Mmm^^ 
 
 ^)-> 
 
v^ 
 
 <?i^y?>5CT 
 
 \^. 
 
Digitized by the Internet Archive 
 
 in 2007 with funding from 
 
 IVIicrosoft Corporation 
 
 http://www.archive.org/details/examinationoftesOOgreerich 
 
AM 
 
 EXAMINATION OF THE TESTIMONY 
 
 OF" THE 
 
 FOUR EVANGELISTS 
 
 /^ 
 
AN 
 
 EXAMINATION OF THE TESTIMONY 
 
 
 FOUE EVANGELISTS, 
 
 I / 
 
 BY 
 
 THE RULES OF EVIDENCE ADMINISTERED 
 
 IN 
 
 COURTS OF JUSTICE 
 
 WITH AN ACCOUNT OF THE TRIAL OF JESUS. 
 
 BY SIMON GREENLEAF, LL. D. 
 
 BOYALL PUOFESSOR OF LAW IN HARVAED UNIVERSITY. 
 
 BOSTON: 
 
 CHARLES C. LITTLE AND JAMES BROWN. 
 1846. 
 
?s 
 
 G1 
 
 
 Entered according to Act of Congress, in the year 1846, by 
 
 Simon Greenleaf, 
 
 ia the Clerk's Office of the District Court of the District of Massachusetts. 
 
 5A00 
 
 boston: 
 puinted by freeman and edibles, 
 
 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^ aut usquequaque conserva} 
 
 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. 
 
 Harvahd University, > 
 Dane Hall, May 1, 1846. 5 
 
 * Cicero, Phillip. II. § 43. 
 
CONTENTS 
 
 SYNOPSIS OF THE HARMONY. 
 
 PART I. 
 
 EVENTS CONNECTED WITH THE BIRTH 
 AND CHILDHOOD OF OUR LORD. 
 
 Time : About thirteen and a half years. 
 
 Preface to Luke's Gospel. 
 
 An Angel appears to Zacharias. Jerusalem. 
 
 An Angel appears to Mary. Nazareth. 
 
 Mary visits Elizabeth. Jutta. 
 
 Birth of John the Baptist. Jutta. 
 
 An Angel appears to Joseph. Nazareth. 
 
 The Birth of Jesus. Bethlehem. 
 
 An Angel appears to the Shepherds. Near 
 Bethlehem-. 
 
 The circumcision of Jesus, and his presen- 
 tation in the Temple . Bethlehem. Jeru- 
 salem.. 
 
 The Magi. 
 The ilight 
 
 Jerusalem. 
 into 
 
 Egypt 
 The return. Bethlehem. Nazareth. 
 
 Bethlehem. 
 Herod's cruelty. 
 
 At twelve years of age Jesus goes to the 
 Passover. Jerusalem. 
 
 12. 
 
 13. The Genealogies 
 
 PART II. 
 
 ANNOUNCEMENT AND INTRODUCTION OF 
 OUR lord's PUBLIC MINISTRY. 
 
 14 
 
 Time : Mout one year. 
 
 The Ministry of John the Baptist. 
 Desert. The Jordan. 
 
 15. The Baptism of Jesus. T%e Jordan. 
 
 16. The Temptation. Desert of Judea. 
 
 The 
 
 1, 18-25 
 
 2, 1-12 
 2, 13-23 
 
 1,1-17 
 
 3, 1-12 
 3, 13-17 
 4,1-11 
 
 1, 1-8 
 1, 9-11 
 
 1, 1-4 
 
 I, 5-25 
 
 1,26-38 
 
 1,39-56 
 
 1,57-80 
 
 2, 1-7 
 
 2, 8-20 
 
 2, 21-38 
 
 2, 39-40 
 
 2, 41-52 
 
 3, 28-38 
 
 3, 1-18 
 3, 21-23 
 
 12,13 4,1-13 
 
SYNOPSIS OF THE HARMONY. 
 
 CONTENTS. 
 
 MARK. LUKE 
 
 Sect. 
 
 17. Preface to John's Gospel. 
 
 18. Testimony of John the Baptist to Jesus. 
 
 Bethany beyond Jordan. 
 
 19. Jesus gains Disciples. The Jordan. Gali- 
 
 lee? 
 
 20. The Marriage at Cana of Galilee. 
 
 PART m. 
 
 CUE 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. 
 
 22. Our Lord's discourse with Nicodemus. Je- 
 
 rusalem. 
 
 23. Jesus remains in Judea and haptizes. Fur- 
 
 ther testimony of John the Baptist. 
 y 24. Jesus departs into Galilee after John's im- 
 *^iC..^ prison ment. 
 
 25. Our Lord's discourse with the Samaritan 
 woman. Many of the Samaritans believe 
 on him. Shechem or Neapolis. 
 <,- 26. Jesus teaches publicly in Galilee. 
 
 27. Jesus again at Cana, where he heals the son 
 
 of a nobleman lying ill at Capernaum. 
 Cana of Galilee. 
 
 28. Jesus at Nazareth ; he is there rejected, and 
 
 fixes his abode at Capernaum. 
 
 29. The call of Simon Peter and Andrew, and 
 
 of James and John, with the miraculous 
 draught of fishes. Near Capernaum. 
 
 30. The healing of a Demoniac in the Syna- 
 
 gogue. Capernaum. 
 
 31. The healing of Peter's wife's mother, and 
 
 many others. Capernaum. 
 
 32. Jesus with his Disciples goes from Caper- 
 
 naum throughout Galilee. 
 
 33. The healing of a Leper. Galilee. 
 
 34. The healing of a Paralytic. Capernaum. 
 
 35. The call of Matthew. Capernaum. 
 
 PART IV. 
 
 OUR lord's second PASSOVER, AND THE 
 SUBSEQ.UENT TRANSACTIONS UNTIL THE 
 THIRD. 
 
 Time : One year. 
 
 36. The Pool of Bethesda ; the healing of the 
 
 infirm man ; and our Lord's subsequent 
 discourse. Jeimsalem. 
 
 37. The Disciples pluck ears of grain on the 
 
 Sabbath. On the way to Galilee 7 
 
 4, 12. 
 14,3-5. 
 
 4, 17 
 
 4, 13-16 
 4, 18-22 
 
 8, 14-17 
 
 4, 23-25 
 
 8,2-4 
 9,2-8 
 
 1,14. 
 6, 17-20 
 
 I, 14.15 
 
 I, 16-20 
 1, 21-28 
 1, 29-34 
 
 1, 35-39 
 
 1, 40-45 
 
 2, 1-12 
 2, 13. 14 
 
 12, 1-8 
 
 2, 23-28 
 
 1-18 
 19-34 
 
 1, 35-52 
 
 2, 1-12 
 
 4, 14. 
 3,19.20 
 
 4, 14. 15 
 
 4, 16-31 
 
 5, 1-11 
 4, 31-37 
 4, 38-41 
 
 4, 42-44 
 
 5, 12-16 
 5, 17-26 
 5, 27. 28 
 
 2, 13-25 
 
 3, 1-21 
 
 3, 22-36 
 
 4, 1-3 
 
 4, 4-42 
 4, 43-45 
 
 4, 46-54 
 
 5, 1-47 
 
SYNOPSIS OF THE HARMONY. 
 
 XI 
 
 Sect. 
 
 38. The healing of the withered hand on the 
 
 Sabbath. Galilee. 
 
