And I say unto you, Whosoever
shall put away his wife, except it be
for fornication, and shall marry ano-
ther, committeth adultery : and who-
so marrieth her which is put away,
doth commit adultery.

10 His disciples say unto him, If
the case of the man be so with his
wife, it is not good to marry.

11 But he said unto them, All men
cannot receive this saying, save they
to whom it is given.

CH. x. 2-12.

2 And the Pharisees came to him,
and asked him, Is it lawful for a man
to put away his wife ? tempting him.

3 And he answered and said unto
them, What did Moses command you ?

4 And they said, Moses suffered to
write a bill of divorcement, and to put
her away.

5 And Jesus answered and said
unto them, For the hardness of your
heart, he wrote you this precept :

6 But from the beginning of the
creation, God made them male and
female.

7 For this cause shall a man leave
his father and mother, and cleave to
his wife ;

8 And they twain shall be one
flesh : so then they are no more
twain, but one flesh.

9 What, therefore, God hath joined
together, let not man put asunder.

10 And in the house his disciples
asked him again of the same matter.

11 And he saith unto them, Who-
soever shall put away his wife, and
marry another, committeth adultery
against her.

12 And if a woman shall put away
her husband, and be married to ano-
ther, she committeth adultery.

Gen. i. 27.

b Gen. ii. 24.

c Deut. xxiv. l.

Matth. xix. 1-12.] The two Evangelists go on to relate our Lord's observations
about divorce and marriage ; they agree in substance, which is sufficient ; though they
differ in the form of the dialogue, neither adhering scrupulously to the exact manner
in which the words passed, though we may learn it, by comparing both. Thus Matth.
v. 9, reduces to a plain assertion, what Mark informs us was a reply to an inquiry
made by the disciples apart. Or, we may suppose with Le Clerc, that this assertion
was first advanced to the Pharisees, and then repeated to the disciples. NEWCOME.

SEC. 103, 104.]

THE GOSPELS.

359

The Pharisee and Publican. Perea.

LUKE.

CH. XVIII. 1- 14.

14 I tell you, this man went down
to his house justified rather than the
other : for every one that exalteth
himself shall be abased ; and he that
humbleth himself shall be exalted.

JOHN.

Perea.

Mark x. 12, put away her husband.] The practice of divorcing the husband, un-
warranted by the law, had been introduced, as Josephus informs us, (Antiq. XV. vii.
10,) by Salome, sister of Herod the Great, who sent a bill of divorce to her husband
Costobarus ; which bad example was afterwards followed by Herodias and others.
CAMPBELL. This natural allusion to an existing illegal custom is in perfect harmony
with the whole history, it being true ; but it seldom if ever has a parallel in the annals
of forgery.

360

HARMONY OF

[PART vi.

104. Precepts respecting divorce.

MATTHEW.

CH. xix. 3-12.

12 For there are some eunuchs,
which were so born from their mother's
womb : and there are some eunuchs,
which were made eunuchs of men :
and there be eunuchs, which have
made themselves eunuchs for the
kingdom of heaven's sake. He that
is able to receive it, let him re-
ceive it.

MARK.

105. Jesus receives and blesses little

CH. xix. 13-15.

13 Then were there brought unto
him little children, that he should put
his hands on them, and pray : and the
disciples rebuked them.

14 But Jesus said, Suffer little
children, and forbid them not, to come
unto me : for of such is the kingdom
of heaven.

15 And he laid his hands on them,
and departed thence.

CH. x. 13-16.

13 And they brought young child-
ren to him, that he should touch
them ; and his disciples rebuked those
that brought them.

14 But when Jesus saw it, he was
much displeased, and said unto them,
Suffer the little children to come unto
me, and forbid them not : for of such
is the kingdom of God.

15 Verily I say unto you, Whoso-
ever shall not receive the kingdom of
God as a little child, he shall not enter
therein.

16 And he took them up in his
arms ; put his hands upon them, and
blessed them.

106. The rich young man. Parable of the

CH. xix. 16-30. CH. xx. 1-16.

16 And behold, one came and said
unto him, Good Master, what good
thing shall I do that I may have eter-
nal life?

17 And he said unto him, Why
callest thou me good ? there is none
good but one, that is, God : but if thou
wilt enter into life, keep the com-
mandments.

18 He saith unto him, Which 1 ? Je-
sus said, Thou shalt do no murder,
Thou shalt not commit adultery, Thou
shalt not steal, Thou shalt not bear
false witness,

19 Honour thy father and thy
mother : and, Thou shalt love thy
neighbour as thyself. a

20 The young man saith unto him,
All these things have I kept from my
youth up : what lack I yet ?

CH. x. 17-31.

17 And when he was gone forth
into the way, there came one running,
and kneeled to him, and asked him,
Good Master, what shall I do that I
may inherit eternal life ?

18 And Jesus said unto him, Why
callest thou me good? there is none
good, but one, that is God.

19 Thou knowest the command-
ments, Do not commit adultery, Do
not kill, Do not steal, Do not bear
false witness, Defraud not, Honour
thy father and mother.

20 And he answered and said unto
him, Master, all these have I observed
| from my youth.

a Ex. xx. 12, seq. Lev. xix. 18.

SEC. 104, 105, 106.] THE GOSPELS.

361

Perea.

LUKE.

JOHN.

children. Perea.

CH. xvni. 15- 17.

15 And they brought unto him also
infants, that he would touch them :
but when his disciples saw it, they
rebuked them.

16 But Jesus called ihemunto him,
and said, Suffer little children to come
unto me, and forbid them not : for of
such is the kingdom of God.

17 Verily, I say unto you, Whoso-
ever shall not receive the kingdom of
God as a little child, shall in no wise
enter therein.

Laborers in the Vineyard. Perea.

CH. xvm. 18-30.

18 And a certain ruler asked him,
saying, Good Master, what shall I do
to inherit eternal life ?

19 And Jesus said unto him, Why
callest thou me good? none 1*5 good,
save one, that is God.

20 Thou knowest the command-
ments, Do not commit adultery, Do
not kill, Do not steal, Do not bear
false witness, Honour thy father and
thy mother.

21 And he said, All these have I
kept from my youth up.

362

HARMONY OF

[PART vi.

106. The rich young man. Parable of the

MATTHEW.
CH. xix. 16-30. CH. xx. 1-16.

21 Jesus said unto him, If thou wilt
be perfect, go and sell that thou hast,
and give to the poor, and thou shalt
have treasure in heaven : and come
and follow me.

22 But when the young man heard
that saying, he went away sorrowful :
for he had great possessions.

23 Then said Jesus unto his disci-
ples, Verily, I say unto you, That a
rich man shall hardly enter into the
kingdom of heaven.

24 And again I say unto you, It is
easier for a camel to go through the
eye of a needle, than for a rich man
to enter into the kingdom of God.

25 When his disciples heard it,
they were exceedingly amazed, say-
ing, Who then can be saved ?

26 But Jesus beheld them, and said
unto them, With men this is impos-
sible, but with God all things are pos-
sible.

27 Then answered Peter, and said
unto him, Behold, we have forsaken
all, and followed thee ; what shall we
have therefore ?

28 And Jesus said unto them,Verily,
I say unto you, That ye which have
followed me in the regeneration, when
the Son of man shall sit in the throne
of his glory, ye also shall sit upon
twelve thrones, judging the twelve
tribes of Israel.

29 And every one that hath for-
saken houses, or brethren, or sisters,
or father, or mother, or wife, or child-
ren, or lands, for my name's sake,
shall receive a hundred-fold, and shall
inherit everlasting life.

30 But many that are first shall be
last, and the last shall be first.

CH. xx.

FOR the kingdom of heaven is like
unto a man that is a householder,

MARK.
CH. x. 17-31.

21 Then Jesus beholding him, loved
him, and said unto him, One thing
thou lackest : go thy way, sell what-
soever thou hast, and give to the
poor, and thou shalt have treasure in
heaven ; and come, take up the cross,
and follow me.

22 And he was sad at that saying,
and went away grieved : for he had
great possessions.

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 wete aston-
ished at his words. But Jesus an-
swereth again, and saith unto them,
Children, how hard is it for them that
trust in riches to enter into the king-
dom of God !

25 It is easier for a camel to go
through the eye of a needle, than for
a rich man to enter into the kingdom
of God.

26 And they were astonished out
of measure, saying among themselves,
Who then can be saved?

27 And Jesus, looking upon them,
saith, With men it is impossible, but
not with God : for with God all things
are possible.

28 Then Peter began to say unto
him, Lo, we have left all, and have
followed thee.

29 And Jesus answered and said,
Verily I say unto you, There is no

| man that hath left house, or brethren,
; or sisters, or father, or mother, or
wife, or children, or lands, for my
sake, and the gospel's,

30 But he shall receive a hundred-
fold now in this time, houses, and
brethren, and sisters, and mothers,

land children, and lands, with persecu-
tions; and in the world to come,
eternal life.

31 But many that are first shall be
last ; and the last first.

SEC. 106.]

THE GOSPELS.

363

Laborers in the Vineyard. Perea.

LUKE.
CH. xvin. 18-30.

22 Now, when Jesus heard these
things, he said unto him, Yet lackes
thou one thing : sell all that thou
hast, and distribute unto the poor, anc
thou shalt have treasure in heaven
and come, follow me.

23 And when he heard this, he was
very sorrowful : for he was very rich

24 And when Jesus saw that he
was very sorrowful, he said, How
hardly shall they that have riches
enter into the kingdom of God !

25 For 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 that heard it, said,
Who then can be saved ?

27 And he said, The things which
are impossible with men, are possible
with God.

28 Then Peter said, Lo, we have
left all, and followed thee.

29 And he said unto them, Verily,
I say unto you, There is no man that
hath left house, or parents, or breth-
ren, or wife, or children, for the king-
dom of God's sake,

30 Who shall not receive manifold
more in this present time, and in the
world to come life everlasting.

JOHN.

364

HARMONY OF

[PART vi.

106. The rich young man. Parable of the

MATTHEW.

CH. xix. 16-30. CH. xx. 1-16.
which went out early in the morning
to hire labourers into his vineyard.

2 And when he had agreed with
the labourers for a penny a day, he
sent them into his vineyard.

3 And he went out about the third
hour, and saw others standing idle in
the market-place,

4 And said unto them, Go ye also
into the vineyard ; and whatsoever is
right, I will give you. And they
went their way.

5 Again he went out about the sixth
and ninth hour, and did likewise.

6 And about the eleventh hour he
went out, and found others standing
idle, and saith unto them, Why stand
ye here all the day idle ?

7 They say unto him, Because no
man hath hired us. He saith unto them,
Go ye also into the vineyard ; and what-
soever is right, that shall ye receive.

8 So when evening was come, the
lord of the vineyard saith unto his
steward, Call the labourers, and give
them their hire, beginning from the
last unto the first.

9 And when they came that were
hired about the eleventh hour, they
received every man a penny.

10 But when the first came, they
supposed that they should have re-
ceived more ; and they likewise re-
ceived every man a penny.

11 And when they had received it,
they murmured against the good man
of the house,

12 Saying, These last have wrought
but one hour, and thou hast made them
equal unto us, which have borne the
burden and heat of the day.

13 But he answered one of them,
and said, Friend, I do thee no wrong :
didst not thou agree with me for a
penny ?

14 Take that thine is, and go thy
way : I will give unto this last, even
as unto thee.

15 Is it not lawful for me to do
what I will with mine own 1 is thine
eye evil because I am good ?

16 So the last shall be first, and the
first last : for many be called, but few
chosen.

MARK.

SEC. 106.]

THE GOSPELS.

365

Laborers in the Vineyard. Perea.

LUKE.

JOHN.

366

HARMONY OF

[PART vi,

107. Jesus a third time foretells his Death

MATTHEW.
CH. xx. 17-19.

17 And Jesus, going up to Jerusa-
lem, took the twelve disciples apart in
the way, and said unto them,

18 Behold, we go up to Jerusalem ;
and the Son of man shall be betrayed
unto the chief priests, and unto the
scribes, and they shall condemn him
to death,

19 And shall deliver him to the
Gentiles to mock, and to scourge, and
to crucify him : and the third day he
shall rise again.

MARK.
CH. x. 32 - 34.

32 And they were in the way, go-
ing up to Jerusalem ; and Jesus went
before them : and they were amazed ;
and as they followed, they were afraid.
And he took again the twelve, and
began to tell them what things should
happen unto him,

33 Saying-, Behold, we go up to
Jerusalem ; and the Son of man shall
be delivered unto the chief priests,
and unto the scribes ; and they shall
condemn him to death, and shall de-
liver him to the Gentiles ;

34 And they shall mock him, and
shall scourge him, and shall spit upon
him, and shall kill him : and the third
day he shall rise again.

108. James and John prefer their ambitious

CH. xx. 20-28.

20 Then came to him the mother
of Zebedee's children, with her sons,
worshipping him, and desiring a cer-
tain thing of him.

21 And he said unto her, What
wilt thou f She saith unto him, Grant
that these my two sons may sit, the
one on thy right hand, and the other
on the left, in thy kingdom.

22 But Jesus answered and said,
Ye know not what ye ask. Are ye
able to drink of the cup that I shall
drink of, and to be baptized with the
baptism that I am baptized with ?
They say unto him, We are able.

23 And he saith unto them, Ye
shall drink indeed of my cup, and be
baptized with the baptism that I am
baptized with : but, to sit on my right
hand, and on my left, is not mine to
give, but it shall be given to them for
whom it is prepared of my Father.

24 And when the ten heard it, they
were moved with indignation against
the two brethren.

CH. x. 35-45.

35 And James and John, the sons
of Zebedee, come unto him, saying,
Master, we would that thou shouldest
do for us whatsoever \ve shall desire.

36 And he said unto them, What
would ye that I should do for you ?

37 They said unto him, Grant unto
us that we may sit, one on thy right
hand, and the other on thy left hand,
in thy glory.

38 But Jesus said unto them, Ye
know not what ye ask : can ye drink
of the cup that I drink of? and be
baptized with the baptism that I am
baptized with ?

39 And they said unto him, We
can. And Jesus said unto them, Ye
shall indeed drink of the cup that I
drink of ; and with the baptism that
I am baptized withal shall ye be bap-
tized : .

40 But to sit on my right hand and
on my left hand, is not mine to give ;
but it shall be given to them for whom
it is prepared.

41 And when the ten heard it, they
began to be much displeased with
James and John.

Matth. xx. 21, she saith.] As all three came to Jesus, the action of the sons ex-
pressed, that they joined in the petition uttered by the mothrr. They are therefore
represented as saying what was said with their consent, and probably by their sug-

SEC. 107, 108.]

THE GOSPELS.

367

and Resurrection. [See 74, 77.] Perea.

LUKE.
CH. xvin. 31-34.

31 Then he took unto him the
twelve, and said unto them, Behold,
we go up to Jerusalem, and all things
that are written by the prophets con-
cerning the Son of man shall be ac-
complished.

32 For he shall be delivered unto
the Gentiles, and shall be mocked,
and spitefully entreated, and spitted
on;

33 And they shall scourge him, and
put him to death : and the third day he
shall rise again.

34 And they understood none of
these things : and this saying was
hid from them, neither knew they the
things which were spoken.

JOHN.

request. Perea.

gestion. Luke xix. 11, will show how suitable this request was to the time, accord-
ing to the ideas of our Lord's disciples. NEWCOME.

368

HARMONY OF

[PART vi.

108. James and John prefer their ambitious

MATTHEW.
CH. xx. 20-28.

25 But Jesus called them unto him,
and said, Ye know that the princes
of the Gentiles exercise dominion
over them, and they that are great
exercise authority upon them.

26 But it shall not be so among
you : but whosoever will be great
among you, let him be your minister ;

27 And whosoever will be chief
among you, let him be your servant :

28 Even as the Son of man came
not to be ministered unto, but to min-
ister, and to give his life a ransom for
many.

MARK.
CH. x. 35-45.

42 But Jesus called them to him,
and saith unto them, Ye know that
they which are accounted to rule
over the Gentiles, exercise lordship
over them ; and their great ones ex-
ercise authority upon them.

43 But so shall it not be among
you : but whosoever will be great
among you, shall be your minister :

44 And whosoever of you will be
the chiefest, shall be servant of all.

45 For even the Son of man came
not to be ministered unto, but to min-
ister, and to give his life a ransom for
many.

109. The healing of two

CH. xx. 29-34.

29 And as they departed from Jeri-
cho, a great multitude followed him.

30 And behold, two blind men sit-
ting by the wayside, when they heard
that Jesus passed by, cried out, say-
ing, Have mercy on us, O Lord, thou
son of David.

31 And the multitude rebuked
them, because they should hold their
peace : but they cried the more, say-
ing, Have mercy on us, O Lord, thou
son of David.

32 And Jesus stood still, and called
them,

and said, What will ye that I
shall do unto you 1

CH. x. 46-52.

46 And they came to Jericho : and
as he went out of Jericho with his
disciples, and a great number of people,
blind Bartimeus, the son of Timeus,
sat by the highway side, begging.

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 charged him that he
should hold his peace : but he cried
the more a great deal, Thou son of
David, have mercy on me.

49 And Jesus stood still, and com-
manded him to be called: and they
call the blind man, saying unto him,
Be of good comfort, rise ; he calleth
thee.

50 And he, casting away his gar-
ment, rose, and came to Jesus.

51 And Jesus answered and said
unto him, What wilt thou that I
should do unto thee 1 The blind man

Luke xviii. 35, come nigh.'] According to St. Mark, Jesus comes to Jericho ; by
which may be meant that he is a temporary inhabitant of that city. See Mark vi. 1,
and viii. 22. Jesus therefore may be represented, (Matth. xx. 29 ; Markx. 46,) not
as finally leaving Jericho for Jerusalem, but as occasionally going out of Jericho ; in
which city he had made some abode, it matters not for how few days. See Mark xi.
19. Jericho was a very considerable city ; and we do not read that it was visited by
our Lord at any other time. We may therefore suppose that Jesus, accompanied by
his disciples and the multitude, and intent on his great work of propagating the
gospel, went out of this city, knowing that a fit occasion of working a miracle would

SEC. 108, 109.]

THE GOSPELS.

369

request. Perea.

LUKE.

JOHN.

blind men near Jericho.

CH. xvm. 35-43. CH. xix. 1.

35 And it came to pass, that as he
was come nigh unto Jericho, a cer-
tain blind man sat by the wayside
begging ;

36 And hearing the multitude pass
by, he asked what it 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 which went before
rebuked him, that he should hold his
peace : but he cried so much the
more, Thou son of David, have mercy
on me.

40 And Jesus stood and command-
ed him to be brought unto him : and
when he was come near, he asked
him,

41 Saying, What wilt thou that I

present itself; and that on his return, as he drew nigh unto Jericho, (Luke xviii. 35,)
he restored the blind men to sight. It is likewise probable that Jesus, having given
this proof of his divine mission, or foreseeing that so great a miracle would create too
much attention in the people, prudently and humbly passed through Jericho on his
return to it, (Luke xix. 1,) and continued his journey to Jerusalem.

As to the remaining difficulty, that Matthew mentions two blind men, and the
other Evangelists only one, I must refer to Le Clerc's maxim, before quoted ; (see
57, note) ; adding that Bartimeus may have been the more remarkable of the two,
and the more eminent for his faith in Jesus. NEWCOMB.

370

HARMONY OF

[PART vi.

109. The healing of two

MATTHEW.
CH. xx. 29-34.

33 They say unto him, Lord, that
our eyes may be opened.

34 So Jesus had compassion on
them, and touched their eyes : and
immediately their eyes received sight,
and they followed him.

MARK,
en. x. 46-52.

said unto him, Lord, that I might
receive my sight.

52 And Jesus said unto him, Go
thy way ; thy faith hath made thee
whole. And immediately he received
his sight, and followed Jesus in the
way.

110. The visit to Zaccheus. Parable of

SEC. 109, 110.]

THE GOSPELS.

371

blind men near Jericho.

LUKE.

CH. xvin. 35-43. CH. xix. 1.
shall do unto thee? And he said,
Lord, that I may receive my sight.

42 And Jesus said unto him, Re-
ceive thy sight : thy faith hath saved
thee.

43 And immediately he received his
sight, and followed him, glorifying
God : and all the people, when they
saw it, gave praise unto God.

CH. xix.

AND Jesus entered and
through Jericho.

JOHN.

the ten Minae. Jericho.

CH. xix. 2-28.

2 And behold, there was a man
named Zaccheus, which was the
chief among the publicans, and he
was rich.

3 And he sought to see Jesus who
he was ; and could not for the press,
because he was little of stature.

4 And he ran before, and climbed
up into a sycamore- tree to see him ;
for he was to pass that way.

5 And when Jesus came to the
place, he looked up, and saw him, and
said unto him, Zaccheus, make haste,
and come down : for to-day I must
abide at thy house.

6 And he made haste, and came
down, and received him joyfully.

7 And when they saw it, they all
murmured, saying, That he was gone
to be guest with a man that is a sin-
ner.

8 And Zaccheus stood, and said
unto the Lord ; Behold, Lord, the
half of my goods I give to the poor ;
and if I have taken any thing from
any man, by false accusation, I restore
him four-fold.

9 And Jesus said unto him, This
day is salvation come to this house,
forasmuch as he also is a son of Abra-
ham.

10 For the Son of man is come to
seek and to save that which was lost.

11 And as they heard these things,
he added and spake a parable, be-
cause he was nigh to Jerusalem, and
because they thought that the king-
dom of God should immediately appear.

372 HARMONY OF [PART vi.

110. The visit of Zaccheus. Parable of
MATTHEW. MARK.

Luke xix. 12.] Here is a fine allusion to historical facts, first observed by Le Clerc.
" Thus Herod the Great solicited the kingdom of Judea at Rome, (Jos. Antiq. Jud.
XIV. xiv. 4, 5. XV. vi. 6, 7,) and was appointed king by the interest of Anthony
with the senate ; and afterwards he sailed to Rhodes, divested himself of his diadem,
and received it again from Augustus. In like manner his sons Archelaus and Antipas

SEC. 110.]

THE GOSPELS.

373

the ten Minae. Jericho.

LUKE.
CH. xix. 2-28.

12 He said therefore, A certain no-
bleman went into a far country to
receive for himself a kingdom, and to
return.

13 And he called his ten servants,
and delivered them ten pounds, and
said unto them, Occupy till I come.

14 But his citizens hated him, and
sent a message after him, saying, We
will not have this man to reign over
us.

15 And it came to pass, that when
he was returned, having received the
kingdom, then he commanded these
servants to be called unto him, to
whom he had given the money, that
he might know how much every man
had gained by trading.

16 Then came the first, saying,
Lord, thy pound hath gained ten
pounds.

17 And he said unto him, Well,
thou good servant : because thou hast
been faithful in a very little, have
thou authority over ten cities.

18 And the second came, saying,
Lord, thy pound hath gained five
pounds.

19 And he said likewise to him, Be
thou also over five cities.

20 And another came, saying, Lord,
behold here is thy pound, which I have
kept laid up in a napkin :

21 For I feared thee, because thou
art an austere man : thou takest up
that thou layedst not down, and reap-
est that thou didst not sow.

22 And he saith unto him, Out of
thine own mouth will I judge thee,
thou wicked servant. Thou knewest
that I was an austere man, taking up
that I laid not down, and reaping that
I did not sow :

23 Wherefore then gavest not thou
my money into the bank, that at my
coming I might have required mine
own with usury ?

JOHN.

repaired to the imperial city, that they might obtain the kingdom on their father's
death; and we read, (Jos. Antiq. Jud. XIV. xi. 1, and xiii. 2,) that the Jews sent
an embassy thither, with accusations against Archelaus. NEWCOME, Obs. on our
Lord, p. 83.

374

HARMONY OF

[PART vi.

110. The visit of Zaccheus. The Parable of

MATTHEW.

MARK.

. Jesus arrives at Bethany six days

SEC. 110, 111.]

THE GOSPELS.

375

the ten Minae. Jericho.

LUKE.
CH. xix. 2-28.

24 And he said unto them that
stood by, Take from him the pound,
and give it to him that hath ten
pounds.

25 (And they said unto him, Lord,
he hath ten pounds.)

26 For I say unto you, That unto
every one which hath, shall be given ;
and from him that hath not, even that
he hath shall be taken away from
him.

27 But those mine enemies, which
would not that I should reign over
them, bring hither, and slay them be-
fore me.

28 And when he had thus spoken,
he went before, ascending up to Jeru-
salem.

JOHN.

before the Passover. Bethany.

CH. xi. 55-57. CH. xn. 1,9-11.

55 And the Jews' passover was
nigh at hand : and many went out of
the country up to Jerusalem before
the passover, to purify themselves.

56 Then sought they for Jesus,
and spake among themselves, as they
stood in the temple, What think ye,
that he will not come to the feast ?

57 Now both the chief priests and
the Pharisees had given a command-
ment, that, if any man knew where
he were, he should shew it, that they
might take him.

CH. XII.

THEN Jesus., six days before the
passover, came to Bethany, where
Lazarus was which had been dead,
whom he raised from the dead .

9 Much people of the Jews there-
fore knew that 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.

10 But the chief priests consulted
that they might put Lazarus also to
death ;

1 1 Because that by reason of him
many of the Jews went away, and
believed on Jesus.

PART VII.

OUR LORD'S PUBLIC ENTRY INTO JERUSALEM,

AND THE

SUBSEQUENT TRANSACTIONS

BEFORE

THE FOURTH PASSOVER.

TIME. Five days.

378

HARMONY OF

[PART vn.

112. Our Lord's public entry into Jerusalem.

MATTHEW.
CH. xxi. 1-11, 14-17.

AND when they drew nigh unto
Jerusalem, and were come to Beth-
phage, unto the mount of Olives, then
sent Jesus two disciples,

2 Saying unto them, Go into the
village over against you, and straight-
way ye shall find an ass tied, and a
colt with her : loose them, and bring
them unto me.

3 And if any man say aught unto
you, ye shall say, The Lord hath
need of them ; and straightway he
will send them.

4 All this was done, that it might
be fulfilled which was spoken by the
prophet, saying, a

5 Tell ye the daughter of Sion,
Behold, thy King cometh unto thee,
meek, and sitting upon an ass, and a
colt the foal of an ass.

6 And the disciples went, and did
as Jesus commanded them,

7 And brought the ass and the colt,
and put on them their clothes, and
they set him thereon.

8 And a very great multitude
spread their garments in the way :
others cut down branches from the
trees, and strewed them in the way.

MARK.

CH. XI. 1-11.

AND when they came nigh to Jeru-
salem, unto Bethphage, and Bethany,
at the mount of Olives, he sendeth
forth two of his disciples,

3 And saith unto them, Go your
way into the village over against you :
and as soon as ye be entered into it,
ye shall find a colt tied, whereon never
man sat ; loose him, and bring him.

3 And if any man say unto you,
Why do ye this? say ye that the
Lord hath need of him ; and straight-
way he will send him hither.

4 And they went their way and
found the colt tied by the door with-
out, in a place where two ways met ;
and they loose him.

5 And certain of them that stood
there said unto them, What do ye,
loosing the colt ?

6 And they said unto them even
as Jesus had commanded : and they
let them go.

7 And they brought the colt to
Jesus, and cast their garments on
him ; and he sat upon him.

8 And many spread their garments
n the way : and others cut down
Dranches off the trees, and strewed
them in the way.

R Zech. ix. 9.

Matth. xxi. 7, and put on them their clothes.'] Thus acknowledging him to be their
king ; for this was a custom observed by the people when they found that God had
appointed a man to the kingdom . When Jehu was anointed king by Elisha the
prophet, at the command of God, and his captains knew what was done, every man
took his garment and spread it under him on the top of the steps, and blew the trum-
pets, saying Jehu is king. 2 King ix. 13. A. CLARKE. See JENNINGS, Ant. vol. ii.
p. 245. "Thereon," that is, on the garments. The princes of Israel were forbidden
to multiply horses to themselves. Deut. xvii. 16, and xx. 1. This law was imposed
as a standing mark of distinction between them and other nations ; and a trial of
prince and people, whether they had confidence in God their deliverer, who wanted
neither horses nor footmen to fight his battles. It was observed for near four hundred

SEC. 112.]

THE GOSPELS.

379

(FIRST DAY OF THE WEEK.) Bethany. Jerusalem.

LUKE.
CH. xix. 29-44.

29 And it came to pass, when he
was come nigh to Bethphage and
Bethany, at the mount called the
mount of Olives, he sent two of his
disciples,

30 Saying, Go ye into the village
over against you ; in the which at
your entering ye shall find a colt tied,
whereon yet never man sat : loose
him, and bring him hither.

31 And if any man ask you, Why
do ye loose him? thus shall ye say
unto him, Because the Lord hath need
of him.

32 And they that were sent went
their way, 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 1

34 And they said, The Lord hath
need of him.

35 And they brought him to Jesus :
and they cast their garments upon the
colt and they set Jesus thereon.

36 And as he went, they spread
their clothes in the way.

JOHN.

CH. xn. 12-19.

12 On the next day, much people
that were come to the feast, when
they heard that Jesus was coming to
Jerusalem,

years, until some time in the reign of Solomon ; for David himself rode on a mule ; as
did Solomon also on the day of his coronation. 1 Kings i. 33, 34. See Judges x. 4,
and xii. 14 ; 1 Saml. xxv. 20. Subsequently the kings of Israel and Judah violated
this command, by copying the example of the neighboring princes in the establishment
of their cavalry. The displeasure of God for this offence is indicated by several of
the prophets : Isaiah ii. 6, 7, and xxxi. 1 ; Hosea xiv. 3, and i. 7 ; Micah v. 10, 11.
In opposition to the character of these warlike and disobedient princes, it was predict-
ed that Messiah would come as a just king, having salvation; a deliverer riding
upon an ass, after the manner of the ancient deliverers of Israel, who came only in the
strength and power of the Lord. Zech. ix. 9. See Bishop SHERLOCK'S Dissert. IV.
MICHAELIS, vol. ii. pp. 439-449.

380

HARMONY OF

[PART vn.

112. Our Lord's public entry into Jerusalem.

MATTHEW.
CH. xxi. 1-11, 14-17.
9 And the multitudes that went
before, and that followed, cried, say-
ing, Hosanna to the Son of David : [ sanna : Blessed is he that cometh in
Blessed is he that cometh in the name the name of the Lord.

MARK.

CH. XI. 1-11.

9 And they that went before, and
they that followed, cried, saying, Ho-

of the Lord : Hosanna in the highest.

10 And when he was come into
Jerusalem, all the city was moved,
saying, Who is this ?

11 And the multitude said, This
is Jesus the prophet of Nazareth of
Galilee.

14 And the blind and the lame
came to him in the temple ; and he
healed them.

15 And when the chief priests
and scribes saw the wonderful things
that he did, and the children crying
in the temple, and saying, Hosanna
to the son of David ; they were sore

16 And said unto him, Hearest
thou what these say? And Jesus
saith unto them, Yea : have ye never
read, Out of the mouth of babes and
sucklings thou hast perfected praise ? a

17 And he left them, and went out
of the city into Bethany, and he
lodged there.

10 Blessed be the kingdom of our
father David, that cometh in the name
of the Lord : Hosanna in the highest.

11 And Jesus entered into Jerusa-
lem, and into the temple : and when
he had looked round about upon all
things, and now the even-tide was
come, he went out unto Bethany, with
the twelve.

K Ps. viii. 3.

SEC. 112.]

THE GOSPELS.

381

(FIRST DAY OF THE WEEK.) Bethany. Jerusalem.

LUKE.
CH. xix. 29-44.

37 And when he was come nigh,
even now 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
mighty works that they had seen ;

38 Saying, Blessed be 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
among the multitude said unto him,
Master, rebuke thy disciples.

40 And he answered and said unto
them, I tell you, that if these should
hold their peace, the stones would
immediately cry out.

41 And when he was come near, he
beheld the city, and wept over it,

42 Saying, If thou hadst known,
even thou, at least in this thy day,
the things which belong unto thy
peace ! but now they are hid from
thine eyes.

43 For the days shall come upon
thee, that thine enemies shall cast
a trench about thee, and compass
thee round, and keep thee in on every
side,

44 And shall lay thee even with
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 visita-
tion.

JOHN.
CH. xii. 12-19.

13 Took branches of palm-trees,
and went forth to meet him, and cried,
Hosanna ; Blessed is the King of
Israel that cometh in the name of the
Lord. a

14 And Jesus, when he had found
a young ass, sat thereon ; as it is
written,

15 Fear not, daughter of Sion :
behold, thy King cometh, sitting on
an ass's colt.

16 These things understood not his
disciples at the first : but when J esus
was glorified, then remembered they
that these things were written of him,
and that they had done these things
unto him.

17 The people therefore that was
with him when he called Lazarus out
of his grave, and raised him from the
dead, bare record.

18 For this cause the people also
met him, for that they heard that he
had done this miracle.

19 The Pharisees therefore said
among themselves, Perceive ye how
ye prevail nothing ? behold, the world
is gone after him.

Ps. cxviii. 26.

382

HARMONY OF

[PART vn.

113. The barren Fig-tree. The cleansing- of the

MATTHEW.
CH. xxi. 12, 13, 18, 19.

18 Now in the morning, as he re-
turned into the city, he hungered.

19 And when he saw a fig-tree in
the way, he came to it, and found
nothing thereon, but leaves only, and
said unto it, Let no fruit grow on thee
henceforward forever. And presently
the fig-tree withered away.

12 And Jesus went into the temple
of God, and cast out all them that
sold and bought in the temple, and
overthrew the tables of the money-
changers, and the seats of them that
sold doves,

13 And said unto them, It is writ-
ten, 11 My house shall be called the
house of prayer, but ye have made it
a den of thieves.

MARK.
CH. xi. 12-19.

12 And on the morrow, when they
were come from Bethany, he was
hungry.

13 And seeing a fig-tree afar off,
having leaves, he came, if haply he
might find any thing thereon : and
when he came to it, he found nothing
but leaves : for the time of figs was
not yet.

14 And Jesus answered and said unto
it, No man eat fruit of thee hereafter
for ever. And his disciples heard it.

15 And they come to Jerusalem :
and Jesus went into the temple, and
began to cast out them that sold and
bought in the temple, and overthrew
the tables of the money-changers, and
the seats of them that sold doves ;

16 And would not suffer that any
man should carry any vessel through
the temple.

17 And he taught, saying unto
them, Is it not written, My house
shall be called, of all nations, the house
of prayer? but ye have made it a den
of thieves.

18 And the scribes and chief priests
heard it, and sought how they might
destroy him : for they feared him,
because all the people was astonished
at his- doctrine.

19 And when even was come, he
went out of the city.

114. The barren Fig-tree withers away.

CH. xxi. 20-22.

20 And when the disciples saw it,
they marvelled, saying, How soon is
the fig-tree withered away !

21 Jesus answered and said unto
them, Verily, I say unto you, If ye
have faith, and doubt not, ye shall
not only do this which is done to the
fig-tree, but also, if ye shall say unto

CH. xi. 20-26.

20 And in the morning, as they
passed by, they saw the fig-tree dried
up from the roots.

21 And Peter calling to remem-
brance, saith unto him, Master, be-
hold, the fig-tree which thou cursedst
is withered away.

22 And Jesus answering, saith un-
to them, Have faith in God.

23 For verily I say unto you, That
whosoever shall say unto this moun-
tain, Be thou removed, and be thou

a Isa. Ivi. 7. Jer. vii. 11.

Matth. xxi. 20, the disciples. Mark xi. 21, Peter.] These may be thus reconciled.
Peter addresses himself to Jesus : the disciples turn their attention to the object ;

SEC. 113, 114.]

THE GOSPELS.

383

Temple. (SECOND DAY OF THE WEEK.) Bethany. Jerusalem.

LUKE.
CH. xix. 45-48. CH. xxi. 37, 38.

45 And he went into the temple,
and began to cast out them that sold
therein, and them that bought,

46 Saying unto them, It is written,
My house is the house of prayer, but
ye have made it a den of thieves.

47 And he taught daily in the tem-
ple. But the chief priests, and the
scribes, and the chief of the people
sought to destroy him,

48 And could not find what they
might do : for all the people were
very attentive to hear him.

CH. xxi.

37 And in the day-time he was
teaching in the temple ; and at night
he went out, and abode in the mount
that is called the mount of Olives.

38 And all the people came early
in the morning to him in the temple,
for to hear him.

JOHN.

(THIRD DAY OF THE WEEK.) Between Bethany and Jerusalem,

Jesus addresses all. Or, Peter's remark may be attributed to all the disciples.
141. NEWCOME.

See

384

HARMONY OF

[PART vn.

114. The barren Fig-tree withers away.

MATTHEW.
CH. xxi. 20-22.

this mountain, Be thou removed, and
be thou cast into the sea ; it shall be
done.

22 And all things whatsoever ye
shall ask in prayer, believing, ye shall
receive.

MARK.
CH. xi. 20-26.

cast into the sea ; and shall not doubt
in his heart, but shall believe that
those things which he saith shall
come to pass ; he shall have whatso-
ever he saith.

24 Therefore I say unto you, What
things soever ye desire when ye pray,
believe that ye receive them, and ye
shall have them.

25 And when ye stand praying,
forgive, if ye have aught against
any : that your Father also which is
in heaven may forgive you your tres-
passes.

26 But if ye do not forgive, neither
will your Father which is in heaven
forgive your trespasses.

115. Christ's authority questioned. Parable of the

CH. xxi. 23-32.

23 And when he was come into
the temple, the chief priests and the
elders of the people came unto him
as he was teaching, and said, By
what authority doest thou these
things? and who gave thee this au-
thority ?

24 And Jesus answered and said
unto them, I also will ask you one
thing, which if ye tell me, I in like
wise will tell you by what authority I
do these things.

25 The baptism of John, whence
was it? from heaven, or of men?
And they reasoned with themselves,
saying, If we shall say, From heaven ;
he will say unto us, Why did ye not
then believe him ?

26 But if we shall say, Of men ;
we fear the people : for all hold John
as a prophet.

27 And they answered Jesus, and
said, We cannot tell. And he said
unto them, Neither tell I you by what
authority I do these things.

28 But what think ye ? A certain
man had two sons ; and he came to
the first, and said, Son, go work to-
day in my vineyard.

CH. xi. 27-33.

27 And they come again to Jerusa-
lem : and as he was walking in the
temple, there come to him the chief
priests, and the scribes, and the
elders,

28 And say unto him, By what au-
thority doest thou these things ? and
who gave thee this authority to do
these things ?

29 And Jesus answered and said
unto them, I will also ask of you one
question, and answer me, and I will
tell you by what authority I do these
things.

30 The baptism of John, was it
from heaven, or of men ? answer me.

31 And they reasoned with them-
selves, saying, If we shall say, From
heaven ; he will say, Why then did ye
not believe him ?

32 But if we shall say, Of men
they feared the people : for all
counted John, that he was a prophe
indeed.

33 And they answered and
unto Jesus, We cannot tell.
Jesus answering saith unto them,
Neither do I tell you by what
thority I do these things.

SEC. 114, 115.]

THE GOSPELS.

385

(THIRD DAY OF THE WEEK.) Between Bethany and Jerusalem.

LUKE.

JOHN.

two Sons. (THIRD DAY OF THE WEEK.) Jerusalem.

CH. xx. 1-8.

AND it came to pass, that on one of
those days, as he taught the people in
the temple, and preached the gospel,
the chief priests and the scribes came
upon Az'm, with the elders,

2 And spake unto him, saying, 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 will also ask you one thing ;
and answer me :

4 The baptism of John, was it from
heaven, or of men ?

5 And they reasoned with them-
selves, saying, If we shall say, From
heaven ; he will say, Why then be-
lieved ye him not?

