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

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

Will not both record the

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

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

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

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

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

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

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

PART V.

FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT THE FESTIVAL OF TABERNACLES.

§§ 67-82.

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

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

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

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

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

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

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

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

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

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

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

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

PART VI.

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

§§ 83-111.

INTRODUCTORY NOTE-ORDER OF LUKE AND JOHN.

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

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

festival of Tabernacles in October (John 7, 10), did not return again to Galilee; but spent the time intervening before the festival of Dedication in December, probably in Jerusalem, or, when in danger from the Jews, in the neighbouring villages of Judea; John 8, 59. Luke 10, 38 sq. Had Jesus actually returned to Galilee during this interval, it can hardly be supposed that John, who had hitherto so carefully noted our Lord's return thither after each visit to Jerusalem, would have failed to give some hint of it in this case also, either after c. 8, 59, or after c. 10, 21. But neither John, nor the other Evangelists, afford any such hint.-Immediately after the festival of Dedication, Jesus withdrew from the machinations of the Jews beyond Jordan; whence he was recalled to Bethany by the decease of Lazarus; John 10, 40. 11, 7. He then once more retired to Ephraim; and is found again at Bethany six days before the Passover, John 11, 54. 12. 1.

Matthew and Mark contain no allusion at all to the festival of Tabernacles; nor do we find any express mention of it in Luke. Yet Luke 9, 51 is most naturally referred to our Lord's journey at that time; and it implies also that this was his final departure from Galilee; see Note on § 81. Luke and John are therefore here parallel. The circumstances of danger, which had induced Jesus during the summer to retire from Galilee in various directions (see Note on §68), as well as the approach of the time when "he should be received up," are reasons of sufficient weight to account for his having transferred, at this time, the scene of his ministry and labours from the north to Jerusalem and Judea, including excursions to the country on and beyond the Jordan.

In regard to the transactions during the whole interval of time comprised in this Part, Matthew and Mark are silent; except where they relate that our Lord, after his departure from Galilee, approached Jerusalem for the last time through Perea and by way of Jericho, where he was followed by multitudes; Matth. 19, 1. 2. 20, 29. Mark 10, 1. 46. With the transactions recorded by these two Evangelists during this last approach, Luke also has some things parallel; Luke 18, 15-43. The arrival at Bethany is common to the three; and in this they all accord with John; Matth. 21, 1. Mark 11, 1. Luke 19, 29. John 12, 1. 12 sq.

There exists consequently no difficulty in harmonizing Matthew and Mark, and so much of Luke as is parallel to them (18, 15 sq.) with John. But in Luke, from c. 9, 51, where Jesus leaves Galilee, to c. 18, 14, where the record again becomes parallel with Matthew and Mark, there is a large body of matter peculiar for the most part to Luke, and relating prima facie to the time subsequent to our Lord's departure from Galilee. How is this portion of Luke's Gospel to be arranged and distributed, in order to harmonize with the narrative of John? The difficulty of course does not exist in the case of those Harmonists, who, like Calvin, Griesbach, and others, attempt to bring together only the first three Evangelists.

Those Harmonists who have likewise included John's Gospel, have hitherto generally, and perhaps universally, assumed a return of our Lord to Galilee after the festival of Tabernacles; and this avowedly in order to provide a place for this portion of Luke's Gospel. But the manner in which it has been arranged, after all, is exceedingly various. Some, as Le Clerc, insert nearly the whole during this supposed journey. Others, as Lightfoot, assign to this journey only what precedes Luke 13, 23; and refer the remainder to our Lord's

sojourn beyond Jordan. In like manner Schleiermacher, Neander, Olshausen, and others, assume a return to Galilee before the festival of Dedication; but differ greatly in their distribution of this part of Luke.

If now we examine more closely the portion of Luke in question (9, 5118, 14), we perceive, that although an order of time is discoverable in certain parts, yet as a whole it is wanting in exact chronological arrangement. This indeed is admitted, at the present day, by all Harmonists and Commentators. It would seem almost, as if, in this portion peculiar to Luke, that Evangelist, after recording many of the earlier transactions of Jesus in Galilee in accordance with Matthew and Mark, had here, upon our Lord's final departure from that province, brought together this new and various matter of his own, relating partly to our Lord's previous ministry in Galilee, partly to this journey, and still more to his subsequent proceedings, until the narrative (in c. 18, 15) again becomes parallel to the accounts of Matthew and Mark. Such, for example, is the incident of the Scribe and of another in Luke 9, 52 sq.-an occurrence of such a nature that we cannot well suppose it to have happened twice, and which Matthew narrates at Capernaum, on the occasion of our Lord's first excursion across the lake; see § 56. The sending forth also the Seventy evidently took place at or near Capernaum, c. 10, 1 sq. see § 80 and Note. The transactions narrated in c. 10, 17—11, 13, have marks of chronological connection; and the scene of them is obviously Jerusalem or its vicinity; see § 8689 and Notes. The healing of a demoniac and the consequent blasphemy of the Scribes and Pharisees in Luke 11, 14. 15. 17 sq. is parallel with the same events in Matthew and Mark, which these two Evangelists describe as having occurred in Galilee; see § 48 and Note. With this passage again Luke 11, 37-54 is immediately connected; see § 51 and Note. The transition to the next chapter (c. 12) is made by a phrase marking proximity of time; § 52 and Note. And, further, the words introducing Luke 13, 1, show that the conversation there given (vv. 1-9) immediately followed.-The remainder of this portion of Luke, c. 13, 10--18, 14 (with the exception of c. 17, 11-19, which obviously connects itself with the journey in c. 9, 51), contains absolutely no definite notation of time or place; nor any thing, indeed, to show that the events happened in the order recorded, or that they did not take place at different times and in different parts of the country. The only passage to which this remark does not perhaps fully apply, is c. 13, 22-35.

For these reasons, like Newcome, I have distributed Luke 9, 51–10, 16, and 11, 14—13, 9, (as also 17, 11-19,) in Parts IV, V, as already specified, among the transactions of our Lord's ministry in Galilee, between his second Passover and his journey to the festival of Tabernacles. The remainder of this whole portion of Luke, viz. c. 10, 17-11, 13, and 13, 10-17, 10, as also 17, 2018, 14, remains to be disposed of in the present Part.

With many leading modern Commentators, I prefer here to follow the narrative of John, and infer that our Lord did not again return to Galilee after the festival of Tabernacles. So Lücke, Tholuck, Hengstenberg, De Wette, Meyer, and others. On this principle, therefore, the present Harmony is constructed. Hence, Luke 10, 17-11, 13 is inserted between the festival of Tabernacles and that of Dedication; see the particulars in the Notes on §§ 86-89.

More difficult is it to assign the proper place for Luke 13, 10-17, 10; the transactions recorded in which all cluster around or follow c. 13, 22, where

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