 39. Jesus arrives at the Sea of Tiberias, and is 
 
 followed by multitudes. Lake of Galilee. 
 
 40. Jesus withdraws to the Mountain, and choos- 
 
 es the Twelve ; the multitudes follow him. 
 Near Capernaum. 
 
 41. The Sermon on the Mount. Near Caper- 
 
 nauvi. 
 
 42. The healing of the Centurion's servant. 
 
 Capernaum. 
 
 43. The raising of the Widow's son. Nain. 
 
 44. John the Baptist in prison sends Disciples to 
 
 Jesus. Galilee. Capernaum ? 
 
 45. Reflections of Jesus on appealing to his 
 
 mighty Works. Capernaum. 
 
 46. While sitting at meat with a Pharisee, Jesus 
 
 is anointed by a woman who had been a 
 sinner. Capernaum, ? 
 
 47. Jesus, with the Twelve, makes a second cir- 
 
 cuit in Galilee. 
 
 48. The healing of a Demoniac. The Scribes 
 
 and Pharisees blaspheme. Galilee. 
 
 49. The Scribes and Pharisees seek a sign. Our 
 
 Lord's reflections. Galilee. 
 
 50. The true Disciples of Christ his nearest re- 
 
 latives. Galilee. 
 
 51. At a Pharisee's table, Jesus denounces woes 
 
 against the Pharisees and others. Galilee. 
 
 52. Jesus discourses to his Disciples and the 
 
 multitude. Galilee. 
 
 53. The slaughter of certain Galileans. Para- 
 
 ble of the barren Fig-tree. Galilee. 
 
 54. Parable of the Sower. Lake of Galilee. 
 
 Near Capernaum ? 
 
 55. Parable of the Tares. Other Parables. 
 
 Near Capernaum ? 
 
 56. Jesus directs to cross the Lake. Incidents. 
 
 The tempest stilled. Lake of Galilee. 
 
 57. The two Demoniacs of Gadara. S. E. coast 
 
 of the Lake of Galilee. 
 
 58. Levi's Feast. Capernaum. 
 
 59. The raising of Jarius's daughter. The wo- 
 
 man with a bloody flux. Capernaum. 
 
 60. Two blind men healed, and a dumb spirit 
 
 cast out. Capernaum ? 
 
 61. Jesus again at Nazareth, and again rejected. 
 
 62. A third circuit in Galilee. The Twelve in- 
 
 structed and sent forth. Galilee. 
 
 63. Herod holds Jesus to be John the Baptist, 
 
 whom he had just before beheaded. Gali- 
 lee ? Perea. 
 
 ^-JL.M. The Twelve return, and Jesus retires with 
 ■ ^ them across the Lake. Five thousand are 
 fed. Capernaum. N. E. coast of the 
 Lake of Galilee. 
 
 12, 9-14 
 12, 15-21 
 
 10, 2-4 
 5,1,-8,1 
 8, 5-13 
 
 11,2-19 
 11,20-30 
 
 12, 22-37 
 12, 38-45 
 
 12, 46-50 
 
 3, 1-6 
 3, 7-12 
 
 3, 13-19 
 
 3, 19-30 
 
 3, 31-35 
 
 13, 1-23 
 
 13,24-53 
 
 8, 18-27 
 
 8, 28-34 
 
 9, 10-17 
 9, 18-26 
 
 9, 27-34 
 
 13, 54-58 
 
 9, 35-38 
 10,1.5-42 
 11, 1 
 
 14, 1. 2. 
 6-12 
 
 4, 1-25 
 
 4, 26-34 
 4,35-41 
 
 5, 1-21 
 2, 15-22 
 
 5, 22-43 
 
 6, 1-6 
 6, 6-13 
 
 6, 14-16. 
 21-29 
 
 6, 6-11 
 
 6, 12-19 
 
 6, 20-49 
 
 7, 1-10 
 7, 11-17 
 
 7, 18-35 
 
 7, 36-50 
 
 8, 1-3 
 
 11,14.15. 
 17-23 
 
 11, 16. 
 24-36 
 
 8, 19-21 
 
 11,37-54 
 
 12, 1-59 
 
 13, 1-9 
 
 8, 4-18 
 
 8, 22-25 
 
 9, 57-62 
 8, 26-40 
 
 5, 29-39 
 
 8, 41-56 
 
 9, 1-6 
 
 9,7-9 
 
 14, 13-21 6, 30-44 9, 10-17 |6, 1-14 
 
Xll 
 
 SYNOPSIS OF THE HARMONY. 
 
 CONTENTS. 
 
 MATT. 
 
 MARK. 
 
 LUKE. 
 
 JOHN. 
 
 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 OUB 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. Region 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. N. 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, 31-38 
 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. 
 
 xm 
 
 CONTENTS. 
 
 LUKE. JOHN. 
 
 Sect. 
 
 PART VI. 
 
 THE FESTIVAL OF TABERNACLES, AND THE 
 SUBSEaUENT TRANSACTIONS UNTIL OUR 
 lord's ARRIVAL AT BETHANY, SIX DAYS 
 BEFORE THE FOURTH PASSOVER. 
 
 Time : Six months less one week. 
 
 83. 
 
 84. 
 85. 
 
 86. 
 
 87. 
 
 88. 
 
 89. 
 90. 
 
 91. 
 
 92. 
 93. 
 
 94. 
 
 95. 
 
 96. 
 
 97. 
 
 98. 
 
 99. 
 100 
 
 101 
 
 102 
 103 
 
 104 
 105 
 
 106 
 
 107 
 
 His 
 
 Jesus at the Festival of Tabernacles. 
 
 public teaching. Jerusalem. 
 The woman taken in Adultery. Jerusalem. 
 Further public teaching of our Lord. He 
 
 reproves the unbelieving Jevirs, and escapes 
 
 from their hands. Jerusalem. 
 A lawyer instructed. Love to our neighbor 
 
 defined. Parable of the Good Samaritan. 
 
 Near Jerusalem. 
 
 Jesus in the house of Martha and Mary. 
 Bethany. 
 
 The Disciples again taught how to pray. 
 
 Near Jerusalem. 
 The Seventy return. Jerusalem 7 
 A man born blind is healed on the Sabbath. 
 Our Lord's subsequent discourses. Jeru- 
 salem. 
 
 Jesus in Jerusalem at the Festival of Dedi- 
 cation. He retires beyond Jordan. Jeru- 
 salem. Bethany beyond Jordan. 
 
 The raising of Lazarus. Bethany. 
 
 The counsel of Caiaphas against Jesus. 
 He retires from Jerusalem. Jerusalem. 
 Ephraim. 
 
 Jesus beyond Jordan is followed by multi- 
 tudes. The healing of the infirm woman 
 on the Sabbath. Valley of Jordan. Perea. 
 
 Our Lord goes teaching and journeying 
 towards Jerusalem. He is warned against 
 Herod. Perea. 
 
 Our Lord dines with a chief Pharisee on the 
 Sabbath. Incidents. Pei'ea. 
 
 What is required of true Disciples. Perea. 
 
 Parable of the Lost Sheep, etc. Parable of 
 the Prodigal Son. Perea. 
 