6 But and if we say, Of men ; all
the people will stone us : for they be
persuaded that John was a prophet.

7 And they answered, That they
could not tell whence it was.

8 And Jesus said unto them, Nei-
ther tell I you by what authority I do
these things.

386

HARMONY OF

[PART VH.

115. Christ's authority questioned. Parable of the

MATTHEW.
CH. xxi. 23-32.

29 He answered and said, I will
not ; but afterward he repented, 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 them twain did the
will of his father? They say unto
him, 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.

32 For John came unto you in the
way of righteousness, and ye believed
him not: but the publicans and the
harlots believed him : and ye, when
ye had seen it, repented not after-
ward, that ye might believe him.

MARK.

116. Parable of the wicked husbandmen.

CH. xxi. 33-46.

33 Hear another parable ; There
was a certain householder, which
planted a vineyard, and hedged it
round about, and digged a wine-press
in it, and built a tower, and let it out
to husbandmen, and went into a far
country :

34 And when the time of the fruit
drew near, he sent his servants to the
husbandmen, that they might receive
the fruits of it.

35 And the husbandmen took his
servants, and beat one, and killed
another, and stoned another.

36 Again he sent other servants
more than the first : and they did unto
them likewise.

37 But last of all, he sent unto
them his son, saying, They will
reverence my son.

CH. XII. 1-12.

AND he began to speak unto them
by parables. A certain man planted
a vineyard, and set an hedge about it,
and digged a place for the wine-fat,
and built a tower, and let it out to
husbandmen, and went into a far
country.

2 And at the season he sent to the
husbandmen a servant, that he might
receive from the husbandmen of the
fruit of the vineyard.

3 And they caught him, and beat
him, and sent him away empty.

4 And again, he sent unto them
another servant : and at him they
cast stones, and wounded him in the
head, and sent him away shamefully
handled.

5 And again he sent another ; and
him they killed, and many others ;
beating some, and killing some.

6 Having yet therefore one son, his
well-beloved, he sent him also last
unto them, saying, They will rever-
ence my son.

Matth. xxi. 34, 35, servants.] Many servants are sent ; some of whom are beaten,
some slain, some stoned. Here St. Matthew is more circumstantial than the other
two Evangelists, who mention only one servant as sent, and one of the three injurious
modes of treatment. Some suppose that this servant was chief among the rest.

Matth. xxi. 36. Here Mark mentions one servant among the others, as stoned

SEC. 115,116.]

THE GOSPELS.

387

two Sons. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

(THIRD DAY OF THE WEEK.) Jerusalem.

CH. xx. 9-19.

9 Then began he to speak to the
people this parable : A certain man
planted a vineyard, and let it forth to
husbandmen, and went into a far
country for a long time.

10 And at the season he sent a
servant to the husbandmen, that they
should give him of the fruit of the
vineyard : but the husbandmen beat
him, and sent him away empty.

11 And again he sent another ser-
vant : and they beat him also, and
entreated him shamefully, and sent
him away empty.

12 And again he sent a third : and
they wounded him also, and cast him
out.

13 Then said the lord of the vine-
yard, What shall I do? I will send
my beloved son : it may be they will
reverence him when they see him.

wounded in the head, and sent away dishonored ; and Luke selects the circumstance
that that one was beaten. Then Mark and Luke mention a third message, about which
Matthew is silent. But, "qui pauciora memorat, plura non negat." St. Luke may
be understood as saying that a mortal wound was inflicted on the third messenger.
NEWCOME.

388

HARMONY OF

[PART vn.

116. Parable of the wicked husbandmen.

MATTHEW.
CH. xxi. 33-46.

38 But when the husbandmen saw
the son, they said among themselves,

MARK.

CH. XII. 1 - 12.

7 But those husbandmen

said

among themselves, This is the heir ;

This is the heir; come, let us kill j come, let us kill him, and the inherit-

him, and let us seize on his in- ance shall be ours.

heiitance.

39 And they caught him, and cast
him out of the vineyard, and slew
him.

40 When the lord therefore of the
vineyard cometh, what will he do unto
those husbandmen 1

41 They say unto him, He will
miserably destroy those wicked men,
and will let out his vineyard unto
other husbandmen, which shall render
him the fruits in their seasons.

42 Jesus saith unto them, Did ye

8 And they took him, and killed
him, and cast him out of the vineyard.

9 What shall therefore the lord of
the vineyard do ? He will come and
destroy the husbandmen, and will give
the vineyard unto others.

10 And have ye not read this

corner

11 This was the Lord's doing, and
it is marvellous in our eyes ?

never read in the scriptures, The scripture ; The stone which the build-
stone which the builders rejected, the ' ers rejected is become the head of the
same is become the head of the cor-
ner : this is the Lord's doing, and it
is marvellous in our eyes ? a

43 Therefore say I unto you, The
kingdom of God shall be taken from
you, and given to a nation bringing
forth the fruits thereof.

44 And whosoever shall fall on this
stone, shall be broken : but on whom-
soever it shall fall, it will grind him
to powder. b

45 And when the chief priests and

12 And they sought to lay hold on

Pharisees had heard his parables, I him, but feared the people ; for they
they perceived that he spake of them, knew that he had spoken the parable

46 But when they sought to lay
hands on him, they feared the mul-
titude, because they took him for a
prophet.

against them : and they left him, and
went their way.

117. Parable of the Marriage of the King's Son.

CH. xxn. 1-14.

AND Jesus answered and spake unto
them again by parables, and said,

2 The kingdom of heaven is like
unto a certain king, which made a
marriage for his son,

3 And sent forth his servants to
call them that were bidden to the wed-
ding : and they would not come.

4 Again, he sent forth other ser-
vants, saying, Tell them which are
bidden, Behold, I have prepared my
dinner : my oxen and my fatlings are
killed, and all things are ready : come
unto the marriage.

* Ps. cxviii. 22. b Isa. viii. 14, seq. Zech. xii. 3. Dan. ii. 34, seq., 44, seq.

SEC. 116, 117.]

THE GOSPELS.

389

(THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xx. 9-19.

14 But when the husbandmen saw
him, they reasoned among themselves,
saying, This is the heir : come, let us
kill him, that the inheritance may be
ours.

15 So they cast him out of the
vineyard, and killed him. What
therefore shall the lord of the vine-
yard do unto them ?

16 He shall come and destroy these
husbandmen, and shall give the vine-
yard to others. And when they heard
it, they said, God forbid.

17 And he beheld them, and said,
What is this then that is written,
The stone which the builders rejected,
the same is become the head of the
corner 1

18 Whosoever shall fall upon that
stone, shall be broken : but on whom-
soever it shall fall, it will grind him
to powder.

19 And the chief priests and the
scribes the same hour sought to lay
hands on him ; and they feared the
people : for they perceived that he had
spoken this parable against them.

JOHN.

(THIRD DAY OF THE WEEK.) Jerusalem.

390

HARMONY OF

[PART vn.

117. Parable of the marriage of the King's Son.
MATTHEW. MARK.

CH. XXII. 1-14.

5 But they made light of it, and
went their ways, one to his farm,
another to his merchandise.

6 And the remnant took his ser-
vants, and entreated them spitefully,
and slew them.

7 But when the king heard thereof,
he was wroth : and he sent forth his
armies, and destroyed those murder-
ers, and burned up their city.

8 Then saith he to his servants,
The wedding is ready, but they which
were bidden were not worthy.

9 Go ye therefore into the high-
ways, and as many as ye shall find,
bid to the marriage.

10 So those servants went out into
the highways, and gathered together
all as many as they found, both bad
and good : and the wedding was fur-
nished with guests.

1 1 And when the king came in to-
see the guests, he saw there a man
which had not on a wedding-gar-
ment :

12 And he saith unto him, Friend,
how earnest thou in hither, not having
a wedding-garment? And he was
speechless.

13 Then said the king to the ser-
vants, Bind him hand and foot, and
take him away, and cast him into
outer darkness : there shall be weep-
ing and gnashing of teeth.

14 For many are called, but few
are chosen.

118. Insidious question of the Pharisees. Tribute

CH. xxn. 15-22.

15 Then went the Pharisees, and
took counsel how they might entangle
him in his talk.

CH. xii. 13-17.

13 And they send unto him certain
of the Pharisees, and of the Herodians,
to catch him in his words.

Matth. xxii. 11-13.] In the East, where the fashions of dress rarely if ever
change, much of their riches consists in the number and splendor of their robes, or
cqffetans. Presents of garments are frequently alluded to in Scripture. Gen. xlv. 22.
2 Chron. ix. 24. Judges xiv. 12. 2 Kings v. 5. Ezra ii. 69. Neh. vii. 70, where
"the Tirshatha gave five hundred and thirty priests' garments."

Presents were considered as tokens of honor ; not meant as offers of payment or
enrichment, (1 Sam. ix. 7) ; and especially presents of dresses. 1 Sam. xviii. 4.
Luke xv. 22. Tavemier, p. 43, mentions a nazar, whose virtue so pleased a king of
Persia, that he caused himself to be disappareled, and gave his own habit to the na-
zar, which is the greatest honor a king' of Persia can bestow on a subject.

SEC. 117, 118.]

THE GOSPELS.

391

(THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

to Caesar. (THIRD DAY OF THE WEEK.) Jerusalem.

CH. xx. 20-26.

20 And they watched him, and sent
forth spies, which should feign them-
selves just men, that they might take

Such presents are given by kings on great occasions, especially at the marriages of
their children. The Sultan Achmet, at the marriage of his eldest daughter, " gave
presents to above 20,000 persons." Knolles's Hist, of the Turks, p. 1311. So, Ahas-
uerus "gave gifts, according- to the slate of the king-." Esth. ii. 18.

The king gives his garment of honor before the wearer is admitted into his pre-
sence ; De la Mottraye's Trav. p. 199 ; (Does this illustrate Zech. iii. 3, 4 ?) and
would resent it if any, having received robes of him, should appear in his presence
without wearing these marks of his liberality. And to refuse such favors, when offer-
ed, is considered as one of the greatest indignities. Sir John Chardin relates an in-
stance where such a refusal cost a vizier his life. See 4 CALM. DICT. p. 64, 126, 514.

392

HARMONY OF

[PART vn.

118. Insidious question of the Pharisees. Tribute

MATTHEW.
CH. xxir. 15-22.

16 And they sent out unto him
their disciples, with the Herodians,
saying, Master, we know that thou
art true, and teachest the way of God
in truth, neither, carest thou for any
man : for thou regardest not the per-
son of men.

17 Tell us therefore, What think-
est thou 1 Is it lawful to give tribute
unto Cesar, or not ?

18 But Jesus perceived their wick-
edness, and said, Why tempt ye me,
ye hypocrites ?

19 Shew me the tribute-money.
And they brought unto him a penny.

20 And he saith unto them, Whose
is this image, and superscription 1 ?

21 They say unto him, Cesar's.
Then saith he unto them, Render
therefore unto Cesar, the things which
are Cesar's ; and unto God, the things
that are God's.

22 When they had heard these
words, they marvelled, and left him,
and went their way.

MARK.
CH. xn. 13-17.

14 And when they were come, they
say unto him, Master, we know that
thou art true, and carest for no man :
for thou regardest not the person of
men, but teachest the way of God in
truth : Is it lawful to give tribute to
Cesar, or not?

15 Shall we give, or shall we not
give? But he, knowing their hypoc-
risy, said unto them, Why tempt ye
me ? bring me a penny, that I may
see it.

16 And they brought it. And he
saith unto them, Whose is this image
and superscription ? And they said
unto him, Cesar's.

17 And Jesus answering, said unto
them, Render to Cesar the things that
are Cesar's, and to God the things
that are God's. And they marvelled
at him.

$119. Insidious question of the Sadducees. The

CH. xxn. 23-33.

23 The same day came to him the
Sadducees, which say that there is no
resurrection, and asked him,

24 Saying, Master, Moses said, If
a man die, having no children, his
brother shall marry his wife, and raise
up seed unto his brother.*

25 Now, there were with us seven
brethren : and the first, when he had
married a wife, deceased : and having
no issue, left his wife unto his bro-
ther.

26 Likewise the second also, and
the third, unto the seventh.

27 And last of all the woman died
also,

CH. xn. 18-27.

18 Then come unto him the Sad-
ducees, which say there is no resur-
rection ; and they asked him, saying,

19 Master, Moses wrote unto us,
If a man's brother die, and leave his
wife behind him, and leave no child-
ren, that his brother should take his
wife, and raise up seed unto his
brother.

20 Now, there were seven brethren :
and the first took a wife, and dying
left no seed.

21 And the second took her, and
died, neither left he any seed : and
the third likewise.

22 And the seven had her, and left
no seed : last of all the woman died
also.

* Deut. xxv, 6,

SEC. 118, 119.]

THE GOSPELS.

393

to Caesar. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xx. 20-26.

hold of his words, that so they might
deliver him unto the power and au-
thority of the governor.

21 And they asked him, saying,
Master, we know that thou sayest
and teachest rightly, neither acceptest
thou the person of any, but teachest
the way of God truly :

22 Is it lawful for us to give tribute
unto Cesar, or no ?

23 But he perceived their crafti-
ness, and said unto them, Why tempt
ye me ?

24 Shew me a penny. Whose
image and superscription hath it?
They answered and said, Cesar's.

25 And he said unto them, Render
therefore unto Cesar the things which
be Cesar's, and unto God the things
which be God's.

26 And they could not take hold of
his words before the people : and they
marvelled at his answer, and held
their peace.

JOHN,

Resurrection. (THIRD DAY OF THE WEEK.) Jerusalem,

CH. xx. 27-40.

27 Then came to him certain of
the Sadducees (which deny that there
is any resurrection) and they asked
him,

28 Saying, Master, Moses wrote
unto us, If any man's brother die,
having a wife, and he die without
children, that his brother should take
his wife, and raise up seed unto his
brother.

29 There were therefore seven
brethren : and the first took a wife,
and died without children.

30 And the second took her to
wife, and he died childless.

31 And the third took her; and in
like manner the seven also : and they
left no children, and died.

32 Last of all the woman died also.

394

HARMONY OF

[PART vn.

119. Insidious question of the Sadducees. The

MATTHEW.
CH. xxn. 23-33.

28 Therefore, in the resurrection,
whose wife shall she be of the seven ?
for they all had her.

29 Jesus answered and said unto
them, Ye do err, not knowing the
scriptures, nor the power of God.

30 For in the resurrection they
neither marry, nor are given in mar-
riage, but are as the angels of God in
heaven.

31 But, as touching the resurrection
of the dead, have ye not read that
which was spoken unto you by God,
saying,

32 I am the God of Abraham, and
the God of Isaac, and the God of
Jacob ? b God is not the God of the
dead, but of the living.

33 And when the multitude heard
this, they were astonished at his doc-
trine.

MARK.

CH. xn. 18-27.

23 In the resurrection therefore,
when they shall rise, whose wife
shall she be of them? for the seven
had her to wife.

24 And Jesus answering, said unto
them, Do ye not therefore err, be-
cause ye know not the scriptures,
neither the power of God ?

25 For when they shall rise from
the dead, they neither marry, nor are
given in marriage ; but are as the
angels which are in heaven.

26 And as touching the dead, that
they rise ; have ye not read in the
book of Moses, how in the bush 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 the God of the living : ye there-
fore do greatly err.

120. A lawyer questions Jesus. The two great

CH. XXTI. 34-40.

34 But when the Pharisees had
heard that he had put the Sadducees
to silence, they were gathered to-
gether.

35 Then one of them which was a
lawyer, asked him a question, tempting
him, and saying,

36 Master, which is the great com-
mandment in the law ?

37 Jesus said unto him, Thou shalt
love the Lord thy God with all thy
heart, and with all thy soul, and with
all thy mind. a

a Ex. iii. 6.

CH. xii. 28-34.

28 And one of the scribes came,
and having heard them reasoning to-
gether, and perceiving that he had an-
swered them well, asked him, Which
is the first commandment of all ?

29 And Jesus answered him, The
first of all the commandments w,
Hear, O Israel ; The Lord our God is
one Lord :

30 And thou shalt love the Lord
thy God with all thy heart, and with
all thy soul, and with all thy mind,

b Deut. vi. 4, 5.

Luke xx. 36, Neither can they die any more.] Here is a minute indication of St.
Luke's veracity, derived from his medical profession. No other Evangelist records

SEC. 119, 120.]

THE GOSPELS.

395

Resurrection. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xx. 27-40.

33 Therefore in the resurrection,
whose wife of them is she ? for seven
had her to wife.

34 And Jesus answering-, said unto
them, The children of this world mar-
ry, and are given in marriage :

35 But they which shall be ac-
counted worthy to obtain that world,
and the resurrection from the dead,
neither marry, nor are given in mar-
riage :

36 Neither can they die any more :
for they are equal unto the angels ;
and are the children of God, being the
children of the resurrection.

37 Now that the dead are raised,
even Moses shewed at the bush, when
he calleth the Lord the God of Abra-
ham, and the God of Isaac, and the
God of Jacob.

38 For he is not a God of the dead,
but of the living : for all live unto him.

39 Then certain of the scribes an-
swering, said, Master, thou hast well
said.

40 And after that, they durst not
ask him any question at all.

JOHN.

Commandments. (THIRD DAY OF THE WEEK.) Jerusalem.

this remark ; but it would not be likely to escape the notice of a physician.
Luke xxii. 44.

396

HARMONY OF

[PART vn.

120. A lawyer questions Jesus. The two great

MATTHEW.
CH. xxn. 34-40.

38 This is the first and great com-
mandment.

39 And the second is like unto it,
Thou shalt love thy neighbour as thy-
self.'

40 On these two commandments
hang all the law and the prophets.

MARK.
CH. xii. 28-34.

and with all thy strength : this is the
first commandment.

31 And the second is like, namely
this, Thou shalt love thy neighbour
as thyself : there is none other com-
mandment greater than these.

32 And the scribe said unto him,
Well, Master, thou hast said the
truth : for there is one God ; and
there is none other but he :

33 And to love him with all the
heart, and with all the understanding,
and with all the soul, and with all the
strength, and to love his neighbour as
himself, is more than all whole burnt-
oiferings and sacrifices.

34 And when Jesus saw that he
answered discreetly, he said unto him,
Thou art not far from the kingdom of
God. And no man after that durst
ask him any question.

121. How is Christ the Son of David ?

CH. xxii. 41 -46.

41 While the Pharisees were gath-
ered together, Jesus asked them,

42 Saying, What think ye of Christ ?
whose son is he ? They say unto him,
The son of David.

43 He saith unto them, How then
doth David in spirit call him Lord,
saying,

44 The LORD said unto my Lord,
Sit thou on my right hand, till I make
thine enemies thy footstool ? b

45 If David then call him Lord,
how is he his son ?

46 And no man was able to answer
him a word, neither durst any man,
from that day forth, ask him any more
questions.

CH. xu. 35-37.

35 And Jesus answered and said,
while he taught in the temple, How
say the scribes that Christ is the son
of David?

36 For David himself said by the
Holy Ghost, The LORD said unto my
Lord, Sit thou on my right hand, till I
make thine enemies thy footstool.

37 David therefore himself calleth
him Lord, and whence is he then his
son ? And the common people heard
him gladly.

122. Warnings against the evil example of the Scribes

CH. XXIII. 1 - 12.

THEN spake Jesus to the multitude,
and to his disciples,

2 Saying, The scribes and the
Pharisees sit in Moses' seat :

a Lev. xix. 18.

CH. xii. 38, 39.

38 And he said unto them in his
doctrine, Beware of the scribes, which
love to go in long clothing, and love
salutations in the market-places,

39 And the chief seats in the syna-
gogues, and the uppermost rooms at
feasts :

> Ps. ex. 1.

SEC. 120, 121, 122.]

THE GOSPELS.

397

Commandments. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

(THIRD DAY OF THE WEEK.)' Jerusalem.

CH. xx. 41-44.

41 And he said unto them, How
say they that Christ is David's son ?

42 And 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 thy
footstool.

44 David therefore calleth him
Lord, how is he then his son?

and Pharisees. (THIRD DAY OF THE WEEK.) Jerusalem.

CH. xx. 45, 46.

45 Then in the audience of all the
people, he said unto his disciples,

46 Beware of the scribes, which
desire to walk in long robes, and love
greetings in the markets, and the
highest seats in the synagogues, and
the chief rooms at feasts ;

398

HARMONY OF

[PART vn.

122. Warnings against the evil example of the Scribes

MATTHEW.

CH. XXIII. 1-12.

3 All therefore whatsoever they
bid you observe, that observe and do :
but do not ye after their works : for
they say, and do not.

4 For they bind heavy burdens,
and grievous to be borne, and lay
them on men's shoulders ; but they
themselves will not move them with
one of their fingers.

5 But all their works they do for to
be seen of men : they make broad their
phylacteries, and enlarge the borders
of their garments,

6 And love the uppermost rooms
at feasts, and the chief seats in the
synagogues,

7 And greetings in the markets,
and to be called of men, Rabbi, Rabbi.

8 But be not ye called Rabbi : for
one is your Master, even Christ ; and
all ye are brethren.

9 And call no man your father upon
the earth : for one is your Father
which is in heaven.

10 Neither be ye called masters :
for one is your Master, even Christ.

11 But he that is greatest among
you, shall be your servant.

12 And whosoever shall exalt him-
self, shall be abased; and he that
shall humble himself, shall be ex-
alted.

MARK.

123. Woes against the Scribes and Pharisees. Lamentation

CH. xxm. 13-39.

13 But wo unto you, scribes and
Pharisees, hypocrites ! for ye shut up
the kingdom of heaven against men :
for ye neither go in yourselves, neither
suffer ye them that are entering, to
go in.

14 Wo unto you, scribes and Pha-
risees, hypocrites ! for ye devour wid-
ows' houses, and for a pretence make
long prayer : therefore ye shall receive
the greater damnation.

15 Wo unto you, scribes and Pha-
risees, hypocrites ! for ye compass
sea and land to make one proselyte ;
and when he is made, ye make him
two-fold more the child of hell than
yourselves.

16 Wo unto you, ye blind guides,

CH. xii. 40.

40 Which devour widows' houses,
and for a pretence make long prayers :
these shall receive greater damnation.

SEC. 132, 123.]

THE GOSPELS.

399

and Pharisees. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

over Jerusalem. (THIRD DAY OF THE WEEK.) Jerusalem.

CH. xx. 47.

47 Which devour widows' houses,
and for a shew make long prayers :
the same shall receive greater dam-
nation.

400

HARMONY OF

[PART vn,

123. Woes against the Scribes and Pharisees. Lamentation

MATTHEW.
CH. xxin. 13-39.
which say, Whosoever shall swear by
the temple, it is nothing ; but whoso-
ever shall swear by the gold of the
temple, he is a debtor.

17 Ye fools, and blind ! for whether
is greater, the gold, or the temple
that sanctifieth the gold ?

18 And whosoever shall swear by
the altar, it is nothing; but whoso-
ever sweareth by the gift that is upon
it, he is guilty.

19 Ye fools, and blind ! for whether
is greater, the gift, or the altar that
sanctifieth the gift ?

20 Whoso therefore shall swear by
the altar, sweareth by it, and by all
things thereon.

21 And whoso shall swear by the
temple, sweareth by it, and by him
that dwelleth therein.

22 And he that shall swear by
heaven, sweareth by the throne of
God, and by him that sitteth thereon.

23 Wo unto you, scribes and Pha-
risees, hypocrites! for ye pay tithe
of mint, and anise, and cummin, and
have omitted the weightier matters of
the law, judgment, mercy, and faith :
these ought ye to have done, and not
to leave the other undone.

24 Ye blind guides, which strain at
a gnat, and swallow a camel.

25 Wo unto you, scribes and Phar-
isees, hypocrites ! for ye make clean
the outside of the cup and of, the plat-
ter, but within they are full of extor-
tion and excess.

26 Thou blind Pharisee, cleanse
first that which is within the cup and
platter, that the outside of them may
be clean also.

27 Wo unto you, scribes and Phar-
isees, hypocrites! for ye are like
unto whited sepulchres, which indeed
appear beautiful outward, but are
within full of dead men's bones, and
of all un cleanness.

28 Even so ye also outwardly ap-
pear righteous unto men, but within
ye are full of hypocrisy and iniquity.

29 Wo unto you, scribes and Pha-
risees, hypocrites ! because ye build
the tombs of the prophets, and garnish
the sepulchres of the righteous,

MARK.

SEC. 123.]

THE GOSPELS.

401

over Jerusalem. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

402

HARMONY OF

[PART vn.

123. Woes against the Scribes and Pharisees. Lamentation

MATTHEW.
CH. xxin. 13-39.

30 And say, If we had been in the
days of our fathers, we would not
have been partakers with them in the
blood of the prophets.

31 Wherefore ye be witnesses unto
yourselves, that ye are the children of
them which killed the prophets.

32 Fill ye up then the measure of
your fathers.

33 Ye serpents, ye generation of
vipers, how can ye escape the damna-
tion of hell?

34 Wherefore, behold, I send unto
you prophets, and wise men, and
scribes ; and some of them ye shall kill
and crucify, and some of them shall ye
scourge in your synagogues, and per-
secute them from city to city :

35 That upon you may come all the
righteous blood shed upon the earth,
from the blood of righteous Abel, unto
the blood of Zacharias, son of Bara-
chias, whom ye slew between the
temple and the altar. a

36 Verily, I say unto you, All
these things shall come upon this gen-
eration.

37 O Jerusalem, Jerusalem, thou
that killest the prophets, and stonest
them which are sent unto thee, how
often would I have gathered thy
children together, even as a hen
gathereth her chickens under her
wings, and ye would not !

38 Behold, your house is left unto
you desolate. b

39 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.

MARK.

124. The Widow's Mite. (THIRD DAY OF

CH. xii. 41-44.

41 And Jesus sat over against the
treasury, and beheld how the people
cast money into the treasury : am
many that were rich cast in much.

42 And there came a certain poor
widow, and she threw in two mites
which make a farthing.

a Gen. iv. 8. 2 Chron. xxiv. 20-22.
b Ps. Ixix. 26. Jer. xii. 7, and xxii. 5.

Ps. cxviii. 26.

SEC. 123,124.]

THE GOSPELS.

403

over Jerusalem. (THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

THE WEEK.) Jerusalem.

CH. xxi. 1-4.

AND he looked up and saw the rich
men casting their gifts into the trea-
sury.

2 And he saw also a certain poor
widow, casting in thither two mites.

404

HARMONY OF

[PART vn.

124. The Widow's Mite. (THIRD DAY OF

MATTHEW.

MARK.
CH. xii. 41-44.

43 And he called unto him his dis-
ciples, and saith unto them, Verily, I
say unto you, That this poor widow
hath cast more in, than all they which
have cast into the treasury.

44 For all they did cast in of their
abundance : but she of her want did
cast in all that she had, even all her
living.

125. Certain Greeks desire to see Jesus.

SEC. 124, 125.]

THE GOSPELS.

405

THE WEEK.) Jerusalem.

LUKE.

CH. XXI. 1 -4.

3 And he said, Of a truth I say
unto you, That this poor widow hath
cast in more than they all.

4 For all these have of their abun-
dance cast in unto the offerings of
God : but she of her penury hath cast
in all the living that she had.

JOHN.

(THIRD DAY OF THE WEEK.) Jerusalem.

CH. xn. 20-36.

20 And there were certain Greeks
among them, that came up to worship
at the feast.

21 The same came therefore to
Philip, which was of Bethsaida of
Galilee, and desired him, saying, Sir,
we would see Jesus.

22 Philip cometh and telleth An-
drew : and again, Andrew and Philip
tell Jesus.

23 And Jesus answered them, say-
ing, The hour is come, that the Son
of man should be glorified.

24 Verily, verily, I say unto you,
Except a corn of wheat fall into the
ground and die, it abideth alone : but
if it die, it bringeth forth much fruit.

25 He that loveth his life shall
lose it ; and he that hateth his life
in this world, shall keep it unto life
eternal.

26 If any man serve me, let him
follow me, and where I am, there
shall also my servant be : if any man
serve me, him will my Father honour.

27 Now is my soul troubled ; and
what shall I say ? Father, save me
from this hour : but for this cause
came I unto this hour.

28 Father, glorify thy name. Then
came there a voice from heaven, say-
ing, I have both glorified it, and will
glorify it again.

29 The people therefore that stood
by, and heard it, said that it thun-
dered. Others said, An angel spake
to him.

30 Jesus answered and said, This
voice came not because of me, but for
your sakes.

31 Now is the judgment of this

406

HARMONY OF

[PART vii,

125. Certain Greeks desire to see Jesrs.

MATTHEW.

MARK.

126. Reflections upon the unbelief of the Jews.

SEC. 125, 126.]

THE GOSPELS.

407

(THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xii. 20-36.

world : now shall the prince of this
world be cast out.

32 And I, if I be lifted up from the
earth, will draw all men unto me.

33 (This he said, signifying what
death he should die.)

34 The people answered him, We
have heard out of the law that Christ
abideth for ever : a and how sayest
thou, The Son of man must be lifted
up ? Who is this Son of man ?

35 Then Jesus said unto them, Yet
a little while is the light with you.
Walk while ye have the light, lest
darkness come upon you : for he that
walketh in darkness knoweth not
whither he goeth.

36 While ye have light, believe in
the light, that ye may be the children
of light. These things spake Jesus,
and departed, and did hide himself
from them.

(THIRD DAY OF THE WEEK.) Jerusalem.

CH. xii. 37-50.

37 But though he had done so
many miracles before them, yet they
believed not on him.

38 That the saying of Esaias the
prophet might be fulfilled, which he
spake, Lord, who hath believed our
report ? and to whom hath the arm of
the Lord been revealed ? b

39 Therefore they could not be-
lieve, because that Esaias said again,

40 He hath blinded their eyes, and
hardened their heart ; that they should
not see with their eyes, nor under-
stand with their heart, and be convert-
ed, and I should heal them. c

41 These things said Esaias, when
he saw his glory, and spake of him. d

42 Nevertheless, among the chief
rulers also many believed on him ; but
because of the Pharisees they did not
confess him, lest they should be put
out of the synagogue :

43 For they loved the praise of
men more than the praise of God.

44 Jesus cried, and said, He that

a 2 Sam. vii. 13. Ps. Ixxxix. 30, 37 ; ex. 4.

b Is. liii. l. c Is. vi. 10. d Is. vi. l,seq.

408

HARMONY OF

[PART vii.

126. Reflections upon the unbelief of the Jews.

MATTHEW.

MARK.

127. Jesus, on taking leave of the Temple, foretells its destruction, etc.

CH. XXIV. 1-14.

AND Jesus went out, and departed
from the temple : and his disciples
came to him for to shew him the
buildings of the temple.

2 And Jesus 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.

3 And as he sat upon the mount of
Olives, the disciples came unto him
privately, saying, Tell us, when shall
these things be? and what shall be
the sign of thy coming, and of the
end of the world 1

4 And Jesus answered and said
unto them, Take heed that no man
deceive you.

5 For many shall come in my
name, saying, I am Christ ; and shall
deceive many.

6 And ye shall hear of wars, and
rumours of wars : see that ye be not
troubled : for all these things must
come to pass, but the end is not yet.

CH. XIII. 1 -13.

AND as he went out of the temple,
one of his disciples saith unto him,
Master, see what manner of stones,
and what buildings are here!

2 And Jesus answering, said unto
him, Seest thou these great buildings ?
there shall not be left one stone upon
another, that shall not be thrown
down.

3 And as he sat upon the mount of
Olives, over against the temple, Peter,
and James, and John, and Andrew,
asked him privately,

4 Tell us, when shall these things
be ? and what shall be the sign when
all these things shall be fulfilled ?

5 And Jesus answering them, be-
gan to say, Take heed lest any man
deceive you :

6 For many shall come in my
name, saying, I am Christ ; and shall
deceive many.

7 And when ye shall hear of wars,
and rumours of wars, be ye not
troubled : for such things must needs
be ; but the end shall not be yet.

SEC. 126, 127.]

THE GOSPELS.

409

(THIRD DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xii. 37-50.

believeth on me, believeth not on me,
but on him that sent me.

45 And he that seeth me, seeth him
that sent me.

46 I am come a light into the
world, that whosoever believeth on
me should not abide in darkness.

47 And if any man hear my words,
and believe not, I judge him not : for
I came not to judge the world, but to
save the world.

48 He that rejecteth me, and re-
ceiveth not my words, hath one that
judgeth him : the word that I have
spoken, the same shall judge him in
the last day.

49 For I have not spoken of my-
self ; but the Father which sent me,
he gave me a commandment, what I
should say, and what I should speak.

50 And I know that his command-
ment is life everlasting : whatsoever
I speak therefore, even as the Father
said unto me, so I speak.

(THIRD DAY OF THE WEEK.) Jerusalem. Mount of Olives.

CH. xxi. 5-19.

5 And as some spake of the temple,
how it was adorned with goodly
stones, and gifts, he said,

6 As for these things which ye
behold, the days will come, in the
which there shall not be left one stone
upon another, that shall not be thrown
down.

7 And they asked him, saying,
Master, but when shall these things
be? and what sign will there be when
these things shall come to pass ?

8 And he said, Take heed that ye
be not deceived : for many shall come
in my name, saying, I am Christ;
and the time draweth near : go ye not
therefore after them.

9 But when ye shall hear of wars,
and commotions, be not terrified : for
these things must first come to pass ;
but the end is not by and by.

410

HARMONY OF

[PART vn.

127. Jesiis, on taking leave of the Temple, foretells its destruction, etc.

/MATTHEW.

/ CH. XXIV. 1-14.

y^Foi nation shall rise against na-
tion, and kingdom against kingdom :
and there shall be famines, and pes-
tilences, and earthquakes in divers
places.

8 All these are the beginning of
sorrows.

9 Then shall they deliver you up
to be afflicted, and shall kill you
and ye shall be hated of all nation
for my name's sake.

10 And then shall many be offend
ed, and shall betray one another, am
shall hate one another.

11 And many false prophets shal
rise, and shall deceive many.

12 And because iniquity shal
abound, the love of many shall wax
cold.

13 But he that shall endure unto
the end, the same shall be saved.

14 And this gospel of the kingdom
shall be preached in all the world, for
a witness unto all nations ; and then
shall the end come.

MARK.

CH. XIII. 1-13.

8 For nation shall rise against na-
tion, and kingdom against kingdom:
and there shall be earthquakes in
divers places, and there shall be
famines, and troubles : these are the
beginnings of sorrows.

9 But take heed to yourselves : for
they shall deliver you up to councils ;
and in the synagogues ye shall be
beaten : and ye shall be brought be-
fore rulers and kings for my sake, for
a testimony against them.

10 And the gospel must first be
published among all nations.

11 But when they shall lead you\
and deliver you up, take no thought
beforehand what ye shall speak, nei-
ther do ye premeditate : but whatso-
ever shall be given you in that hour,
that speak ye : for it is not ye that
speak, but the Holy Ghost.

12 Now, the brother shall betray
the brother to death, and the father
the son : and children shall rise up
against their parents, and shall cause
them to be put to death.

13 And ye shall be hated of all
men for my name's sake : but he that
shall endure unto the end, the same
shall be saved.

128. The signs of Christ's coming to destroy Jerusalem, etc.

CH. xxiv. 15-42.

15 When ye, therefore, shall seethe
abomination of desolation, spoken of
by Daniel the prophet,* stand in the
holy place, (whoso readeth, let him
understand,)

16 Then let them which be in Ju-
dea flee into the mountains :

17 Let him which is on the house-
top not come down to take any thing
out of his house :

CH. xin. 14-37.

14 But when ye shall see the
abomination of desolation, spoken of
by Daniel the prophet, standing where
it ought not, (let him that readeth
understand) then let them that be in
Judea flee to the mountains :

15 And let him that is on the house-
top not go down into the house, nei-
ther enter therein, to take any thing
out of his house :

a Danl. ix. 27.

SRC. 127, 128.]

THE GOSPELS.

411

(THIRD DAY OF THE WEEK.) Jeru alem. Mount of Olives.

LUKE.
CH. xxi. 5-19.

10 Then said he unto them, Nation
shall rise against nation, and kingdom
aigainst kingdom :

11 And great earthquakes shall be
in divers places, and famines, and
pestilences : and fearful sights, and
great signs shall there be from heaven.

12 But before all these they shall
lay their hands on you, and persecute
you, delivering you up to the syna-
gogues, and into prisons, being brought
before kings and rulers for my name's
sake.

13 And it shall turn to you for a
testimony.

14 Settle it therefore in your hearts,
not to meditate before what ye shall
answer.

15 For I will give you a mouth and
wisdom, which all your adversaries
shall not be able to gainsay nor resist.

16 And ye shall be betrayed both
by parents, and brethren, and kins-
folks, and friends ; and some of you
shall they cause to be put to death.

17 And ye shall be hated of all
7we?i for my name's sake.

18 But there shall not an hair of
your head perish.

19 In your patience possess ye your
souls.

JOHN,

(THIRD DAY OF THE WEEK.) Mount of Olives.

CH. xxi. 20-36.
20 And when ye shall see Jerusalem

that the desolation thereof is nigh.

21 Then let them which are in Ju-
dea flee to the mountains; and let
them which are in the midst of it de-
part out ; and let not them that are in
the countries enter thereinto.

22 For these be the days of ven-
geance, that all things which are
written may be fulfilled.

412

HARMONY OF [PAI

128. The signs of Christ's coming to destroy Jerusalem, etc.
MATTHEW. MARJCT"

[PART vn.

MATTHEW.
CH. xxiv. 15-42.

18 Neither let him which is in the
field return back to take his clothes.

19 And wo unto them that are with
child, and to them that give suck in
those days !

20 But pray ye that your flight be
not in the winter, neither on the sab-
bath-day :

21 For then shall be great tribula-
tion, such as was not since the begin-
ning of the world to this time, no, nor
ever shall be.

22 And except those days should
be shortened, there should no flesh be
saved : but for the elect's sake those
days shall be shortened.

23 Then if any man shall say unto
you, Lo, here is Christ, or there ;
believe it not.

24 For there shall arise false
Christs, and false prophets, and shall
shew great signs and wonders ; in-
somuch that, if it were possible, they
shall deceive the very elect.

25 Behold, I have told you before.

26 Wherefore, if they shall say
unto you, Behold, he is in the desert ;
go not forth : behold, he is in the
secret chambers ; believe it not.

27 For as the lightning cometh out
of the east, and shineth even unto the
west ; so shall also the coming of the
Son of man be.

28 For wheresoever the carcass
is, there will the eagles be gathered
together.

29 Immediately after the tribulation
of those days, shall the sun be dark-
ened, and the moon shall not give her
light, and the stars shall fall from
heaven, and the powers of the heavens
shall be shaken : a

30 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 in the clouds of heaven
with power and great glory.

31 And he shall send his angels
with a great sound of a trumpet, and

MARK.
CH. xiii. 14-37.

16 And let him that is in the field
not turn back again for to take up his
garment.

17 But wo to them that are with
child, and to them that give suck in
those days!

18 And pray ye that your flight be
not in the winter.

19 For in those days shall be afflic-
tion, such as was not from the begin-
ning of the creation which God created
unto this time, neither shall be.

20 And except that the Lord had
shortened those days, no flesh should
be saved : but for the elect's sake,
whom he hath chosen, he hath short-
ened the days.

21 And then, if any man shall say
to you, Lo, here is Christ ; or lo, he
is there ; believe him not.

22 For false Christs, and false
prophets shall rise, and shall shew
signs and wonders, to seduce, if it
were possible, even the elect.

23 But take ye heed : behold, I
have foretold you all things.

24 But in those days, after that
tribulation, the sun shall be darkened,
and the moon shall not give her light,

25 And the stars of heaven shall
fall, and the powers that are in heaven
shall be shaken.

26 And then shall they see the
Son of man coming in the clouds with
great power and glory.

27 And then shall he send his an-
gels, and shall gather together his

Is. xiii. 9, 10. Joel iii. 15.

SEC. 128.]

THE GOSPELS.

413

(THIUD DAY OF THE WEEK.) Mount of Olives.

LUKE.

CH. xxi. 20-36.

23 But wo unto them that are with
child, and to them that give suck in
those days ! for there shall be great
distress in the land, and wrath upon
this people.

24 And they shall fall by the edge
of the sword, and shall be led away
captive into all nations : and Jerusa-
lem shall be trodden down of the Gen-
tiles, until the times of the Gentiles be
fulfilled.

25 And there shall be signs in the
sun, and in the moon, and in the stars ;
and upon the earth distress of nations,
with perplexity ; the sea and the
waves roaring ;

26 Men's hearts failing them for
fear, and for looking after those things
which are coming on the earth : for
the powers of heaven shall be shaken.

lall they

of man coming in a cloud, with power
and great glory.

28 And when these things begin to
come to pass, then look up, and lift
up your heads : for your redemption
draweth nigh.

JOHN.

414

HARMONY OF

[PART vn.

128. The signs of Christ's coming to destroy Jerusalem, etc.

MATTHEW.

CH. xxiv. 15-42.

they shall gather together his elect

from the four winds, from one end of

heaven to the other.

32 Now learn a parable of the fig-
tree ; When his branch is yet tender,
and putteth forth leaves, ye know that
summer is nigh :

33 So likewise ye, when ye shall
see all these things, know that it is
near, even at the doors.

34 Verily, I say unto you, This
generation shall not pass, till all these
things be fulfilled.

35 Heaven and earth shall pass
away, but my words shall not pass
away.

36 But of that day and hour know-
eth no man, no, not the angels of
heaven, but my Father only.

37 But as the days of Noe were,
so shall also the coming of the Son of
man be.

38 For as in the days that were
before the flood, they were eating
and drinking, marrying and giving in
marriage, until the day that Noe en-
tered into the ark, a

39 And knew not until the flood
came, and took them all away : so
shall also the coming of the Son of
man be.

40 Then shall two be in the field ;
the one shall be taken, and the other
left.

41 Two women shall be grinding at
the mill ; the one shall be taken, and
the other left.

42 Watch therefore; for ye know
not what hour your Lord doth come.

MARK.

CH. xni. 14-37.

elect from the four winds, from the
uttermost part of the earth to the ut-
termost part of heaven.

28 Now learn a parable of the fig-
tree : When her branch is yet tender,
and putteth forth leaves, ye know that
summer is near :

29 So ye in like manner, when ye
shall see these things come to pass,
know that it is nigh, even at the doors.

30 Verily, I say unto you, That
this generation shall not pass, till all
these things be done.

31 Heaven and earth shall pass
away : but my words shall not pass
away.

32 But of that day and that hour
knoweth no man, no, not the angels
which are in heaven, neither the Son,
but the Father.

33 Take ye heed, watch and pray :
for ye know not when the time is.

34 For the Son of man is as a man
taking a far journey, who left his
house, and gave authority to his ser-
vants, and to every man his work ; and
commanded the porter to watch.

35 Watch ye therefore : for ye
know not when the master of the
house cometh, at even, or at midnight,
or at the cock-crowing, or in the
morning :

36 Lest coming suddenly, he find
you sleeping.

37 And what I say unto you, I say
unto all, Watch.

a Gen. vii. 4, seq.

SEC. 128.]

THE GOSPELS.

415

(THIRD DAY OF THE WEEK.) Mount of Olives.

LUKE.
CH. xxi. 20-36.

29 And he spake to them a para-
ble ; Behold the fig-tree, and all the
trees ;

30 When they now shoot forth, ye
see and know of your ownselves that
summer is now nigh at hand.

31 So likewise ye, when ye see
these things come to pass, know ye
that the kingdom of God is nigh at
hand.

32 Verily, I say unto you, This
generation shall not pass away, till all
be fulfilled.

33 Heaven and earth shall pz
away : but my words shall not pass
away.

34 And take heed to yourselves,
lest at any time your hearts be over-
charged with surfeiting and drunken-
ness, and cares of this life, and so that
day come upon you unawares.

35 For as a snare shall it come on
all them that dwell on the face of the
whole earth.

36 Watch ye therefore, and pray
always, that ye may be accounted
worthy to escape all these things that
shall come to pass, and to stand before
the Son of man.

JOHN.

416

HARMONY OF

[PART vn.

129. Transition to Christ's final coming. Exhortation.

MATTHEW.
CH. xxiv. 43-51. CH. xxv. 1-30.

43 But know this, that if the good
man of the house had known in what
watch the thief would come, he would
have watched, and would not have
suffered his house to be broken up.

44 Therefore be ye also ready : for
in such an hour as ye think not, the
Son of man cometh.

45 Who then is a faithful and wise
servant, whom his lord hath made
ruler over his household, to give them
meat in due season ?

46 Blessed is that servant, whom
his lord, when he cometh, shall find
so doing.

47 Verily I say unto you, That
he shall make him ruler over all his
goods.

48 But and if that evil servant shall
say in his heart, My lord delayeth his
coming ;

49 And shall begin to smite his
fellow-servants, and to eat and drink
with the drunken ;

50 The lord of that servant shall
come in a day when he looketh not
for him, and in an hour that he is not
aware of,

51 And shall cut him asunder, and
appoint him his portion with the hypo-
crites : there shall be weeping and
gnashing of teeth.

CH. xxv.

THEN shall the kingdom of heaven
be likened unto ten virgins, which
took their lamps, and went forth to
meet the bridegroom.

2 And five of them were wise, and
five were foolish.

3 They that were foolish took their
lamps, and took no oil with them :

4 But the wise took oil in their ves-
sels with their lamps.

5 While the bridegroom tarried,
they all slumbered and slept.

6 And at midnight there was a cry
made, Behold, the bridegroom cometh :
go ye out to meet him.

7 Then all those virgins arose, and
trimmed their lamps.

8 And the foolish said unto the
wise, Give us of your oil : for our
lamps are gone out.

MARK.

SEC. 129.]

THE GOSPELS,

417

Parables. (THIRD DAY OF THE WEEK.) Mount of Olives.

LUKE.

JOHN.

418

HARMONY OF

[PART vn.

129. Transition to Christ's final coming. Exhortation.

MATTHEW.
CH. xxiv. 43-51. CH. xxv. 1-30

9 But the wise answered, saying
Not so; lest there be not enough
for us and you : but go ye rather to
them that sell, and buy for yourselves.

10- And while they went to buy, the
bridegroom came ; and they that were
ready, went in with him to the mar-
riage : and the door was shut.

11 Afterward came also the other
virgins, saying, Lord, Lord, open to
us.

12 But he answered and said,
Verily, I say unto you, I know you
not.

13 Watch therefore, for ye know
neither the day nor the hour wherein
the Son of man cometh.

14 For the kingdom of heaven is as
a man travelling into a far country,
who called his own servants, and de-
livered unto them his goods.

15 And unto one he gave five
talents, to another two, and to another
one; to every man according to his
several ability ; and straightway took
his journey.

16 Then he that had received the
five talents, went and traded with the
same, and made them other five
talents.

17 And likewise he that had re-
ceived two, he also gained other two.

18 But he that had received one,
went and digged in the earth, and hid
his lord's money.

19 After a long time the lord of
those servants cometh, and reckoneth
with them.

20 And so he that had received five
talents, came and brought other five
talents, saying, Lord, thou deliver-
ed st unto me five talents : behold, I
have gained besides them five talents
more.

21 His lord said unto him, Well
done, thou good and faithful servant ;
thou hast been faithful over a few
things, I will make thee ruler over
many things : enter thou into the joy
of thy lord.

22 He also that had received two
talents came, and said, Lord, thou
deliveredst unto me two talents : be-

MARK.

SEC. 129.]

THE GOSPELS.

419

Parables. (THIRD DAY OF THE WEEK.) Mount of Olives.

LUKE.

JOHN.

420

HARMONY OF

[PART vji.

129. Transition to Christ's final coming. Exhortation.

MATTHEW.

CH. xxiv. 43-51. CH. xxv. 1-30.
hold, I have gained two other talents
besides them.

23 His lord said unto him, Well
done, good and faithful servant ; thou
hast been faithful over a few things,
I will make thee ruler over many
things : enter thou into the joy of thy
lord.

24 Then he which had received
the one talent came, and said, Lord,
I knew thee that thou art an hard man,
reaping where thou hast not sown,
and gathering where thou hast not
strewed :

25 And I was afraid, and went and
hid thy talent in the earth : lo, there
thou hast that is thine.

26 His lord answered and said unto
him, Thou wicked and slothful ser-
vant, thou knewest that I reap where
I sowed not, and gather where I have
not strewed :

27 Thou oughtest therefore to have
put my money to the exchangers, and
then at my coming I should have re-
ceived mine own with usury.

28 Take therefore the talent from
him, and give it unto him which hath
ten talents.

29 For unto every one that hath
shall be given, and he shall have
abundance : but from him that hath
not, shall be taken away even that
which he hath.

30 And cast ye the unprofitable
servant into outer darkness : there
shall be weeping and gnashing of
teeth.

MARK.

130. Scenes of the Judgment Day,

CH. xxv. 31-46.

31 When the Son of man shall
come in his glory, and all the holy
angels with him, then shall he sit
upon the throne of his glory :

32 And before him shall be gath-
ered all nations : and he shall sep-
arate them one from another, as a
shepherd divideth his sheep from the
goats:

Matth. xxv. 26, thou knewest.] Interrogatively and sarcastically. That is, Was

SEC. 129, 130.]

THE GOSPELS.

421

Parables. (THIRD DAY OF THE WEEK.) Mount of Olives.

LUKE.

JOHN.

(THIRD DAY OF THE WEEK.) Mount of Olives.

such thy wicked opinion? Then " out of thine own mouth will I judge thee ;" thou
oughtest to have acted according to that opinion. BP. SUMNER, in loc.

422

HARMONY OF

[PART vn,

130. Scenes of the Judgment Day.

MATTHEW.
CH. xxv. 31-46.

33 And he shall set the sheep on
his right hand, but the goats on the
left.

34 Then shall the King say unto
them on his right hand, Come, ye
blessed of my Father, inherit the
kingdom prepared for you from the
foundation of the world :

35 For I was an hungered, and ye
gave me meat : I was thirsty, and ye
gave me drink : I was a stranger, and
ye took me in :

36 Naked, and ye clothed me : I
was sick, and ye visited me : I was in
prison, and ye came unto me.

37 Then shall the righteous answer
him, saying, Lord, when saw we thee
an hungered, and fed thee ? or thirsty,
and gave thee drink ?

38 When saw we thee a stranger,
and took thee in? or naked, and
clothed thee ?

39 Or 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 have done it unto one
of the least of these my brethren, ye
have done it unto me.

41 Then shall he say also unto
them on the left hand, Depart from
me, ye cursed, into everlasting fire,
prepared for the devil and his angels :

42 For I was an hungered, and ye
gave me no meat : I was thirsty, and
ye gave me no drink :

43 I was a stranger, and ye took
me not in : naked, and ye clothed me
not : sick, and in prison, and ye visit-
ed me not.

44 Then shall they also answer
him, saying, Lord, when saw we thee
an hungered, 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, Inas-
much as ye did it not to one of the
least of these, ye did it not to me.

46 And these shall go away into
everlasting punishment : but the right-
eous into life eternal.

MARK.

SEC. 130.]

THE GOSPELS.

423

(THIRD DAY OF THE WEEK.) Mount of Olives.

LUKE.

JOHN.

424

131. The Rulers conspire. The Supper at Bethany. Treachery

HARMONY OF

[PART VH.

THEW.

:xvi. 1-16.

to pass, when Jesus
had fiiiigrreff all these sayings, he said
unto his disciples,

2 Ye know that after two days is
the feast of the passover, and the
Son of man is betrayed to be cru-
cified.

^ 3 Then assembled together the
chief priests, and the scribes, and the
i elders of the people, unto the palace
| of the high priest, who was called
\ Caiaphas,

1 4 And consulted that they might
\ take Jesus by subtilty, and kill him.

F--5 But they~~said, Not on the feast-
i May, lest there be an uproar among!
the people.

1 6 Now when Jesus was in Bethany,
in the house of Simon the leper,

7 There came unto him a woman
having an alabaster-box of very pre-
cious ointment, and poured it on his
head as he sat at meat.

8 But when his disciples saw it,
they had indignation, saying, To what
purpose is this waste ?

9 For this ointment might have
been sold for much, and given to the
poor.

10 When Jesus understood it, he
said unto them, Why trouble ye the
woman ? for she hath wrought a good
work upon me.

MARK.

CH. XIV. 1-11.

AFTER two days was the feast of
the passover, and of unleavened bread :
and the chief priests, and the scribes,
sought how they might take him by
craft, and put him to death.

2 But they said, Not on the feast-
day, lest there be an uproar of the
people.

3 And being in Bethany, in the
house of Simon the leper, as he sat
at meat, there came a woman having
an alabaster-box of ointment of spike-
nard, very precious; and she brake
the box, and poured it on his head.

4 And there were some that had
indignation within themselves, and
said, Why was this waste of the oint-
ment made ?

5 For it might have been sold for
more than three hundred pence, and
have been given -toTh^xpoor. And
they murmured against her.

6 And Jesus said, Let her alone :
why trouble ye her 1 she hath wrought
a good work on me.

Matth. xxvi. 8, his disciples.] In St. John, Judas alone murmurs ; in St. Matthew,
the disciples have indignation ; or, as St. Mark expresses it, some have indignation
among themselves. Dr. Lardner says, Serm. v. 2, p. 316, " It is well known to be very
common with all writers, to use the plural number when one person only is intended.
Nor is it impossible that others might have some uneasiness about it, though they
were far from being so disgusted at it as Judas was. And their concern for the poor
was sincere ; his was self-interested, and mere pretence." See also Grotius in loc.
NEWCOME.

John xii. 3, the feet.] It is nowhere asserted that the unction was of Jesus's head
only, or of his feet only. Both actions are consistent ; and St. John, in his supple-
mental history, may very well have added the respectful conduct of Mary, that, after

SEC. 131.]

THE GOSPELS.

425

of Judas. (FOURTH DAY OF THE WEEK.) Jerusalem. Bethany.

LUKE.

CH. XXII. 1 -6.

Now the feast of unleavened bread
drew nigh, which is called the Pass-
over.

2 And the chief priests and scribes
sought how they might kill him : for
they feared the people.

JOHN.
CH. xii. 2-8.

2 There they made him a supper ;
and Martha served : but Lazarus was
one of them that sat at the table with
him.

3 Then took Mary a pound of oint-
ment of spikenard, very costly, and
anointed the feet of Jesus, and wiped
his feet with her hair : and the house
was filled with the odour of the oint-
ment.

4 Then saith one of his disciples,
Judas Iscariot, Simon's son, which
should betray him,

5 Why was not this ointment sold
for three hundred pence, and given to
the poor ?

6 This he said, not that he cared
for the poor ; but because he was a
thief, and had the bag, and bare what
was put therein.

7 Then said Jesus, Let her alone :
against the day of my burying hath
she kept this.

having anointed Jesus's head, she proceeded to anoint his feet, and even to wipe them
with her hair. NEWCOME.

John xii. 4, Judas Iscariot.] The other Evangelists mention that indignation was
caused by the supposed waste of the ointment ; John fixes it upon Judas. That Judas
went to the High Priest's on the evening or night of our Wednesday, may be collected
from Matth. xxvi. 14, 17, and the parallel places ; and he seems to have acted partly
from disgust at what had passed. The story has a remarkably apt connection with
the preceding and subsequent history. The Jewish rulers consult how they may take
Jesus by craft, and without raising a tumult among the people. An incident happens,
which offends one of Jesus's familiar attendants, who immediately repairs to the ene-
mies of Jesus, and receives from them a bribe to betray him in the absence of the mul-
titude. NEWCOME.

426

HARMONY OF

[PART vn.

131. The Rulers conspire. The Supper at Bethany. Treachery

MATTHEW.

CH. XXVI. 1-16.

11 For ye have the poor always
with you ; but me ye have not al-
ways.

12 For in that she hath poured this
ointment on my body, she did it for
my burial.

13 Verily, I say unto you, Where-
soever this gospel shall be preached in
the whole world, there shall also this,
that this woman hath done, be told for
a memorial of her.

14 Then one of the twelve, called
Judas Iscariot, went unto the chief
priests,

15 And said unto them, What will
ye give me, and I will deliver him
unto you ? And they covenanted with
him for thirty pieces of silver.

16 And from that time he sought
opportunity to betray him.

MARK.

CH. XIV. 1- 11.

7 For ye have the poor with you
always, and whensoever ye will ye
may do them good : but me ye have
not always.

8 She hath done what she could :
she is come aforehand to anoint my
body to the burying.

9 Verily, I say unto you, Where-
soever this gospel shall be preached
throughout the whole world, this also
that she hath done shall be spoken of,
for -a memorial of her.

10 And Judas Iscariot, one of the
twelve, went unto the chief priests,
to betray him unto them.

11 And when they heard?/, they
were glad, and promised to give him
money. And he sought how he might
conveniently betray him.

132. Preparation for the Passover.

CH. xxvr. 17-19.

17 Now the first day of the feast of
unleavened bread, the disciples came
to Jesus, saying unto him, Where
wilt thou that we prepare for thee to
eat the passover ?

18 And he said, Go into the city
to such a man, and say unto him,
The Master saith, My time is at
hand ; I will keep the passover at thy
house with my disciples.

19 And the disciples did as Jesus
had appointed them ; and they made
ready the passover.

CH. xiv. 12-16.

12 And the first day of unleavened
bread, when they killed the passover,
his disciples said unto him, Where
wilt thou that we go and prepare, that
thou mayest eat the passover?

13 And he sendeth forth two of
his disciples, and saith unto them,
Go ye into the city, and there shall
meet you a man bearing a pitcher of
water : follow him.

14 And wheresoever he shall go
in, say ye to the good man of the
house, The Master saith, Where is
the guest-chamber, where I shall eat
the passover with my disciples ?

15 And he will shew you a large
upper room furnished and prepared:
there make ready for us.

16 And his disciples went forth,
and came into the city, and found as
he had said unto them : and they
made ready the passover.

SEC. 100.]

THE GOSPELS.

427

of Judas. (FOURTH DAY OF THE WEEK.) Jerusalem. Bethany.

LUKE.

CH. XXII. 1-6.

3 Then entered Satan into Judas
surnamed Iscariot, being of the num-
ber of the twelve.

4 And he went his way, and com-
muned with the chief priests and cap-
tains, how he might betray him unto
them.

5 And they were glad, and cove-
nanted to give him money.

6 And he promised, and sought
opportunity to betray him unto them
in the absence of the multitude.

JOHN.

CH. xii. 2-8.

8 For the poor always ye have with
you ; but me ye have not always.

(FIFTH DAY OF THE WEEK.) Jerusalem. Bethany.

CH. xxii. 7- 13.

7 Then came the day of unleavened
bread, when the passover must be
killed.

8 And he sent Peter and John,
saying, Go and prepare us the pass-
over, that we may eat.

9 And they said unto him, Where
wilt thou that we prepare ?

10 And he said unto them, Behold,
when ye are entered into the city,
there shall a man meet you, bearing a
pitcher of water ; follow him into the
house where he entereth in.

1 1 And ye shall say unto the good
man of the house, The Master saith
unto thee, Where is the guest-cham-
ber, where I shall eat the passover
with my disciples ?

12 And he shall 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.

PART VIII.

THE FOURTH PASSOVER; OUR LORD'S PASSION;

AND THE

ACCOMPANYING EVENTS

UNTIL THE

END OF THE JEWISH SABBATH.

TIME. Two days.

430

HARMONY OF

[PART vin.

133. The Passover Meal. Contention among the Twelve.

MATTHEW.

CH. xxvi. 20.

20 Now when the even was come,
he sat down with the twelve.

MARK.

CH. XIV. 17.

17 And in the evening he cometh
with the twelve.

134. Jesus washes the feet of his disciples. (EVENING

SEC. 133, 134.]

THE GOSPELS.

431

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xxii. 14-18, 24-30.

14 And when the hour was come,

he sat down, and the twelve apostles

with him.

. 15 And he said unto them, With

desire I have desired to eat this pass-

over with you before I suffer.

16 For I say unto you, I will not

any more eat thereof, until it be ful-

filled in the kingdom of God.

17 And he took the cup, and gave

thanks, and said, Take this, and di-

vide it among yourselves.

18 For I say unto you, I will not

drink of the fruit of the vine, until

the kingdom of God shall come.

24 And there was also a strife

among them, which of them should

be accounted the greatest.

25 And he said unto them, The

kings of the Gentiles exercise lord-

ship over them ; and they that exer-

cise authority upon them are called

benefactors.

26 But ye shall not be so : but he

that is greatest among you, let him be

as the younger ; and he that is chief,

as he that doth serve.

27 For whether is greater, he that

sitteth at meat, or he that serveth ?

is not he that sitteth at meat ? but I

am among you as he that serveth.

28 Ye are they which have con-

tinued with me in my temptations.

29 And I appoint unto you a king-

dom, as my Father hath appointed

unto me ;

30 That ye may eat and drink at

my table in my kingdom, and sit on

thrones, judging the twelve tribes of

Israel.

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xni. 1-20.

Now before the feast of the passo-

ver, when Jesus knew 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 unto the end.

2 And supper being ended, (the

devil having now put into the heart

of Judas Iscariot, Simon's son, to

betray him,)

432

HARMONY OF

[PART vin.

. Jesus washes the feet of his disciples. (EVENING

MATTHEW.

MARK.

SEC. 134.]

THE GOSPELS.

433

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xin. 1 -20.

3 Jesus knowing that the Father
had given all things into his hands,
and that he was come from God, and
went to God ;

4 He riseth from supper, and laid
aside his garments ; and took a towel,
and girded himself.

5 After that, he poureth water into
a basin, and began to wash the dis-
ciples' feet, and to wipe them with the
towel wherewith he was girded.

6 Then cometh he to Simon Peter :
and Peter saith unto him, Lord, dost
thou wash my feet ?

7 Jesus answered and said unto
him, What I do thou knowest not
now ; but thou shalt know here-
after.

8 Peter saith unto him, Thou shalt
never wash my feet. Jesus answered
him, If I wash thee not, thou hast no
part with me.

9 Simon Peter saith unto him,
Lord, not my feet only, but also my
hands and my head.

10 Jesus saith to him, He that is
washed needeth not save to wash his
feet, but is clean every whit : and ye
are clean, but not all.

11 For he knew who should betray
him : therefore said he, Ye are not
all clean.

12 So after he had washed their
feet, and had taken his garments,
and was set down again, he said unto
them, Know ye what I have done to
you?

13 Ye call me Master, and Lord :
and ye say well ; for so I am.

14 If I then, your Lord and Master,
have washed your feet ; ye also ought
to wash one another's feet.

15 For I have given you an exam-
ple, that ye should do as I have done
to you.

16 Verily, verily, I say unto you,
The servant is not greater than his
lord ; neither he that is sent greater
than he that sent him.

17 If ye know these things, happy
are ye if ye do them.

18 I speak not of you all ; I know
whom I have chosen : but that the

434

HARMONY OF

[PART vm.

134. Jesus washes the feet of his disciples. (EVENING

MATTHEW.

MARK.

135. Jesus points out the traitor. Judas withdraws.

CH. xxvi. 21-25.
21 And as they did eat, he said,
Verily I say unto you, That one of
you shall betray me.

22 And they were exceeding sor-
rowful, and began every one of them
to say unto him, Lord, is it I ?

23 And he answered and said, He
that dippeth his hand with me in the
dish, the same shall betray me.

24 The Son of man goeth, as it is
written of him : but wo unto that man
by whom the Son of man is betrayed !
it had been good for that man if he had
not been born.

25 Then Judas, which betrayed
him, answered and said, Master, is
it I? He said unto him, Thou hast
said.

CH. xiv. 18-21.

18 And as they sat, and did eat,
Jesus said, Verily I say unto you,
One of you which eateth with me,
shall betray me.

19 And they began to be sorrowful,
and to say unto him one by one, Is it
I ? and another said, Is it I ?

20 And he answered and said unto
them, It is one of the twelve that dip-
peth with me in the dish.

21 The Son of man indeed goeth,
as it is written of him : but wo to that
man by whom the Son of man is be-
trayed ! good were it for that man if
he had never been born.

SEC. 102.]

THE GOSPELS.

INTRODUCING THE SIXTH DAY OF THE WEEK.) JtTUSCl

LUKE,

JOHN.
CH. xiii. 1-20.

scripture may be fulfilled, He that
eateth bread with me, hath lifted up
his heel against me. a

19 Now I tell you before it come,
that when it is come to pass, ye may
believe that I 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.

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxn. 21-23.

21 But behold, the hand of him
that betrayeth me is with me on the
table.

22 And truly the Son of man goeth
as it was determined: but wo unto
that man by whom he is betrayed !

23 And they began to inquire
among themselves, which of them it
was that should do this thing.

CH. xiii. 21-35.

21 When Jesus had thus said, he
was troubled in spirit, and testified,
and said, Verily, verily, I say unto
you, that one of you shall betray
me.

22 Then the disciples looked one
on another, doubting of whom he
spake.

23 Now there was leaning on Je-
sus' bosom, one of his disciples, whom
Jesus loved.

24 Simon Peter therefore beckoned
to him, that he should ask who it
should be of whom he spake.

25 He then, lying on Jesus' breast,
saith unto him, Lord, who is it?

26 Jesus answered, He it is to
whom I shall give a sop, when I have
dipped it. And when he had dipped
the sop, he gave it to Judas Iscariot
the son of Simon.

27 And after the sop Satan entered
into him. Then said Jesus unto hi
That thou doest, do quickly.

28 Now no man at the table kne
for what intent he spake this un
him.

29 For some of them thought,
cause Judas had the bag, that Jes
had said unto him, Buy those thi
that we have need of against t
feast ; or, that he should give some-
thing to the poor.

30 He then, having received the
sop, went immediately out : and it
was night.

31 Therefore, when he was gone
out, Jesus said, Now is the Son of

a Ps. xli. 10.

436

HARMONY OF

[PART vm,

135. Jesus points out the traitor. Judas withdraws.

MATTHEW.

MARK.

136. Jesus foretells the fall of Peter, and the dispersion of the Twelve.

CH. xxvi. 31-35. CH. xiv. 27-31.

31 Then saith Jesus unto them, j 27 And Jesus saith unto them, All
All ye shall be offended because ofiye shall be offended because of me
me this night : for it is written, I will this night : for it is written, I will

smite the Shepherd, and the sheep of

the flock shall be scattered abroad. 8
32 But after I am risen again,
will go before you into Galilee.

33 Peter answered and said unto
him, Though all men shall be offended
because of thee, yet will I never be
offended.

34 Jesus said unto him, Verily, I
say unto thee, That this night, before
the cock crow, thou shalt deny me
thrice.

35 Peter said unto him, Though I
should die with thee, yet will not I
deny thee. Likewise also said all the
disciples.

a Zech.

smite the Shepherd, and the sheep
shall be scattered.

28 But after that I am risen, I will
go before you into Galilee.

29 But Peter said unto him, Al-
though all shall be offended, yet will
not I.

30 And Jesus saith unto him, Verily,
I say unto thee, That this day, even in
this night, before the cock crow twice,
thou shalt deny me thrice.

31 But he spake the more vehe-
mently, If I should die with thee, I
will not deny thee in any wise. Like-
wise also said they all.

xiii. 7.

Mark xiv. 30, Before the cock crow twice.} The other Evangelists simply say, Be-
fore the cock crow. It is observed, that the cock crows about midnight : and about
the fourth watch, or about three in the morning, when that watch began. When gal-
licinium (cock-crowing) stands alone, it means this latter time, which is referred to,
Aristoph. Eccles. 390. Juv. Sat. ix. 107. The four Evangelists therefore denote the
same time, sc. galliciniis secundis, as Ammianus expresses it, 1. 22 ; and any part of
the period thus marked out, may be understood. See BOCHABT de anim. pars, 2d.
119, and GROTIUS on Matth. xxvi. 34. NEWCOME.

Luke xxii. 36, and fie that hatfi no sword, let him sell his garment and buy one.]
In the animated language of the prophets, their predictions are often announced under
the form of commands. The prophet Isaiah, in the sublime prediction he has given

SEC. 135, 136.]

THE GOSPELS.

437

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xni. 21 -35.

man glorified, and God is glorified in
him.

32 If God be glorified in him, God
shall also glorify him in himself, arid
shall straightway glorify him.

33 Little children, yet a little while
I am with you. Ye shall seek me ;
and, as I said unto the Jews, Whither
I go, ye cannot come, so now I say
to you.

34 A new commandment I give
unto you, That ye love one another ;
as I have loved you, that ye also love
one another.

35 By this shall all men know that
ye are my disciples, if ye have love 1
one to another. ' y

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxii. 31-38.

31 And the Lord said, Simon,
Simon, behold, Satan hath desired to
have you, that he may sift you as
wheat :

32 But I have prayed for thee,
that thy faith fail not: and when
thou art converted, strengthen thy
brethren.

33 And he said unto him, Lord, I
am ready to go with thee, both into
prison, and to death.

CH. xni. 36-38.

36 Simon Peter said unto him,
Lord, whither goest thou] Jesus an-
swered him, Whither I go, thou canst
not follow me now ; but thou shalt
follow me afterward.

37 Peter said unto him, Lord, why
cannot I follow thee now ? I will lay
down my life for thy sake.

34 And he said, I tell thee, Peter, 38 Jesus answered him, Wilt thou
the cock shall not crow this day, be- i lay down thy life for my sake 1 Verily,

fore that thou shalt thrice deny that
thou knowest me.

35 And he said unto them, When
I sent you without purse, and scrip,
and shoes, lacked ye any thing? And
they said, Nothing.

36 Then said he unto them, But
now, he that hath a purse, let him
take it, and likewise his scrip : and he
that hath no sword, let him sell his
garment, and buy one.

verily, I say \rnto thee, The cock shall
not crow, till thou hast denied me
thrice.

us of the fate of the king of Babylon, thus foretells the destruction of his family :
Prepare slaughter for his children, &c. Isa. xiv. 21. The prophet Jeremiah in like
manner foretells the approaching destruction of the children of Zion : Call for the
mourning women, that they may come : and send for cunning 1 women; and let them
make Jiaste, and, take up a wailing-, &c. Jer. ix. 17, 18. There, matter of sorrow is
predicted, by commanding the common attendants on mourning and lamentation to be
gotten in readiness ; here, warning is given of the most imminent dangers, by orders
to make the customary preparation against violence, and to account a weapon more
necessary than a garment. CAMPBELL, in loc.
29

438

HARMONY OF

[PART vm.

136. Jesus foretells the fall of Peter, and the dispersion of the Twelve.

MATTHEW.

MARK.

137. The Lord's Supper. (EVENING INTRODUCING

CH. xxvi. 26-29.

26 And as they were eating-, Jesus
took bread, and blessed it, and brake
it, and gave it to the disciples, and
said, Take, eat ; this is my body.

27 And he took the cup, and gave
thanks, and gave it to them, saying,
Drink ye all of it ;

28 For this is my blood of the new
testament, which is shed for many for
the remission of sins.

29 But I say unto you, I will not
drink henceforth of this fruit of the
vine, until that day when 1 drink it
new with you in my Father's king-
dom.

CH. xiv. 22-25.

22 And as they did eat, Jesus took
bread, and blessed, and brake it, and
gave to them, and said, Take, eat :
this is my body.

23 And he took the cup, and when
he had given thanks, he gave it to
them : and they all drank of it.

24 And 'he said unto them, This
is my blood of the new testament,
which is shed for many.

25 Verily, I say unto you, I will
drink no more of the fruit of the vine,
until that day that I drink it new in
the kingdom of God.

138. Jesus comforts his disciples. The Holy Spirit promised.

Matth. xxvi. 26-29, &c.] This account of the institution of the Lord's Supper is
corroborated by that of Paul, in 1 Cor. xi. 23-25, which is usually inserted by Harmo-
nists in this place, as parallel testimony ; but as the plan of this work leads me to
deal with tbe four Gospels alone, the insertion of other parts of Scripture in the text,
here and elsewhere, is omitted.

Matth. xxvi. 28, my blood of the new testament.] See Appendix, No. III.

Matth. xxvi. 26, as they were eating.} The Evangelists have determined, by some
general expressions, the order of the following events between the sitting down to the
paschal supper, and the going to Gethsemane. Before the eating of the paschal lamb,
Jesus rises from supper to wash the disciples' feet. John xiii. 1,4. While they are
eating, a declaration is made of Judas's treachery, and the bread is instituted, Matth.
xxvi. 21,26. See also Mark. After, the cup is instituted, Luke xxii. 20 ; 1 Cor. xi.

SEC. 136, 137, 138.]

THE GOSPELS.

439

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xxn. 31-38.

37 For I say unto you, that this
that is written must yet be accom-
plished in me, And he was reckoned
among- the transgressors : a for the
things concerning me have an end.

38 And they'said, Lord, behold,
here are two swords. And he said
unto them, It is enough.

JOHN.

THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxii. 19-20.

19 And he took bread, and gave
thanks, and brake it, and gave unto
them, saying, This is my body which
is given for you : this do in remem-
brance of me.

20 Likewise also the cup after sup-
per, saying, This cup is the new
testament in my blood, which is shed
for you.

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. XIV. 1-31.

LET not your heart be troubled :
ye believe in God, believe also in me.

2 In my Father's house are many
mansions : if it were not so, I would
have told you. I go to prepare a
place for you.

3 And if I go and prepare a place
for you, I will come again and receive
you unto myself; that where I am,
there ye may be also.

a Isa. Liii. 12.

25. But as to the particular and precise order of the facts and discourses during this
period, Pilkington's words relating to one of them are applicable to all. " It is ob-
servable that St. Luke mentions the institution of the communion before the declara-
tion of Judas's treachery ; whereas the other Evangelists place these in a different
order. But it is a liberty I think very allowable in any historian, to neglect taking
notice of the exact order of all the facts, when he is only giving a general account of
what was done at a certain time. And if so, whichsoever was the true successive or-
der, there can be no just imputation upon any of the Evangelists for neglecting to ob-
serve it in the narration." Harm. p. 52. NEWCOME.

440

HARMONY OF

[PART vm,

138. Jesus comforts his disciplesi The Holy Spirit promisedT

MATTHEW.

MARK.

SEC. 138.]

THE GOSPELS.

441

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. XIV. 1-31.

4 And whither I go ye know, and
the way ye know.

5 Thomas saith unto him, Lord,
we know not whither thou goest ; and
how can we know the way 1

6 Jesus saith unto him, I am the
way, and the truth, and the life : no
man cometh unto the Father, but by
me.

7 If ye had known me, ye should
have known my Father also : and
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 yet
hast thou not known me, Philip? he
that hath seen me, hath seen the
Father; and how sayest thou then,
Shew us the Father ?

10 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.

11 Believe me that I am in the
Father, and the Father in me : or else
believe me for the very works' sake.

12 Verily, verily, I say unto you,
He that believe th on me, the works
that I do shall he do also ; and greater
works than these shall he do ; because
I go unto my Father.

13 And whatsoever ye shall ask in
my name, that will I do, that the
Father may be glorified in the Son.

14 If ye shall ask any thing in my
name, I will do it.

15 If ye love me, keep my com-
mandments :

16 And I will pray the Father,
and he shall give you another Com-
forter, that he may abide with you
for ever ;

17 Even the Spirit of truth ; whom
the world cannot receive, because it
seeth him not, neither knoweth him :
but ye know him ; for he dwelleth
with you, and shall be in you.

18 I will not leave you comfort-
less : I will come to you.

442

HARMONY OF

138. Jesus comforts his disciples. The Holy Spirit promised.

MATTHEW.

MARK.

SEC. 138.]

THE GOSPELS.

443

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. XIV. 1-31.

19 Yet a little while, and the world
seeth me no more ; but ye see me :
because I live, ye shall live also.

20 At that day ye shall know that
I am in my Father, and ye in me, and
1 in you.

21 He that hath my command-
ments, 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 my-
self to him.

22 Judas salth unto him, (not
Iscaiiot) Lord, how is it 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 words : and my Father will love
him, and we will come unto him, and
make our abode with him.

24 He that loveth me not, keepeth
not my sayings : and the word which
ye hear is not mine, but the Father's
which sent me.

25 These things have I spoken unto
you, being yet present with you.

26 But the Comforter, which is the
Holy Ghost, whom the Father will
ssnd in my name, he shall teach you
all things, and bring all things to your
remembrance, whatsoever 1 have said
unto you.

27 Peace I leave with you, my
peace I give unto you : not as the
world giveth, give 1 unto you. Let
not your heart be troubled, neither let
it be afraid.

28 Ye have heard how I said unto
you

you

joice, because I said, I go unto the
Father : for my 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 might believe.

30 Hereafter I will not talk much
with you : for the prince of this world
cometh, and hath nothing in me.

31 But that 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.

L, I go away, and come again unto
L. If ye loved me, ye would re-

444

HARMONY OF

[PART vm.

139. Christ the true Vine. His disciples hated by the world.

MATTHEW.

MARK.

SEC. 139.]

THE GOSPELS.

445

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xv. 1-27.

1 AM the true vine, and my Fathc
is the husbandman.

2 Every branch in me that bearethl
not fruit, he taketh away : and every
branch that beareth fruit, he purgeth
it, that it may bring forth more fruit.

3 Now ye are clean through 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 : no more
can ye, except ye abide in me.

5 lam the vine, ye are the branches :
He that abideth in me, and I in him,
the same bringeth forth much fruit :
for without me ye can do nothing.

6 If a man abide not in me, he is
cast forth as a branch, and is with-
ered ; and men gather them, and cast
them into the fire, and they are
burned.

7 If ye abide in me, and my words
abide in you, ye shall ask what ye
will, and it shall be done unto you,

8 Herein is my Father glorified,
that ye bear much fruit ; so shall ye
be my disciples.

9 As the Father hath loved me,
so have I loved you : continue ye in
my love.

10 If ye keep my commandments,
ye shall abide in my love ; even as I
have kept my Father's command-
ments, and abide in his love.

11 These things have I spoken unto
you, that my joy might remain in you,
and that your joy might be full.

12 This is my commandment, That
ye love one another, as I have loved
you.

13 Greater love hath no man than
this, that a man lay down his life for
his friends.

14 Ye are my friends, if ye do
whatsoever I command you.

15 Henceforth I call you not ser-
vants ; for the servant knoweth not
what his lord doeth : but I have called
you friends ; for all things that I have
heard of my Father, I have made
known unto you.

16 Ye have not chosen me, but I
have chosen you, and ordained you,
that ye should go and bring forth

446

HARMONY OF

[PART vin.

139. Christ the true Vine. His disciples hated by the world.

MATTHEW.

MARK.

140. Persecution foretold. Further promise of the Holy Spirit.

SEC. 139,140.]

THE GOSPELS.

447

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xv. 1-27.

fruit, and that your fruit should re-

main : that whatsoever ye shall ask

of the Father in my name, he may

give it you.

17 These things I command you,

that ye love one another.

18 If the world hate you, ye know

that it hated me before it hated you.