 Parable of the Unjust Steward. Perea. 
 The Pharisees reproved. Parable of the 
 
 Rich Man and Lazarus. Perea. 
 Jesus inculcates forbearance, faith, humil- 
 ity. Perea. 
 Christ's coming will be sudden. Perea. 
 Parables. The importunate Widow. The 
 
 Pharisee and Publican. Perea. 
 Precepts respecting divorce. Perea. 
 Jesus receives and blesses little Children. 
 
 Perea. 
 The rich Young Man. Parable of the La- 
 borers in the Vineyard. Perea. 
 Jesus a third time foretells his Death and 
 Resurrection. [See § 74, § 77.] Perea. 
 
 19,1.2 
 
 19, 3-12 
 
 19, 13-15 
 
 19, 16-30 
 
 20, 1-16 
 
 0, 
 20, 17-19 10, 
 
 10, 1 
 
 10, 
 
 10, 
 
 10, 25-37 
 
 10, 38-42 
 
 11, 1-13 
 10, 17-24 
 
 7, 11-53 
 1 
 
 2-11 
 
 I, 12-59 
 
 2-12 
 13-16 
 17-31 
 32-34 
 
 13, 10-21 
 
 13, 22-35 
 
 14, 1-24 
 
 14, 25-35 
 
 15, 1-32 
 16,1-13 
 
 16, 14-31 
 
 17, 1-10 
 
 17, 20-37 
 
 18, 1-14 
 
 18, 15-17 
 18, 18-30 
 18, 31-34 
 
 9, 1-41 
 
 10, 1-21 
 
 10, 22-42 
 
 11, 1-46 
 
 11,47-54 
 
XIV 
 
 SYNOPSIS OF THE HARMONY. 
 
 CONTENTS. 
 
 MATT. MARK. 
 
 LUKE. JOHN. 
 
 ^' \ "ilS 
 
 Sect. 
 
 108. James and John prefer Iheir ambitious re- 
 
 quest. Pcrea. 
 
 109. The healing of two blind men near Jericho. 
 
 110. The visit to 2^ccheus. Parable of the ten 
 
 Miuae. Jeridw. 
 
 111. Jesus arrives at Bethany six days before 
 
 the Passover. Bethany. 
 
 PART VII. 
 
 OUR LORD'S PUBLIC ENTRY INTO JERUSA- 
 LEM, AND THE SUBSEQUENT TRANSAC- 
 TIONS BEFORE THE FOURTH PASSOVER. 
 
 Time : Five days. 
 
 . Our Lord's public Entry into Jenisalem. 
 Bethany, Jervsalem. 
 
 , The barren Fig-tree. The cleansing of the 
 Temple. Bethany, Jerusalem. 
 
 , The barren Fig-tree withers away. Be- 
 tween Bethany and Jerusalem. 
 Christ's authority questioned. Parable of 
 the Two Sons. Jerusalem. 
 
 , Parable of the wicked husbandmen. Je- 
 rusalem. 
 
 . Parable of the Marriage of the King's Son. 
 Jerusalem,. 
 Insidious question of the Pharisees: Trib- 
 ute to Cesar. Jerusalem. 
 Insidious question of the Sadducees : The 
 Resurrection. Jerusalem,. 
 
 A lawyer questions Jesus. The two great 
 Commandments. Jerusalem. 
 
 How is Christ the son of David ? Jeru- 
 salem. 
 
 Warnings against the evil example of the 
 Scribes and Pharisees. Jerusalem. 
 
 Woes against the Scribes and Pharisees. 
 Lamentation over Jerusalem. Jerusalem. 
 
 The Widow's mite. Jerusalem. 
 
 Certain Greeks desire to see Jesus. Jeru- 
 salem,. 
 
 Reflections upon the unbelief of the Jews. 
 Jerusalem. 
 
 Jesus, on taking leave of the Temple, fore- 
 tells its destruction and the persecution 
 of his Disciples. Jen-usalem. Mount of 
 Olives. 
 
 The signs of Christ's coming to destroy 
 Jerusalem, and put an end to the Jewish 
 State and Dispensation. Mount of Olives. 
 
 Transition to Christ's final coming at the 
 Day of Judgment. Exhortation to watch- 
 fuhiess. Parables : The ten Virgins. 
 The five Talents. Mount of Olives. 
 
 20, 20-28' 10, 35-45 
 
 20, 29-34 
 
 113. 
 
 114. 
 
 115. 
 
 116. 
 
 117. 
 
 118. 
 
 119. 
 
 120. 
 
 121. 
 
 122. 
 
 123. 
 
 124. 
 125. 
 
 126. 
 
 127. 
 
 128. 
 129. 
 
 21, 1-11. 
 
 14-17 
 21,12.13. 
 
 18. 19 
 
 10, 46-52 18, 35-43 
 19,1 
 
 19,2 28 
 
 11, 1-11 
 11, 12-19 
 
 19,29-44 
 
 19, 45-48 
 21, 37.38 
 
 21,20-22 11,20.26 
 21,23-32 11,27-33 20, 1-8 
 
 21, 33-46 12, 1-12 20, 9-19 
 
 22, 1-14 
 
 22, 15-2212, 13-17 20, 20-26 
 22, 23-33 12, 18-27 20, 27-40 
 22, 34-40 
 
 22, 41-46 
 
 23, 1-12 
 23, 13-39 
 
 24, 1-14 
 
 24, 15-42 
 
 12, 28-34 
 12,35-37 20,41-44 
 
 II, 55-57 
 12,1.9-11 
 
 12, 12-19 
 
 12, 38.39 
 
 12,40 
 12, 41-44 
 
 24, 43-51 
 
 25, 1-30 
 
 13, 1-13 
 13, 14-37 
 
 20, 45.46 
 
 20,47 
 
 21, 1-4 
 
 21,5-19 
 21, 20-36 
 
 12, 20-36 
 12, 37-50 
 
SYNOPSIS OF THE HARMONY. 
 
 XV 
 
 CONTENTS. 
 
 MATT. MARK. 
 
 -V 
 
 -^ 
 
 Sect. 
 
 130. Scenes of the Judgment Day. Mount of 
 
 Olives. 
 
 131. The Rulers conspire. The supper at Beth- 
 any. Treachery of .luuas. Jerusalem. 
 Bethany. 
 
 132. Preparation for the Passover. Bethany. 
 
 Jerusalem. 
 
 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 
 
 the Twelve. Jerusalem. 
 
 134. Jesus washes the feet of his disciples. 
 Jerusalem. 
 
 135. Jesus points out the Traitor. Judas with- 
 draws. Jerusalem. 
 
 136. Jesus foretells the fall of Peter, and the dis- 
 
 persion of the Twelve. Jerusalem. 
 
 137. The Lord's Supper. Jerusalem. 
 
 25, 31-46 
 
 26, 1-16 
 26, 17-19 
 
 14, 1-11 
 14, 12-16 
 
 22, 1-6 12, 2- 
 22, 7-13 
 
 26,20 
 
 26, 21-25 
 
 26, 31-35 
 26, 26-29 
 
 14, 17 
 
 14, 18-21 
 
 14, 27-31 
 14, 22-25 
 
 22, 14-18 
 24-30 
 
 22, 21-23 
 
 22, 31-38 
 22. 19.20 
 
 
 138 
 
 
 139. 
 
 
 140. 
 
 
 141 
 
 f 
 
 142 
 
 > 
 
 143 
 
 144 
 
 ^ 
 
 145 
 
 X. 
 
 146. 
 
 
 147. 
 