19 If ye were of the world, the

world would love his own; but be-

cause ye are riot of the world, but I

have chosen you out of the world,

therefore the world hateth you.

20 Remember the word that I said

unto you, The servant is not greater

than his lord. If they have persecuted

me, they will also persecute you : if

they have kept my saying, they will

keep yours also.

21 But all these things will they

do unto you for my name's sake, be-

cause they know not him that sent

me.

22 If I had not come and spoken

unto them, they had not had sin : but

now they have no cloak for their sin.

23 He that hateth me, hateth my

Father also.

24 If I had not done among them

the works which none other man did ,

they had not had sin : but now have

they both seen, and hated both me

and my Father.

25 But this cometh to pass, that the

word might be fulfilled that is written

in their law, They hated me without

a cause. a

26 But when the Comforter is come,

whom I will send unto you from the

Father, even the Spirit of truth, which

proceedeth from the Father, he shall

testify of me.

27 And ye also shall bear witness,

because ye have been with me from

the beginning.

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xvi. 1-33.

THESE things have I spoken unto

you, that ye should not be offended.

2 They shall put you out of the

synagogues : yea, the time cometh,

a PS. Ixix. 5.

448

HARMONY OF

[PART vm,

140. Persecution foretold. Further promise of the Holy Spirit.

MATTHEW.

MARK.

SEC. 140.]

THE GOSPELS.

449

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xvi. 1-33.
that whosoever killeth you, will think
that he doeth God service.

3 And these things will they do
unto you, because they have not
known the Father, nor me.

4 But these things have I told you,
that when the time shall come, ye may
remember that I told you of them.
And these things I said not unto you
at the beginning because I was with
you.

5 But now I go my way to him that
sent me, and none of you asketh me,
Whither goest thou ?

6 But because I have said these
things unto you, sorrow hath filled
your heart.

7 Nevertheless, I tell you the
truth : It is expedient for you that
I go away : for if I go not away, the
Comforter will not come unto you ;
but if I depart, I will send him unto
you.

8 And when he is come, he will
reprove the world of sin, and of
righteousness, and of judgment :

9 Of sin, because they believe not
on me ;

10 Of righteousness, because I go
to my Father, and ye see me no
more;

1 1 Of judgment, because the prince
of this world is judged.

12 I have yet many things to say
unto you, but ye cannot bear them
now.

13 Howbeit, when he, the Spirit of
truth is come, he will guide you into
all truth : for he shall not speak of
himself; but whatsoever he shall
hear, that shall he speak : and he will
shew you things to come.

14 He shall glorify me : for he
shall receive of mine, and shall shew
it unto you.

15 All things that the Father hath
are mine : therefore said I, that he
shall take of mine, and shall shew it
unto you.

16 A little while, and ye shall not
see me : and again, a little while, and
ye shall see me, because I go to the
Father.

450

HARMONY OF

[PART viu.

140. Persecution foretold. Farther promise of the Holy Spirit.

MATTHEW.

MARK.

SEC. 140.]

THE GOSPELS.

451

(EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xvi. 1-33.

17 Then said some of his disciples
among themselves, What is this that
he saith unto us, A little while, and
ye shall not see me : and again , a
little while, and ye shall see me ;
and, Because I go to the Father ?

18 They said therefore, What is
this that he saith, A little while ?
we cannot tell what he saith.

19 Now Jesus knew that they were
desirous to ask him, and said unto
them, Do ye inquire among your-
selves of that I said, A little while,
and ye shall not see me : 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 : and ye shall
be sorrowful, bat your sorrow shall
be turned into joy.

21 A woman when she is in travail
hath sorrow, because her hour is
come : but as soon as she is delivered
of the child, she remembereth no more
the anguish, for joy that a man is
born into the world.

22 And ye now therefore have sor-
row : but I will see you again, and
your heart shall rejoice, and your joy
no man taketh from you.

23 And in that day ye shall ask
me nothing. Verily, verily, I say
unto you, Whatsoever ye shall ask
the Father in my name, he will give
it you.

24 Hitherto have ye asked nothing
in my name : ask, and ye shall re-
ceive, that your joy may be full.

25 These things have I spoken
unto you in proverbs : but the time
cometh when I shall no more speak
unto you in proverbs, but I shall shew
you plainly of the Father.

26 At that day ye shall ask in my
name : and I say not unto you, that I
will pray the Father for you :

27 For the Father himself loveth
you, because ye have loved me, and
have believed that I came out from
God.

28 I came forth from the Father,
and am come into the world : again,
I leave the world, and go to the
Father.

452

HARMONY OF

[PART vm.

140. Persecution foretold. Further promise of the Holy Spirit.

MATTHEW.

MARK.

141. Christ's last prayer with his disciples. (EVENING

SEC. 140, 141.]

THE GOSPELS.

453

Christ. (EVENING INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xvi. 1-33.

29 His disciples said unto him, Lo,
now speakest thou plainly, and speak-
est no proverb.

30 Now are we sure that thou
knowest all things, and needest not
that any man should ask thee : by this
we believe that thou earnest forth from
God.

31 Jesus answered them, Do ye
now believe ?

32 Behold, the hour cometh, yea,
is now come, that ye shall be scat-
tered 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 I have spoken unto
you, that in me ye might have peace.
In the world ye shall have tribulation,
but be of good cheer : I have over-
come the world.

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xvii. 1 -26.

THESE words spake Jesus, and
lifted up his eyes to heaven, and said,
Father, the hour is come ; glorify thy
Son, that thy Son also may glorify
thee:

2 As thou hast given him power
over all flesh, that he should give
eternal life to as many as thou hast
given him.

3 And this is life eternal, that they
might know thee the only true God,
and Jesus Christ whom thou hast sent.

4 I have glorified thee on the
earth : I have finished the work which
thou gavest 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 have manifested thy name unto
the men which thou gavest me out of
the world: thine they were, and thou
gavest them me ; and they have kept
thy word.

7 Now they have known that all
things whatsoever thou hast given me
are of thee :

8 For I have given unto them the
words which thou gavest me ; and

454

HARMONY OF

[PART vm.

141. Christ's last prayer with his disciples. (EVENING

MATTHEW.

MARK.

SEC. 141.]

THE GOSPELS.

455

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xvn. 1-26.
they have received them, ^"A V>ive
tnown surely that I came out from
thee, and they have believed that thou
didst send me.

9 I pray for them : I pray not for
the world, but for them which thou
hast given me ; for they are thine.

10 And all mine are thine, and
thine are mine ; and I am glorified in
them.

11 And now I am no more in the
world, but these are in the world, and
I come to thee. Holy Father, keep
through thine own name those whom
thou hast given me, that they may be
one, as we are.

12 While I was with them in the
world, I kept them in thy name :
those that thou gavest me I have
kept, and none of them is lost, but the
son of perdition ; that the scripture
might be fulfilled. 11

13 And now come I to thee, and
these things I speak in the world,
that they might have my joy fulfilled
in themselves.

14 I have given them thy word ;
and the world hath hated them, be-
cause they are not of the world, even
as I am not of the world.

151 pray not that thou shouldest
take them out of the world, but that
thou shouldest keep them from the
evil.

16 They are not of the world, even
as I am not of the world.

17 Sanctify them through thy
truth : thy word is truth.

18 As thou hast sent me into the
world, even so have I also sent them
into the world.

19 And for their sakes I sanctify
myself, that they also might be sanc-
tified through the truth.

20 Neither pray I for these alone ;
but. for them also which shall believe
on me through their word :

21 That they all may be one ; as
thou, Father, art in me, and I in thee,
that they also may be one in us : that
the world may believe that thou hast
sent me.

Ps. xli. 9, and cix. 8, 17.

45(3

HARMONY OF

[PART vm.

141. Christ's last prayer with his disciples. (EVENING

MATTHEW.

MARK.

142. The agony in Gethsemane. (EVENING

CH. xxvi. 30, 36-46.
30 And when they had sung 1 a
hymn, they went out into the mount
of Olives.

36 Then cometh Jesus with them
unto a place called Gethsemane, and
saith unto the disciples, Sit ye here,
while I go and pray yonder.

37 And he took with him Peter,
and the two sons of Zebedee, and be-
gan to be sorrowful and very heavy.

38 Then saith he unto them, My
soul is exceeding sorrowful, even unto
death : tarry ye here, and watch with
me.

39 And he went a little further,
and fell on his face, and prayed, say-
ing, O my Father, if it be possible, let
this cup pass from me : nevertheless,
not as I will, but as thou wilt.

CH. xiv. 26, 32-42.

26 And when they had sung an

hymn, they went out into the mount

of Olives.

32 And they came to a place which
was named Gethsemane : and he saith
to his disciples, bit ye here, while I
shall pray.

33 And he taketh with him Peter,
and James, and John, and began to be
sore amazed, and to be very heavy ;

34 And saith unto them, My soul
is exceeding sorrowful unto death :
tarry ye here, and watch.

35 And he went forward a little,
and fell on the ground, and prayed
that, if it were possible, the hour
might pass from him.

36 And he said, Abba, Father, all
things are possible unto thee ; take
away this cup from me : nevertheless,
not what I will, but what thou wilt.

SEC. 141, 142.]

THE GOSPELS.

457

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xvii. 1-26.

22 And the glory which thou gavest
me, I have given them ; that they may
be one, even as we are one ;

23 I in them, and thou in me, that
they may be made perfect in one ; and
that the world may know that thou
hast sent me, and hast loved them as
thou hast loved me.

24 Father, I will that they also
whom thou hast given me be with me
where I am ; that they may behold
my glory which thou hast given me :
for thou lovedst me before the founda-
tion of the world.

25 O righteous Father, the world
hath not known thee : but I have
known thee, and these have known
that thou hast sent me.

26 And I have declared unto them
thy name, and will declare it : that
the love wherewith thou hast loved
me, may be in them, and I in them.

INTRODUCING THE SIXTH DAY OF THE WEEK.) Mount of

CH. XXTI. 39-46.

39 And he came out, and went, as
he was wont, to the mount of Olives ;
and his 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 withdrawn from
them about a stone's cast, and kneeled
down, and prayed,

42 Saying, Father, if thou be
willing, remove this cup from me :
nevertheless, not my will, but thine,
be done.

43 And there appeared an angel
unto him from heaven, strengthening
him.

44 And being in an agony, he
prayed more earnestly : and his sweat

CH. xvin. 1.

WHEN Jesus had spoken these
words, he went forth with his disci-
ples over the brook Cedron, where
was a garden, into the which he en-
tered, and his disciples.

458

HARMONY OF

[PART vin.

142. The agony in Gethsemane. (EVENING

MATTHEW.
CH. xxvi. 30, 36-46.

40 And he cometh unto the disci-
ples, and findeth them asleep, and
saith unto Peter, What ! could ye not
watch with me one hour?

141 Watch and pray, that ye enter
not into temptation : the spirit indeed
is willing, but the flesh is weak.
42 He went away again the second
time, and prayed, saying, O my
Father, if this cup may not pass away
from me, except I drink it, thy will
be done.

43 And he came and found them
asleep again: for their eyes were
heavy.

44 And he left them, and went
away again, and prayed the third
time, saying the same words.

45 Then cometh he to his disciples,
and saith unto them, Sleep on now,
and take your rest : behold, the hour
is at hand, and the fion of man is be-
trayed into the hands N frf hrnlters.

46 Rise, let us be going : behold,
he is at hand that doth betray me.

MARK.
CH. xiv. 26, 32-42.

37 And he cometh, and findeth
them sleeping, and saith unto Peter,
Simon, sleepest thou? couldest not
thou watch one hour ?

38 Watch ye and pray, lest ye
enter into temptation. The spirit truly
is ready, but the flesh is weak.

39 And again he went away, and
prayed, and spake the same words.

40 And when he returned, he found
them asleep again, (for their eyes
were heavy ;) neither wist they what
to answer him.

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 hands of sin-
ners.

42 Rise up, let us go ; lo, he that
betrayeth me is at hand.

143. Jesus betrayed and made prisoner. (EVENING

CH. xxvi. 47-56.

47 And while he yet spake, lo,
Judas, one of the twelve, came, and
with him a great multitude with
swords and staves, from the chief
priests and elders of the people.

48 Now, he that betrayed him, gave
them a sign, saying, Whomsoever I
shall kiss, that same is he ; hold him
fast.

CH. xiv. 43-52.

43 And immediately while he yet
spake, cometh Judas, one of the
twelve, and with him a great multi-
tude with swords and staves, from the
chief priests, and the scribes, and the
elders.

44 And he that betrayed him, had
given them a token, saying, Whom-
soever I shall kiss, that same is he ;
take him, and lead him away safely.

Luke xxii. 44, as it were great drops of blood.] The strangeness of such a profu-
sion of blood has been urged, first, against the probability, and then against the truth,
of the narrative. But learned men have related instances of mental agony so great as
to force the blood through the pores ; and if this has ever occurred, it may well be
believed to have occurred in the present case. See Bloomfield and A. Clarke, in loc.
It should be observed, however, that Luke does not directly affirm that it was blood.
He only compares the sweat to that of blood, using a term of similitude, (quasi grumi
sanguinis Beza: tanquam demissiones sanguinis Tremellius ; sicut guttae sangui-
nis VuLg. and Molinaus;} which may signify no more than that the drops of sweat

were as large as drops of blood, which, from its viscidity, are very large.

SEC. 142, 143.]

THE GOSPELS.

459

INTRODUCING THE SIXTH DAY OF THE WEEK.) Mount O/ OHvCS.

LUKE.

CH. xxn. 39-46.
was as it were great drops of blood
falling down to the ground.
45 And when he rose up from
prayer, and was come to his disciples,
he found them sleeping for sorrow,

JOHN.

46 And said unto them, Why sleep
ye ? rise and pray, lest ye enter into
temptation.

INTRODUCING THE SIXTH DAY OF THE WEEK.) Mount of Olives.

CH. xxii. 47-53.
47 And while he yet spake, behold
a multitude, and he that was called
Judas, one of the twelve, went before
them, and drew near unto Jesus to
kiss him.

CH. xvin. 2-12.
2 And Judas also, which betrayed
him, knew the place : for Jesus oft-
times resorted thither with his dis-
ciples.
3 Judas then, having received a
band of men and officers from the
chief priests and Pharisees, cometh
thither with lanterns, and torches, and
weapons.

Luke xxii. 45, sleeping- for sorrow ] No other Evangelist mentions the cause of
their slumber, except Luke, who ascribes it to their sorrow. It is observable, that
Luke was a physician, (Col. iv. 14,) and therefore well knew that deep mental dis-
tress frequently induced sleep. To this cause may perhaps be referred the fact, that
persons condemned to die are often waked from sound sleep by the executioner. The
internal evidence here afforded of the truth of Luke's narrative, is corroborated by his
notice of the bloody sweat, ver. 44, and of the miraculous healing of the ear of Mal-
chus, ver. 51 ; facts wbich are not related by any other Evangelist, but which would
naturally attract the attention of a physician.

460

HARMONY OF

[PART vm.

143. Jesus betrayed and made prisoner. (EVENING

MATTHEW.
CH. xxvi. 47-56.

49 And forthwith he came to Jesus,
and said, Hail, Master ; and kissed
him.

50 And Jesus said unto him, Friend,
wherefore art thou come 1 Then came
they, and laid hands on Jesus, and
took him.

51 And behold, one of them which
were with Jesus, stretched out his
hand, and drew his sword, and struck
a servant of the high priest, and smote
off his ear.

52 Then said Jesus unto him, Put
up again thy sword into his place :

I for all they that take the sword, shall
perish with the sword. a

53 Thinkest thou that I cannot
now pray to my Father, and he shall
presently give me more than twelve
legions of angels ?

54 But how then shall the scrip-
tures be fulfilled, that thus it must
be?

55 In that same hour said Jesus to
the multitudes, Are ye come out as
against a thief with swords and staves
for to take me ? I sat daily with you
teaching in the temple, and ye laid
no hold on me.

56 But all this was done, that the
scriptures of the prophets might be
fulfilled.

Then all the disciples for-
sook him, and fled.-

MARK.
CH. xiv. 43-52.

45 And as soon as he was come, he
goeth straightway to him, and saith,
Master, Master ; and kissed him.

46 And they laid their hands on
him, and took him.

47 And one of them that stood by,
drew a sword, and smote a servant of
the high priest, and cut off his ear.

48 And Jesus answered and said
unto them, Are ye come out as against
a thief, with swords and with staves
to take me ?

49 I was daily with you in the
temple, teaching, and ye took me not :
but the scriptures must be fulfilled.

50 And they all forsook him and
fled.

51 And there followed him a certain
young man, having a linen cloth cast
about his naked body ; and the young
men laid hold on him.

52 And he left the linen cloth, and
fled from them naked.

a Gen. ix. 6.

SEC. 143.]

THE GOSPELS.

461

INTRODUCING THE SIXTH DAY OF THE WEEK.) Mount of OllVCS.

LUKE.
CH. xxii. 47-53.

48 But Jesus said unto him, Judas,
betrayest thou the Son of man with a
kiss?

49 When they which were ahout
him, saw what would follow, they
said unto him, Lord, shall we smite
with the sword ?

50 And one of them smote the ser-
vant of the high priest, and cut off his
right ear.

51 And Jesus answered and said,
Suffer ye thus far. And he touched
his ear, and healed him,

52 Then Jesus said unto the chief
priests, and captains of the temple,
and the elders which were come to
him, Be ye come out as against a
thief, with swords and staves ?

53 When I was daily with you in
the temple, ye stretched forth no hands
against me : but this is your hour, and
the power of darkness.

JOHN.
CH. xvin. 2-12.

4 Jesus therefore, knowing all
things that should come upon .him,
went forth, and said unto them, Whom
seek ye ?

5 They answered him, Jesus of
Nazareth. Jesus saith unto them, I
am he. And Judas also, which be-
trayed him, stood with them.

ti As soon then as he had said unto
them, I am he, they went backward,
and fell to the ground.

7 Then asked he them again, Whom
seek ye? And they said, Jesus of
Nazareth.

8 Jesus answered, I have told you
that I am he. If therefore ye seek
me, let these go their way :

9 That the saying might be ful-
filled which he spake, Of them which
thou gavest me, have I lost none.

10 Then Simon Peter, having a
sword, drew it, and smote the high
priest's servant, and cut off his right
ear. The servant's name was Mal-
chus.

11 Then said Jesus unto Peter,
Put up thy sword into the sheath :
the cup which my Father hath given
me, shall I not drink it?

12 Then the band, and the captain,
and officers of the Jews took Jesus,
and bound him.

John xviii. 5, 1 am he.] In the order of events, Jesus first voluntarily discriminates
himself; after which Judas gives the agreed sign to his enemies. NEWCOME.

John xviii. 10, Simon Peter.] Lenfant and Bp. Pearce think that Peter was named
by John, because he was then dead ; and that he was not named by the other Evangel-
ists because when they wrote he was living, and the action might have subjected him
to public justice, or at least to reproach. NEWCOME.

462

HARMONY OF

[PART vm.

144. Jesus before Caiaphas. Peter thrice denies him. (NIGHT

MATTHEW.

CH. xxvi. 57,58, 69-75.

57 And they that had laid hold on
Jesus, led him away to Caiaphas the
high priest, where the scribes and the
elders were assembled.

58 But Peter followed him afar off,
unto the high priest's palace, and
went in, and sat with the servants to
see the end.

69 Now Peter sat without in the
palace : and a damsel came unto him,
saying, Thou also wast with Jesus of
Galilee.

70 But he denied before them all,
saying, I know not what thou sayest.

71 And when he was gone out into
the porch, another maid saw him, and
said unto them that were there, This
fellow was also with Jesus of Naza-
reth.

72 And again he denied with an
oath, I do not know the man.

73 And after a while came unto
him they that stood by, and said to
Peter, Surely thou also art one of
them ; for thy speech bewrayeth thee.

MARK.
CH. xiv. 53, 54, 66-72.

53 And they led Jesus away to the
high priest : and with him were as-
sembled all the chief priests, and the
elders and the scribes.

54 And Peter followed him afar off,
even into the palace of the high priest :
and he sat with the servants, and
warmed himself at the fire.

66 And as Peter was beneath in
the palace, there cometh one of the
maids of the high priest :

67 And when she saw Peter warm-
ing himself, she looked upon him, and
said, And thou also wast with Jesus
of Nazareth.

68 But he denied, saying, I know
not, neither understand I what thou
sayest. And he went out into the
porch ; and the cock crew.

69 And a maid saw him again, and
began to say to them that stood by,
This is one of them.

70 And he denied it again. And
a little after, they that stood by said
again to Peter, Surely thou art one of
them : for thou art a Galilean, and thy
speech agreeth thereto.

Matth. xxvi. 71, into the porch.'] Here is a minute indication of veracity, which
would have been lost upon us but for the narrative of John. Matthew only states the
fact that the maid in the porch recognized Peter as one of the disciples of Jesus ; but
John (xviii. 16,) informs us how she knew him to be so; namely, because he was
brought in by John, who was a frequent guest at the house of her master the high
priest. BLUNT, Veracity, &c., sect. i. 12, 18.

SEC. 144.]

THE GOSPELS.

463

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. xxn. 54-62.

54 Then took they him, and led
him, and brought him into the high
priest's house. And Peter followed
afar off.

55 And when they had kindled a
fire in the midst of the hall, and were
set down together, Peter sat down
among them.

56 But a certain maid beheld him
as he sat by the fire, and earnestly
looked upon him, and said, This man
was also with him.

57 And he denied him, saying,
Woman, I know him not.

58 And after a little while another
saw him, and said, Thou art also of
them. And Peter said, Man, I am
not.

JOHN.
CH. xvni. 13-18, 25-27.

13 And led him away to Annas
first, (for he was father-in-law to
Caiaphas, which was the high priest
that same year.)

14 Now Caiaphas was he which
gave counsel to the Jews, that it was
expedient that one man should die for
the people.

15 And Simon Peter followed Je-
sus, and 50 did another disciple. That
disciple was known unto the high
priest, and went in with Jesus, into the
palace of the high priest.

16 But Peter stood at the door
without. Then went out that other
disciple which was known unto the
high priest, and spake unto her that
kept the door, and brought in Peter.

18 And the servants and officers
stood there, who had made a fire of
coals ; (for it was cold) and they
warmed themselves : and Peter stood
with them, and warmed himself.

17 Then saith the damsel that kept
the door unto Peter, Art not thou also
one of this man's disciples'? He saith,
I am not.

25 And Simon Peter stood and
warmed himself. They said therefore
unto him, Art not thou also one of his
disciples? He denied il, and said, I
am not.

59 And about the space of one hour 26 One of the servants of the high
after, another confidently affirmed, i priest (being his kinsman whose ear
saying, Of a truth this fellow also was Peter cut off) saith, Did not I see
with him ; for he is a Galilean. | thee in the garden with him ?

Johnxviii. 13, to Annas first.} Probably by way of compliment to the past high
priest, who was also the father-in-law of Caiaphas. If this circumstance never hap-
pened, it is difficult to discover how the introduction of it could serve the purposes of
fiction. See ROBERTS, Light shining, &c. pp. 171, 172.

464

HARMONY OF

[PART vm.

144. Jesus before Caiaphas. Peter thrice denies him. (NIGHT

MATTHEW.

CH. xxvi. 57, 58, 69-75.

74 Then began he to curse and to
swear, saying, I know not the man.
And immediately the cock crew.

75 And Peter remembered the word
of Jesus, which said unto him, Before
the cock crow, thou shalt deny me
thrice. And he went out, and wept
bitterly.

MARK.
CH. xiv. 53, 54, 66-72.

71 But he began to curse and to
swear, saying, 1 know not this man
of whom ye speak.

72 And the second time the cock
crew. And Peter called to mind the
word that Jesus said unto him, Before
the cock crow twice, thou shalt deny
me thrice. And when he thought
thereon, he wept.

145. Jesus before Caiaphas. He declares himself to be the

CH. xxvi. 59-68.

59 Now the chief priests and el-
ders, and all the council, sought false
witness against Jesus, to put him to
death ;

60 But found none : yea, though
many false witnesses came, yet found
they none. At the last came two false
witnesses,

61 And said, This fellow said, I am
able to destroy the temple of God, and
to build it in three days.

CH. xiv. 55-65.

55 And the chief priests, and all
the council sought for witness against
Jesus to put him to death ; and found
none :

56 For many bare false witness
against him, but their witness agreed
not together.

57 And there arose certain, and
bare false witness against him, say-
ing,

58 We heard him say, I will de-
stroy this temple that is made with
hands, and within three days I will
build another made without hands.

59 But neither so did their witness
agree together.

144.] Matthew and Mark relate Peter's denials of Christ after his condemnation,
and the insults consequent upon it. It is plain that they happened while the High
Priest and council were sitting in judgment. But instances of recurring in this man-
ner to what had been omitted in its proper place are common in the Gospels ; and in
this place the thread of the narration is preserved unbroken.

It having been expressly mentioned by each Evangelist, that Peter would thrice deny
Jesus, we may conclude that each has related the three denials which Jesus foretold.

Peter's first denial. Peter was without, or beneath, in the hall of Caiaphas's house.
Dr. Scott, on Matth. xxvi. 3, observes that aule signifies an house, (Luke xi. 21,) and
that emphatically it signifies the king's house, or palace. But in Luke xxii. 55, it
seems to signify a spacious apartment, probably the High Priest's judgment-hall. It
was the place in which Jesus stood before the High Priest, (Luke xxii. 61,) and had
an atrium or vestibulum at its entrance. This was an unfit place for the tribunal of
the High Priest at such an hour, (John xviii. 18.) Sir John Chardin says, " In the
lower Asia the day is always hot ; and in the height of summer the nights are as cold
as at Paris in the month of March." It remains therefore that we understand it of a
spacious chamber, such as Shaw mentions, Travels, 4to. p. 207, 8.

Peter was not in the higher part, where Jesus stood before the High Priest ; but
without that division of the hall, and in the lower part, with the servants and officers.
The damsel, who kept the door, had entered into the hall when she charged Peter.

Peter's second denial. Peter, having once denied Jesus, naturally retired from the

SEC. 144, 145.]

THE GOSPELS.

465

INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem.

JOHN.

CH. xvni. 13-18, 25-27.
27 Peter then denied again : and

LUKE.
CH. xxn. 54-62.

60 And Peter said, Man, I know

not what thou sayest. And imme- immediately the cock crew.

diately, while he yet spake, the cock

crew.

61 And the Lord turned, and
looked upon Peter. And Peter re-
membered the word of the Lord, how
he had said unto him, Before the cock
crow, thou shalt deny me thrice.

62 And Peter went out and wept
bitterly.

Christ, etc. (MORNING OF THE SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxn. 63-71.

66 And as soon as it was day, the

elders of the people, and the chief

priests, and the scribes, came together,

and led him into their council, saying,

CH. xvni. 19-24.

place where his accuser was, to the vestibule of the hall, (Matth. xxvi. 71) ; and it
was the time of the first cock-crowing, or soon after midnight. After remaining here
a short time, perhaps near an hour, another damsel sees him, and says to those who
were standing by in the vestibule, that he was one of them. Peter, to avoid this
charge, withdraws into the hall, and stands and warms himself, (John xviii. 25.) The
damsel, and those to whom she had spoken, follow him ; the communication between
the places being immediate. Here a man enforces the charge of the damsel, accord-
ing to Luke ; and others urge it, according to John, (though by him the plural may be
used for the singular,) and Peter denies Jesus vehemently.

Peter's third denial. Peter was now in the hall. Observe Matth. xxvi. 75, and
Luke xxii. 62. He was also within sight of Jesus, though at such a distance from
him that Jesus could know what passed only in a supernatural way. About an hour
after his second denial, those who stood by founded a charge against him on his being
a Galilean,- which, Luke says, one in particular strongly affirmed, (though here Mat-
thew and Mark may use the plural for the singular,) and which, according to John,
was supported by one of Malchus's relations. This occasioned a more vehement de-
nial than before ; and immediately the cock crew the second time. The first denial
may have been between our twelve and one ; and the second between our two and
three. We must further observe, that Matth. xxvi. 57, lays the scene of Peter's denials
in the house of Caiaphas ; whereas the transactions of John xviii. 15-23 seem to
have passed in the house of Annas. But John xviii. 24 is here transposed to its regu-
lar place, with Le Clerc. NEWCOME.

Luke xxii. 60, Man, I know not.] The seeming contradiction between Luke, who
relates that it was a man who charged Peter with being a follower of Jesus, and Mat-
thew and Mark who state that he was accused by a maid, is reconciled by attending to
the narrative of John, (xviii. 25,) who writes, " They said." Whence it appears that
there were several who spake on this occasion, and that each Evangelist refers to the
accusation which made the deepest impression on his own mind. See MICHAELIS
and Bp. MIDDLETON, cited in 4 HORNE'S Introd. p. 258, note 1.

466

HARMONY OF

[PART vm.

145. Jesus before Caiaphas. He declares himself to be the

MATTHEW.

CH. xxvi. 59-68.

62 And the high priest arose, and
said unto him, Answerest thou no-
thing ? what is it which these witness
against thee?

63 But Jesus held his peace. And
the high priest answered and said
unto him, I adjure thee by the living
God, that thou tell us whether thou
be the Christ, the Son of God.

64 Jesus saith unto him, Thou hast
said : nevertheless, I say unto you,
Hereafter shall ye see the Son of man
sitting on the right hand of power,
and coming in the clouds of heaven.

65 Then the high priest rent his
clothes, saying, He hath spoken blas-
phemy ; what further need have we of
witnesses? behold, now ye have heard
his blasphemy.

66 What think ye 1 They answered
and said, He is guilty of death.

67 Then did they spit in his face,
and buffeted him ; and others smote
him with the palms of their hands,

68 Saying, Prophesy unto us, thou
Christ, Who is he that smote thee?

MARK.

CH. xiv. 55-65.

00 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 an-
swered nothing. Again the high
priest asked him, and said 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 on
the right hand of power, and coming
in the clouds of heaven.

63 Then the high priest rent his
clothes, and saith, What need we any
further witnesses ?

64 Ye have heard the blasphemy :
what think ye? And they all con-
demned him to be guilty of death.

65 And some began to spit on him,
and to cover his face, and to buffet
him, and to say unto him, Prophesy :
and the servants did strike him with
the palms of their hands.

146. The Sanhedrim lead Jesus away to Pilate.

CH. xxvn. 1, 2, 11-14.
WHEN the morning was come, all
the chief priests and elders of the peo-

Ele took counsel against Jesus to put
im to death.

2 And when they had bound him,
they led him away, and delivered him
to Pontius Pilate the governor.

CH. xv. 1-5.

AND straightway in the morning
the chief priests held a consultation
with the elders and scribes, and the
whole council, and bound Jesus, and
carried him away, and delivered him
to Pilate.

Matth. xxvi. 68, Prophesy unto us.] Matthew alone states this fact ; and he states
nothing in explanation of it. The other Evangelists add another fact, which shows
that the Jews were quite consistent in asking him to designate who struck him,
namely, that they had previously " blindfolded him." Now these omissions of partic-

SEC. 145, 146.]

THE GOSPELS.

467

Christ. (MORNING OF THE SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xxn. 63-71.

67 Art thou the Christ? tell us.
And he said unto them, If I tell you,
ye will not believe.

68 And if I also ask you, ye will
not answer me, nor let me go.

69 Hereafter shall the Son of man
sit on the right hand of the power of
God.

70 Then said they all, Art thou
then the Son of God ? And he said
unto them, Ye say that I am.

71 And they said, What need we
any further witness ? for we ourselves
have heard of his own mouth.

63 And the men that held Jesus,
mocked him, and smote him.

64 And when they had blindfolded
him, they struck him on the face, and
asked him, saying, Prophesy, who is
it that smote thee ?

65 And many other things blasphe-
mously spake they against him.

JOHN.
CH. xvni. 19-24.

19 The high priest then asked Jesus
of his disciples, and of his doctrine.

20 Jesus answered him, I spake
openly to the world ; I ever taught
in the synagogue, and in the temple,
whither the Jews always resort ; and
in secret have I said nothing.

21 Why askest thon me? ask them
which heard me, what I have said
unto them : behold, they know what
I said.

22 Arid when he had thus spoken,
one of the officers which stood by,
struck Jesus with the palm of his
hand, saying, Answerest thou the
high priest so ?

23 Jesus answered him, If I have
spoken evil, bear witness of the evil :
but if well, why smitest thou me?

24 (Now Annas had sent him bound
unto Caiaphas the high priest.)

(SIXTH DAY OF THE WEEK.) Jerusalem.

CH. XXIII. 1-5.

AND the whole multitude of them
arose, and led him unto Pilate.

2 And they began to accuse him,
saying, We found this fellow pervert-
ing the nation, and forbidding to give
tribute to Cesar, saying, That he him-
self is Christ, a King.

CH. xvni. 28-38.

28 Then led they Jesus from Caia-
phas unto the hall of judgment : and
it was early ; and they themselves
went not into the judgment-hall, lest
they should be denied ; but that they
might eat the passover.

29 Pilate then went out unto them,
and said, What accusation bring ye
against this man ?

30 They answered and said unto
him, If he were not a malefactor, we
would not have delivered him up unto
thee.

31 Then said Pilate unto them,
Take ye him, and judge him accord-
ing to your law. The Jews therefore
said unto him, It is not lawful for us
to put any man to death :

ulars are characteristic of one to whom it never occurs that they are wanted to make
his statement credible, but who, conscious of his own integrity, states his facts and
leaves them to their fate ; and they cannot fairly be accounted for, upon any other
supposition than the truth of the narrative. BLUNT, Veracity, &c., sect. i. 10.

468

HARMONY OF

[PART viu.

146. The Sanhedrim lead Jesus away to Pilate.

MATTHEW.
CH. xxvn. 1, 2, 11-14.

11 And Jesus stood before the
governor : and the governor asked
him, saying, Art thou the King of the
Jews? And Jesus said unto him,
Thou sayest.

12 And when he was accused of
the chief priests and elders, he an-
swered nothing.

13 Then saith Pilate unto him,
Hearest thou not how many things they
witness against thee ?

14 And he answered him to never
a word ; insomuch that the governor
marvelled greatly.

MARK.

CH. XV. 1-5.

2 And Pilate asked him, Art thou
the King of the Jews ? And he an-
swering, said unto him, Thou sayest it.

3 And the chief priests accused
him of many things : but he answered
nothing.

4 And Pilate asked him again say-
ing, Answerest thou nothing ? behold
how many things they witness against
thee.

5 But Jesus yet answered nothing :
so that Pilate marvelled.

147. Jesus before Herod.

John xviii. 36, then would my servants fight.] Jesus seems here almost to have
challenged inquiry into the assault so lately committed by Peter upon the servant of
the high priest. St. Luke, however, states a fact which accounts for their not making
such inquiry, ch. xxii. 51. He touched his ear and healed him. An inquiry into the

SEC. 146, 147.]

THE GOSPELS.

469

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. XXIII. 1-5.

3 And Pilate asked him, saying,
Art thou the King of the Jews ? And
he answered him and said, Thou
sayest it.

4 Then said Pilate to the chief

Eriests, and to the people, I find no
mlt in this man.

5 And they were the more fierce,
saying, He stirreth up the people,
teaching throughout all Jewry, begin-
ning from Galilee to this place.

JOHN.

CH. xvin. 28-38.

32 That the saying of Jesus might
be fulfilled, which he spake, signify-
ing what death he should die.

33 Then Pilate entered into the
judgment-hall again, and called Jesus,
and said unto him, Art thou the King
of the Jews ?

34 Jesus answered him, Sayest
thou this thing of thyself, or did others
tell it thee of me ?

35 Pilate answered, Am I a Jew ?
Thine own nation, and the chief
priests, have delivered thee unto me.
What hast thou done ?

36 Jesus answered, My kingdom is
not of this world : if my kingdom were
of this world, then would my servants
fight, that I should not be delivered to
the Jews : but now is my kingdom
not from hence.

37 Pilate therefore said unto him,
Art thou a king then ? Jesus answered,
Thou sayest that I am a king. To
this end was I born, and for this
cause came I into the world, that I
should bear witness unto the truth.
Every one that is of the truth, heareth
my voice.

38 Pilate saith unto him, What is
truth ? And when he had said this,
he went out again unto the Jews, and
saith unto them, I find in him no fault
at all.

(SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxni. 6-12.

6 When Pilate heard of Galilee,
he asked whether the man were a
Galilean.

7 And as soon as he knew that he
belonged unto Herod's jurisdiction, he
sent him to Herod, who himself was
also at Jerusalem at that time.

8 And when Herod saw Jesus,
he was exceeding glad : for he was
desirous to see him of a long season,

truth would have frustrated the malicious purpose of the enemies of Jesus, by proving
his own compassionate nature, his submission to the laws, and his miraculous powers.
BLUNT, Veracity, &c., sect. i. 19.

470

HARMONY OF

[PART vin.

147. Jesus before Herod.

MATTHEW.

MARK.

148. Pilate seeks to release Jesus. The Jews demand

CH. xxvii. 15-26.

15 Now at that feast, the governor
was wont to release unto the people a
prisoner, whom they would.

16 And they had then a notable
prisoner, called Barabbas.

17 Therefore, when they were gath-
ered together, Pilate said unto them,
Whom will ye that I release unto you?
Barabbas, or Jesus, which is called
Christ?

18 (For he knew that for envy they
had delivered him.)

19 When he was set down on the
judgment-seat, his wife sent unto him,
saying, Have thou nothing to do with
that just man : for I have suffered
many things this day in a dream,
because of him.

20 But the chief priests and elders
persuaded the multitude that they
should ask Barabbas, and destroy
Jesus.

21 The governor answered and said
unto them, Whether of the twain will
ye that I release unto you ? They said,
Barabbas.

22 Pilate saith unto them, What
shall I do then with Jesus, which is
called Christ? They all say unto him,
Let him be crucified.

CH. xv. 6 - 15.

6 Now at that feast he released
unto them one prisoner, whomsoever
they desired.

7 And there was one named Barab-
bas, which lay bound with them that
had made insurrection with him, who
had committed murder in the insur-
rection.

8 And the multitude crying aloud,
began to desire him to do as he had
ever done unto them.

9 But Pilate answered them, saying,
Will ye that I release unto you the
King of the Jews ?

10 (For he knew that the chief
priests had delivered him for envy.)

11 But the chief priests moved the
people that he should rather release
Barabbas unto them.

12 And Pilate answered, and said
again unto them, What will ye then
that I shall do unto him whom ye call
the King of the Jews ?

13 And they cried out again, Cru-
cify him.

SEC. 147, 148.]

THE GOSPELS.

471

[SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. xxui. 6- 12.

because he had heard many things of
him ; and he hoped to have seen some
miracle done by him.

9 Then he questioned with him in
many words ; but he answered him
nothing 1 .

10 And the chief priests and scribes
stood and vehemently accused him.

11 And Herod with his men of war
set him at nought, and mocked him,
and arrayed him in a gorgeous robe,
and sent him again to Pilate.

12 And the same day Pilate and
Herod were made friends together ;
for before they were at enmity be-
tween themselves.

JOHN.

Barabbas. (SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxm. 13-25.

13 And Pilate, when he had called
together the chief priests, and the
rulers, and the people,

14 Said unto them, Ye have brought
this man unto me, as one that per-
verteth the people : and behold, I,
having examined him before you, have
found no fault in this man, touching
those things whereof ye accuse him ;

15 No, nor yet Herod : for I sent
you 'to him ; and lo, nothing worthy
of death is done unto him :

16 I will therefore chastise him, and
release him.

17 (For of necessity he must release
one unto them at the feast.)

18 And they cried out all at once,
saying, Away with this man, and re-
lease unto us Barabbas :

19 (Who, for a certain sedition
made in the city, and for murder, was
cast into prison.)

20 Pilate therefore, willing to re-
lease Jesus, spake again to them.

21 But they cried, saying, Crucify
him, crucify him.

CH. xvm. 39, 40.

39 But ye have a custom that I
should release unto you one at the
passover : will ye therefore, that I re-
lease unto you the King of the Jews ?

40 Then cried they all again, saying,
Not this man, but Barabbas. Now
Barabbas was a robber.

472

HARMONY OF

[PART vui.

148. Pilate seeks to release Jesus. The Jews demand

MATTHEW.
CH. xxvii. 15-26.

23 And the governor said, Why !
what evil hath he done? But they
cried out the more, saying, Let him
be crucified.

24 When Pilate saw that he could
prevail nothing, but that rather a tu-
mult was made, he took water, and
washed h is hands before the multitude,
saying, I am innocent of the blood of
this just person : see ye to it.

25 Then answered all the people,
and said, His blood be on us, and on
our children.

26 Then released he Barabbas unto
them :

MARK.
CH. xv. 6- 15.

14 Then Pilate said unto them,
Why, what evil hath he done? And
they cried out the more exceedingly,
Crucify him.

15 And so Pilate, willing to content
the people, released Barabbas unto
them,

149. Pilate delivers up Jesus to death. He is scourged

CH. xxvn. 26-30.

26 And when he had scourged
Jesus, he delivered him to be cru-
cified.

27 Then the soldiers of the gover-
nor took Jesus into the common hall,
and gathered unto him the whole band
of soldiers.

28 And they stripped him, and put
on him a scarlet robe.

29 And when they had platted a
crown of thorns, they put it upon his
head, and a reed in his right hand :
and they bowed the knee before him.
and mocked him, saying, Hail, King
of the Jews !

30 And they spit upon him, and
took the reed, and smote him .on the
head.

CH. xv. 15-19.

15 And delivered Jesus, when
he had scourged him, to be crucified.

16 And the soldiers led him away
into the hall, called Pretorium ; and
they call together the whole band ;

17 And they clothed him with pur-
ple, and platted a crown of thorns,
and put it about his head,

18 And began to salute him, Hail,
King of the Jews !

19 And they smote him on the
head with a reed, and did spit upon
him, and bowing their knees, wor-
shipped him.

150. Pilate again seeks to release Jesus.

Luke xxiii. 24, gave sentence.'] The accuracy of Luke, as a man of education, is
observable in this statement of the formal judgment pronounced by Pilate, which is

SEC. 148, 149, 150.]

THE GOSPELS.

473

Barabbas. (SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xxni. 13-25.

22 And he said unto them the third
time, Why, what evil hath he done?
I have found no cause of death in
him ; I will therefore chastise him,
and let him go.

23 And they were instant with loud
voices, requiring that he might be cru-
cified : and the voices of them, and of
the chief priests prevailed.

24 And Pilate gave sentence that it
should be as they required.

25 And he released unto them him
that for sedition and murder was cast
into prison, whom they had desired ;
but he delivered Jesus to their will.

JOHN.

and mocked. Jerusalem.

CH. XIX. 1-3.

THEN Pilate therefore took Jesus,
and scourged him.

2 And the soldiers platted a crown
of thorns, and put it on his head, and
they put on him a purple robe,

3 And said, Hail, King of the
Jews ! and they smote him with their
hands.

(SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xix. 4- 16.

4 Pilate therefore went forth again,
and saith unto them, Behold, I bring
him forth to you, that ye may know
that I find no fault in him.

5 Then came Jesus forth, wearing
the crown of thorns, and the purple
robe. And Pilate saith unto them,
Behold the man !

6 When the chief priests therefore

only implied in the narratives of the other Evangelists. For an account of the two
trials of Jesus, see Appendix, No. IV.

474

HARMONY OF

[PART vui.

150. Pilate again seeks to release Jesus.

MATTHEW.

MARK.

John xix 14, sixth hour.} The apparent contradiction between John and Mark,
(ch. xv. 25,) who mentions the third hour, is reconciled by Dr. Campbell, in a critical

SEC. 150.]

THE GOSPELS.

475

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xix. 4-16.

and officers saw him, they cried out,
saying 1 , Crucify him, crucify him.
Pilate saith unto them, Take ye him,
nd crucify him : for I find no fault in
nim.

7 The Jews answered him, We
have a law, and by our law he ought
to die, because he made himself the
Son of God.

8 When Pilate therefore heard that
saying, he was the more afraid ;

9 And went again into the judgment-
lall, and saith unto Jesus, Whence
art thou? But Jesus gave him no
answer.

10 Then saith Pilate unto him,
Speakest thou not unto me ? knowest
thou not, that I have power to cru-

ify thee, and have power to release
thee ?

11 Jesus answered, Thou couldest
have no power at all against me, ex-
cept it were given thee from above :
therefore he that delivered me unto
thee hath the greater sin.

12 And from thenceforth Pilate
sought to release him : but the Jews
cried out, saying, If thou let this
man go, thou art not Cesar's friend.
Whosoever maketh himself a king,
speaketh against Cesar.

13 When Pilate therefore heard
that saying, he brought Jesus forth,
and sat down in the judgment-seat, in
a place that is called the Pavement,
but in the Hebrew, Gabbatha.

14 And it was the preparation of
the passover, and about the sixth
hour : and he saith unto the Jews,
Behold your King !

15 But they cried out, Away with
him, away with him, crucify him.
Pilate saith unto them, Shall I cru-
cify your King? The chief priests
answered, We have no king but
Cesar.

16 Then delivered he him therefore
unto them to be crucified.

note upon the force of the expressions in the original, which he interprets as equiva-
lent to saying, in the one case, that it was past three, and in the other, that it was
towards six. See CAMPBELL, in loc.

476

HARMONY OF

[PART vm.

151. Judas repents, and hangs himself.

MATTHEW.

CH. XXVII. 3- 10.

3 Then Judas, which had betrayed
him, when he saw that he was con-
demned, repented himself, and brought
again the thirty pieces of silver to the
chief priests and elders,

4 Saying, I have sinned in that I
have betrayed the innocent blood.
And they said, What is that to us?
see thou to that.

5 And he cast down the pieces of
silver in the temple, and departed, and
went and hanged himself.

6 And the chief priests took the
silver pieces, and said, It is not lawful
for to put them into the treasury, be-
cause it is the price of blood.

7 And they took counsel, and
bought with them the potter's field, to
bury strangers in.

8 Wherefore that field was called,
The field of blood, unto this day.

9 Then was fulfilled that which
was spoken by Jeremy the prophet,
saying, And they took the thirty
pieces of silver, the price of him that
was valued, whom they of the child-
ren of Israel did value ;

10 And gave them for the potter's
field, as the Lord appointed me. a

MARK.

152. Jesus is led away to be crucified.

CH. xxvii. 31-34.

31 And after that they had mocked
him, they took the robe off from him,
and put his own raiment on him, and
led him away to crucify him.

32 And as they came out, they
found a man of Gyrene, Simon by
name : him they compelled to bear
his cross.

CH. xv. 20-23.

20 And when they had mocked him,
they took off the purple from him, and
put his own clothes on him, and led
him out to crucify him.

21 And they compel one Simon a
Cyrenian, who passed by, coming out
of the country, the father of Alexander
and Rufus, to bear his cross. ,

a Zech. xi. 12, seq. Jer. xxxii. 6, seq.

Matth. xxvii. 9, Jeremy.] The passage here quoted is found in the prophecy of
Zechariah, and not in Jeremiah. Dr. Lightfoot says, that anciently among the Jews
the Old Testament was divided into three parts. The first, beginning with the law,
was called The Law. The second, beginning with Psalms, was called The Psalms.
The third, beginning with the prophecy of Jeremiah, which anciently stood first, was
called Jeremiah, under which name all quotations from the prophets were made. See
A. CLARKE, in loc. JENNINGS, Jewish Antiq. pp. 594, 595. Others account for the
apparent error in Matthew's quotation, by supposing that he omitted the name of the
prophet, as he frequently did in his citations of scripture, and that the name of Jere-
miah was inserted by a subsequent copyist. 1 HOBNE'S Introd. p. 582.

SEC. 151, 152.]

THE GOSPELS.

477

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

(SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxm. 26-33.

26 And as they led him away, they
laid hold upon one Simon a Cyrenian,
coming out of the country, and on him
they laid the cross, that he might bear
it after Jesus.

27 And there followed him a great
company of people, and of women,

CH. xix. 16-17.

16 And

they took Jesus, and led him away.

17 And he bearing his cross

Mark xv. 21, and Rufus.] Clement of Alexandria and Jerome both relate that
Mark wrote this Gospel at Rome, and we find in Romans xiv. 13, that a disciple
named Rufus, of considerable note, resided in that city. Admitting that both Mark
and Paul speak of the same person, which is highly probable, as they refer to the same
period of time and to a disciple of distinction, there is an evident consciousness of ve-
racity in the Evangelist, in making this reference to Rufus, then living among them,
since he could not but have known the particulars of the crucifixion, in which his own
father was so intimately concerned. BLUNT'S Veracity, &c., sect. i. 14. See also
EUSEBIUS, lib. 2, ch. 15.

478

HARMONY OF

[PART vm.

152. Jesus is led away to be crucified.

MATTHEW.
CH. xxvii. 31-34.

MARK.
CH. xv. 20-23.

33 And when they were come unto
a place called Golgotha, that is to say,
A place of a skull,
34 They gave him vinegar to drink,
mingled with gall : and when he had
tasted thereof, he would not drink.

22 And they bring him unto the
place Golgotha, which is, being in-
terpreted, The place of a skull.
23 And they gave him to drink,
wine mingled with myrrh : but he
received it not.

153. The Crucifixion.

CH. xxvii. 35-38.
35 And they crucified him, and
parted his garments, casting lots :
that it might be fulfilled which was
spoken by the prophet ; They parted
my garments among them, and upon
my vesture did they cast lots. a
36 And sitting down, they watched
him there :
37 And set up over his head his
accusation written, THIS IS JESUS
THE KING OF THE JEWS.

CH. xv. 24-28.
24 And when they had crucified
him, they parted his garments, cast-
ing lots upon them, what every man
should take.
25 And it was the third hour, and
they crucified him.

26 And the superscription of his
accusation was written over, THE
KING OF THE JEWS.

Ps. xxii. 19.

Matth. xxvii. 37, his accusation.] As to the title itself, the precise wording may
have differed in the different languages ; and MSS. represent it differently.

But the same verbal exactness is not necessary in historians, whose aim is religious
instruction, as in recorders of public, inscriptions. It is enough that the Evangelists
agree as to the main article, " the King of the Jews," referred to, John xix. 21. That
their manner is to regard the sense, rather than the words, appears from many places.
Compare Matth. iii. 17, and ix. 11, and xv. 27, and xvi. 6, '9, and xix. 18, and xx. 33,
and xxi. 9, and xxvi. 39, 64, 70, and xxviii. 5, 6, with the parallel verses in this Har-
mony. Compare also John xi. 40, with ver. 23, 25. One of the most solemn and aw-

SEC. 152, 153.]

THE GOSPELS.

479

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. xxm. 26-33.
which also bewailed and lamented
him.

28 But Jesus turning unto them,
said, Daughters of Jerusalem, weep
not for me, but weep for yourselves,
and for your children.

29 For behold, the days are coming,
in the which they shall say, Blessed
are the barren, and the wombs that
never bare, and the paps which never
gave suck. a

30 Then shall they begin to say to
the mountains, Fall on us ; and to the
hills, Cover us. b

31 For if they do these things in a
green tree, what shall be done in the
dry?

32 And there were also two others,
malefactors, led with him to be put to
death.

33 And when they were come to
the place which is called Calvary,

JOHN.
CH. xix. 16-17.

went

forlh into a place called the place of a
skull, which is called in the Hebrew,
Golgotha.

(SIXTH DAY OF THE WEEK. Jerusalem.

CH. xxm. 33, 34, 38.

33 There they crucified him,
and the malefactors ; one on the right
hand, and the other on the left.

34 Then said Jesus, Father, forgive
them : for they know not what they
do. And they parted his raiment, and
cast lots.

38 And a superscription also was
written over him, in letters of Greek,
and Latin, and Hebrew, THIS IS
THE KING OF THE JEWS.

a Isa. liv. i.

CH. xix. 18-24.

18 Where they crucified him, and
two other with him, on either side
one, and Jesus in the midst.

19 And Pilate wrote a title, and put
it on the cross. And the writing was,
JESUS OF NAZARETH, THE
KING OF THE JEWS.

b Hos. x.

ful of our Lord's discourses is, in some parts, variously expressed. See Matth. xxvi.
28, Mark xiv. 24, Luke xxii. 20 5 1 Cor. xi. 25. Now as each of these writers has,
beyond all doubt, faithfully represented the meaning of Christ, we see that it might be
truly done in different words, or in a different form of the same words. His sentences
also, sometimes admitted a difference of arrangement ; for the order in which two sen-
tences, or the several members of the same sentence, are disposed by St. Matthew, is,
in several places, inverted by St. Mark. And with regard to his actions, though the
most material parts of whatever they were going to relate must command their atten-
tion, yet there was no such superior attraction in one specific number and order of

480

HARMONY OF

[PART vm.

153. The Crucifixion.

MATTHEW.
CH. xxvii. 35-38.

38 Then were there two thieves
crucified with him: one on the right
hand, and another on the left.

MARK.

CH. xv. 24-28.

27 And with him they crucify two
thieves, the one on his right hand,
and the other on his left.

28 And the scripture was fulfilled,
which saith, And he was numbered
with the transgressors. 15

154. The Jews mock at Jesus on the cross. He commends

CH. xxvii. 39-44.

39 And they that passed by, reviled
him, wagging their heads,

40 And saying, Thou that destroy-
est the temple, and buildest it in
three days, save thyself. If thou be
the Son of God, come down from the
cross.

41 Likewise also the chief priests
mocking him, with the scribes and
elders, said,

CH. xv. 29-32.

29 And they that passed by , railed
on him, wagging their heads, and say-
ing, Ah, thou that destroyest the tem-
ple, and buildest it in three days,

30 Save thyself, and come down
from the cross.

31 Likewise also the chief priests
mocking, said among themselves with
the scribes, He saved others ; himself
he cannot save.

Isa. liii. 12.

secondary circumstances, as could turn their thoughts absolutely and exclusively to
them. This is plain from instances to the contrary. One Evangelist is sometimes
distinct, while another is concise ; and describes what the other passes over. TOWN-
SON, pp. 60-1.

We may reasonably suppose St. Matthew to have cited the Hebrew, St. John the
Greek, and St. Mark the Latin, which was the shortest, and without mixture of
foreign words. St. Mark is followed by St. Luke ; only that he has brought down
" THIS is " from above, as having a common reference to what stood under it. NEW-

SEC. 153, 154.]

THE GOSPELS.

481

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.
CH. xix. 18-24.

20 This title then read many of the
Jews : for the place where Jesus was
crucified was nigh to the city : and it
was written in Hebrew, and Greek,
and Latin.

21 Then said the chief priests of
the Jews 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.

23 Then the soldiers, when they
had crucified Jesus, took his garments,
and made four parts, to every soldier
a part ; and also his coat : now the
coat was without seam, woven from
the top throughout.

24 They said therefore among them-
selves, Let us not rend it, but cast lots
for it whose it shall be : that the scrip-
ture might be fulfilled, which saith,
They parted my raiment among them,
and for my vesture they did cast lots.
These things therefore the soldiers
did.

his mother to John. (SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxin. 35-37, 39-43.

35 And the people stood beholding.
And the rulers also with them derided
him, saying, He saved others ; let
him save himself, if he be Christ,, the
chosen of God.

36 And the soldiers also mocked
him, coming to him, and offering him
vinegar,

37 And saying, If thou be the King
of the Jews, save thyself.

John xix. 23, four parts.] We have here an incidental allusion to a practice well
known at that time. The malefactor about to be crucified, having borne his own cross
to the place of execution, was stripped, and made to drink a stupefying potion ; the
cross was then laid on the ground, the sufferer distended upon it, and four soldiers,
two on each side, were employed in driving four large nails through his hands and
feet. For this service they had a right to his clothes, as a perquisite. See Dr. Har-
wood's Introd., cited in HORNE'S Introd., vol i. pp. 94, 95.

Luke xxiii. 36, vinegar.'] Here the common drink of the Roman soldiers is offered
by them to Jesus on the cross, while they are deriding him ; which is a different act
from that in Matth. xxvii. 34, 48, as appears by the place assigned to it. NEWCOME.

482

HARMONY OF

[PART vm.

154. The Jews mock at Jesus on the cross. He commends

MARK.

CH. xv. 29-32.
32 Let Christ the King of Israel

MATTHEW.
CH. xxvn. 39-44.

42 He saved others; himself he

cannot save. If he be the King of descend now from the cross, that we
Israel, let him now come down from may see and believe. And they that
the cross, and we will believe him. jwere crucified with him, reviled him.

43 He trusted in God ; let him de-
liver him now if he will have him : for
he said, I am the Son of God. a

44 The thieves also which were
crucified with him, cast the same in
his teeth.

155. Darkness prevails. Christ expires on the cross.

CH. xxvii. 45-50. CH. xv. 33-37.

45 Now, from the sixth hour there 33 And when the sixth hour was
was darkness over all the land unto come, there was darkness over the

the ninth hour.

[whole land, until the ninth hour.
Ps. xxii. 7, 8.

Luke xxiii. 39, one of the malefactors.] What was true of only one of the malefac-
tors, is attributed to both in the concise relations of Matthew and Mark ; the plural
being often used in the Gospels for the singular. This the Evangelists themselves
show in some instances. Compare Mark vii. 17, and Matth. xv. 15 ; Mark v. 31, and
Luke viii. 45 ; Matth. xiv. 17, and Mark vi. 38, Luke ix. 13, John vi. 8, 9 ; Matth.
xxvi. 8, and Mark xiv. 4, John xii. 4 ; Matth. xxiv. 1, and Mark xiii. 1 ; Matth.
xxvii. 37, and John xix. 19 ; Matth. xxvii. 48, and Mark xv. 36, John xix. 29. See
also Luke xxii. 67. In the following places, the plural is used, while the sense shows
that one is spoken of. John xi. 8, Luke xx. 21, 39, and xxiv. 5, Matth. xv. 1, 12.
The Evangelists, therefore, when from attention to brevity they avoid particularizing,

SEC. 154, 155.]

THE GOSPELS.

483

his mother to John. (SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. xxm. 35-37,39-43.

CH. xix. 25-27.

39 And one of the malefactors,

which were hanged, railed on him,

saying, If thou be Christ, save thyself

and us.

40 But the other answering, re-

buked him, saying, Dost not thou fear

God, seeing thou art in the same con-

demnation ?

41 And we indeed justly ; for we

receive the due reward of our deeds :

but this man hath done nothing amiss.

42 And he said unto Jesus, Lord,

remember me when thou comest into

thy kingdom.

43 And Jesus said unto him, Verily,

I say unto thee, To-day shalt thou be

with me in paradise.

25 Now there stood by the cross

of Jesus, his mother, and his mother's

sister, Mary the wife of Cleophas, and

Mary Magdalene.

26 When Jesus therefore saw his

mother, and the disciple standing by

whom he loved, he saith unto his

mother, Woman, behold thy son !

27 Then saith he to the disciple,

Behold thy mother ! And from that

hour that disciple took her unto his

own home.

(SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxm. 44-46.

44 And it was about the sixth

hour, and there was a darkness over

all the earth until the ninth hour.

often attribute to many what is said or done by single persons ; nor does any striking
peculiarity in the case omitted, lead them to deviate from their manner ; for instance,
the case of Judas, Matth. xxvi. 8, and the parallel places. NEWCOME.

Luke xxiii. 44, over all the earth.] The objection urged by infidels, upon this pas-
sage, against the veracity of the Evangelists, from the silence of profane writers con-
cerning so remarkable an event, is met and answered by Bp. Watson in his Reply to
Gibbon, Let. 5. The word translated earth, in Luke, is the same which is rendered
land, in the others, and applies equally to both. Taken in the latter sense, it may
limit the darkness to Judea. But the Evangelists do not mention the degree of dark-
ness ; if therefore it was slight, though it extended over the whole globe, the objection
of its not being recorded by Pliny or Seneca vanishes at once.

484

HARMONY OF

[PART vin.

155. Darkness prevails. Christ expires on the cross.

MATTHEW.
CH. xxvii. 45-50.

46 And about the ninth hour Jesus
cried with a loud voice, saying, Eli,
Eli, lama sabachthani ? that is to say,
My God, my God, why hast thou for-
saken me ? a

47 Some of them that stood there,
when they heard that, said, This man
calleth for Elias.

48 And straightway one of them
ran, and took a spunge, and filled it
with vinegar, and put it on a reed,
and gave him to drink.

49 The rest said, Let be, let us
see whether Elias will come to save
him.

50 Jesus, when he had cried again

with a
ghost.

loud voice, yielded up the

MARK.
CH. xv. 33-37.

34 And at the ninth hour Jesus
cried with a loud voice, saying, Eloi,
Eloi, lama sabachthani ? which is, be-
ing interpreted, My God, my God,
why hast thou forsaken me ?

35 And some of them that stood
by, when they heard it, said, Behold,
he calleth Elias.

36 And one ran and filled a spunge
full of vinegar, and put it on a reed,
and gave him to drink, saying, Let
alone ; let us see whether Elias will
come to take him down.

37 And Jesus cried with a loud
voice, and gave up the ghost.

156. The vail of the Temple rent. The graves opened.

CH. xxvii. 51-56.

51 And behold, the vail of the tem-
ple was rent in twain from the top to
the bottom : and the earth did quake,
and the rocks rent ;

52 And the graves were opened,
and many bodies of the saints which
slept, arose,

53 And came out of the graves
after his resurrection, and went into
the holy city, and appeared unto
many.

54 Now, when the centurion, and
they that were with him, watching
Jesus, saw the earthquake, and those
things that were done, they feared
greatly, saying, Truly this was the
Son of God.

55 And many women were there
(beholding afar off) which followed

CH. xv. 38-41.

38 And the vail of the temple was
rent in twain, from the top to the
bottom.

39 And when the centurion which
stood over against him, saw that he so
cried out, and gave up the ghost, he
said, Truly this man was the Son of
God.

40 There were also women looking
on afar off, among whom was Mary

Ps. xxii. l.

Matth. xxvii. 48, vinegar.'} Hil or Hila was the old Syriac for vinegar. Hence
one of the bystanders, hearing our Saviour's exclamation on the cross, thought he
wanted vinegar to alleviate his thirst, and straightway filled a spunge. See BUCHAN-
AN'S Researches, p. 153.

Matth. xxvii. 49, Elias.] The Jews gave a literal interpretation to Mai. iv. 5, ex-
pecting Elijah to appear in person, as the forerunner of the Messiah ; and hence they,
on this occasion, sneeringly adverted to the want of this testimony to the mission of
Christ. JONES, Lect. 147. This incidental allusion to the popular opinion, by Mat-
thew and Mark, may be noticed as additional evidence of their veracity.

SEC. 155, 156.]

THE GOSPELS.

485

(SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. xxiii. 44-46.
45 And the sun was darkened,

46 And when Jesus had cried with
a loud voice, he said, Father, into
thy hands I commend my spirit : and
and having said thus, he gave up the
ghost.

JOHN.
CH. xix. 28-30.

28 After this, Jesus knowing that
all things were now accomplished,
that the scripture might be fulfilled,
saith, I thirst. a

29 Now there was set a vessel full
of vinegar : and they filled a sponge
with vinegar, and put it upon hyssop,
and put it to his mouth.

30 When. Jesus therefore had re-
ceived the vinegar, he said, It is
finished : and he bowed his head, and
gave up the ghost.

The women at the cross. (SIXTH DAY OF THE WEEK.) Jerusalem.

CH. xxin. 45, 47-49.
45 And the vail of the tem-

ple was rent in the midst.

47 Now, when the centurion saw
what was done, he glorified God,
saying, Certainly this was a righteous
man.

48 And all the people that came
together to that sight, beholding the

a Ps. Ixix. 22.

Matth. xxvii. 55, afar off.] This and the parallel verses are reconciled with John
xix. 25, by the following observation in Wall's critical notes, p. 116. " Mary stood
as yet, (John xix. 25,) so nigh the cross as to hear what Christ said. But at the time
of his departure, Matthew, Mark and Luke say, the women stood afar off." See also
Watson's Reply to Gibbon, Let. 5, (Evangelical Family Library, Vol. xiv. pp. 276,
277.) It is natural to suppose that our Lord's relations and friends, mentioned in
John xix. 25, were too much struck with commiseration and grief to remain long
near the cross; and that they would retire from the horror of the concluding scene.
NEWCOME.

486

HARMONY OF

[PART vin.

156. The vail of the Temple rent. The graves opened.

MATTHEW.
CH. xxvu. 51-56.
Jesus from Galilee, ministering unto
him :

56 Among which was Mary Mag-
dalene, and Mary the mother of James
and Joses, and the mother of Zebe-
dee's children.

MARK.
CH. xv. 38-41.

Magdalene, and Mary the mother of
James the less, and of Joses, and
Salome ;

41 Who also, when he was in Gali-
lee, followed him, and ministered unto
him; and many other women which
came up with him unto Jerusalem.

157. The taking down from the cross.

CH. xxvii. 57-61.

57 When the even was come, there
came a rich man of Arimathea, named
Joseph, who also himself was Jesus'
disciple :

58 He went to Pilate, and begged
the body of Jesus. Then Pilate com-
manded the body to be delivered.

CH. xv. 43-47.

42 And now, when the even was
come, (because it was the prepara-
tion, that is, the day before the sab-
bath,)

43 Joseph of Arimathea, an hon-
ourable counsellor, which also waited
for the kingdom of God, came, and
went in boldly unto Pilate, and craved
the body of Jesus.

44 And Pilate marvelled if he were
already dead : and calling unto him

Matth. xxvii. 58, begged the body.] Here is another of those incidental allusions
to existing customs, which show the naturalness and veracity of the narrative. Those
who were crucified by the Romans are said to have been usually exposed to the birds
of prey ; and a guard was set to prevent their friends from burying the bodies. The

SEC. 156, 157.]

THE GOSPELS.

487

The women at the cross. (SIXTH DAY OF THE WEEK.) Jerusalem.

LUKE.

CH. xxiii. 45, 47-49.
things which were done, smote their
breasts and returned.

49 And all his acquaintance, and
the women that followed him from
Galilee, stood afar off, beholding these
things.

JOHN.

The burial. Jerusalem.

CH. xxiii. 50-56.

50 And behold, there was a man
named Joseph, a counsellor: and he
was a good man, and a just :

51 (The same had not consented
to the counsel and deed of them :)
he was of Arimathea, a city of the
Jews ; who also himself waited for
the kingdom of God.

52 This man went unto Pilate, and
begged the body of Jesus.

a Ex. xii. 46. Ps. xxxiv. 20.

CH. xix. 31-42.

31 The Jews therefore, because it
was the preparation, that the bodies
should not remain upon the cross on
the sabbath-day, (for that sabbath-day
was an high day) besought Pilate that
their legs might be broken, and that
they might be taken away.

32 Then came the soldiers, and
brake the legs of the first, and of the
other which was crucified with him.

33 But when they came to Jesus,
and saw that he was dead already,
they brake not his legs :

34 But one of the soldiers with a
spear pierced his side, and forthwith
came thereout blood and water.

35 And he that saw it, bare record,
and his record is true : and he know-
eth that he saith true, that ye might
believe.

36 For these things were done, that
the scripture should be fulfilled, A bone
of him shall not be broken. a

37 And again another scripture
saith, They shall look on him whom
they pierced. b

38 And after this, Joseph of Ari-
mathea (being a disciple of Jesus, but
secretly for fear of the Jews) besought
Pilate that he might take away the
body of Jesus : and Pilate gave him
leave. He came therefore and took
the body of Jesus.

39 And there came also Nicodemus
(which at the first came to Jesus by
night) and brought a mixture of myrrh
and aloes, about an hundred pounds
weight.

b Zech. xii. 10.

body of Jesus therefore could not be obtained for burial, without leave from Pilate ;
which the Evangelists relate was applied for, but without explaining the cause.

488

HARMONY OF

[PART vin.

157. The taking down from the cross.

MATTHEW.
CH. xxvu. 57-61.

59 And when Joseph had taken the
body, he wrapped it in a clean linen
cloth,

60 And laid it in his own new
tomb, which he had hewn out in the
rock ; and he rolled a great stone
to the door of the sepulchre, and de-
parted.

61 And there was Mary Magdalene,
and the other Mary, sitting over
against the sepulchre.

MARK.
CH. xv. 42-47.

the centurion, he asked him whether
he had been any while dead.

45 And when he knew it of the
centurion, he gave the body to Joseph.

46 And he bought fine linen, and
took him down, and wrapped him in
the linen, and laid him in a sepulchre
which was hewn out of a rock, and
rolled a stone unto the door of the
sepulchre.

47 And Mary Magdalene and Mary
the mother of^Toses^eheld where he
was laid.

158. The watch at the Sepulchre. (SEVENTH

CH. xxvu. 62-66.

62 Now, the next day that followed
the day of the preparation, the chief
priests and Pharisees came together
unto Pilate,

63 Saying, Sir, we remember that
that deceiver said, while he was yet
alive, After three days I will rise
again.

64 Command therefore that the
sepulchre be made sure until the third
day, lest his disciples come by night,
and steal him away, and say unto the
people, He is risen from the dead : so
the last error shall be worse than the
first.

65 Pilate said unto them, Ye have
a watch : go your way, make it as
sure as ye can.

66 So they went and made the
sepulchre sure, sealing the stone, and
setting a watch.

Matth. xxvii. 66, setting- a watch.'] The mention of this circumstance by Matthew,
and not by the other Evangelists, is in perfect keeping with his previous occupation ;
which led him to watch for fraud, in ail places where it might be perpetrated. See
Preliminary Observations, ante, 24,

SEC. 157,158.]

THE GOSPELS.

489

The burial. Jerusalem.

LUKE.
CH. xxni. 50-56.

53 And he took it down, and
wrapped it in linen, and laid it in a
sepulchre that was hewn in stone,
wherein never man before was laid.

54 And that day was the prepara-
tion, and the sabbath drew on.

55 And the women also, which
came with him from Galilee, followed
after, and beheld the sepulchre, and
how his body was laid.

56 And they returned, and prepared
spices and ointments ; and rested the
sabbath-day, according to the com-
mandment.

JOHN.
CH. xix. 31-42.

40 Then took they the body of
Jesus, and wound it in linen clothes
with the spices, as the manner of the
Jews is to bury.

41 Now in the place where he was
crucified, there was a garden ; and in
the garden a new sepulchre, wherein
was never man yet laid.

42 There laid they Jesus therefore,
because of the Jews' preparation-
day; for the sepulchre was nigh at
hand.

DAY OF THE WEEK, OR SABBATH.) Jerusalem.

Luke xxiii. 54, drew on.] We must not understand this word of the morning light.
The Jewish sabbath began at six in the evening, before which time our Lord's body
was deposited in the tomb. NEWCOMB.

PART IX.

OUR LORD'S RESURRECTION,

HIS SUBSEQUENT APPEARANCES,

AND

HIS ASCENSION.

TIME. Forty days.

492

HARMONY OF

[PART ix.

159. The morning of the Resurrection.

MATTHEW.
CH. xxvni. 2-4.

2 And behold, there was a great
earthquake : for the angel of the Lord
descended from heaven, and came and
rolled back the stone from the door,
and sat upon it.

""1J His countenance was like light-
ning, and his raiment white as snow?"

4 And for fear of him the keepers
did shake, and became as dead men.

MARK.
CH. xvi; 1.

AND when the sabbath was past,
Mary Magdalene, and Mary the mother
of James, and Salome, had bought
sweet spices, that they might come
and anoint him.

160. Visit of the women to the Sepulchre. Mary

en. xxvin. 1.

IN the end of the sabbath, as it be-
gan to dawn toward the first day of
the week, came Mary Magdalene, and
the other Mary to see the sepulchre.

CH. xvi. 2-4.

2 And very early in the morning,
the first day of the week, they came
unto the sepulchre at the rising of the
sun :

3 And they said among themselves,
Who shall roll us away the stone from
the door of the sepulchre ?

4 (And when they looked, they saw
that the stone was rolled away,) for it
was very great.

161. Vision of angels in the Sepulchre.

CH. xxvin. 5-7.

5 And the angel answered and said
unto the women, Fear not ye : for I
know that ye seek Jesus, which was
crucified.

6 He is not here : for he is risen,
as he said. Come, see the place
where the Lord lay.

7 And go quickly, and tell his dis-
ciples, that he is risen from the dead,
and behold, he goeth before you into
Galilee ; there shall ye see him : lo, I
have told you.

CH. xvi. 5-7.

5 And entering into the sepulchre,
they saw a young man sitting on the
right side-^ clothed in a long white
garment fand they were affrighted.

6 And he saith unto them, Be not
affrighted : ye seek Jesus of Nazareth,
which was crucified : he is risen ; he
is not here : behold the place where
they laid him.

7 But go your way, tell his disci-
ples and Peter, that he goeth before
you into Galilee : there shall ye see
him, as he said unto you.

SEC. 159, 160, 161.]

THE GOSPELS.

(FIRST DAY OF THE WEEK.) Jerusulem.

LUKE.

JOHN.

Magdalene returns. (FIRST DAY OF THE WEEK.) Jerusalem.

CH. XXIV. 1-3.

Now upon the first day of the
week, very early in the morning, they
came unto the sepulchre, bringing the
spices which they had prepared, and
certain others with them.

2 And they found the stone rolled
away from the sepulchre.

3 And they entered in, and found
not the body of the Lord Jesus.

CH. XX. 1-2.

THE first day of the week cometh
Mary Magdalene early, when it was
yet dark, unto the sepulchre, and
seeth the stone taken away from the
sepulchre.

2 Then she runneth, and cometh
to Simon Peter, and to the other dis-
ciple whom Jesus loved, and saith
unto them, They have taken away
the Lord out of the sepulchre, and
we know not where they have laid
him.

(FIRST DAY OF THE WEEK.) Jerusalem.

xxiv. 4-8.

4 And it came to pass, as they
were much perplexed thereabout, be-
hold ^t.wo men stood by them in shin-
ing garments!**

5 And as they were afraid, and
bowed down their faces to the earth,
they said unto them, Why seek ye
the living among the dead ?

6 He is not here, but is risen. Re-
member how he spake unto you when
he was yet in Galilee,

7 Saying, The Son of man must be
delivered into the hands of sinful men,
and be crucified, and the third day rise
again.

8 And they remembered his words,

494

HARMONY OF

[PART ix.

162. The women return to the city. Jesus meets them.

MATTHEW.
CH. xxvin. 8-1CK

8 And they departed quickly from
the sepulchre, With fear and great
joy ; and did run to bring his disciples
word. s"

9 And as they went to tell his dis-
ciples, behold, Jesus met them, say-
ing, All hail. And they came, and
held him by the feet, and worshipped
him.

10 Then said Jesus unto them, Be
not afraid : go tell my brethren, that
they go into Galilee, and there shall
they see me.

MARK.

CH. XVI. 8.

6 And they went out quickly, and
fled from the sepulchre ; for they
trembled, and were amazed : neither
said they any thing to any man ; for
they were afraid. _^ n

163. Peter and John run to the Sepulchre.

164. Our Lord is seen by Mary Magdalene at the

SEC. 162, 163, 161.]

THE GOSPELS.

495

(FIRST DAY OF THE WEEK.) Jerusalem.

LUKE.
Y CH. xxiv. 9-11.

9 And returned from the sepulchre,
and told all these things unto the
eleven, and to all the rest. ?*"*"

10 It was Mary Magdalene, and
Joanna, and Mary the mother of James,
and other women that were with them,
which told these things unto the apos-
tles.

1 1 And their words seemed to them
as idle tales, and they believed them
not.

JOHN.

(FIRST DAY OF THE WEEK.) Jerusalem.

CH. XXIV. 12.

12 Then arose Peter, and ran unto
the sepulchre, and stooping down, he
beheld the linen clothes laid by them-
selves, and departed, wondering in
himself at that which was come to
pass.

CH. xx. 3-10.

3 Peter therefore went forth, and
that other disciple, and came to the
sepulchre.

4 So they ran both together : and
the other disciple did outrun Peter,
and came first to the sepulchre.

5 And he stoopmg down, and look-
ing in, saw the linen clothes lying ;
yet went he not in.

6 Then cometh Simon Peter follow-
ing him, and went into the sepulchre,
and seeth the linen clothes lie ;

7 And the napkin that was about
his head, not lying with the linen
clothes, but wrapped together in a
place by itself.

8 Then went in also that other disci-
ple which came first to the sepulchre,
and he saw, and believed.

9 For as yet they knew not the
scripture, that he must rise again from
the dead.

10 Then the disciples went away
again unto their own home.

Sepulchre. (FIRST DAY OF THE WEEK.) Jerusalem.

CH. XX. 11-18.

11 But Mary stood without at the
sepulchre weeping : and as she wept
she stooped down and looked into
the sepulchre,

12 And seeth two angels in white,
sitting, the one at the head, and the
other at the feet, where the body of
Jesus had lain.

13 And they say /unto her, Woman,
why weepest thou? She saith unto

496

HARMONY OF

[PART ix.

164. Our Lord is seen by Mary Magdalene at the

MATTHEW.

MARK.

CH. XVI. 9-11.

9 Now, when Jesus was risen early,
the first day of the week, he appeared
first to Mary Magdalene, out of whom
he had cast seven devils.

10 And she went and told them that
had been with him, as they mourned
and wept.

11 And they, when they had heard
that he was alive, and had been seen
of her, believed not.

165. Report of the watch.

CH. XXVIII. 11-15.

11 Now, when they were going,
behold, some of the watch came into
the city, and shewed unto the chief
priests all the things that were done.

12 And when they were assembled
with the elders, and had taken coun-
sel, they gave large money unto the
soldiers,

13 Saying, Say ye, His disciples
came by night, and stole him away
while we slept.

14 And if this come to the gover-
nor's ears, we will persuade him, and
secure you.

15 So they took the money, and
did as they were taught: and this
saying is commonly reported among
the Jews until this day.

SEC. 164, 165.]

THE GOSPELS.

497

Sepulchre. (FIRST DAY OF THE WEEK.) Jerusalem.

LUKE.

JOHN.

CH. XX. 11-18.

them, Because they have taken a-vay
my Lord, and I know not where they
have laid him.

14 And when she had thus said,
she turned herself back, and saw Jesus
standing, and knew not that it was
Jesus.

15 Jesus saith unto her, Woman,
why weepest thou 1 whom seekest
thou? She, supposing him to be the
gardener, saith unto him, Sir, if thou
have borne him hence, tell me where
thou hast laid him, and I will take him
away.

16 Jesus saith unto her, Mary.
She turned herself, and saith unto him,
Rabboni, which is to say, Master.

17 Jesus saith unto her, Touch me
not : for I am not yet ascended to my
Father : but go to my brethren, and
say unto them, I ascend unto my
Father and your Father, and to my
God and your God.

18 Mary Magdalene came and told
the disciples that she haxl seen the
Lord, and that he had spoken these
things unto her.

(FIRST DAY OF THE WEEK.) Jerusalem.

493

HARMONY OF

[PART ix.

166. Our Lord is seen of Peter ; then by two disciples on the

MATTHEW.

MARK.
CH. xvi. 12-13.

12 After that, he appeared in an-
other form unto two of them, as they
walked, and went into the country.

SEC. 166.]