 K 
 
 148 
 
 
 149 
 
 
 150 
 
 
 151 
 
 4 152. 
 
 Jesus comforts his Disciples. The Holy 
 Spirit promised. Jerusalem. 
 
 Christ the true Vine. His Disciples hated 
 by the world. Jerusalem. 
 
 Persecution foretold. Further promise of 
 
 the Holy Spirit. Prayer in the name of 
 
 Christ. Jerusalem,. 
 Christ's last prayer with his disciples. 
 
 Jerusalem. 
 The agony in Gethsemane. Mount of 
 
 Olives. 
 Jesus betrayed, and made prisoner. Mount 
 
 of Olives. 
 
 Jesus before Caiaphas. Peter thrice denies 
 him. Jerusalem. 
 
 Jesus before Caiaphas and the Sanhedrim. 
 He declares himself to be the Christ; is 
 condemned and mocked. Jerusalem. 
 
 The Sanhedrim lead Jesus away to Pilate. 
 Jerusalem. 
 
 Jesus before Herod. Jerusalem. 
 
 Pilate seeks to release Jesus. The Jews 
 demand Barabbas. Jerusalem. 
 
 Pilate delivers up Jesus to death. He is 
 scourged and mocked. Jerusalem. 
 
 Pilate again seeks to release Jesus. Jeru- 
 salem. 
 
 Judas repents and hangs himself. Jeru- 
 salem. 
 
 Jesus is led away to be crucified. Jerusa- 
 lem. 
 
 X| 153. The Crucifixion. Jerusalem. 
 
 26, 30. 
 36-46 
 
 26, 47-56 
 
 26, 57.58 
 
 69-75 
 
 26, 59-68 
 
 27, 1. 2 
 11-14 
 
 27, 15-26 
 27, 26-30 
 
 27, 3-10 
 
 27, 31-34 
 27, 35-38 
 
 14,26. 
 32-42 
 
 14, 43-52 
 
 14,53.54. 
 
 66-72 
 
 14, 55-65 
 
 15, 1-5 
 
 15, 6-15 
 15, 15-19 
 
 15, 20-23 
 15, 24-28 
 
 22, 39-46 
 
 22, 47-53 
 22, 54-62 
 
 22, 63-71 
 
 23, 1-5 
 
 23, 6-12 
 23, 13-25 
 
 23, 26-33 
 23, 33.34 
 
 13, 1-20 
 13,21-35 
 
 13, 36-38 
 
 14, 1-31 
 15, 1-27 
 
 16, 1-33 
 
 17, 1-26 
 18,1 
 
 18,2-12 
 
 18,13-18. 
 25-27 
 
 18, 19-24 
 18, 28-38 
 
 18, 39.40 
 
 19, 1-3 
 19,4-16 
 
 19, 16.17 
 19, 18-24 
 
XVI 
 
 SYNOPSIS OF THE HARMONY. 
 
 CONTENTS. 
 
 MATT. MARK. 
 
 V 
 
 Sect. 
 
 154. The Jews mock at Jesus on the Cross. He 
 
 commends his mother to John. 
 lem. 
 
 Jerusa- 
 
 f 
 
 155. Darkness prevails. Christ expires on the 
 
 cross. Jerusalem. 
 
 156. The vail of the Temple rent, and graves 
 
 opened. Judgment of the Centurion. 
 The Women at the Cross. Jerusalem. 
 
 157. The taking down from the Cross. The 
 
 burial. Jerusalem. 
 
 158. The Watch at the Sepulchre. Jerusalem. 
 
 PART IX. 
 
 OUR lord's resttrrection, his subse- 
 quent APPEARANCES, AND HIS ASCEN- 
 SION. 
 
 Time : Forty days. 
 
 159. The Morning of the Resurrection. Jeru- 
 
 salem.. 
 
 160. Visit of the Women to the Sepulchre. 
 
 Mary Magdalene returns. Jerusalem. 
 
 161. Vision of Angels in the Sepulchre. Jeru- 
 
 salem,. 
 
 162. The Women return to the City. Jesus 
 
 meets them. Jerusalem. 
 
 163. Peter and John run to the Sepulchre. Je- 
 
 rusalem,. 
 
 164. Our Lord is seen by Mary Magdalene at 
 
 the Sepulchre. Jerusalem. 
 
 165. Report of the Watch. Jerusalem. 
 
 166. Our Lord is seen of Peter. Then by two 
 
 Disciples on the way to Emmaus. Jeru- 
 salem,. Emmaus. 
 
 167. Jesus appears in the midst of the Apostles, 
 
 Thomas being absent. Jerusalem. 
 
 168. Jesus appears in the midst of the Apostles, 
 
 Thomas being present. Jerusalem. 
 
 169. The Apostles go away into Galilee. Jesus 
 
 shows himself to seven of them at the 
 Sea of Tiberias. Galilee. 
 
 170. Jesus meets the Apostles and above five 
 
 hundred Brethren on a Mountain in Gal- 
 ilee. Galilee. 
 
 171. Our Lord is seen of James; then of all the 
 
 Apostles. Jerusalem. 
 
 172. The Ascension. Bethany. 
 
 173. Conclusion of John's Gospel. 
 
 27, 39-44 
 
 27, 45-50 
 27, 51-56 
 
 27, 57-61 
 27, 62-66 
 
 28, 2-4 
 28,1 
 28, 5-7 
 28, 8-10 
 
 28, 11-15 
 
 28,16 
 28, 16-20 
 
 15, 29-32 
 15, 33-37 
 
 15, 38-41 
 
 15, 42-47 
 
 23, 35-37 
 39-43 
 
 23, 44-46 
 
 23, 45. 
 47-49 
 
 23, 50-56 
 
 16,1 
 16,2-4 
 16, 5-7 
 16,8 
 
 16,9-11 
 
 16,12.13 
 16, 14-18 
 
 16, 19.20 
 
 24, 1-3 
 24, 4-8 
 24, 9-11 
 24,12 
 
 24, 13-35 
 24, 36-49 
 
 24, 50-53 
 
 JOHN. 
 
 19,25-27 
 19,28-30 
 
 19, 31-42 
 
 20, 1. 2. 
 
 20, 3-10 
 20,11-18 
 
 20, 19-23 
 
 20, 24-29 
 
 21, 1-24 
 
 20, 30.31 
 21,25 
 
TABLE 
 
 FINDING ANY PASSAGE IN THE HARMONY. 
 
 MATTHEW. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 Chap. 
 
 Veree. 
 
 Sect. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 i. 
 
 1-17 
 
 13 
 
 xiii. 
 
 1-23 
 
 54 
 
 xxii. 
 
 41-46 
 
 121 
 
 
 18-25 
 
 6 
 
 
 24-53 
 
 55 
 
 xxiii. 
 
 1-12 
 
 122 
 
 ii. 
 
 1-12 
 
 10 
 
 
 54-58 
 
 61 
 
 
 13-39 
 
 123 
 
 
 13-23 
 
 11 
 
 xiv. 
 
 . 1.2 
 
 63 
 
 xxiv. 
 
 1-14 
 
 127 
 
 iii. 
 
 1-12 
 
 14 
 
 
 3-5 
 
 24 
 
 
 15-42 
 
 128 
 
 
 13-17 
 
 15 
 
 
 6-12 
 
 63 
 
 
 • 43-51 
 
 129 
 
 iv. 
 
 1-11 
 
 16 
 
 
 13-21 
 
 64 
 
 XXV. 
 
 1-30 
 
 129 
 
 
 12 
 
 24 
 
 
 22-36 
 
 65 
 
 
 31-46 
 
 130 
 
 
 13-16 
 
 28 
 
 XV. 
 
 1-20 
 
 67 
 
 xxvi. 
 
 1-16 
 
 131 
 
 
 17 
 
 26 
 
 
 21-28 
 
 68 
 
 
 17-19 
 
 132 
 
 
 18-22 
 
 29 
 
 
 29-38 
 
 69 
 
 
 20 
 
 133 
 
 
 23-25 
 
 32 
 
 
 39 
 
 70 
 
 
 21-25 
 
 135 
 
 V. 
 
 1-48 
 
 41 
 
 xvi. 
 
 1-4 
 
 70 
 
 
 26-29 
 
 137 
 
 vi. 
 
 1-34 
 
 41 
 
 
 4-12 
 
 71 
 
 
 30 
 
 142 
 
 vii. 
 
 1-29 
 
 41 
 
 
 13-20 
 
 73 
 
 
 31-35 
 
 136 
 
 viii. 
 
 1 
 
 41 
 
 
 21-28 
 
 74 
 
 
 36-46 
 
 142 
 
 
 2-4 
 
 33 
 
 xvii. 
 
 1-13 
 
 75 
 
 
 47-56 
 
 143 
 
 
 5-13 
 
 42 
 
 
 14-21 
 
 76 
 
 
 57,58 
 
 144 
 
 
 14-17 
 
 31 
 
 
 22,23 
 
 77 
 
 
 59-68 
 
 145 
 
 
 18-27 
 
 56 
 
 
 24-27 
 
 78 
 
 
 69-75 
 
 144 
 
 
 28-34 
 
 57 
 
 xviii. 
 
 1-35 
 
 79 
 
 xxvii. 
 
 1,2 
 
 146 
 
 ix. 
 
 1 
 
 57 
 
 xix. 
 
 1,2 
 
 94 
 
 
 3-10 
 
 151 
 
 
 •2-3 
 
 34 
 
 
 3-12 
 
 104 
 
 
 11-14 
 
 146 
 
 
 9 
 
 35 
 
 
 13-15 
 
 105 
 
 
 15-26 
 
 148 
 
 
 10-17 
 
 58 
 
 
 16-30 
 
 106 
 
 
 26-30 
 
 149 
 
 
 18-26 
 
 59 
 
 XX. 
 
 1-16 
 
 106 
 
 
 31-34 
 
 152 
 
 
 27-34 
 
 60 
 
 
 17-19 
 
 107 
 
 
 35-38 
 
 153 
 
 
 35-38 
 
 62 
 
 
 20-28 
 
 108 
 
 
 39-44 
 
 154 
 
 X. 
 
 1 
 
 62 
 
 
 29-34 
 
 109 
 
 
 45-50 
 
 155 
 
 
 2-4 
 
 40 
 
 xxi. 
 
 1-11 
 
 112 
 
 
 61-56 
 
 156 
 
 
 5-42 
 
 62 
 
 
 12,13 
 
 113 
 
 
 57-61 
 
 157 
 
 xi. 
 
 1 
 
 62 
 
 
 14-17 
 
 112 
 
 
 62-66 
 
 158 
 
 
 2-19 
 
 44 
 
 
 18,19 
 
 113 
 
 xxviii. 
 
 1 
 
 160 
 
 
 20-30 
 
 45 
 
 
 20-22 
 
 114 
 
 
 2-4 
 
 159 
 
 xii. 
 
 1-8 
 
 37 
 
 
 23-32 
 
 115 
 
 
 5-7 
 
 161 
 
 
 9-14 
 
 38 
 
 
 33-46 
 
 116 
 
 
 8-10 
 
 162 
 
 
 15-21 
 
 39 
 
 xxii. 
 
 1-14 
 
 117 
 
 
 11-15 
 
 165 
 
 
 22-37 
 
 48 
 
 
 15-22 
 
 118 
 
 
 16 
 
 169 
 
 
 38-45 
 
 49 
 
 
 23-33 
 
 119 
 
 
 16-20 
 
 170- 
 
 
 46-50 
 
 50 
 
 
 34-40 
 
 120 
 
 
 
 
 2i 
 
XViii TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. 
 
 MARK. 
 
 Chap. 
 
 Verse. 
 
 Sect. 1 Chap. Verse. 
 
 Sect. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 * i. 
 
 1-8 
 
 14 
 
 vii. 
 
 24-30 
 
 68 
 
 xii. 
 
 41-44 
 
 124 
 
 
 9-11 
 
 15 
 
 
 31-37 
 
 69 
 
 xiii. 
 
 1-13 
 
 127 
 
 
 12, 13 
 
 16 
 
 viii. 
 
 1-9 
 
 69 
 
 
 14-37 
 
 123 
 
 
 14 
 
 24 
 
 
 10-12 
 
 70 
 
 xiv. 
 
 1-11 
 
 131 
 
 
 14,15 
 
 26 
 
 
 13-21 
 
 71 
 
 
 12-16 
 
 132 
 
 
 16-20 
 
 29 
 
 
 22-26 
 
 72 
 
 
 17 
 
 133 
 
 
 21-28 
 
 30 
 
 
 27-30 
 
 73 
 
 
 18-21 
 
 135 
 
 
 29-34 
 
 31 
 
 
 31-38 
 
 74 
 
 
 22-25 
 
 137 
 
 
 35-39 
 
 32 
 
 ix. 
 
 1 
 
 74 
 
 
 26 
 
 142 
 
 
 40-45 
 
 33 
 
 
 2-13 
 
 75 
 
 
 27-31 
 
 136 
 
 ii. 
 
 1-12 
 
 34 
 
 
 14-29 
 
 76 
 
 
 32-42 
 
 142 
 
 
 13,14 
 
 35 
 
 
 30-32 
 
 77 
 
 
 43-52 
 
 143 
 
 
 15-22 
 
 58 
 
 
 33 
 
 78 
 
 
 53,54 
 
 144 
 
 
 23-28 
 
 37 
 
 
 33-50 
 
 79 
 
 
 55-65 
 
 145 
 
 iii. 
 
 1-6 
 
 38 
 
 X. 
 
 1 
 
 94 
 
 
 66-72 
 
 144 
 
 
 7-12 
 
 39 
 
 
 2-12 
 
 104 
 
 XV. 
 
 1-5 
 
 146 
 
 
 13-19 
 
 40 
 
 
 13-16 
 
 105 
 
 
 6-15 
 
 148 
 
 
 19-30 
 
 48 
 
 
 17-31 
 
 106 
 
 
 15-19 
 
 149 
 
 
 31-35 
 
 50 
 
 
 32-34 
 
 107 
 
 
 20-23 
 
 152 
 
 iv. 
 
 1-25 
 
 54 
 
 
 35-45 
 
 108 
 
 
 24-28 
 
 153 
 
 
 26-34 
 
 55 
 
 
 46-52 
 
 109 
 
 
 29-32 
 
 154 
 
 
 35-41 
 
 56 
 
 xi. 
 
 1 -11 
 
 112 
 
 
 33-37 
 
 155 
 
 V. 
 