THE GOSPELS.

499

way to Emmaus. (FIRST DAY OF THE WEEK.) Emmaus.

LUKE.
CH. xxiv. 13-35.

13 And behold, two of them went
that same day to a village called Em-
maus, which was from Jerusalem
about threescore furlongs.

14 And they talked together of all
these things which had happened.

15 And it came to pass, that, while
they communed together, and rea-
soned, Jesus himself drew near, and
went with them.

16 But their eyes were holden, that
they should not know him.

17 And he said unto them, What
manner of communications are these
that ye have one to another, as ye
walk, and are sad ?

18 And the one of them, whose
name was Cleopas, answering, said
unto him, Art thou only a stranger
in Jerusalem, and hast not known the
things which are come to pass there
in these days ?

19 And he said unto them, What
things? And they said unto him,
Concerning Jesus of Nazareth, which
was a prophet mighty in deed and
word before God, and all the people :

20 And how the chief priests and
our rulers delivered him to be con-
demned to death, and have crucified
him.

21 But we trusted that it had been
he which should have redeemed Israel :
and besides all this, to-day is the
third day since these things were
done.

22 Yea, and certain women also of
our company made us astonished,
which were early at the sepulchre.

23 And when they found not his
body, they came, saying, that they
had also seen a vision of angels, which
said that he was alive.

24 And certain of them which were
with us, went to the sepulchre, and
found it pven so as the women had
said : but'him they saw not.

25 Then he said unto them, O fools,
and slow of heart to believe all that
the prophets have spoken !

26 Ought not Christ to have suf-
fered these things, and to enter into
his glory ?

JOHN,

500

HARMONY OF

[PART ix.

166. Our Lord is seen of Peter ; then by two Disciples on the

MATTHEW.

MARK.

13 And they went and told it unto
the residue : neither believed they
them.

167. Jesus appears in the midst of the Apostles, Thomas being absent.

CH. xvi. 14-18.

14 Afterward he appeared unto
the eleven, as they sat at meat, and
upbraided them with their unbelief,
and hardness of heart, because they
believed not them which had seen
him after he was risen.

Luke xxiv. 34, appeared unto Simon.] This appearance of Jesus is not alluded to
be any other Evangelist ; but it was a fact well known among the disciples, and is

SEC. 166, 167.]

THE GOSPELS.

501

way to Emmaus. (FIRST DAY OF THE WEEK.) Emmaus.

LUKE.
CH. xxiv. 13-35.

27 And beginning at Moses, anc
all the prophets, he expounded unto
them in all the scriptures the things
concerning himself.

28 And they drew nigh unto the
village whither they went: and he
made as though he would have gone
further.

29 But they constrained him, say-
ing, Abide with us : for it is toward
evening, and the day is far spent.
And he went in to tarry with them.

30 And it came to pass, as he sat
at meat with them, he took bread,
and blessed zV, and brake, and gave to
them.

31 And their eyes were opened,
and they knew him : and he vanished
out of their sight.

32 And they said one to another,
Did not our heart burn within us
while he talked with us by the way,
and while he opened to us the scrip-
tures ?

33 And they rose up the same hour,
and returned to Jerusalem, and found
the eleven gathered together, and
them that were with them,

34 Saying, The Lord is risen in-
deed, and hath appeared to Simon.

35 And they told what things were
done in the way, and how he was
known of them in breaking of bread.

JOHN.

(EVENING FOLLOWING THE FIRST DAY OF THE WEEK.) Jerusalem.

CH. xiv. 36-49.

36 And as they thus spake, Jesus
himself stood in the midst of them,
and saith unto them, Peace be unto
you.

37 But they were terrified and af-
frighted, and supposed that they had
seen a spirit.

38 And he said unto them, Why are
ye troubled? and why do thoughts
arise in your hearts 1

CH. xx. 19-23.

19 Then the same day at evening,
being the first day of the week, when
the doors were shut where the disci-
ples were assembled for fear of the
Jews, came Jesus and stood in the
midst, and saith unto them, Pekce be
unto you.

expressly stated by Paul, in 1 Cor. xv. 5, "and that he was seen of Cephas, then of
the twelve."

Mark xvi. 14, unto the eleven.] This appearance of Jesus is also affirmed by Paul,
in 1 Cor. xv. 5.

502

HARMONY OF

[PART ix.

167. Jesus appears in the midst of the Apostles, Thomas being absent.

MATTHEW.

MARK.
CH. xvi. 14-18.

15 And he said unto them, Go ye
into all the world, and preach the
gospel to every creature.

16 He that believeth and is bap-
tized, shall be saved ; but he that
believeth not, shall be damned.

17 And these signs shall follow
them that believe : In my name shall
they cast out devils ; they shall speak
with new tongues :

18 They shall take up serpents ;
and if they drink any deadly thing,
it shall not hurt them ; they shall
lay hands on the sick, and they shall
recover.

168. Jesus appears in the midst of the Apostles, Thomas being present.

SEC. 107, 168.]

THE GOSPELS.

503

(EVENING FOLLOWING THE FIRST DAY OF THE WEEK.) Jerusalem.

LUKE.
CH. xiv. 36-49.

39 Behold my hands and my feet,
that it is I myself: handle me, and
see ; for a spirit hath not flesh and
bones, as ye see me have.

40 And when he had thus spoken,
he shewed them his hands and his
feet.

41 And while they yet believed not
for joy, and wondered, he said unto
them, Have ye here any meat ?

42 And they gave him a piece of
a broiled fish, and of an honey-comb.

43 And he took it, and did eat be-
fore them.

44 And he said unto them, These
are the words which I spake unto you,
while I was yet with you, that all
thing's must be fulfilled which were
written in the law of Moses, and in
the prophets, and in the psalms, con-
cerning me.

45 Then opened he their under-
standing, that they might understand
the scriptures,

46 And said unto them, Thus it is
written, and thus it behoved Christ to
suffer, and to rise from the dead the
third day :

47 And that repentance and remis-
sion of sins should be preached in his
name among all nations, beginning at
Jerusalem.

48 And ye are witnesses of these
things.

49 And behold, I send the promise
of my Father upon you : but tarry ye
in the city of Jerusalem, until ye be
endued with power from on high.

JOHN.

CH. xx. 19-23.

20 And when he had so said, he
shewed unto them his hands and his
side. Then were the disciples glad
when they saw the Lord.

21 Then said Jesus to them again,
Peace be unto you : as my Father hath
sent me, even so send I you.

22 And when he had said this, he
breathed on them, and saith unto them,
Receive ye the Holy Ghost.

23 Whose soever sins ye remit,
they are remitted unto them; and
whose soever sins ye retain, they are
retained.

(EVENING FOLLOWING FIRST DAY OF WEEK AFTER RESURRECTION.) Jerusalem.

CH. xx. 24-29.

24 But Thomas, one of the twelve,
called Didymus, was not with them
when Jesus came.

25 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 thrust my hand into
his side, I will not believe.

26 And after eight days again his
disciples were within, and Thomas

504

HARMONY OF

[PART ix.

168. Jesus appears in the midst of ihe Apostles, Thomas being present.

MATTHEW.

MARK.

169. The Apostles go away into Galilee. Jesus shows

CH. XXVIII. 16.

16 Then the eleven disciples went
away into Galilee,

SEC. 168, 169.]

THE GOSPELS.

505

'(EVENING FOLLOWING FIRST DAY OF WEEK AFTER RESURRECTION.) Jerusalem.

LUKE.

JOHN.

CH. xx. 24-29.

with them : then came Jesus, 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 behold my
hands ; and reach hither thy hand,
and thrust it into my side ; and be not
faithless, but believing.

28 And Thomas answered and said
unto him, My Lord and my God.

29 Jesus saith unto him, Thomas,
because thou hast seen me, thou hast
believed : blessed are they that have
not seen, and yet have believed.

himself to seven of them at the Sea of Tiberias. Galilee.

CH. xxi. 1-24.

AFTER these things Jesus shewed
himself again to the disciples at the
sea of Tiberias ; and on this wise
shewed he himself.

2 There were together Simon Peter,
and Thomas called Didymus, and Na-
thanael of Cana in Galilee, and the
sons of Zebedee, and two other of his
disciples.

3 Simon Peter saith unto them, I
go a fishing. They say unto him,
We also go with thee. They went
forth, and entered into a ship imme-
diately ; and that night they caught
nothing.

4 But when the morning was now
come, Jesus stood on the shore ; but
the disciples knew not that it was
Jesus.

5 Then Jesus saith unto them,
Children, have ye any meat ? They
answered him, No.

6 And he said unto them, Cast the
net on the right side of the ship, and
ye shall find. They cast therefore,
and now they were not able to draw
it for the multitude of fishes.

7 Therefore that disciple whom
Jesus loved saith unto Peter, It is the
Lord. Now when Simon Peter heard
that it was the Lord, he girt his
fisher's coat unto him, (for he was
naked) and did cast himself into the
sea.

8 And the other disciples came in
a little ship (for they were not far

506

HARMONY OF

[PART ix.

169. The Apostles go away into Galilee. Jesus shows

MATTHEW.

MARK.

SEC. 169.]

THE GOSPELS.

507

himself to seven of them at the Sea of Tiberias. Galilee.

LUKE.

JOHN.

CH. xxi. 1 -24.

from land, but as it were two hundred

ubits) dragging the net with fishes.

9 As soon then as they were come
to land, they saw a fire of coals there,
and fish laid thereon, and bread.

10 Jesus saith unto them, bring of
the fish which ye have now caught.

11 Simon Peter went up, and drew
the net to land full of great fishes, an
hundred and fifty and three : and for
all there were so many, yet was not
the net broken.

12 Jesus saith unto them, Come
and dine. And none of the disciples
durst ask him, Who art thou ? know-
ing that it was the Lord.

13 Jesus then cometh, and taketh
bread, and giveth them, and fish like-
wise.

14 This is now the third time that
Jesus shewed himself to his disciples,
after that he was risen from the dead.

15 So when they had dined, Jesus
saith to Simon Peter, Simon, son of
Jonas, lovest thou me more than
these ? He saith unto him, Yea, Lord :
thou knowest that I love thee. He
saith unto him, Feed my lambs.

16 He saith to him again the
second time, Simon, son of Jonas,
lovest thou me? He saith unto him,
Yea, Lord : thou knowest that I love
thee. He saith unto him, Feed my
sheep.

17 He saith unto him the third
time, Simon, son of Jonas, lovest thou
me? Peter was grieved because he
said unto him the third time, Lovest
thou me? And he said unto him,
Lord, thou knowest all things ; thou
knowest that I love thee. Jesus saith
unto him, Feed my sheep.

18 Verily, verily, I say unto thee,
When thou wast young, thou girdest
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.

19 This spake he, signifying by
what death he should glorify God.
And when he had spoken this, he
saith unto him, Follow me.

508

HARMONY OF

[PART ix.

169. The Apostles go away into Galilee. Jesus shows

MATTHEW.

MARK.

170. Jesus meets the Apostles and above five hundred

CH. xxvm. 10-20.

16 into a
mountain where Jesus had appointed
them.

17 And when they saw him, they
worshipped him : but some doubted.

18 And Jesus came, and spake unto
them, saying, All power is given unto
me in heaven and in earth.

19 Go ye therefore and teach all
nations, baptizing them in the name
of the Father, and of the Son, and of
the Holy Ghost ;

20 Teaching them to observe all
things whatsoever I have commanded
you : and lo, I am with you alway,
even unto the end of the world.
Amen.

Matth. xvi. 17, they saw him.] Many and perhaps most Harmonists and Commen-
tators refer 1 Cor. xv. 6, to this place, where it is related that Jesus was seen of above
five hundred brethren at once. Such is the opinion of Dr. Robinson and Bisbop J. B.
Sumner, and such seems to have been the opinion of Abp. Newcome, Dr. Macknight,

SEC. 169, 170.]

THE GOSPELS.

509

himself to seven of them at the Sea of Tiberias. Galilee.

LUKE.

JOHN.

CH. xxi. 1-24.

20 Then Peter, turning about,
seeth the disciple whom Jesus loved,
following ; (which also leaned on his
breast at supper, and said, Lord,
which is he that betrayeth thee?)

21 Peter seeing him, saith to Jesus,
Lord, and what shall this man do ?

22 Jesus saith unto him, If I will
that he tarry till I come, what is that
tothee 1 ? Follow thou me.

23 Then went this saying abroad
among the brethren, that that disciple
should not die : yet Jesus said not
unto him, He shall not die ; but, if I
will that he tarry till I come, what
is that to thee ?

24 This is the disciple which tes-
tifieth of these things, and wrote these
things : and we know that his testi-
mony is true.

brethren on a mountain in Galilee. Galilee.

and Dr. Pilkington. See NEWCOME, in loc. The fact is deemed by some to have an
important bearing upon the extent of the commission then given or repeated by our
Lord ; but the plan of this work does not require any further notice of the question.

510

HARMONY OF

[PART ix,

171. Our Lord is seen of James ;

MATTHEW.

MARK.

171. The title of this section is inserted, for the sake of preserving the series of
Dr. Robinson, whose arrangement has been followed in this Harmony ; but as
the appearances of Jesus which are here referred to, are related only by Luke in the
Acts, i. 3- 8, and by Paul in 1 Cor. xv. 7, the particular insertion of those passages

172. The Ascension.

CH. xvi. 19-20.

19 So then, after the Lord had
spoken unto them, he was received
up into heaven, and sat on the right
hand of God.

20 And they went forth, and
preached every where, the Lord work-
ing with them, and confirming the
word with signs following. Amen.

173. Conclusion of

Luke xxiv. 50, Bethany.] This is perfectly consistent with the statement of Luke
in Acts i. 12, as Bethany was not only the name of a town, but of a district of Mount

SEC. 171, 172, 173.]

THE GOSPELS.

511

then of all the Apostles. Jerusalem.

LUKE.

JOHN.

is omitted, for the reasons already given. See 137, note. The subject of this and
the eleven preceding sections, respecting the resurrection of Jesus, is discussed in
the Appendix, No. VI.

Bethany.

CH. xxiv. 50-53.

50 And he led them out as far as
to Bethany : and he lifted up his
hands, and blessed them.

51 And it came to pass, while he
blessed them, he was parted from
them, and carried up into heaven.

52 And they worshipped him, and
returned to Jerusalem with great joy :

53 And were continually in the
temple, praising and blessing God.
Amen.

John's Gospel.

CH. xx. 30, 31.

30 And many other signs truly did
Jesus in the presence of his disciples,
which are not written in this book.

31 But these are written that ye
might believe that Jesus is the Christ,
the Son of God ; and that believing ye
might have life through his name.

CH. 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
could not contain the books that should
be written. Amen.

Olivet, adjoining the town. See WATSON'S Reply to Gibbon, Letter vi. in Evangel-
ical Family Library, Vol. xiv. p. [277],

APPENDIX.

NO. I.

THE GENEALOGIES. See 13.

The Genealogy of Jesus, as given by Luke, in 13, is there inverted for
the sake of more convenient comparison with that given by Matthew.

The apparent discrepancies in these accounts are reconciled by Dr. Robin-
son, in the following manner :

"I. In the genealogy given by Matthew, considered by itself, some diffi-
culties present themselves.

"1. There is some diversity among commentators in making out the three
divisions, each of fourteen generations, v. 17. It is, however, obvious, that the
first division begins with Abraham and ends with David. But does the second
begin with David, or with Solomon ? Assuredly with the former ; because,
just as the first begins apo Abraham, so the second also is said to begin apo
David. The first extends heos David, and includes him ; the second extends
to an epoch and not to a person ; and therefore the persons who are mention-
ed as coeval with this epoch are not reckoned before it. After the epoch the
enumeration begins again with Jechoniah, and ends with Jesus. In this way
the three divisions are made out thus :

1. Abraham. 1. David. 1. Jechoniah.

2. Isaac. 2. Solomon. 2. Salathiel.

3. Jacob. 3. Roboam. 3. Zorobabel.

4. Judah. 4. Abiah. ' 4. Abiud.

5. Phares. 5. Asa. 5. Eliakim.

6. Esrom. 6. Josaphat. 6. Azor.

7. Aram. 7. Joram. 7. Sadoc.

8. Aminadab. 8. Uzziah (Ozias). 8. Achim.

9. Naasson. 9. Jotham. 9. Eliud.

10. Salmon. 10. Ahaz. 10. Eleazar.

11. Boaz. 11. Hezekiah. 11. Matthan.

12. Obed. 12. Manasseh. 12. Jacob.

13. Jesse. 13. Amon. 13. Joseph.

14. David. 14. Josiah. 14. Jesus.

" 2. Another, difficulty arises from the fact, that between Joram and Ozias,
in v. 8, three names of Jewish kings are omitted, viz. Ahaziah, Joash, and
Amaziah ; see 2K. 8, 25 and Chr. 22, 1. 2 K. 11, 2. 21 and 2 Chr. 22, 11.
2 K. 12, 21. 14, 1 and 2 Chr. 24, 27. Further, between Josiah and Jecho-

514 APPENDIX.

niah in v. 11, the name of Jehoiakim is also omitted ; 2 K. 23, 34. 2 Chr. 36,
4. comp. 1 Chr. 3, 15. 16. If these four names are to be reckoned, then the
second division, instead of fourteen generations, will contain eighteen, in con-
tradiction to v. 17. To avoid this difficulty, Newcome and some others have
regarded v. 17 as a mere gloss, ' a marginal note taken into the text.' This
indeed is in itself possible ; yet all the external testimony of manuscripts and
versions is in favor of the genuineness of that verse. It is better therefore to
regard these names as having been customarily omitted in the current genea-
logical tables, from which Matthew copied. Such omissions of particular
generations did sometimes actually occur, ' propterea quod malae essent et
impise,' according to R. Sal. Jarchi ; Lightfoot. Hor. Heb. in Matth. 1, 8.
A striking example of an omission of this kind, apparently without any such
reason, is found in Ezra 7, 1-5, compared with 1 Chr. 6, 3-15. This latter
passage contains the lineal descent of the high-priests from Aaron to the cap-
tivity ; while Ezra, in the place cited, in tracing back his own genealogy
through the very same line of descent, omits at least six generations. A
similar omission is necessarily implied in the genealogy of David, as given
Ruth 4, 20-22. 1 Chr. 2, 10- 12. Matth. 1, 5, 6. Salmon was contempo-
rary with the capture of Jericho by Joshua, and married Rahab. But from
that time until David, an interval of at least four hundred and fifty years
(Acts 13, 20,) there intervened, according to the list, only four generations,
averaging of course more than one hundred years to each. But the highest
average in point of fact is three generations to a century ; and if reckoned by
the eldest sons they are usually shorter, or three generations for every sev-
enty-five or eighty years. See Sir I. Newton's Chronol. p. 53. Lond. 1728.

" We may therefore rest in the necessary conclusion, that as our Lord's
regular descent from David was always asserted, and was never denied even
by the Jews ; so Matthew, in tracing this admitted descent, appealed to gen-
ealogical tables, which were public and acknowledged in the family and tribe
from which Christ sprang. He could not indeed do otherwise. How much
stress was laid by the Jews upon lineage in general, and how much care and
attention were bestowed upon such tables, is well known. See Lightfoot
Hor. Heb. in Matth. 1, 1. Comp. Phil. 3, 4, 5.

"II. Other questions of some difficulty present themselves, when we com-
pare together the two genealogies.

" 1. Both tables at first view purport to give the lineage of our Lord
through Joseph. But Joseph cannot have been the son by natural descent of
both Joseph and Heli (Eli), Matth. 1, 16. Luke 3, 23. Only one of the ta-
bles therefore can give his true lineage by generation. This is done apparent-
ly in that of Matthew ; because, beginning at Abraham, it proceeds by natu-
ral descent, as we know from history, until after the exile; and then contin-
ues on in the same mode of expression until Joseph. Here the phrase is
changed ; and it is no longer Joseph who * begat' Jesus, but Joseph ' the
husband of Mary, of whom was born Jesus who is called the Christ.' See
Augustine de Consensu Evangel. II. 5.

" 2. To whom then does the genealogy in Luke chiefly relate? If in any
way to Joseph, as the language purports, then it must be because he in some
way bore the legal relation of son to Heli, either by adoption or by marriage.
If the former simply, it is difficult to comprehend, why, along with his true
personal lineage as traced by Matthew up through the royal line of Jewish
kings to David, there should be given also another subordinate genealogy, not
personally his own, and running back through a different and inferior line to
the same great ancestor. If, on the other hand, as is most probable, this re-
lation to Heli came by marriage with his daughter, so that Joseph was truly
his son-in-law (comp. Ruth 1, 8. 11. 12) ; then it follows, that the genealogy
in Luke is in fact that of Mary the mother of Jesus. This being so, we can
perceive a sufficient reason, why this genealogy should be thus given, viz. in

APPENDIX. 515

order to show definitely, that Jesus was in the most full and perfect sense a
descendant of David : not only by law in the royal line of kings through his
reputed father, but also in fact by direct personal descent through his mother.

" That Mary, like Joseph, was a descendant of David, is not indeed else-
where expressly said in the New Testament. Yet a very strong presump-
tion to that effect is to be drawn from the address of the angel in Luke 1, 32 ;
as also from the language of Luke 2, 5, where Joseph, as one of the poster-
ity of David, is said to have gone up to Bethlehem, to enroll himself with Mary
his espoused wife. The ground and circumstances of Mary's enrollment must
obviously have been the same as in the case of Joseph himself. Whether
all this arose from her having been an only child and heiress, as some sup-
pose, so that she was espoused to Joseph in accordance with Num. 36, 8, 9,
it is not necessary here to inquire. See Michaelis ' Commentaries on the
Laws of Moses,' Part II. 78.

" It is indeed objected, that it was not customary among the Jews to trace
back descent through the female line, that is, on the mother's side. There
are, however, examples to show that this was sometimes done ; and in the
case of Jesus, as we have seen, there was a sufficient reason for it. Thus in
1 Chr. 2, 22, Jair is enumerated among the posterity of Judah by regular
descent. But the grandfather of Jair had married the daughter of Machir,
one of the heads of Manasseh, 1 Chr. 2, 21. 7, 14 ; and therefore in Num.
32, 40. 41, Jair is called the son (descendant) of Manasseh. In like manner,
in Ezra 2, 61, and Neh. 7, 63, a certain family is spoken of as 'the children
of Barzillai ; ' because their ancestor ' took a wife of the daughters of Bar-
zillai the Gileadite, and was called after their name.'

" 3. A question is raised as to the identity, in the two genealogies, of the
Salathiel and Zorobabel named as father and son, Matth. 1, 12. Luke 3, 27.
The Zorobabel of Matthew is no doubt the chief, who led back the first band
of captives from Babylon, and rebuilt the temple, Ezra c. 2-6. He is also
called the son of Salathiel in Ezra 3, 2. Neh. 12, 1. Hagg. 1, 1. 2, 2. 23.
Were then the Salathiel and Zorobabel of Luke the same persons ? Those
who assume this, must rest solely on the identity of the names ; for there is
no other possible evidence to prove, either that they were contemporary, or
that they were not different persons. On the other hand, there are one or
two considerations, of some force, which go to show that they were probably
not the same persons.

" First, if Salathiel and Zorobabel are indeed the same in both genealo-
gies, then Salathiel, who according to Matthew, was the son of Jechoniah
by natural descent, must have been called the son of Neri in Luke either from
adoption or marriage. In that case, his connection with David through Na-
than, as given by Luke, was not his own personal genealogy. It is difficult,
therefore, to see, why Luke, after tracing back the descent of Jesus to Sa-
lathiel, should abandon the true personal lineage in the royal line of kings,
and turn aside again to a merely collateral and humbler line. If the mother
of Jesus was in fact descended from the Zorobabel and Salathiel of Matthew,
she, like them, was descended also from David through the royal line. Why
rob her of this dignity, and ascribe to her only a descent through an inferior
lineage 1 ? See Spanheim Dubia Evangel. I. p. 108 sq.

" Again, the mere identity of names under these circumstances, affords no
proof ; for nothing is more common even among cotemporaries. Thus we
have two Ezras ; one in Neh. 12, 1. 13, 33 ; from whom Ezra the scribe is
expressly distinguished in v. 36. We have likewise two Nehemiahs ; one
who went up with Zorobabel, Ezra 2, 2 ; and the other the governor who
went later to Jerusalem, Neh. 2, 9 sq. So too, as cotemporaries, Joram son
of Ahab, king of Israel, and Joram (Jehoram,) son of Jehoshaphat, king of
Judah ; 2 K. 8, 16, coll. v. 23. 24. Also, Joash king of Judah, and Joash
king of Israel; 2 K. 13, 9, 10. Further, we find in succession among the

516 APPENDIX.

descendants of Cain the following names : Enoch, Trad, Mehujael, Methusael,
Lamech, Gen. 4, 17, 18 ; and later among the descendants of Seth these
similar ones : Enoch, Methuselah, Lamech, Gen. 5, 21-25. See Dr. Rob-
inson's Greek Harmony of the Gospels, p. 183- 187.

NO. II. See 67.

The Traditions of the Elders were unwritten ordinances of indefinite anti-
quity, the principal of which, as the Pharisees alleged, were delivered to
Moses in the mount, and all of which were transmitted through the High
Priests and Prophets, down to the members of the great Sanhedrim in their
own times ; and from these, as the Jew T s say, they were handed down to
Gamaliel, and ultimately to Rabbi Jehudah, by whom they were digested and
committed to writing, toward the close of the second century. This collec-
tion is termed the-Mishna ; and in many cases it is esteemed among the Jews
as of higher authority than the law itself. In like manner, there are said to
be many Christians, at the present day, who receive ancient traditionary usages
and opinions as authoritative exponents of Christian doctrine. They say that
the preached gospel was before the written gospel ; and that the testimony of
those who heard it is entitled to equal credit with the written evidence of
the Evangelists ; especially as the latter is but a brief record, while the oral
preaching was a more full and copious announcement of the glad tidings.

These traditions, both of the Jewish and the Christian Church, seem to
stand in par i ratione, the arguments in favor of the admissibility and effect of
the one, applying with the same force, in favor of the other. All these argu-
ments may be resolved into two grounds, namely, contemporaneous practice
subsequently and uniformly continued ; and contemporaneous declarations, as
part of the res gesta, faithfully transmitted to succeeding times. It is alleg-
ed that those to whom the law of God was first announced, best knew its
precise import and meaning, and that therefore their interpretation and prac-
tice, coming down concurrently with the law itself, is equally obligatory.

But this argument assumes what cannot be admitted ; for it still remains
to be shown that those who first heard the law, when orally announced, had
any better means of understanding it than those to whom the same words
were afterwards read. The Ten Commandments were spoken in the hearing
of Aaron and all the congregation of Israel ; immediately after which they
made and worshipped a golden calf. Surely this will not be adduced as a
valid contemporaneous exposition of the second commandment. The error
of the argument lies in the nature of the subject. The human doctrine of con-
temporaneous exposition is applicable only to human laws and the transac-
tions of men, as equals, and not to the laws of God. Among men, when
their own language is doubtful and ambiguous, their own practice is admissi-
ble, to expound it ; because both the language and the practice are but the
outward and visible signs of the meaning and intention of one and the same
mind and will, which inward meaning and intention is the thing sought after.
It is on the same ground, that where a statute, capable of divers interpreta-
tions, has uniformly been acted upon in a certain way, this is held a sufficient
exposition of its true intent. In both cases it is the conduct of the parties
themselves which is admitted to interpret their own language ; expressed, in
cases of contract, by themselves in person, and in statutes, through the me-
dium of the legislators, who were their agents and representatives ; and in
both cases, it is merely the interpretation of what a man says, by what he
does. ' But this rule has never been applied, in the law, to the language of

APPENDIX. 517

any other person than the party himself ; never, to the command or direction
of his superior or employer. And even the language of the parties, when it
is contained in a sealed instrument, is at this day held incapable of being ex-
pounded by their actions, on account of the greater solemnity of the instru-
ment. See Baynham v. Guy's Hospital, 3 Vesey's Rep. 295. Eaton v.
Lyon, Ibid. 690, 694. The practice of men, therefore, can be no just expo-
nent of the law of God. If they have mistaken the meaning of his command
from the beginning, the act of contravention remains a sin in the last trans-
gressor, as well as the first ; for the word of God cannot be changed or af-
fected by the gloss of human interpretation.

The other ground, namely, that the testimony of those who heard Jesus
and his apostles preach, is of equal authority with the Scriptures, being con-
temporaneous declarations, and parts of the res gesta, and therefore admissi-
ble in aid of the exposition of the written word, is equally inconsistent with
the sound and settled rules of law respecting writings. When a party has
deliberately committed his intention and meaning to writing, the law regards
the writing as the sole repository of his mind and intention, and does not ad-
mit any oral testimony to alter, add to, or otherwise affect it. The reasons
for this rule are two ; first, because the writing is the more solemn act, by
the party himself, designed to prevent mistake, and to remain as the perpet-
ual memorial of his intention ; and, secondly, because of the great uncertain-
ty and weakness of any secondary evidence. For no one can tell whether
the by-standers heard precisely what was said, nor whether they heard it all,
nor whether they continued to remember it with accuracy until the time when
they wrote it down or communicated it to those who wrote it ; to say nothing of
the danger of their mixing up the language of the speaker with what was
said by others, or with their own favorite theories. And where the witnesses
were not the original auditors of what was said, no one knows how much the
truth may have suffered from the many channels through which it has pass-
ed, in coming from the first speaker to the last writer or witness. On all
these accounts, the law rejects oral testimony of what the parties said, in re-
gard to anything that has already been solemnly committed to writing by the
parties themselves, and rejects the secondary evidence of hearsay, when evi-
dence of an higher degree, as, for example, a written declaration of the par-
ty, can be obtained.

Now, inasmuch as the writings of the Evangelists and Apostles were pen-
ned under the inspiration of the Holy Spirit, why should not the documentary
evidence of the Gospel, thus drawn up by them, be treated with at least as much
respect, as other written documents ? If they were inspired to write down those
great truths for a perpetual memorial to after ages, then this record is the
primary evidence of those truths. It is the word of God, penned by his own
dictation, and sealed, as it \vere, with his own seal. If it were a man's word
and will, thus solemnly written, no verbal or secondary evidence could be
admitted, by the common law, to explain, add to, or vary it ; nothing could
be engrafted upon it ; nor could any person be admitted to testify what he
heard the party say, in regard to what was written. The courts would at
once reject all such attempts, and confine themselves strictly to the writing
before them, the only inquiry being as to the meaning of the language con-
tained in that document, and not as to what the party may elsewhere have
spoken. The law presumes that the writing alone is the source to which he in-
tended that resort should be had, in order to ascertain his meaning. But by call-
ing in the fathers, with their traditions, to prove what Christ and his Apostles
taught, beyond what is solemnly recorded in the Scriptures, the principle of
this plain and sound rule of law is violated ; resort is had to secondary evi-
dence of the truths of our religion, when the primary evidence is already at
hand ; and the pure fountain is deserted for the muddy stream.

518 APPENDIX.

NO. III. See 137.

The use of the word testament, (diatheke,) in a sense involving also the
idea of a covenant, and in connexion with the circumstances of a compact, has
greatly perplexed many English readers of the Bible. The difficulty occurs
in Matth. 26. 28, and the parallel places, where our Lord employs the word
testament, or last will, in connexion with the sacrificial shedding of his own
blood ; a ceremony which, by means of a suitable animal, usually was adopt-
ed among the ancients, upon the making of the most solemn engagements ;
and instead of which, the mutual partaking of the sacrament of the Lord's
Supper, by the contracting parties, was substituted among Christians in later
times. The same embarrassment occurs, perhaps in a greater degree, in the
exposition of several passages in the eighth and ninth chapters of the Epistle
to the Hebrews, (manifestly written by a profound lawyer, be he Paul or
Apollos,) where he uses language applicable indifferently both to a covenant
inter vivos and a last will. For with us, a testament is simply a declaration
of the last will of the testator, in regard to the disposition of his property
after his decease, irrespective of any consent or even knowledge, at the time,
on the part of him to whom the estate is given ; while a covenant requires
the mutual consent of both parties, as essential to its existence. The one is
simply the ultima voluntas of an individual, the other is the aggregatio men-
Hum of both or all.

The solution of this difficulty belongs rather to theologians, whose pro-
vince it is by no means intended here to invade ; but perhaps a reference to the
laws and usages in force in Judea in the tunes of our Saviour and his Apos-
tles may furnish some aid, which a lawyer might contribute without trans-
gressing the limit of his profession.

It is first to be observed that the municipal laws of Greece and Rome were
strikingly similar ; those of Greece having been freely imported into the Ro-
man jurisprudence. In like manner, the similarity of the Grecian laws and
usages with those extant in Asia Minor, indicated a common origin ; and thus,
what Greece derived from Egypt and the states of Asia Minor, these states,
after many ages, received again as the laws of their Roman masters. It should
also be remembered that Palestine had been reduced to a Roman province
some years before the time of our Saviour ; long enough, indeed, to have be-
come familiar with Roman laws and usages, even had they been previously
unknown ; and that Paul, to whom the Epistle to the Hebrews is generally
attributed, was himself a thorough-bred lawyer, well versed in the customs of
his country, whether ancient or modern. Among those nations, the civil
magistrate often exercised the functions of the priesthood, these dignities be-
ing in some respects identical ; and thus, whatever was transacted before the
magistrate, might naturally seem to partake of the character of an act of re-
ligion. Covenants were always made with particular formalities, and to those
of graver nature, religious solemnities were often superadded. They were
frequently confirmed by an oath, the most solemn form of which was taken
standing before the altar ; and whosoever swore by the altar, swore by the
sacrifice thereon, and was held as firmly bound as though he had passed be-
tween the dismembered parts of the victim. Of the latter kind was the oath,
by which God confirmed his covenant with Abraham, (Gen. xv.) when the
visible light of his presence passed between the pieces which the patriarch
had divided and laid " each piece one against another."

With these things in view, we may now look at some of the modes of
transferring property, practised by the nations alhided to.

Among the methods of alienation or sale of property by the owner, in his
lifetime, was that which in the Roman law was termed mancipatio; a mode
by which the vendor conveyed property to the purchaser, each party being

APPENDIX. 519

present, either in person, or by his agent, representative, or factor. Five wit-
nesses were requisite, one of whom was called libripens, or the balance-hold-
er. This form had its origin in the sale of goods by weight, but was grad-
ually extended to all sales ; and the practice was for the buyer to strike the
balance with a piece of money called a sestertius, which was immediately paid
over to the vendor as part of the price ; and hence the expression per ces et
libram vendere.

Wills or testaments were made with great solemnity. One method among
the Romans, probably common, in its principal traits, to the other nations be-
fore mentioned, was termed the testament per as et libram, it being effected
in the form of a sale. This mode seems to have been resorted to whenever
the estate was given to a stranger, (hares extraneus,} to the exclusion of
the hares suus, or necessarius, or, as we should say, the heir at law ; and
it was founded on a purchase of the estate by the adopted heir, who suc-
ceeded to the privileges of the child. The forms of a sale by mancipatio
were therefore scrupulously observed ; the presence and agreement of the
purchaser, either in person or by his representative or negotiator, being ne-
cessary to its validity. The reason for requiring this form was because it
involved a covenant on the part of the adopted heir or legatee, by which he
became bound to pay all the debts of the testator. Having entered into this
covenant, he had the best possible title in law to the inheritance, namely, that
of a purchaser for a valuable consideration. Among the Greeks, and proba-
bly among the Romans also, this was transacted in the presence of a magis-
trate, who sanctioned it by his sentence of approval. This was the most an-
cient form of a will ; and it does not seem to have been abrogated until the
time of Constantine.

Now, when our Saviour speaks of the new testament in his blood, or of his
blood of the new testament, and when Paul uses similar forms of expression
may not the figure have reference to the custom above stated ? And if so,
may not this custom guide us to the true meaning of the words ? Does it in-
timate to us that the promised inheritance was first given to man, as it were
by a testament in this ancient form, upon a covenant of his own perfect
obedience to every part of the law of God ; that having broken this covenant,
his title became forfeited ; that the inheritance was afterwards promised,
in the same manner, to every one, Jew or Gentile, upon a new covenant
and condition, namely, of a true faith in Christ ; a faith evinced in the
fruits of a holy life ; that this inheritance by a new testament and covenant
was negotiated, as it were, and obtained for man by the mediation of Jesus
Christ, ("the mediator of the new testament," Heb. 9. 15,) as the rep-
resentative of all who should accept it by such faith, and their surety for the
performance of its conditions ; that it was purchased by his obedience and
solemnized by the sacrifice of himself as the victim ?

This solution is suggested with much diffidence. That it carries these
passages clear of all difficulty is not pretended. The very nature of the sub-
ject renders it difficult of illustration by any reference to human affairs ; and
the embarrassment is proportionally increased, whenever the simile is pressed
beyond its principal point of resemblance.

See Ayliffe's Pandect, pp. 349, 393, *367-*369. Book iii. tit. xii. xv. Leges Atticae,
De Testamentis, &c. tit. vi. S. Petit. Comm. in Leges Attic, p. 479-481. Justin.
Inst. lib. 2. tit. 10, 1. Ibid. tit. 19, 5, 6. Cooper's Justinian, p. 487. Cod. lib. 6.
tit. 23, 1. 15. Fuss's Roman Antiq. ch. 1, 87,97,103,107, 183. Michaelis, LL.
Moses, vol. 4, art. 302. Bp. Patrick, quoted in Bush's Illustrations, p. 254.

520 APPENDIX.

NO. IV.

THE TRIAL OF JESUS.

The death of Jesus is universally regarded among- Christians as a cruel
murder, perpetrated under the pretence of .a legal sentence, after a trial, in
which the forms of law were essentially and grossly violated. The Jews to
this day maintain, that, whatever were the merits of the case, the trial was
at least regular, and the sentence legally just ; that he was accused of blas-
phemy, and convicted of that offence by legal evidence. The question between
them involves two distinct points of inquiry, namely, first, whether he was
guilty of blasphemy ; and, secondly, whether the arraignment and trial were
conducted in the ordinary forms of law. But there will still remain a third
question, namely, whether, admitting that, as a mere man, he had violated the
law against blasphemy, he could legally be put to death for that cause ; and if
not, then whether he was justly condemned upon the new and supplemental
accusation of treason or of sedition, which was vehemently urged against
him. The first and last of these inquiries it is proposed briefly to pursue ;
but it will be necessary previously to understand the light in which he was
regarded by the Jewish rulers and people, the state of their criminal juris-
prudence and course of proceeding, and especially the nature and extent of
the law concerning blasphemy, upon which he was indicted.