 1-21 
 
 57 
 
 
 12-19 
 
 113 
 
 
 38-41 
 
 156 
 
 
 22-43 
 
 59 
 
 
 20-26 
 
 114 
 
 
 42-47 
 
 157 
 
 vi. 
 
 1-6 
 
 61 
 
 
 27-33 
 
 115 
 
 xvi. 
 
 1 
 
 159 
 
 
 6-13 
 
 62 
 
 xii. 
 
 1-12 
 
 116 
 
 
 2-4 
 
 ■ 160 
 
 
 14-16 
 
 63 
 
 
 13-17 
 
 118 
 
 
 5-7 
 
 161 
 
 
 17-20 
 
 24 
 
 
 18-27 
 
 119 
 
 
 8 
 
 162 
 
 
 21-29 
 
 63 
 
 
 28-34 
 
 120 
 
 
 9-11 
 
 164 
 
 
 30-44 
 
 64 
 
 
 35-37 
 
 121 
 
 
 12,13 
 
 166 
 
 
 45-56 
 
 65 
 
 
 38,39 
 
 122 
 
 
 14-18 
 
 167 
 
 ▼ii. 
 
 1-23 
 
 67 
 
 
 40 
 
 123 
 
 
 19,20 
 
 172 
 
 LUKE. 
 
 1-4 
 
 1 
 
 V. 
 
 29-39 
 
 58 
 
 ix. 
 
 37-43 
 
 5-25 
 
 2 
 
 vi. 
 
 1-5 
 
 37 
 
 
 43-45 
 
 26-38 
 
 3 
 
 
 6-11 
 
 38 
 
 
 46-50 
 
 39-56 
 
 4 
 
 
 12-19 
 
 40 
 
 
 61-56 
 
 57-80 
 
 5 
 
 
 20-26 
 
 41 
 
 
 57-62 
 
 1-7 
 
 7 
 
 
 27-30 
 
 41 
 
 X. 
 
 1-16 
 
 8-20 
 
 8 
 
 
 31 
 
 41 
 
 
 17-24 
 
 21-38 
 
 9 
 
 
 32-36 
 
 41 
 
 
 25-37 
 
 39,40 
 
 11 
 
 
 37-49 
 
 41 
 
 
 38-42 
 
 41-52 
 
 12 
 
 vii. 
 
 1-10 
 
 42 
 
 xi. 
 
 1-13 
 
 1-18 
 
 14 
 
 
 11-17 
 
 43 
 
 
 14,15 
 
 19,20 
 
 24 
 
 
 18-35 
 
 44 
 
 
 16 
 
 21-23 
 
 15 
 
 
 36-50 
 
 46 
 
 
 17-23 
 
 23-38 
 
 13 
 
 viii. 
 
 1-3 
 
 47 
 
 
 24-28 
 
 1-13 
 
 16 
 
 
 4-18 
 
 54 
 
 
 29-36 
 
 14 
 
 24 
 
 
 19-21 
 
 50 
 
 
 37-54 
 
 14,15 
 
 26 
 
 
 22-25 
 
 56 
 
 xii. 
 
 1-59 
 
 16-31 
 
 28 
 
 
 26-40 
 
 57 
 
 xiii. 
 
 1-9 
 
 31-37 
 
 30 
 
 
 41-56 
 
 59 
 
 
 10-21 
 
 38-41 
 
 31 
 
 ix. 
 
 1-6 
 
 62 
 
 
 22-35 
 
 42-44 
 
 32 
 
 
 7-9 
 
 63 
 
 xiv. 
 
 1-24 
 
 1-11 
 
 29 
 
 
 10-17 
 
 64 
 
 
 25-35 
 
 12-16 
 
 33 
 
 
 18-21 
 
 73 
 
 XV. 
 
 1-32 
 
 17-26 
 
 34 
 
 
 22-27 
 
 74 
 
 xvi. 
 
 1-13 
 
 27,28 
 
 35 
 
 
 28-36 
 
 75 
 
 
 14-31 
 
TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. xix 
 
 LUKE CONTINUED. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 Chap. 
 
 Verse. 
 
 Sect. 
 
 xvii. 
 
 1-10 
 
 101 
 
 XX. 
 
 47 
 
 123 
 
 xxiii. 
 
 13-25 
 
 148 
 
 
 11-19 
 
 82 
 
 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 
 
 
 37,33 
 
 113 
 
 
 38 
 
 153 
 
 
 18-30 
 
 106 
 
 xyii. 
 
 1-6 
 
 131 
 
 
 39-43 
 
 154 
 
 
 31-34 
 
 107 
 
 
 7-13 
 
 132 
 
 
 44-46 
 
 155 
 
 
 35-43 
 
 109 
 
 
 14-18 
 
 133 
 
 
 45 
 
 156 
 
 xix. 
 
 1 
 
 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 
 
 
 45-48 
 
 113 
 
 
 31-38 
 
 136 
 
 
 4-8 
 
 161 
 
 XX. 
 
 1-8 
 
 115 
 
 . 
 
 39-46 
 
 142 
 
 
 9-11 
 
 162 
 
 
 9-19 
 
 116 
 
 
 47-53 
 
 143 
 
 
 12 
 
 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 
 
 17 
 
 ix. 
 
 1-41 
 
 90 
 
 xviii. 
 
 13-18 
 
 19-34 
 
 18 
 
 X. 
 
 1-21 
 
 90 
 
 
 19-24 
 
 35-52 
 
 19 
 
 
 22-42 
 
 91 
 
 
 25-27 
 
 1-12 
 
 20 
 
 xi. 
 
 1-46 
 
 92 
 
 
 28-38 
 
 13-25 
 
 21 
 
 
 47-54 
 
 93 
 
 
 39,40 
 
 1-21 
 
 22 
 
 
 55-57 
 
 111 
 
 xix. 
 
 1-3 
 
 22-36 
 
 23 
 
 xii. 
 
 1 
 
 111 
 
 
 4-16 
 
 1-3 
 
 24 
 
 
 2-8 
 
 131 
 
 
 16,17 
 
 4-42 
 
 25 
 
 
 9-11 
 
 111 
 
 
 18-24 
 
 43-45 
 
 26 
 
 
 12-19 
 
 112 
 
 
 25-27 
 
 46-54 
 
 27 
 
 
 20-36 
 
 125 
 
 
 28-30 
 
 1-47 
 
 36 
 
 
 37-50 
 
 126 
 
 
 31-42 
 
 1-14 
 
 64 
 
 xiii. 
 
 1-20 
 
 134 
 
 XX. 
 
 1,2 
 
 15-21 
 
 65 
 
 
 21-35 
 
 135 
 
 
 3-10 
 
 22-71 
 
 66 
 
 
 36-38 
 
 136 
 
 
 11-18 
 
 1 
 
 66 
 
 xiv. 
 
 1-31 
 
 138 
 
 
 19-23 
 
 2-10 
 
 81 
 
 XV. 
 
 1-27 
 
 139 
 
 
 24-29 
 
 11-53 
 
 83 
 
 xvi. 
 
 1-33 
 
 140 
 
 
 30,31 
 
 1 
 
 83 
 
 xvii. 
 
 1-26 
 
 141 
 
 xxi. 
 
 1-24 
 
 2-11 
 
 84 
 
 xviii. 
 
 1 
 
 142 
 
 
 25 
 
 12-59 
 
 85 
 
 
 2-12 
 
 143 
 
 
 
 144 
 145 
 144 
 146 
 148 
 149 
 150 
 152 
 153 
 154 
 155 
 157 
 160 
 163 
 164 
 167 
 168 
 173 
 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 rehgion, 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." ^ 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 
 
 * Nov. Org. 1. 68. His words are : " Ut non alius 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 
 scomer, 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." ^ 
 
 <§> 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 s everal thing s, 
 sometimes controverted, will here be as s umed as true. 
 
 § 4. (1.) It will, in the first place, ^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 
 
 * Bishop Wilson's Evidences, p. 38. 
 
PRELIMINARY OBSERVATIONS. 23 
 
 is stil] 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." 
 
 <J 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 earher 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.^ 
 
 $ 8. (2.) It will, in the next place^be assumed^ that the books 
 of the Old Testament, as we now 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 Evangehsts 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 
 
 * 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.^ 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.^ The burden of show- 
 ing them to be false and unworthy of credit, is devolved on 
 the party who makes that objection. The presurnption 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 
 
 ^ 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 diflfering 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. 
 
 « 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.* 
 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. ^ If any ancient document concerning 
 
 * 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. 
 
 * 1 Starkie on Evidence, p. 19.5 ; 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 shghtest 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 possibihty 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 offer 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 * If it were the case of a claim to a franchise, and a 
 
 * 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/ 
 
 § 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. I. Additional Notes, p. ccxc. 
 
 * 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.' 
 
 $ 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.^ 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, 
 
 * See Gambler's Guide to the Study of Moral Evidence, p. 121. 
 
 * 1 Stark. Evid. 514 ; 1 Greenl. on Evid. 4. 
 
PRELIMINARY OBSERVATIONS. Zl 
 
 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 estabhshed 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 aff'airs 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 mdependent 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 Evangehsts should be admitted in corroboration of each 
 other, as readily as Josephus and Tacitus, or Polybius and Livy.^ 
 
 * 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, wlien 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. tt 
 
 § 14. But if it were conceded, that the burden of establish- 
 ing the credibiUty of the EvangeUsts, 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 1 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 1 How comes it, 
 that the supposition of two PhUips 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? 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. ^ 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.^ 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 Stark. Evid. 496. » 1 Stark. Evid. 523. 
 
PRELIMINARY OBSERVATIONS. ^ 
 
 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.^ 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 probabiUty 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.^ 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 d3tec'i:»n, 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 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. 
 
S8 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.^ Yet the evidence, m both cases, is 
 but the evidence of circumstances ; 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 
 
 > 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 evangehsts 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 
 xjyal family of France, of their flight from Paris to Varennes, 
 m 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.* 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 
 
 * See the Quarterly Review, vol. xxviii. p. 465. These narrators were, 
 the Duchess D'Angouleme herself, the two Messrs. De Bouill^, 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'Aubign^, 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- 
 ciUng different and sometimes discordant reports of the same 
 decisions. This remark appUes especially to some alleged 
 discrepancies in the reports which the several evangelists have 
 given of the same discourses of our Lord.* 
 
 * 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 w^as 
 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, (lb. 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 ? 
 
# PRELIMINARY OBSERVATIONS. 
 
 § 20. It may be further observed of the sacred writers in 
 general, that very httle of the hterature 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.* 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 
 
 * " 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.' 
 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.^ 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 evangehsts ; 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. ^ 
 
 I 
 
 ^ Matt. ix. 10 ; Mark, ii. 14, 15 ; Luke v. 29. 
 
 ' The authorities on this subject are collected in Home's Introduction, vol. 
 iv. p. 234-238, part 2, chap. ii. sec. 2. 
 
 ' See Home's Introduction, vol. iv. p. 229-232. 
 
42 PRELIMINARY OBSERVATIONS. 
 
 § 23. That Matthew was himself a native Jew, famihar 
 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 concihate 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.* 
 
 <J 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 comitries 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 milUons 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- 
 
 ' 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.^ 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 entitUng 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, 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. 
 
 ^ 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 Wiown 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 the 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.* 
 The early historians add, that after this he went into Egypt, 
 and planted a church in Alexandria, where he died.^ 
 
 <J 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 ; ^ and that it was composed for those at Rome, 
 is believed, not only from the numerous Latinisms it contains, 
 
 ^ Acts xii. 12, 25 ; xiii. 5, 13 ; and xv. 36-41 ; 2 Tim. iv. 11 ; Phil. 
 24 ; Col. iv. 10 ; 1 Pet. v. 13. 
 
 ' Home's Introduction, vol. iv. pp. 252, 253. * 
 
 ^ Mark vii. 2, 11 ; and 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 supi- 
 pose it an abridgment. But this notion has been refuted by 
 Koppe, and others,^ 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.^ 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, 
 
 ^ 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. 
 
 ' 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.^ 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. ; ^ 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 aflfirmed 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 evangehsts, 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- 
 
 » 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, ^ 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 ; * 
 he, whom they mention as having a withered hand, Luke says 
 had his right hand withered ; ' 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 ; * he alone states the fact that the 
 sleep of the disciples in Gethsemane was induced by extreme 
 sorroiD ; 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.^ That he was also a 
 man of a liberal education, the comparative elegance of his 
 writings sufficiently show.'' 
 
 § 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.® Either the relations subsisting between him and 
 
 * Col. iv. 14. Luke, the beloved physician. 
 
 * Luke V. 12 ; Matt. viii. 2 ; Mark i. 40. 
 ' Luke vi. 6 ; Matt. xii. 10 ; Mark iii. 1. 
 
 * Luke viii. 55 ; Matt. ix. 25 ; Mark v. 42. ^ Luke vi. 19. 
 
 * Luke xxii. 44, 45, 51. 
 
 ' See Home's Introd. vol. iv. pp. 260 - 272, where references may be found 
 to earlier writers. 
 
 * SeeLardner'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 1 
 
 § 32. If it were " the result of inquiries, made under compe- 
 tent public authority, concerning matters in which the public 
 are concerned " ^ it would poss^gs 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.^ 
 Thus, we know that when complaint is made to the head of a 
 department, of ofliicial 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 
 
 ^ 2 Phillips on Evidence, 95, (9th edition.) 
 
 * 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/ 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 
 
 * 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.* 
 His mother, too, was among those who followed Jesus and 
 " ministered unto him ; " ^ and to John himself, Jesus, when on 
 the cross, confided the care and support of his own mother.^ 
 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."* 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.^ 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 eff'usion 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 
 
 * Mark i. 20. ' Matt, xxvii. 55, 56 ; Mark xv. 40, 41. 
 » John xix. 26, 27. * John xviii. 15, 16. 
 
 * John xiii. 23. * 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/ 
 
 $ 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.^ 
 
 <J 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.^ 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.* 
 
 $ 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- 
 
 * This account is abridged from Home's Introd. vol. iv. p. 286-288. 
 ' Home's Introd. vol. iv. p. 289, and authors there cited. 
 
 ' See, among others, John i. 38, 41, and ii. 6, 13, and iv. 9, and xi. 55. 
 
 * 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, famiharly 
 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.^ 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. 
 