In the early period of the ministry of Jesus, he does not appear to have
excited among the Pharisees any emotion but wonder and astonishment, and
an intense interest respecting the nature of his mission. But the people
heard him with increasing avidity, and followed him in countless throngs.
He taught a purer religion than the Scribes and Pharisees, whose pride and
corruption he boldly denounced. He preached charity and humility, and
perfect holiness of heart and life, as essential to the favor of God, whose
laws he expounded in all the depth of their spirituality, in opposition to the
traditions of the elders, and the false glosses of the Scribes and Pharisees.
These sects he boldly charged with making void and rejecting the law of God,
and enslaving men by their traditions ; he accused them of hypocrisy, covet-
ousness, oppression, and lust of power and popularity ; and denounced them
as hinderers of the salvation of others, as a generation of serpents and vipers,
doomed to final perdition. It was natural that these terrific denunciations,
from such a personage, supported by his growing power and the increasing
acclamations of the people, should alarm the partisans of the ancient theoc-
racy, and lead them to desire his destruction. This alarm evidently increased
with the progress of his ministry ; and was greatly heightened by the raising
of Lazarus from the dead, on which occasion the death of Jesus was defini-
tively resolved on ; ] but no active measures against him seem to have been
attempted, until the time when, under the parable of the wicked husbandmen
who cast the heir out of the vineyard and slew him, he declared that the
kingdom of God should be taken from them, and given to others more worthy.
Perceiving that he spake this parable against them, from that hour they
sought to lay hands on him, and were restrained only by fear of the popular
indignation. 2

Having thus determined to destroy Jesus at all events, as a person whose
very existence was fatal to their own power, and perhaps, in their view, to
the safety of their nation, the first step was to render him odious to the peo-
ple ; without which the design would undoubtedly recoil on the heads of its
contrivers, his popularity being unbounded. Countless numbers had received
the benefit of his miraculous gifts ; and it was therefore deemed a vain at-

1 See John xi. 47-54.

2 Matth. xxi. 33-46. Mark xxii. 1-12. Luke xx. 9 - 19.

APPENDIX. 521

tempt to found an accusation, at that time, on any past transaction of his life.
A new occasion was accordingly sought, by endeavoring to " entangle him
in his talk ; " a measure, planned and conducted with consummate cunning
and skill. The Jews were divided into two political parties. One of these
consisted of the Pharisees, who held it unlawful to acknowledge or pay
tribute to the Roman emperor, because they were forbidden, by the law of
Moses, 1 to set a king over them who was a stranger, and not one of their own
countrymen. The other party was composed of the partisans of Herod, who
understood this law to forbid only the voluntary election of a stranger, and
therefore esteemed it not unlawful to submit and pay tribute to a conqueror.
These two parties, though bitterly opposed to each other, united in the attempt
to entrap Jesus, by the question, " Is it lawful to give tribute to Caesar, or
not? " 2 If ne answered in the negative, the Herodians were to accuse him
to Pilate, for treason ; if in the affirmative, the Pharisees would denounce
him to the people, as an enemy to their liberties. 3 This insidious design was
signally frustrated by the wisdom of his reply, when, referring to Caesar's
image and legend, on the coins which they all received as legally current, he
showed the inconsistency of withholding the honor due to one thus implicitly
acknowledged by both parties to be their lawful sovereign.

Defeated in this attempt to commit him politically, their next endeavor was
to render him obnoxious to one or the other of the two great religious sects,
which were divided upon the doctrine of the resurrection, the Pharisees
affirming, and the Sadducees denying, that the dead would rise again. The
latter he easily silenced, by a striking exposition of their own law. They
asked him which, of several husbands, would be entitled in the next world to
the wife whom they successively had married in this ; and in reply, he
showed them that in heaven the relation of husband and wife was unknown. 4

Their last trial was made by a lawyer, who sought to entrap him into an
assertion that one commandment in the law was greater than another ; a de-
sign rendered abortive by his reply that they were all of equal obligation. 5

It being apparent, from these successive defeats, that any farther attempt
to find new matter of accusation would result only in disgrace to themselves,
the enemies of Jesus seem to have come to the determination to secure his
person secretly, and afterwards to put him to death, in any manner that
would not render them odious to the people. In execution of this design, they
first bribed Judas to betray him by night into their hands. This object being
attained, the next step was to destroy his reputation, and if possible to render
him so vile in the public estimation, as that his destruction would be regarded
with complacency. Now no charge could so surely produce this effect, and
none could so plausibly be preferred against him, as that of blasphemy ; a
crime which the "Jews regarded with peculiar horror. Even their veneration
of Jesus, and the awe which his presence inspired, had not been sufficient to
restrain their rising indignation on several occasions, when they regarded his
language as the blasphemous arrogation of a divine character and power to
himself ; and could they now be brought to believe him a blasphemer, and
see him legally convicted of this atrocious crime, his destruction might easily
be brought about, without any very scrupulous regard to the form, and even
with honor to those by whom it might be accomplished.

It will now be necessary to consider more particularly the nature of the
crime of blasphemy, in its larger signification, as it may be deduced from the
law of God. That the spirit of this law requires from all men, everywhere,
and at all times, the profoundest veneration of the Supreme Being, and the

1 Deut. xvii. 15.

2 Matth. xxii. 15-22. Mark xii. 13-17. Luke xx. 20 -26.

3 Tappan's Jewish Ant. p. 239.

< Matth. xxii. 23 - 33. Mark xii. 18-27. Luke xx. 27 - 39.
5 Matth. xxii. 25 -40, 46. Mark xii. 28-34.

522 APPENDIX.

most submissive acknowledgment of Him as their rightful Sovereign, is too
plain to require argument. If proof were wanted, it is abundantly furnished
in the Decalogue, 1 which is admitted among Christians to be of universal
obligation. At the time when the Jewish Theocracy was established, idol-
atry had become generally prevalent, and men had nearly lost all just notions
of the nature and attributes of their Creator. It is therefore supposed that
the design of Jehovah, in forming the Jewish constitution and code of laws,
was to preserve the knowledge of himself as the true God, and to retain
that people in the strictest possible allegiance to him alone ; totally ex-
cluding every acknowledgment of any other being, either as an object of
worship or a source of power. Hence the severity with which he required
that sorceries, divinations, witchcrafts and false prophecies, as well as open
idolatries, should be punished, they being alike acts of treason, or, as we
might say, of pramunire, amounting to the open acknowledgment of a power
independent of Jehovah. Hence, too, the great veneration in which he com-
manded that his name and attributes should be held, even in ordinary con-
versation. It is the breach of this last law, to which the term blasphemy, in
its more restricted sense, has usually been applied ; 2 but originally the com-
mand evidently extended to every word or act, directly in derogation of the
sovereignty of Jehovah, such as speaking in the name of another god, 3 or
omitting, on any occasion that required it, to give to Jehovah the honor due
to his own name. 4 Thus, when Moses and Aaron, at the command of God,

1 Exodus xx. 1-7. And God spake all these words, saying, I am the Lord thy
God, which have brought thee out of the land of Egypt, out of the house of bondage.
Thou shall have no other gods before me. Thou shall not make unto thee any graven
image, or any likeness of any thing- thai is in heaven above, or lhal is in ihe earlh be-
neath, or thai is in ihe water under Ihe earlh : Thou shall nol bown down ihyself lo
them, nor serve them : for I the Lord thy God am a jealous God, vtsiling ihe iniquity
of the fathers upon the children unlo Ihe ihird and fourth generation of ihem lhat hale
me ; And shewing mercy unlo ihousands of them lhal love me, and keep my com-
mandmenls. Thou shall not take the name of the Lord thy God in vain : for the Lord
will not hold him guillless lhat taketh his name in vain.

2 Lev. xxiv. 11 - 16. And the Israelitish woman's son blasphemed the name of the
Lord, and cursed ; and they brought him unto Moses : (and his molher's name was
Shelomilh, the daughler of Dibri, of ihe Iribe of Dan :) And ihey pul him in ward,
that the mind of the Lord might be shewed ihem. And ihe Lord spake unlo Moses,
saying, Bring forth him that hath cursed without the camp, and let all thai heard him
lay Iheir hands upon his head, and lei all ihe congregalion slone him. And ihou shall
speak unlo the children of Israel, saying, Whosoever curseth his God shall bear his
sin. And he thai blasphemelh the name of ihe Lord, he shall surely be put to death,
and all Ihe congregation shall certainly stone him : as well the stranger, as he that is
bora in the land, when he blasphemeth ihe name of the Lord, shall be pul lo dealh.
See A. Clarke on Mallh. ix. 3'.

3 Deul. xiii. 6-10. If ihy brolher, ihe son of ihy molher, or ihy son, or ihy daugh-
ter, or Ihe wife of thy bosom, or thy friend, which is as thine own soul, entice thee
secretly, saying, Let us go and serve other gods, which ihou hast nol known, thou,
nor thy fathers ; Namely, of ihe gods of ihe people which are round about you, nigh
unto thee, or far off from thee, from ihe one end of the earth even unto the other end
of the earth ; Thou shall nol consenl unlo him, nor hearken unlo him ; neilher shall
thine eye pity him, neilher shall ihou spare, neither shall ihou conceal him: Bui ihou
shall surely till him ; thine hand shall be first upon him lo pul him lo death, and af-
terwards the hand of all the people. And thou shall slone him wilh slones lhat he
die ; because he hath sought to thrusl thee away from the Lord thy God, which
brought thee out of the land of Egypl from ihe house of bondage. Deul. xviii. 20.
But the prophet, which shall presume to speak a word in my name, which I have not
commanded him to speak, or that shall speak in the name of other gods, even that
prophet shall die.

4 It is true' that in the Mishna it is written " Blasphemus non tenetur, nisi ex-
pressil Nomen." Mishna, Pars iv. p. 242. Traclalus de Synedriis, cap. 7,. 5. Bui
these Iradilions were nol wrillen unlil 150 years after ihe lime of our Saviour ; and the
passage, moreover, seems properly to refer lo that form of blasphemy which consists
in evil speaking of the Supreme Being, in a direct manner, rather than to the other
forms in which this offence, in its larger acceptation, might be committed. See
Michaelis, Comm. Art. 251. Vol. 4, p. 67-70.

APPENDIX. 523

smote the rock in Kadesh, that from it waters might flow to refresh the fam-
ishing 1 multitude, but neglected to honor him as the source of the miraculous
energy, and arrogated it to themselves, saying, " Hear now, ye rebels, must
we bring you water out of this rock ? " l this omission drew on them his se-
vere displeasure. " And the Lord spake unto Moses and Aaron, Because
ye believed me not, to sanctify me in the eyes of the children of Israel, there-
fore ye shall not bring this congregation into the land which I have given
them." Accordingly, both Moses and Aaron died before the Israelites en-
tered into the promised land. 2 No other deity was permitted to be invoked ;
no miracle must be wrought, but in the name of God alone. " I am Jeho-
vah ; that is my name ; and my glory will I not give to another, neither my
praise to graven images." 3 This was ever a cardinal principle of his law,
neither newly announced by Isaiah, nor by Moses. Its promulgation on
Mount Sinai was merely declaratory of what had been well understood at
the beginning, namely, that God alone was the Lord of all power and might,
and would be expressly acknowledged as such, in every exertion of super-
human energy or wisdom. Thus Joseph, when required to interpret the
dream of Pharaoh, replied, "It is not in me : God shall give Pharaoh an an-
swer of peace." 4 And Moses, in all the miracles previously wrought by
him in Egypt, expressly denounced them as the judgments of God, by whose
hand alone they were inflicted. 5 After the solemn re-enactment of this law
on Mount Sinai, its signal violation by Moses and Aaron deserved to be made
as signal an example of warning ; and this judgment of Jehovah may be said
to constitute the leading case under this article of the law ; forming a rule of
action and of judgment for all cases of miracles which might be wrought in
all coming time. The same principle was afterwards expressly extended to
prophesying. " The prophet that shall speak in the name of other gods,
even that prophet shall die." 6 His character of prophet, and even his in-
spiration, shall not authorize him to prophesy but in the name of the Lord.
He shall not exercise his office in his own name, nor in any name but that of
Jehovah, from whom his power was derived.

That such was understood to be the true meaning of this law of God, is
further evident from the practice of the prophets, in later times, to whom
was given the power of working miracles. These they always wrought in
his name, expressly acknowledged at the time. Thus, the miracle of thun-
der and rain in the season of the wheat-harvest, called for by Samuel, he
expressly attributed to the Lord. 7 So did Elijah, when he called fire from
heaven to consume his sacrifice, in refutation of the claims of Baal. 8 So did
Elisha, when he divided the waters of Jordan, by smiting them with the
mantle of Elijah ; 9 and again, when he miraculously multiplied the loaves of
bread, for the people that were with him ; 10 and again, when he caused the
young man's eyes to be opened, that he might behold the hosts of the Lord
around him, and smote his enemies with blindness. 11 And even the angel

1 Numb. xx. 10, 12.

2 Numb. xx. 24. Deut. i. 37, and xxxiv. 4, 5.

3 Is. xlii. 8, and xlviii. 2. 4 Gen. xli. 16, 25, 28.
5 Exod. viii. ix. x. per tot. 6 Deut. xviii. 20.

7 " Now, therefore, stand and see this great thing, which the LORD will do before
your eyes." 1 Sam. xii. 16- 18.

8 "And it came to pass, at the time of the offering of the evening sacrifice, that Eli-
jah the prophet came near and said, Lord God of Abraham, Isaac, and of Israel, let it
be known this day that thou art God in Israel," &c. 1 Kings xviii. 36-38.

9 " And he took the mantle of Elijah that fell from him, and smote the waters, and
said, Wkere is the Lord God of Elijah? " &c. 2 Kings ii. 14.

10 " For thus saith the Lord, they shall eat and shall leave thereof," &c. 2 Kings
iv. 43.

11 See 2 Kings vi. 16, 17, 18,20. In some other places, where there is no express
reference to tlie power of God, the omission may be attributed to the brevity of the
narrative ; but even in those cases, such reference is plainly implied.

524 APPENDIX.

Gabriel, when sent to interpret to Daniel the things which should befall his
people in the latter days, explicitly announced himself as speaking in Jeho-
vah's name. 1

The same view of the sinfulness of exercising superhuman power without
an express acknowledgment of God as its author, and of any usurpation of
his authority, continued to prevail, down to the time of our Saviour. Thus,
when he said to the sick of the palsy, " Son, be of good cheer, thy sins be
forgiven thee," certain of the Scribes said within themselves, u This man
blasphemeth. Who can forgive sins, but God alone ? " 2 And again, when
the Jews, on another occasion, took up stones to stone him, and Jesus, ap-
pealing to his good works done among them, asked for which of them he
was to be stoned ; they replied, " For a good work we stone thee not, but
for blasphemy, and because that thou, being a man, makest thyself God." 3
Yet Jesus had on no occasion mentioned the name of Jehovah, but with pro-
found reverence.

Thus it appears that the law of blasphemy, as it was understood among
the Jews, extended not only to the offence of impiously using the name of
the Supreme Being, but to every usurpation of his authority, or arrogation,
by a created being, of the honor and power belonging to him alone. 4 Like
the crime of treason among men, its essence consisted in acknowledging or
setting up the authority of another sovereign than one's own, 01 invading the
powers pertaining exclusively to him ; an offence, of which the case of Mo-
ses, before cited, is a prominent instance, both in its circumstances and in its
punishment. Whether a false god was acknowledged or the true one de-
nied, and whether the denial was in express terms, or by implication, in as-
suming to do, by underived power, and in one's own name, that which God
only could perform, the offence was essentially the same. And in such hor-
ror was it held by the Israelites, that in token of it every one was obliged,
by an early and universal custom, to rend his garments, whenever it was
committed or related in his presence. 5 This sentiment was deeply felt by the
whole people, as a part of their religion.

Such being the general scope and spirit of the law, it would seem to have

1 Dan. ix. 21, 23, and x. 11, 12. See further, 2 Kings xviii. 30-35, and xix. 1-3.

2 Matt. ix. 2, 3. Luke v. 20, 21.

3 John x. 31-33.

4 This view of the Jewish law may seem opposed to that of Dr. Campbell, in his
Preliminary Dissertations on the Gospels ; (Vol. 2, Diss. ix. Part 2,) but it is evident,
on examination, that he is discussing the word blasphemy, and the propriety of its ap-

Slication, taken in its more restricted sense of intentional and direct malediction of
ehovah ; and not whether the assumption of his attributes and authority was or was
not a violation of his law. That this assumption was a heinous transgression, seems
universally agreed. The question, therefore, is reduced to this whether the offence
was properly termed blasphemy. For the ad, by whatever name it were called, was
a capital crime. The Jewish judges of that day held it to amount to blasphemy ; and
in so doing, they do not appear to have given to their law a construction more expanded
and comprehensive than has been given by judges in our own times, to the law of trea-
son, or of sedition.

5 This was judicially and solemnly done by the members of the Sanhedrim, rising
from their seats, when the crime was testified to. Only one witness was permitted to
repeat the words ; the others simply stating that they heard the same which he had
related. The practice is thus described in the Mishna : " Exactis omnibus, interro-
gant vetustissimum testium, dicendo, Edissere, quodcumque audwisti expresse,
Turn ille hoc refert. Judices autem stant erecti, vestesque discerpunt, non resarciendas.
Dein secundus tertiusque ait, Ego idem, quod illc, audivi." Mishna, Pars 4.
Tractat. de Synedriis, cap. 7, 5. Upon which, Cocceius remarks: "Assurgunt
reverentiae causa. Mos discendarum vestium probatur ex 2do Regum, xviii. 37. Hinc
nata est regula, Qui blasphemiam audit, vel ab ipso auctore vel ex alio, tenetur vestem
discerpere. Ratio est, ut semper ob oculos et animum versetur maeroris aut indigna-
tionis mnemosynon." Coccej. in loc. 11, 12. The custom is fully explained, with
particular reference to the high priest at the trial of Jesus, by Hedenus, De Scissione
Vestium, 38, 42. (In Ugolini Thesauro, Tom. xxix. fol. 1025, &c.)

APPENDIX. 525

been easy to prove that Jesus had repeatedly incurred its penalties. He had
performed many miracles, but never in any other name than his own. In his
own name, and without the recognition of any higher power, he had miracu-
lously healed the sick, restored sight to the blind and strength to the lame,
cast out devils, rebuked the winds, calmed the sea, and raised the dead. In
his own name, also, and with no allusion to the Omniscient, no " Thus saith
the Lord," he had prophesied of things to come. He had by his own au-
thority forgiven sins, and promised, by his own power, not only to raise the
dead, but to resume his own life, after he should, as he predicted, be put to
death. Finally, he had expressly claimed for himself a divine origin and
character, and the power to judge both the quick and dead. 1 Considered as
a man, he had usurped the attributes of God. That he was not arrested at
an earlier period, is to be attributed to his great popularity, and the astound-
ing effect of his miracles. His whole career had been resplendent with be-
neficence to the thousands who surrounded him. His eloquence surpassed
all that had been uttered by man. The people were amazed, bewildered and
fascinated, by the resistless power of his life. It was not until his last tri-
umphal visit to Jerusalem, after he had openly raised Lazarus from the dead,
when the chief priests and elders perceived that " the world was gone after
him," that they were stricken with dismay and apprehension for their safety,
and under this panic resolved upon the perilous measure of his destruction.

The only safe method in which this could be accomplished, was under the
sanction of a legal trial and sentence. Jesus, therefore, upon his apprehen-
sion, was first brought before the great tribunal of the Sanhedrim, and
charged with the crime of blasphemy. What were the specifications under
this general charge, or whether any were necessary, we are not informed.
But that this was the offence charged, is manifest both from the evidence ad-
duced and from the judgment of conviction. 2 Such was the estimation in
which he was held, that it was with great difficulty that witnesses could be
found to testify against him ; and the two who at last were procured, testi-
fied falsely, in applying his words to the temple of Solomon, which he spake
of the temple of his body. When, upon the occasion of his scourging the
money-changers out of the temple, the Jews demanded by what authority he
did this, Jesus replied, alluding to his own person, " Destroy this temple,
and in three days I will raise it up." 3 But though the witnesses swore
falsely in testifying that he spake of the Jewish temple, yet his words, in
either sense, amounted to a claim of the power of working miracles, and so
brought him within the law. The high priest, however, still desirous of
new evidence, which might justify his condemnation in the eyes of the people,
proceeded to interrogate Jesus concerning his character and mission. " 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 say
unto you, hereafter ye shall see the Son of Man sitting on the right hand of
power, and coming in the clouds of heaven. Then the high priest rent his

1 That the Jews understood Jesus to make himself equal with God, is maintained
by Mr. Salvador, himself a Jew, in his Histoire des Institutions de Moire, et du
peuple Hebreu, Liv. iv. ch. 3, p. 81., of which chapter a translation is given at the
end of this article. Mr. Noah, also a Jew, seems to be of opinion, that Jesus was
brought to trial under the law in Deut. xiii. 1-11. See his Discourse on the Restora-
tion of the Jews, p. 19. But whether he was charged with a blasphemous usurpation
of the attributes of Deity, or with sedition, in inciting the people to serve another god,
meaning himself, the difference is of no importance ; the essence of the offence in both
cases being the same.

2 Matth. xxvi. 60-65. This view of the nature of the offence with which Jesus was
charged, is confirmed by the learned jurist, Chr. Thomasius, in his Dissertatio de in-
justo Pilati judicio, 11, 12, and by the authors whom he there cites. Dissert.
Thomasii. vol. 1, p. 5.

3 John ii. 13-22.

526 APPENDIX.

clotJies, saying He hath spoken blasphemy; what further need have we of
witnesses ? Behold, now ye have heard his blasphemy. What think ye ?
They answered and said, He is guilty of death. 1 " 1 We may suppose the
multitude standing without the hall of judgment, able, through its avenues
and windows, to see, but not to hear, all that was transacting within. It be-
came important, therefore, to obtain some reason upon which the high priest
might rend his clothes in their sight, thus giving to the people, by this ex-
pressive and awful sign, the highest evidence of blasphemy, uttered by Jesus
in the presence of that august assembly. This act turned the tide of popular
indignation against him, whose name, but a short time .before, had been the
theme of their loudest hosannas. There was now no need to go into the
past transactions of his ministry, for matter of accusation. His friends might
claim for him on that score all that the warmest gratitude and love could
inspire ; and all this could be safely conceded. But here, his accusers might
say, was a new and shocking crime, just perpetrated in the presence of the
most sacred tribunal ; a crime so shocking, and so boldly committed, that the
high priest rent .his clothes with horror, in the very judgment seat, in the
presence of all the members of the Sanhedrim, who, with one accord, upon
that evidence alone, immediately convicted the offender and sentenced him to
death.

If we regard Jesus simply as a Jewish citizen, and with no higher charac-
ter, this conviction seems substantially right in point of law, though the trial
were not legal in all its forms. For, whether the accusation were founded
on the first or second commands in the decalogue, or on the law, laid down
in thfc thirteenth chapter of Deuteronomy, or on that in the eighteenth chap-
ter and twentieth verse, he had violated them all, by assuming to himself
powers belonging alone to Jehovah. And even if he were recognized as a
prophet of the Lord, he was still obnoxious to punishment, under the decision
in the case of Moses and Aaron, before cited. It is not easy to perceive on
what ground his conduct could have been defended before any tribunal, unless
upon that of his superhuman character. No lawyer, it is conceived, would
think of placing his defence upon any other basis.

The great object of exciting the people against Jesus being thus success-
fully accomplished, the next step was to obtain legal authority to put him to
death. For though the Sanhedrim had condemned him, they had not the
power to pass a capital sentence ; this being a right which had passed from
the Jews by the conquest of their country, and now belonged to the Romans
alone. They were merely citizens of a Roman province ; they were left in
the enjoyment of their civil laws, the public exercise of their religion, and
many other, things relating to their police and municipal regulations ; but
they had not the power of life and death. This was a principal attribute of
sovereignty, which the Romans always took care to reserve to themselves in
order to be able to reach those individuals who might become impatient of the
yoke, whatever else might be neglected Apud quos (Romanos), vis imperil
valet ; inania transmittuntur.* The jurisdiction of capital cases belonged or-

1 Matth. xxvi. 63-66.

Tacit. Annal. xv. 31 . See M. Dupin's Trial of Jesus, p. 57 - 59, (Amer. Ed.) Chr.
Thomasius, Dissertatio de injusto Pilati judicio, 12, 60. The want of this power
was admitted by the Jews, in their reply to Pilate, when he required them to judge
Jesus according to their own law, and they replied, " It is not lawful for us to put
any man to death." John xviii. 31.

This point has been held in different ways by learned men. Some are of opinion that
the Sanhedrim had power to inflict death "for offences touching religion, though not for
political offences ; and that it was. with reference to the charge of treason that they
said to Pilate what has just been cited from St. John. They say that, though the San-
hedrim had convicted Jesus of blasphemy, yet they dared not execute that sentence, for
fear of a sedition of the people : mat they therefore craftily determined to throw on
Pilate the odium of his destruction, by accusing him of treason ; and hence, after con-

APPENDIX. 527

dinarily to the governor general or Prases of a province, the Procurator hav-
ing for his principal duty only the charge of the revenue and the cognizance
of revenue causes. But the right of taking cognizance of capital crimes was,
in some cases, given to certain Procurators, who were sent into small provin-
ces, to fill the places of governors, (Vice Presides,) as clearly appears from
the Roman laws. The government of all Syria was at this time under a
governor general, or Prases ; of which Judea was one of the lesser dependen-
cies, under the charge of Pilate as Vice Pr&ses, with capital jurisdiction. 1

It could not be expected that Pilate would trouble himself with the cogni-
zance of any matter, not pertaining to the Roman law ; much less with an
alleged offence against the God of the Jews, who was neither acknowledged nor
even respected by their conquerors. Of this the chief priests and elders were
fully aware ; and therefore they prepared a second accusation against Jesus,
founded on the Roman law ; as likely to succeed with Pilate, as the former
had done with the people. They charged him with attempting to restore the
kingdom of Israel, under his own dominion as king of the Jews. " We
found this fellow, said they, perverting the nation, and forbidding to give
tribute to Cesar, saying, That he himself is Christ, a king." 2

It was a charge of high treason against the Roman state and emperor ; a
charge which was clearly within Pilate's cognizance, and which, as they well
knew, no officer of Tiberius would venture lightly to regard. Pilate accord-
ingly forthwith arraigned Jesus, and called upon him to answer this accusa-
tion. It is worthy of note, that from the moment when he was accused of
treason before Pilate, no further allusion was made to the previous charge of
blasphemy ; the Roman governor being engaged solely with the charge newly
preferred before himself. The answer of Jesus to this charge satisfied Pilate
that it was groundless, the kingdom which he set up appearing plainly to be
not a kingdom of this world, but his spiritual reign in righteousness and holi-
ness and peace, in the hearts of men. Pilate therefore acquitted him of the
offence. " He went out again unto the Jews, and saith unto them, 1 find in
him no fault at all." 3 Here was a sentence of acquittal, judicially pro-
nounced, and irreversible, except by a higher power, upon appeal ; and it
was the duty of Pilate thereupon to have discharged him. But the multi-
tude, headed now by the priests and elders, grew clamorous for his execu-
tion ; adding, "He stirreth up the people, teaching throughout all Jewry,

demninghim, they consulted further, as stated in Matth. xxvii. 1, 2. Mark xv. 1, how
to effect this design: that when Pilate found no fault in him, and directed them to
take and crucify him, some replied, " we have a law, and by our law he ought to die,"
(John xix. 7,) to intimate to Pilate that Jesus was guilty of death by the Jewish law
also, as well as the Roman, and that therefore he would not lose any popularity by
condemning him. See Zorrius, Hist. Fisci Judaici, ch. 2, 2, (in Ugolini Thesaur.
Tom. 26. col. 1001-1003.) The same view is taken by Deylingius, De Judceorurn
Jure Gladii, 10, 11, 12, (in Ugolin. Thesaur, Tom. 29, col. 1189-1192.) But he
concludes that in all capital cases, there was an appeal from the Sanhedrim to the
Praetor ; and that without the approval of the latter, the sentence of the Sanhedrim
could not be executed. Ibid. 15, col. 1196. Molinaeus understood the Jewish law
in the same manner. See his Harmony of the'Gospels, note on John 18. 31. C. Mo-
linsei Opera, Tom. 5, pp. 603, 604. But this opinion is refuted by what is said by
M. Dupin, Trial, &c. 8, and by Thomasius, above cited.

1 See M. Dupin's Trial of Jesus, pp. 55-62. His authorities are Loiseau, Gode-
froy, and Cujas, the two latter of whom he cites as follows ; " Procurator Caesaris
fungens vice prccsidis potest cognoscere de causis criminalibus. Godefroy, in his
note (letter S) upon the 3d law of the Code, Ubi causes fiscales, &c. And he cites
several others, which I have verified, and which are most precise to the same effect.
See particularly the 4th law of the Code, Ad leg. fab. de plas-., and the 2d law of the
Code, De pcenis. Procuratoribus Caesaris data est jurisdictio in causis fiscalibus
pecuniariis, non in criminalibus, nisi quurri fungebantur vice prcesidum ; ut Pontius
Pilatus fuit procurator Csesaris vice prcesidis in Syria. Cujas, Observ. xix, 13. "

2 Luke xxiii. 2. 3 John xviii. 38.

528 APPENDIX.

beginning from Galilee to this place." l Hearing this reference to Galilee,
Pilate seized the opportunity, thus offered, of escaping from the responsibility
of a judgment, either of acquittal or of condemnation, by treating the case as
out of his jurisdiction, and within that of Herod tetrarch of Galilee, who was
then in Jerusalem on a visit. He therefore sent Jesus and his accusers to
Herod ; before whom the charge was vehemently renewed and urged. But
Herod, too, perceived that it was utterly groundless, and accordingly treated
it with derision, arraying Jesus in mock habiliments of royalty, and remand-
ing him to Pilate. 2 The cause was then solemnly reexamined by the Roman
governor, and a second judgment of acquittal pronounced. For " Pilate,
when he had called together the chief priests and the rulers, and the people,
said unto them, Ye have brought this man unto me, as one that perverteth
the people ; and behold, I having examined him before you, have found no
fault in this man, touching those things whereof ye accuse him : No, nor yet
Herod : for I sent you to him ; and lo, nothing worthy of death is done unto
him. I will therefore chastise him and release him." 3

It may seem strange to us that after a judgment of acquittal thus solemnly
pronounced, any judge, in a civilized country, should venture to reverse it,
upon the same evidence, and without the pretence of mistake or error in the
proceedings. Probably, in the settled jurisprudence of the city of Rome, it
could not have been done. But this was in a remote province of the empire,
under the administration not of a jurist, but a soldier ; and he, too, irresolute
and vascillating ; fearful for his office, and even for his life, for he served
the " dark and unrelenting Tiberius." As soon as he proposed to release
Jesus, "the Jews cried out, saying, If thou let this man go, thou art not
Ozsar's friend. Whosoever maketh himself a king, speakelh against Gesor." 4
Whereupon "Pilate gave sentence that it should be as they required." 5
That Jesus was executed under the pretence of treason, and that alone, is
manifest from the tenor of the writing placed over his head, stating that he
was king of the Jews ; such being the invariable custom among the Romans,
in order that the public might know for what crime the party had been con-
demned. 6 The remaining act in this tragedy is sufficiently known.

In the preceding remarks, the case has been considered only upon its gen-
eral merits, and with no reference to the manner in which the proceedings
were conducted. But M. Dupin, in his tract on the Trial of Jesus before the
Sanhedrim, in reply to Mr. Salvador's account of it, has satisfactorily shown
that throughout the whole course of that trial the rules of the Jewish law of
procedure were grossly violated, and that the accused was deprived of rights,
belonging even to the meanest citizen. He was arrested in the night, bound
as a malefactor, beaten before his arraignment, and struck in open court
during the trial ; he was tried on a feast day, and before sunrise ; he was
compelled to criminate himself, and this, under an oath or solemn judicial
adjuration ; and he was sentenced on the same day of the conviction. In all
these particulars the law was wholly disregarded. 7

1 Luke xxiii. 5. 2 Luke xxiii. 10, 11.

3 Luke xxiii. 13, 14, 15. I regard this judgment as conclusive evidence of the inno-
cence of the accused. Pilate's strenuous endeavors to release him instead of Barabbas,
and his solemn washing his own hands of the guilt of his blood, though they show the
strength of his own convictions, yet add no legal force to the judgment itself.

4 John xix. 12. 5 Luke xxiii. 24.
6 See M. Dupin's Trial of Jesus, pp. 82-84.

? See M. Dupin's Trial of Jesus, pp. 7-15. Jahn's Bibl. Ant. 246.

APPENDIX. 529

NO. V.

r. Joseph Salvador, a physician and a learned Jew, a few years ago pub-
Jwiied at Paris, a work, entitled, " Histoire des Institutions de Moise et du
Peuple Hebreu," in which, among other things, he gives an account of their
course of criminal procedure, in a chapter on " The Administration of Jus-
tice ; " which he illustrates, in a succeeding chapter, by an account of the
trial of Jesus. As this is the recent work of a man of learning, himself a
Jew, it may be regarded as an authentic statement of what is understood and
held by the most intelligent and best informed Jews, respecting the claims of
our Lord, the tenor of his doctrines, the nature of the charge laid against him
before the Sanhedrim, and the grounds on which they condemned him/ The
following translation of the last-mentioned chapter will therefore not be'unac-
ceptable to the reader. It will be found in Book IV. chapter iii., entitled,
" The Trial and Condemnation of Jesus." The reader will bear in his mind,
that it is the language of an enemy of our Saviour, and in justification of his
murderers.

" According to this exposition of judicial proceedings," says the Jew, " I
shall follow out the application of them in the most memorable trial in his-
tory, that of Jesus Christ. I have already explained the motives which have
directed me, and the point of view in which I have considered the subject ; I
have already shown, that among the Jews no title was a shelter against a
prosecution and sentence. Whether the law or its forms were good or bad,
is not the object of my present investigation ; neither is it to ascertain whether
we ought to pity the blindness of the Hebrews in not discovering a Deity in
Jesus, or to be astonished that a God personified could not make himself com-
prehended when he desired it. But since they regarded him only as a citi-
zen, did they not try him according to their law and its existing forms ?
This is my question, which can admit of no equivocation. I shall draw all
my facts from the Evangelists themselves, without inquiring whether all this
history was developed after the event, to serve as a form to a new doctrine,
or to an old one which had received a fresh impulse.

Jesus was born of a family of small fortune ; Joseph, his supposed father,
perceived that his wife was big before they had come together. If he had
brought her to trial, in the ordinary course of things, Mary, according to the
23d verse of the 22d chapter of Deuteronomy, would have been condemned,
and Jesus, having been declared illegitimate, could never, according to the
2d verse of the 23d chapter, have been admitted to a seat in the Sanhedrim. 1
But Joseph who, to save his wife from disgrace, had taken the resolution of
sending her away privately, soon had a dream which consoled him. 2

After having been circumcised, Jesus grew like other men, attended the
solemn feasts, and early displayed surprising wisdom and sagacity. In the
assembly on the Sabbath, the Jews, eager for the disputes to which the in-
terpretation of the law gave rise, loved to hear him. But he soon devoted
himself to more important labors ; he pronounced censures against whole
towns, Capernaum, Chorazin and Bethsaida. 3 Recalling the times of Isaiah
and Jeremiah, he thundered against the chiefs of the people with a vehe-
mence which would in our day be terrific. 4 The people then regarded him
as a prophet ; 5 they heard kirn preach in towns and country without opposi-
tion ; they saw him surrounded with disciples according to the custom of the
learned men of the age ; whatever may have been the resentment of the chief
men, they were silent as long as he confined himself to the law.

1 Deut. xxii. 22, and xxiii. 2. Selden, De Synedriis, lib. 3, cap. 4, 5.

2 Matth. i. 19, 20. 3 Matth. xi. 20-24. Luke iv. &c.
4 Matth. xxiii. per tot. 5 Matth. xxi. 11, 46. John vii. 40.

530 APPENDIX.

But Jesus, in presenting tvow thpories, and in giving new lunris to those
already promulgated, speaks of himself as Lrod ; his disciples repeat it ; and
the subsequent events prove in the most satisfactory manner, that tioy thus
understood him. 1 This was shocking blasphemy in the eyes of the citr^. ns :
the law commands them to follow Jehovah alone, the only true God ; not v>
believe in gods of flesh and bone, resembling men or women ; neither to spare
nor listen to a prophet who, even doing miracles, should proclaim a new god,
a god whom neither they nor their fathers had known.*

Jesus having said to them one day : "I have come down from heaven to
do these things," the Jews, who till then had listened to him, murmured and
cried : "Is not this Jesus, the son of Joseph and of Mary? we know his
father, his mother, and his brethren ; why then does he say that he has come
down from heaven? " 3 On another day, the Jews, irritated from the same
cause, took stones and threatened him. Jesus said unto them, " I have done
good works in your eyes by the power of my Father, for which of these
works would you stone me? It is for no good work," replied, the Jews, who
stated the whole process in few words, " but because of thy. blasphemy ; for
being a man, 4 thou makest thyself God." 5

His language was not always clear. Often his disciples themselves did
not comprehend him. Among his maxims, some of which showed the
greatest mildness, there were some which the Hebrews, who were touched
only through their natural sense, thought criminal. " Think not that I am
come to send peace on earth ; I came not to send peace, but a sword. For
I am come to set a man at variance against his father, and the daughter
against her mother, and the daughter-in-law against her mother-in-law. And
a man's foes shall be they of his own household. He that loveth father or
mother more than me, is not worthy of me." 6 Finally, if he wrought mira-
cles before certain of the people, his replies to the questions of the doctors
were generally evasive. 7

In regard to political relations, he caused dissensions. 8 A great number
of disorderly persons whom he had the design of reclaiming, but who in-
spired dread in the national council, attached themselves to him ; 9 his dis-
course flattered them inasmuch as he pronounced anathemas against riches.
" Know," said he, " that it is easier for a camel to go through the eye of a
needle, than for a rich man to enter the kingdom of heaven." 10 In this state
of affairs, the council deliberates ; some are of opinion that he should be re-
garded as a madman, 11 others say that he seeks to seduce the people. 12
Caiaphas, the high priest, whose dignity compels him to defend the letter of
the law, observes that these dissensions would furnish an excuse to the Ro-
mans for overwhelming Judea, and that the interests of the whole nation must

1 The expression son of God was in common use among the Jews, to designate a
man of remarkable wisdom and piety. It was not in this sense that Jesus Christ used
it ; for in that case it would have occasioned no great sensation. Besides, if we should
assume, in order to make it a. subject of accusation against these Jews, that Jesus did
not expressly declare himself to be God, we should be exposed to this rejoinder : why
then do you believe in him 1

2 See Deut. iv. 15, and xiii. per tot.

3 John vi. 39-42. Matth. xiii. 55.

4 This fact is as clearly established as possible ; and we must observe that till then
there had been neither opposition nor enmity in the minds of this people, since they
had listened to him with the greatest attention, and did not hesitate to acknowledge
in him all that the public law permitted them to do, viz. a" prophet, a highly inspired
man.

5 John x. 30 - 33. 6 Matth. x. 34. Mark x. 29.
7 Matth. xvi. 1-4. John viii. 13-18.

s John vii. 43. Luke xxiii. 5.

9 Matth. ix. 10. Mark ii. 15. Luke xv. 1.

1 Matth. xix. 24. ' John x. 20. 12 John vii. 12.

APPENDIX. 531

outweigh th<we of a single individual ; he constitutes Kimoolf tho aoouoci uf
Jesus. 1

The n'der is given to seize him. But let us pause here upon a fact of the
highest importance. The senate did not begin by actually seizing Jesus, as
is now the practice ; they begin by giving, after some debate, an order that
he should be seized. 2 This decree is made public ; it is known to all, es-
pecially to Jesus. No opposition is offered to his passing the frontier : his
liberty depends entirely upon himself. This is not all ; the order for his ar-
rest was preceded by a decree of admonition. One day, Jesus having en-
tered the temple, took upon himself authority contrary to the common law ;
then he preached to the people, and said : " That those who should believe
in him should be able to do all things, so that if they should say to a moun-
tain, remove thyself and cast thyself into the sea, it would obey." Then
the chief priest and senators went to find him, and said to him, " By what
authority doest thou these things ? who gave thee this power? "

Meanwhile a traitor discloses the place whither the accused had retired ;
the guards, authorized by the high priest and by the elders, 4 hasten to seize
him. One of his disciples, breaking into open rebellion, with a stroke of his
sword cuts off the ear of one of them, and brings upon himself the reproof of
his master. 5 As soon as Jesus is arrested, the zeal of the apostles is extin-
guished ; all forsake him. 6 He is brought before the grand council, where
the priests sustain the accusation. The witnesses testify, and they are nu-
merous ; for the deeds of which he is accused were done in the presence of
all the people. The two witnesses whom St. Matthew and St. Mark accuse
of perjury, relate a discourse which St. John declares to be true, with regard
to the power which Jesus arrogates to himself. 7 Finally, the high priest
addresses the accused, and says : " Is it true that thou art Christ, that thou
art the Son of God? " " I am he," replies Jesus ; " you shall see me
hereafter at the right hand of the majesty of God, who shall come upon the
clouds of heaven." At these words, Caiaphas rent his garments in token of
horror. 8 " You have heard him." They deliberate. The question already
raised among the people was this : has Jesus become God ? But the senate
having adjudged that Jesus, son of Joseph, born at Bethlehem, had profaned
the name of God by usurping it to himself, a mere citizen, applied to him
the law of blasphemy, and the law in the 13th chapter of Deuteronomy, and
the 20th verse in chapter 18, according to which every prophet, even he who
works miracles, must be punished, when he speaks of a god unknown to
the Jews and their fathers : 9 the capital sentence was pronounced. As to

1 John xi. 47-50.

2 Matth. xxvi. 4. John xi. 53, 54.

3 Matth. xxi. 23.

4 It will be recollected, that the senate held its sessions in one of the porticos of the
temple. At this time the high priest presided over the senate, so that the guards of
the high priest, of the elders and the temple, were no other than the legal militia.

5 John xviii. 10, 11. 6 Mark xiv. 50. Matth. xxvi. 56.

7 Matth. xxvi. 60, 61. And the last came two false witnesses, and said, this fellow
said, I am able to destroy the temple of God, and to build it in three days. Mark
xiv. 57, 58. And there arose certain and bare false witness against him, saying, We
heard him say, I will destroy this temple that is made with hands, and within three
days I will build another made without hands. John ii. 19, 21, 22. Jesus answered
and said unto them, Destroy this temple, and in three days I will raise it up. But he
spake of the temple of his body. When, therefore, he was risen from the dead, his
disciples remembered that he had said this unto them ; and they believed the scrip-
ture, and the word which Jesus had said.

8 I repeat that the expression son of God, includes here the idea of God himself ;
the fact is already established, and all the subsequent events confirm it. Observe, also,
that I quote the narrative of only one of the parties to this great proceeding.

9 Deut. xxviii. 20. But the prophet, which shall presume to speak a word in my
name, which I have not commanded him to speak, or that shall speak in the name of
other gods, even that prophet shall die.

532 APPENDIX.

tho ill troatmont wKieh followed the sentence, it was contrary tvthe spirit of
the Jewish law ; and it is not in the course of nature, that a senate com-
posed of the most respectable men of a nation, who, however the) might
have been deceived, yet intended to act legally, should have permitted <*uch
outrages against him whose life was at their disposal. The writers win
have transmitted to us these details, not having taken a part in the prosecu-
tion, have been disposed to exaggerate the picture, either on account of their
prejudices, or to throw greater obloquy on the judges.

One thing is certain, that the council met again on the morning of the next
day or of the day following that, 1 as the law requires, to confirm or to annul
the sentence : it was confirmed. Jesus was brought before Pilate, the pro-
curator that the Romans had placed over the Jews. They had retained the
power of trying according to their own laws, but the executive power was in
the hands of the procurator alone : no criminal could be executed without his
consent : this was in order that the Senate should not have the means of
reaching men who were sold to foreigners. 2 Pilate, the Roman, signed the
decree. His soldiers, an impure mixture of diverse nations, were charged
with the punishment. These are they who brought Jesus to the judgment
hall, who stripped him before the whole cohort, who placed upon his head a
crown of thorns, and a reed in his hand, who showed all the barbarity to
which the populace in all ages is disposed ; who finally caused him to under-
go a punishment common at Rome, and which was not in use among the Jews. 3
But before the execution, the governor had granted to the condemned an ap-
peal to the people, who, respecting the judgment of their own council, would
not permit this favor, couching their refusal in these terms : "We have a
law ; and by our law he ought to die, because he made himself the Son of
God." 4 Then Pilate left them the choice of saving Jesus, or a man accused
of murder in a sedition ; the people declared for the latter ; saying that the
other would scatter the seeds of discord in the bosom of the nation, at a time
when union was most necessary. 5

Jesus was put to death. The priests and elders went to the place of pun-
ishment ; and as the sentence was founded upon this fact, that he had unlaw-
fully arrogated to himself the title of Son of God, God himself, they appealed
to him thus : " Thou wouldst save others; thyself thou canst not save. If
thou art indeed the king of Israel, come down into the midst of us, and we
will believe in thee ; since thou hast said, I am the Son of God, let that God
who loves thee come now to thine aid." 6 According to the Evangelist, these
words were a mockery ; but the character of the persons who pronounced
them, their dignity, their age, the order which they had observed in the trial,
prove their good faith. Would not a miracle at this time have been decisive 1"

1 Matt, xxvii. 1. Mark xv. 1.

2 The duties of Pilate were to inform himself whether the sentences given did or
did not affect the interests of Rome ; there his part ended. Thus it is not astonishing
that this procurator, doubtless little acquainted with the Jewish laws, signed the de-
cree for the arrest of Jesus, although he did not find him guilty. We shall see here-
after that there were then many parties among the Jews, among whom were the He-
rodians or serviles, partisans of the house of Herod, and devoted to the foreign inter-
ests. These are they who speak continually of Caesar, of rendering to Csesar the tri-
bute due to Cagsar ; they also insist that Jesus called himself king of the Jews: but
this charge was reckoned as nothing before the senate, and was not of a nature alone
to merit capital punishment.

3 See Matth. xxvii. 27. Mark xv. 16. John xix. 2. * J hn xix. 7.

5 The sending back of Jesus to Herod, which, according to the Gospel of St. Luke,
Pilate would have done, is not stated by the other Evangelists, and does not at all
change the judicial question. Herod Antipas, tetrarch of Galilee, and of Perea, had no
authority in Jerusalem. Upon his visit to this city, Pilate, according to St. Luke,
would, out of respect, have caused Jesus to appear before this ally of the Romans, be-
cause Jesus was surnamed the Galilean, though originally from Judea. But to what-
ever tribe he belonged, the nature of the accusation would still have required, accord-
ing to the Hebrew law, that he should be judged by the senate of Jerusalem.

6 Matth. xvii. 42, 43.

APPENDIX. 533

NO. VI. See 159 to 171.

The accounts of the Resurrection and of the subsequent appearances of
our Lord, have been harmonized in various methods ; of which the latest,
and probably the best, is that of Professor Robinson, in an Article published
in the Bibliotheca Sacra for February, 1845, vol. ii. pp. 162-189. As the
best service the present writer could do to the English reader, he has there-
fore here abridged that Article, by omitting the introduction, and such parts
as relate to the Greek text, and a few other passages, which it seemed might
be spared without injury to the narrative itself.

1. The Time of the Resurrection.
Matt. 26:1,2. Mark 16 : 1, 2, 9. Luke 24:1. John 20:1.

That the resurrection of our Lord took place before full daylight, on the
first day of the week, follows from the unanimous testimony of the Evangelists
respecting the visit of the women to the sepulchre. But the exact time at
which he rose is nowhere specified. According to the Jewish mode of
reckoning, the Sabbath ended and the next day began at sunset ; so that had
the resurrection occurred even before midnight, it would still have been upon
the first day of the week, and the third day after our Lord's burial. The
earthquake had taken place and the stone had been rolled away before the
arrival of the women ; and so far as the immediate narrative is concerned,
there is nothing to show that all this might not have happened some hours
earlier. Yet the words of Mark in another place render it certain, that there
could have been no great interval between these events and the arrival of the
women ; since he affirms in v. 9, that Jesus " had risen early, the first day of
the week ;" while in v. 2, he states that the women went out " very early."
A. like inference may be drawn from the fact, that the affrighted guards first
went to inform the chief priests of these events, when the women returned
to the city (Matt. 28 : 11) ; for it is hardly to be supposed, that after having
been thus terrified by the earthquake and the appearance of an angel, they
would have waited any very long time before sending information to their
employers. The body of Jesus had therefore probably lain in the tomb not
less than about thirty-six hours.

2. The Visit of the Women to the Sepulchre.
Matt. 28 : 1-8. Mark 16: 1-8. Luke 24 : 1-11. John 20 : 1,2.

The first notices we have of our Lord's resurrection, are connected with
the visit of the women to the sepulchre, on the morning of the first day of
the week. According to Luke, the women who had stood by the cross, went
home and rested during the sabbath (23 : 56) ; and Mark adds that after the
sabbath was ended, that is, after sunset, and during the evening, they pre-
pared spices in order to go and embalm our Lord's body. They were either
not aware of the previous embalming by Joseph and Nicodemus ; or else
they also wished to testify their respect and affection to their Lord, by com-
pleting, more perfectly, what before had been done in haste ; John 19 : 40-
42.

It is in just this portion of the history, which relates to the visit of the
women to the tomb and the appearance of Jesus to them, that most of the
alleged difficulties and discrepancies in this part of the Gospel narratives are
found. We will therefore take up the chief of them in their order.

I. The Time. All the Evangelists agree in saying that the women went
out very early to the sepulchre. Matthew's expression is, as the day was
35

534 APPENDIX.

dawning. Mark's words are, very early ; which indeed are less definite, but
are appropriate to denote the same point of time. Luke has the more poetic
term : deep morning, i. e. early dawn. John's language is likewise defi-
nite : early, while it was yet dark. All these expressions go to fix the time
at what we call early dawn, or early twilight ; after the break of day, but
while the light is yet struggling with darkness.

Thus far there is no difficulty ; and none would ever arise, had not Mark
added the phrase, the sun being risen ; or, as the English version has it, at
the rising of the sun. These words seem, at first, to be at direct variance
both with the very early of Mark himself, and with the language of the other
Evangelists. To harmonize this apparent discrepancy, we may premise, that
since Mark himself first specifies the point of time by a phrase sufficiently
definite in itself, and supported by all the other Evangelists, we must conclude
that when he adds, at the rising of the sun, he did not mean to contradict
himself, but used this latter phrase in a broader and less definite sense. As
the sun is the source of light and of the day, and as his earliest rays produce
the contrast between darkness and light, between night and dawn, so the
term sunrising might easily come in popular language, by a metonymy of
cause for effect, to be put for all that earlier interval, when his rays, still
struggling with darkness, do nevertheless usher in the day.

Accordingly we find such a popular usage prevailing among the Hebrews ;
and several instances of it occur in the Old Testament. Thus in Judg. 9 : 33
the message of Zebul to Abimelech, after directing him to lie in wait with his
people in the field during the night, goes on as follows : " and it shall be, in
the morning, as soon as the sun is up thou shalt rise early and set upon the
city ;" yet we cannot for a moment suppose that Abimelech with his ambus-
cade was to wait until the sun actually appeared above the horizon, before he
made his onset. So the Psalmist (104 : 22), speaking of the young lions
that by night roar after their prey, goes on to say : " The sun ariseth, they
gather themselves together, and lay them down in their dens." But wild
animals do not wait for the actual appearance of the sun ere they shrink away
to their lairs ; the break of day, the dawning light, is the signal for their
retreat. See also Sept. 2 K. 3 : 22. 2 Sam. 23 : 4. In all these passages
the language is entirely parallel to that of Mark ; and they serve fully to
illustrate the principle, that the rising of the sun is here used in a popular
sense as equivalent to the rising of the day or early dawn.

II. The Number of the Women. Matthew mentions Mary Magdalene
and the other Mary ; v. 1. Mark enumerates Mary Magdalene, Mary the
mother of James, and Salome; v. 1. Luke has Mary Magdalene, Joanna,
Mary the mother of James, and others with them ; v. 10. . John speaks of
Mary Magdalene alone, and says nothing of any other. The first three
Evangelists accord then in respect to the two Marys, but no further ; while
John differs from them all. Is there here a real discrepancy?

We may at once answer, No ; because, according to the sound canon of
Le Clerc : ' " Qui plura narrat , pauciora complectitur ; qui pandora memo-
rat, plura non negat." Because John, in narrating circumstances with
which he was personally connected, sees fit to mention only Mary Magda-
lene, it does not at all follow that others were not present. Because Matthew,
perhaps for like reasons, speaks only of the two Marys, he by no means ex-
cludes the presence of others. Indeed, the very words which John puts into
the mouth of Mary Magdalene, (v. 2), presuppose the fact, that others had
gone with her to the sepulchre. That there was something in respect to
Mary Magdalene, which gave her a peculiar prominence in these transac-
tions, may be inferred from the fact, that not only John mentions her alone,

1 Harm. p. 525. Can. XII. fin.

APPENDIX. 535

but likewise all the other Evangelists name her first, as if holding the most
conspicuous place.

The instance here under consideration is parallel to that of the demoniacs
of Gadara, and the blind men at Jericho ; where, in both cases, Matthew
speaks of two persons, while Mark and Luke mention only one. 1 Some-
thing peculiar in the station or character of one of the persons, rendered
him in each case more prominent, and led the two latter Evangelists to
speak of him particularly. But there, as here, their language is not ex-
clusive ; nor is there in it anything that contradicts the statements of
Matthew.

III. The Arrival at the Sepulchre. According to Mark, Luke, and John,
the women on reaching the sepulchre find the great stone, with which it had
been closed, already rolled away. Matthew, on the other hand, after nar-
rating that the women went out to see the sepulchre, proceeds to mention
the earthquake, the descent of the angel, his rolling away the stone and sit-
ting upon it, and the terror of the watch, as if all these things took place in
the presence of the women. The angel too (in v. 5) addresses the women,
as if still sitting upon the stone he had rolled away.

The apparent discrepancy, if any, here arises simply from Matthew's
brevity in omitting to state in full what his own narrative presupposes.
According to v. 6, Christ was already risen ; and, therefore the earthquake
and its accompaniments must have taken place at an earlier point of time,
to which the sacred writer returns back in his narration. And although
Matthew does not represent the women as entering the sepulchre, yet in v. 8,
he speaks of them as going out of it ; so that of course their interview with
the angel took place, not outside of the sepulchre, but in it, as narrated by
the other Evangelists. When therefore the angel says to them in v. 6,
" Come, see the place where the Lord lay," this is not said without the
tomb to induce them to enter, as Strauss avers ; but within the sepulchre,
just as in Mark v. 6.

IV. The Vision of Angels in the Sepulchre. Of this John says nothing.
Matthew and Mark speak of one angel ; Luke of two. Mark says he was
sitting ; Luke -speaks of them as standing. This difference in respect to
numbers is parallel to the case of the women, which we have just considered ;
and requires therefore no further illustration.

There is likewise some diversity in the language addressed to the women
by the angels. In Matthew and Mark, the prominent object is the charge to
the disciples to depart into Galilee. In Luke this is not referred to ; but
the women are reminded of our Lord's own previous declaration, that he
would rise again on the third day. Neither of the Evangelists here pro-
fesses to report all that was said by the angels ; and of course there is no
room for contradiction.

3. The return of the Women to the city, and the first appearance of our

Lord.

Matt. 28: 7-10. Mark 16 : 8. Luke 24: 9-11. John 20 : 1, 2.
John, speaking of Mary Magdalene alone, says that having seen that the
stone was taken away from the sepulchre, she went in haste (ran) to tell
Peter and John. He says nothing of her having seen the angels, nor of her
having entered the sepulchre at all. The other Evangelists, speaking of the
women generally, relate that they entered the tomb, saw the angels, and then
returned into the city. On their way Jesus meets them. They recognize

1 Matt. 8:23. Mark 5 : 2. Luke 8 : 27. Matt 20:30. Mark 10:46. Luke
18 : 35.

536 APPENDIX.

him ; fall at and embrace his feet ; and receive his charge to the disci-
ples. Was Mary Magdalene now with the other women"? Or did she
enter the city by another way ? Or had she left the sepulchre before the
rest?

It is evident that Mary Magdalene was not with the other women when
Jesns thus met them. Her language to Peter and John forbids the suppo-
sition, that she had already seen the Lord : " They have taken away the
Lord out of the sepulchre, and we know not where they have laid him."
She therefore must have entered the city by another path and gate ; or else
have left the sepulchre before the rest ; or possibly both these positions may
be true. She bore her tidings expressly to Peter and John, who would seem
to have lodged by themselves in a different quarter of the city ; while the
other women went apparently to the rest of the disciples. But this supposi-
tion of a different route is essential, only in connection with the view, that
she left the tomb with the other women. That, however, she actually
departed from the sepulchre before her companions, would seem most proba-
ble ; inasmuch as she speaks to Peter and John only of the absence of the
Lord's body ; says nothing in this connection of a vision of angels ; and
when, after returning again to the tomb, she sees the angels, it is evidently
for the first time ; and she repeats to them as the cause of her grief her
complaint as to the disappearance of the body ; John 20 : 12, 13. She may
have turned back from the tomb without entering it at all, so soon as she
saw that it was open ; inferring from the removal of the stone, that the
sepulchre had been rifled. Or, she may first have entered with the rest,
when, according to Luke, "they found not the body of the Lord Jesus,"
and " were much perplexed thereabout," before the angels became visible
to them. The latter supposition seems best to meet the exigencies of the

" As the other women went to tell his disciples, behold, Jesus met them,
saying, All hail. And they came, and held him by the feet, and worshipped
him. Then Jesus said unto them, Be not afraid ; go, tell my brethren,
that they go into Galilee, and there shall they see me." The women had
left the sepulchre "with fear and great joy" after the declaration of the
angels that Christ was risen ; or, as Mark has it, " they trembled and were
amazed." Jesus meets them with words of gentleness to quiet their terrors ;
" Be not afraid." He permits them to approach, and embrace his feet, and
testify their joy and homage. He reiterates to them the message of the
angels to his " brethren," the eleven disciples ; see v. 16.

This appearance and interview is narrated only by Matthew ; none of the
other Evangelists give any hint of it. Matthew here stops short. Mark
simply relates that the women fled from the tomb ; " neither said they any-
thing to any one, for they were afraid." This of course can only mean,
that they spoke of what they had thus seen to no one while on their way to
the city ; for the very charge of the angels, which they went to fulfil, was,
that they should " go their way and tell his disciples;" v. 7. Luke nar-
rates more fully, that " they returned from the sepulchre, and told all these
things unto the eleven, and to all the rest. And their words seemed to
them as idle tales, and they believed them not." We may perhaps see in
this language one reason why the other Evangelists have omitted to mention
this appearance of our Lord. The disciples disbelieved the report of the
women, that they had seen Jesus. In like manner they afterwards disbe-
lieved the report of Mary Magdalene to the same effect; Mark 16: 11.
They were ready, it would seem, to admit the testimony of the women to
the absence of the body, and to the vision of angels ; but not to the
resurrection of Jesus and his appearance to them ; Luke 24 : 21 - 24. And
afterwards, when the eleven had become convinced by the testimony of their

APPENDIX. 537

own senses, those first two appearances to the women became of less im-
portance and were less regarded. Hence the silence of three Evangelists as
to the one ; of two as to the other ; and of Paul as to both ; 1 Cor. 15 : 5, 6.

$ 4. Peter and John visit the Sepulchre. Jesus appears to Mary Magdalene.
John 20: 3-18. Luke24:12. Mark 16:9-11.

The full account of these two events is given solely by John. Matthew
has not a word of either ; Luke merely mentions, in general, that Peter, on
the report of the women, went to the sepulchre ; while Mark speaks only of
our Lord's appearance to Mary Magdalene, which he seems to represent as
his first appearance.

According to John's account, Peter and the beloved disciple, excited by
the tidings of Mary Magdalene that the Lord's body had been taken away,
hasten to the sepulchre. They run ; John outruns Peter, comes first to the
tomb, and stooping down, sees the grave-clothes lying, but he does not
enter. The other women are no longer at the tomb ; nor have the disciples
met them on the way. Peter now comes up ; he enters the tomb, and sees
the grave-clothes lying, and the napkin that was about his head not lying
with the rest, but wrapped together in a place by itself. John too now enters
the sepulchre ; " and he saw, and believed."

What was it that John thus believed ? The mere report of Mary Magda-
lene, that the body had been removed? So much he must have believed
when he stooped down and looked into the sepulchre. For this, there was
no need that he should enter the tomb. His belief must have been of some-
thing more and greater. The grave-clothes lying orderly in their place, and
the napkin folded together by itself, made it evident that the sepulchre had
not been rifled nor the body stolen by violent hands ; for these garments and
spices would have been of more value to thieves, than merely a naked
corpse ; at least, they would not have taken the trouble thus to fold them
together. The same circumstances showed also that the body had not been
removed by friends ; for they would not thus have left the grave-clothes
behind. All these considerations produce in the mind of John the germ of a
belief that Jesus was risen from the dead. He believed because he saw ;
"for as yet they knew not the Scripture;" (v. 9). He now began more
fully to recall and understand our Lord's repeated declaration, that he was
to rise again on the third day ; * a declaration on which the Jews had already
acted in setting a watch. 2 In this way, the difficulty which is sometimes
urged of an apparent want of connection between verses 8 and 9, disap-
pears.

The two disciples went their way, " wondering in themselves at what was
come to pass." Mary Magdalene who had followed them back to the sepul-
chre, remained before it weeping. While she thus wept, she too, like John,
stooped down and looked in, " and seeth two angels, in white, sitting, the
one at the head and the other at the feet, where the body of Jesus had lain."
To their inquiry why she wept, her reply was the same report which she
had before borne to the two disciples : " Because they have taken away my
Lord, and I know not where they have laid him," v. 13. Of the angels
we learn nothing further. The whole character of this representation seems
to show clearly, that Mary had not before seen the angels ; and also
that she had not before been told, that Jesus was risen. We must otherwise
regard her as having been in a most unaccountably obtuse and unbelieving
frame of mind ; the very contrary of which seems to have been the fact. If
also she had before informed the two disciples of a vision of angels and of

1 Matt. 16:21. 17:23. Luke 9: 22. 24 : 6, 7 al. 2 Matt. 28 : 63 sq.

538 APPENDIX.

Christ's resurrection, it is difficult to see, why John should omit to mention
this circumstance, so important and so personal to himself.

After replying- to the angels, Mary turns herself about, and sees a person
standing near, whom, from his being present there, she takes to be the
keeper of the garden. He too inquires, why she weeps. Her reply is the
same as before ; except that she, not unnaturally, supposes him to have been
engaged in removing the body, which she desires to recover. He simply
utters in reply, in well-known tones, the name, Mary ! and fhe whole truth
flashes upon her soul ; doubt is dispelled, and faith triumphs. She ex-
claims : " Rabboni ! " as much as to say, " My dearest Master ! " and ap-
parently, like the other women, 1 falls at his feet in order to embrace and
worship him. This Jesus forbids her to do, in these remarkable words :
" Touch me not ; for I am not yet ascended to my Father. But go to my
brethren, and say unto them, I ascend unto my Father and your Father, and
to my God and your God ;" v. 17.

There remains to be considered the circumstance, that Mark, in v. 9,
seems to represent this appearance of Jesus -at the sepulchre to Mary Magda-
lene, as his first appearance : " Now, being risen early the first of the
week, he appeared first to Mary Magdalene." In attempting to harmonize
this with Matthew's account of our Lord's appearance to the other women
on their return from the sepulchre, several methods have been adopted;
but the most to the purpose is the view which regards the word first, in
Mark v. 9, as put not absolutely, but relatively. That is to say, Mark
narrates three, and only three, appearances of our Lord ; of these three, that to
Mary Magdalene takes places first, and that to the assembled disciples the
same 'evening occurs last, v. 14. A similar example occurs in 1 Cor. 15 :
5-8, where Paul enumerates those to whom the Lord showed himself after
his resurrection, yiz. to Peter, to the twelve, to five hundred brethren, to
James, to all the apostles, and last of all to Paul also. Now had Paul writ-
ten here, as with strict propriety he might have done, " he was seen first of
Cephas," assuredly no one would ever have understood him as intending to
assert that the appearance to Peter was the first absolutely ; that is, as im-
plying that Jesus was seen of Peter before he appeared to Mary Magdalene
and the other women. In like manner when John declares (21 : 14) that
Jesus showed himself to his disciples by the lake of Galilee for the third time
after he was risen from the dead ; this is said relatively to the two previous
appearances to the assembled apostles ; and does by no means exclude the
four still earlier appearances, viz. to Peter, to the two at Emmaus, to Mary
Magdalene, and to the other women, one of which John himself relates
in full.

In this way the whole difficulty in the case before us disappears ; and
the complex and cumbrous machinery of earlier commentators becomes
superfluous.

After her interview with Jesus, Mary Magdalene returns to the city, and
tells the disciples that she had seen the Lord and that he had spoken these
things unto her. According to Mark (vs. 10, 11), the disciples were
" mourning and weeping ;" and when they heard that Jesus was alive and
had been seen of her, they believed not.

5. Jesus appears to two disciples on the way to Emmaus. Also to Peter.

Luke 24: 13-35. Mark 16 : 12, 13. 1 Cor. 15 : 5.

This appearance on the way to Emmaus is related in full only by Luke.
Mark merely notes the fact ; while the other two Evangelists and Paul
(1 Cor. 15 : 5) make no mention of it.

1 Matt. 28 : 9.

APPENDIX. 539

On the afternoon of the same day on which our Lord arose, two of his
disciples, one of them named Cleopas, were on their way on foot to a village
called Emmaus, sixty stadia or seven and a half Roman miles distant from
Jerusalem, a walk of some two or two and a half hours. They had heard
and credited the tidings brought by the women, and also by Peter and John,
that the sepulchre was open and empty ; and that the women had also seen
a vision of angels, who said that Jesus was alive. They had most probably
likewise heard the reports of Mary Magdalene and the other women, that
Jesus himself had appeared to them ; but these they did not regard and do
not mention them (v. 24) ; because they, like the other disciples, had
looked upon them " as idle tales, and they believed them not ;" v. 11. As
they went, they were sad, and talked together of all these things which had
happened. After some time, Jesus himself drew near and went with them.
But they knew him not. Mark says he was in another form ; Luke affirms
that "their eyes were holden, that they should not know him ;" v. 16.
Was there in this anything miraculous 1 ? The " another form " of Mark,
Doddridge explains by " a different habit from what he ordinarily wore."
His garments, of course, were not his former ones ; and this was probably
one reason why Mary Magdalene had before taken him for the keeper of the
garden. 1 It may be, too, that these two disciples had not been intimately
acquainted with the Lord. He had arrived at Jerusalem only six days be-
fore his crucifixion ; and these might possibly have been recent converts,
who had not before seen him. To such, the change of garments, and the
unexpectedness of the meeting, would render a recognition more difficult ; nor
could it be regarded as surprising, that under such circumstances they
should not know him. Still, all this is hypothesis; and the averment of
Luke, that " their eyes were holden," and the manner of our Lord's parting
from them afterwards, seem more naturally to imply that the idea of a super-
natural agency, affecting not Jesus himself, but the eyes or minds of the two
disciples, was in the mind of the sacred writer.

Jesus inquires the cause of their sadness ; chides them for their slowness
of heart to believe what the prophets had spoken ; and then proceeds to ex-
pound unto them " in all the Scriptures the things concerning himself."
They feel the power of his words ; and their hearts burn within them. By
this time they drew nigh to the village whither they went ; it was toward
evening and the day was far spent. Their journey was ended ; and Jesus
was about to depart from them. In accordance with oriental hospitality they
constrained him to remain with them. He consents ; and as he sat at meat
with them, he took bread, and blessed, and brake, and gave unto them. At
this time, and in connection with this act, their eyes were opened ; they
knew him ; and he vanished away from them. Here too the question is
raised, whether the language necessarily implies anything miraculous ? Our
English translators have rendered this pass'age in the margin, " he ceased to
be seen of them ;" and have referred to Luke 4 : 30, and John 8 : 59, as
illustrating this idea. They might also have referred to Acts 8 : 39. Still,
the language is doubtless such as the sacred writers would most naturally
have employed in order directly to express the idea of supernatural agency.

Full of wonder and joy, the two disciples set off the same hour and return
to Jerusalem. They find the eleven and other disciples assembled ; and as
they enter, they are met with the joyful exclamation : " The Lord is risen
indeed, and hath appeared unto Simon ;" v. 34. They then rehearse what
had happened to themselves ; but, according to Mark, the rest believed them
not. As in the case of the women, so here, there would seem to have been
something in the position or character of these two disciples, which led the

1 See also John 21 : 4.

540 APPENDIX.

others to give less credit to their testimony , than to that of Peter, one of the
leading apostles.

This appearance to Peter is mentioned by no other Evangelist ; and we
know nothing of the particular time, nor of the attending circumstances. It
would seem to have taken place either not long before, or else shortly after,
that to the two disciples. It had not happened when they left Jerusalem for
Emmaus ; or at least they had not heard of it. It had occurred when they
returned ; and that long enough before to have been fully reported to all the
disciples and believed by them. It may perhaps have happened about the
time when the two disciples set off, or shortly afterwards.

Paul, in enumerating those by whom the Lord was seen after his resurrec-
tion (1 Cor. 15: 5), mentions Peter first; passing over the appearances to
the women, and also that to the two disciples ; probably because they did not
belong among the apostles.

6. Jesus appears to the Apostles in the absence of Thomas ; and afterwards

when Thomas is present.
Mark 16 : 14-18. Luke 24 : 36-48. John 20 : 19 -29. 1 Cor. 15 : 5.

The narrative of our Lord's first appearance to the apostles is most fully
given by Luke ; John adds a few circumstances ; and Mark as well as Luke,
has preserved the first charge thus privately given to the apostles, to preach
the Gospel in all the world, a charge afterwards repeated in a more public
and solemn manner on the mountain in Galilee. When Paul says the Lord
appeared to the twelve, he obviously employs this number as being the usual
designation of the apostles ; and very probably includes both the occasions
narrated in this section. Mark and Luke speak in like manner of the eleven ;
and yet we know from John, that Thomas was not at first among them ; so
that of course only ten were actually present.

According to Mark, the disciples were at their evening meal ; which im-

?lies a not very late hour. John says the doors were shut, for fear of the
ews. While the two who had returned from Emmaus were still recount-
ing what had happened unto them, Jesus himself " came and stood in the
midst of them, and saith unto them, Peace be unto you! " The question
here again is raised, whether this entrance of our Lord was miraculous ?
That it might have been so, there is no reason to doubt. He who in the
days of his flesh walked upon the waters, and before whose angel the iron
gate of the prison opened of its own accord so that Peter might pass out ; * he
who was himself just risen from the dead ; might well in some miraculous
way present himself to his followers in spite of bolts and bars. But does the
language here necessarily imply a miracle ? The doors indeed were shut ;
but the word used does not of itself signify that they were bolted or fastened.
The object no doubt was, to prevent access to spies from the Jews ; or also
to guard themselves from the danger of being arrested ; and both these ob-
jects might perhaps have been as effectually accomplished by a watch at or
before the door. Nor do the words used of our Lord strictly indicate any-
thing miraculous. We do not find here a form of the word commonly em-
ployed to express the sudden appearance of angels ; but, " he came and stood
in the midst of them ;" implying per se nothing more than the ordinary mode
of approach. There is in fact nothing in the whole account to suggest a
miracle, except the remark of John respecting the doors ; and as this circum-
stance is not mentioned either by Mark or Luke, it may be doubtful, whether
we are necessarily compelled by the language to regard the mode of our
Lord's entrance as miraculous.

1 Acts 12: 10.

APPENDIX. 541

At this interview Thomas was not present. On his return the other disci-
ples relate to him the circumstances. But Thomas now disbelieved the
others ; as they before had disbelieved the women. His reply was, " except
I shall see in his hands the print of the nails, and put my finger into the
print of the nails, and thrust my hand into his side, I will not believe." Our
Lord had compassion upon his perverseness. Eight days afterwards, when
the disciples were again assembled and Thomas with them, our Lord came
as before, and stood in the midst, and said, Peace be unto you? He permits
to Thomas the test he had demanded ; and charges him to be not faithless,
but believing. Thomas, convinced and abashed, exclaims in the fulness of
faith and joy, My Lord and my God ! recognizing and acknowledging thereby
the divine nature thus manifested in the flesh. The reply of our Lord to
Thomas is strikingly impressive and condemnatory of his want of faith :
" Thomas, because thou hast seen me, thou hast believed ; blessed are they
that have not seen, and yet have believed !" He and the other disciples,
who were to be the heralds of the Lord's resurrection to the world as the
foundation of the hope of the Gospel, refused to believe except upon the
evidence of their own senses ; while all who after them have borne the
Christian name, have believed this great fact of the Gospel solely upon their
testimony. God has overruled their unbelief for good, in making it a power-
ful argument for the truth of their testimony in behalf of this great fact,
which they themselves were so slow to believe. Blessed, indeed, are they
who have received their testimony.

7. Our Lord's Appearance in Galilee.
John21:l-24. Matt. 28 : 1 6 - 20. 1 Cor. 15 : 6.

It appears from the narrative of Matthew, that while the disciples were
yet in Jerusalem, our Lord had appointed a time, when he would meet them
in Galilee, upon a certain mountain. 1 They therefore left Jerusalem after
the passover, probably soon after the interview at which Thomas was pre-
sent, and returned to Galilee, their home. While waiting for the appointed
time, they engaged in their usual occupation of fishermen. On a certain
day, as John relates, towards evening, seven of them being together, in-
cluding Peter, Thomas, and the sons of Zebedee, they put out upon the lake
with their nets in a fishing-boat ; but during the whole night they caught
nothing. At early dawn Jesus stood upon the shore, from which they were
not far off, and directed them to cast the net upon the right side of the boat.
" They cast therefore, and now they were not able to draw it for the multi-
tude of the fishes." Recognizing in this miracle their risen Lord, they
pressed around him. Peter with his characteristic ardour, threw himself
into the water in order to reach him the sooner. At their Lord's command
they prepared a meal from the fish they had thus taken. " Jesus then
cometh and taketh bread, and giveth them, and fish likewise." This was
his third appearance to the eleven ; or rather to a large number of them
together. It was on this occasion, and after their meal, that our Lord put
to Peter the touching and thrice repeated question, " Lovest thou me? "

At length the set time arrived ; and the eleven disciples went away into
the mountain "where Jesus had appointed them." It would seem most
probable, that this time and place had been appointed of our Lord for a
solemn and more public interview, not only with the eleven, whom he had
already met, but with all his disciples in Galilee ; and that therefore it was
on this same occasion, when, according to Paul, " he was seen of above five
hundred brethren at once." 2 That the interview was not confined to the

i See Matt. 26 : 32. 1 Cor. 15 : 6.

542 APPENDIX.

eleven alone, would seem evident from the fact that " some doubted ;" for
this could hardly be supposed true of any of the eleven, after what had
already happened to them in Jerusalem and Galilee, and after having been
appointed to meet their risen Lord at this very time and place. The appear-
ance of the five hundred must at any rate be referred to Galilee ; for even
after our Lord's ascension, the number of the names in Jerusalem were
together only about an hundred and twenty. 1 I do not hesitate, therefore, to
hold with Flatt, Olshausen, Hengstenberg and others, that the appearances
thus described by Matthew and Paul, were identical. It was a great and
solemn occasion. Our Lord had directed that the eleven and all his disciples
in Galilee should thus be convened upon the mountain. It was the closing
scene of his ministry in Galilee. Here his life had been spent. Here most
of his mighty works had been done and his discourses held. Here his fol-
lowers were as yet most numerous. He therefore here takes leave on earth
of those among whom he had lived and laboured longest ; and repeats to all
his disciples in public the solemn charge, which he had already given in
private to the apostles: "Go ye therefore and teach all nations: and
lo, I am with you alway, even unto the end of the world." It was doubt-
less his last interview with his disciples in that region, his last great act
in Galilee.

8. Our Lord's further Appearances at Jerusalem, and his Ascension.
1 Cor. 15 ; 7. Acts 1 : 3 - 12. Luke 24 : 49 - 53. Mark 16 : 19, 20.

Luke relates, in Acts 1 : 3, that Jesus showed himself alive to the apostles,
" after his passion, by many infallible proofs, being seen of them forty days,
and speaking of the things pertaining to the kingdom of God." This would
seem to imply interviews and communications, as to which we have little
more than this very general notice. One of these may have been the appearance
to James, mentioned by Paul alone (1 Cor. 15 : 7), as subsequent to that to
the five hundred brethren. It may be referred with most probability to
Jerusalem, after the return of the apostles from Galilee. That this return
took place by the Lord's direction, there can be no doubt ; although none of
the Evangelists have given us the slightest hint as to any such direction.
Indeed, it is this very brevity, this omission to place on record the minor
details which might serve to connect the great facts and events of our Lord's
last forty days on earth, that has occasioned all the doubt and difficulty
with which this portion of the written history of these events has been en-
compassed. The James here intended was probably our Lord's brother ;
who was of high consideration in the church, and is often, in the latter
books, simply so named without any special designation. 2 At the time when
Paul wrote, the other James, "the brother of John," as he is called, was
already dead. 3

After thus appearing to James, our Lord, according to Paul, was seen
"of all the apostles." This, too, was apparently an appointed meeting;
and was doubtless the same of which Luke speaks, as occurring in Jerusa-
lem immediately preceding the ascension. It was, of course, the Lord's last
interview with his apostles. He repeats to them the promise of the baptism
with the Holy Spirit as soon to take place ; and charges them not to depart
from Jerusalem until this should be accomplished. 4 Strange as it may ap-
pear, the twelve, in this last solemn moment, put to him the question,
"Lord, wilt thou at this time restore the kingdom to Israel?" How, in-
deed, were they to believe ! Their gross and darkened minds, not yet en-
lightened by the baptism of the Spirit, clung still to the idea of a temporal

1 Acts 1 : 15. 2 See Acts 12 : 17. 15:13. 21:18. Gal. 2 : 9, 12 al.

3 Acts 12 : 1. 4 To this interview belongs also Luke 24 : 44.

APPENDIX. 543

Prince and Saviour, who should deliver his people, not from their sins, but
from the galling yoke of Roman dominion. Our Lord deals gently with
their ignorance and want of faith : " It is not for you to know the times and
seasons ; but ye shall receive the power of the Holy Ghost coming upon
you ; and ye shall be witnesses unto me unto the uttermost part of the
earth."

During this discourse, or in immediate connection with it, our Lord leads
them out as far as to Bethany, and lifting up his hands he blessed them ;
Luke 24 : 50. This act of blessing must be understood, by all the laws of
language, as having taken place at or near Bethany. " And it came to
pass, while he blessed them, he was parted from them, and carried up into
heaven." Our Lord's ascension, then, took place at or near Bethany.
Indeed, the sacred writer could hardly have found words to express this fact
more definitely and fully ; and a doubt on this point could never have sug-
gested itself to the mind of any reader, but for the language of the same
writer, in Acts 1 : 12, where he relates that after the ascension the disciples
" returned unto Jerusalem from the mount called Olivet." Luke obviously
did not mean to contradict himself; and the most that this expression can be
made to imply, is, that from Bethany, where their Lord had ascended, which
lies on the eastern slope of the Mount of Olives, a mile or more below the
summit of the ridge, the disciples returned to Jerusalem by a path across the
mount.

As these disciples stood gazing and wondering, while a cloud received
their Lord out of their sight, two angels stood by them in white apparel,
announcing unto them, that this same Jesus, who was thus taken up from
them into heaven, shall again so come, in like manner as they had seen him
go into heaven. With this annunciation closes the written history of our
Lord's resurrection and ascension.

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