 <J 37. Any other supposition leads to the greatest absurdi- 
 ties. The great truths which the apostles declared, werfe, that 
 
 * 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. $$ 
 
 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 mider 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 ii^ 
 the world were against them. Th.e 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 afford scarcely an example of the like heroic 
 constancy, patience and unblenching courage. They had 
 every possible motive to reviev/ 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.^ If it were morally pos- 
 
 ^ 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 imder 
 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 ♦^sh with all its earthlv apnetites and 
 
PRELIMINARY OBSERVATIONS. 55 
 
 desires, indifference to the honors, and hearty contempt of the 
 vanities of the Avorld; 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 I 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.^ 
 
 ^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 
 
 ^ 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.^ With- 
 
 * 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, — affi)rd the means of conceiving the force of their testimony, aug- 
 mented ad infinitum, 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 "mistaken 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 hke 
 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. Sf 
 
 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 ii 
 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. 5# 
 
 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 begm 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 another. 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 aU 
 problematic ; and he carried into the administration the spirit of the infinitely 
 small. ^^ See the Encyclopedia Brittanica, art. Laplace, vol. xiii. p. 101. 
 Memou-es 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 Avhich 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." ^ 
 
 § 41. But the discussion of the subject of miracles, forms no 
 part of the present design. Their credibihty 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.^ Thus much, however, 
 
 truth in fact, is shown with great clearness and success, by Mr. Whewell in 
 the ninth of the Bridg-ewater 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.) 
 
 * See Mr. Norton's " Discourse on the latest form of Infidelity," p. 18. 
 
 * 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. ^f 
 
 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.* 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 
 difierent, 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 Sumner'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. 
 * 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 Avrought. 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 estabUshed 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. ^ 
 
 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.' 
 
 § 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- 
 
 * 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 ; 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 
 difierent 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." * 
 
 $ 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 
 
 ^ See Chalmers's Evidence, p. 76 -78, Amer. ed. 
 
PRELIMINARY OBSERVATIONS. ^ 
 
 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 ; honest and direct in his purposes ; 
 ardently loving his master, yet deficient in fortitude and firm- 
 ness in his cause/ When Jesus put any question to the apos- 
 tles, it was Peter who was foremost to reply ; ^ and if they 
 would inquire of Jesus, it was Peter who was readiest to 
 speak. ^ 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.^ 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.^ 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.^ He 
 was the first to propose the election of another apostle in the 
 place of Judas ; ' 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.^ He was forward to 
 acknowledge Jesus to be the Messiah ; ^ 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.^° We may safely afiirm that the 
 annals of fiction afford no example of a similar but not imcom- 
 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 
 
 ^ 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. 
 ^ Mark viii. 29 ; Matt. xvi. 16 ; Luke ix. 20. 
 ^ Matt, xviii. 21 ; and xix. 27 ; John xiii. 36. 
 
 * Gal. ii. 11. ^ John xx. 3-6. « Matt. xiv. 30. 
 ' Acts i. 15. ^ Acts ii. 14. 
 
 * Matt. xvi. 16 ; Mark viii. 29 ; Luke ix. 20 ; John vi. 69, 
 ^° 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 arefamiUar to all/ 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 inchnation 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 
 
 * 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.^ 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- 
 
 * 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 th6 light of the principles above stated, we notv 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. 
 
70 
 
 HARMONY OF 
 
 [part 
 
 ^ 1. Preface to 
 
 MATTHEW. 
 
 MARK. 
 
 § 2. An Angel appears 
 
SEC. 1, 2.] 
 
 THE GOSPELS. 
 
 n 
 
 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 thoii 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 xVaron, 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 
 
72 
 
 HARMONY OF 
 
 [fart I. 
 
 ^ 3. An Angel appears 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 3.] 
 
 THE GOSPELS. 
 
 73 
 
 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- 
 gel. Whereby shall I know this 1 for 
 I am an old man, find 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 
 wie, to take away my reproach among 
 men. 
 
 JOHN. 
 
 a Mai. 4, 5, 6. 
 
74 
 
 HARMONY OF 
 
 [part 
 
 ^ 3. An Angel appears 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 4. Mary visits 
 
SEC. 3, 4.] 
 
 THE GOSPELS. 
 
 75 
 
 to Mary. Nazareth. 
 
 LUKE. 
 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 
 tliis 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 n^me 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^ 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- 
 be#i, 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. 
 
 JOHN, 
 
 Ehsabeth. 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, 
 
 a Mic. iv. 7. 
 
76 
 
 HARMONY OF 
 
 [part I. 
 
 ^ 4. Mary visits 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 4.] 
 
 THE GOSPELS. 
 
 17 
 
 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* 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. 
 
78 
 
 HARMONY OF 
 
 [part I. 
 
 ^ 5. The birth of 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 5.] 
 
 THE GOSPELS. 
 
 79 
 
 John the Baptist. Jvttah. 
 
 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 ihem^ 
 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 he 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. 
 
 81 
 
 John the Baptist. Juttah. 
 
 LUKE. 
 
 CH. I. 57-80. 
 
 73 The oath which he sware to our 
 father Abraham,a 
 
 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 
 
 ^ 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 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. 
 
 83 
 
 to Joseph. Nazareth. 
 
 LUKE. 
 
 JOHN. 
 
 of Jesus. Bethlehem. 
 
 CH. II. 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 Cy renins 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 And 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 
 
8,9.] 
 
 THE GOSPELS. 
 
 85 
 
 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 he 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. II. 21-38. 
 21 And when eight days were ac- 
 complished for the circumcising of the 
 child,=^ his name was called JESUS, 
 
 a Gen. xvii. 12 ; Lev. xii. 3. 
 
86 
 
 HARMONY OF 
 
 [part I. 
 
 ^ 9. The circumcision of Jesus and 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 9.] 
 
 THE GOSPELS. 
 
 87 
 
 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,* Every male that openeth 
 the womb shall be called holy to the 
 Lord ;) 
 
 24 And to offer a sacrifice according 
 to that which is said in the law of the 
 Lord,*^ A pair of turtle-doves, or two 
 young pigeons. 
 
 25 And behold, there was a man in 
 Jerusalem, whose name was Simeon ; 
 and the same man rwas 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 
 Jjord'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 ■= 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. 
 
 '' Lev. xii. 6, 8. 
 
 Is. viii. 14. 
 
88 
 
 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 bom 
 king of the Jews 1 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 him, 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. 
 
 89 
 
 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. 
 
90 
 
 HARMONY OF 
 
 [part 
 
 ^ 10. The Magi. 
 
 MATTHEW. 
 
 CH. II. 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 lub Rama was there a voice 
 heard, lamentation, and weeping, and 
 great mourning, Rachel weeping /or 
 her children, and would not be com- 
 forted, because they are not. 
 
 * Hos. xi. 
 
 ^ Jer. xxxi. 15, and xl. 
 
SEC. 10, 11.] 
 
 THE GOSPELS. 
 
 9i^ 
 
 Jerusalem. Bethlehem. 
 
 LUKE. 
 
 JOHN. 
 
 cruelty. The return. Bethlehem. Nazareth. 
 
 OH. II. 39, 40. 
 
92 
 
 HARMONY OF 
 
 [part I. 
 
 ^11. 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.*| 
 
 MARK. 
 
 ^12. At twelve years of age, Jesus 
 
 » Is. xi. 1, and liii. 2 ; Zech. vi. 12 ; Rev. v. 5. 
 
 Matth. 11. 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. 
 
 n 
 
 cruelty. The return. Bethlehem. Nazareth. 
 
 LUKE. 
 CH. II. 39, 40. 
 
 30 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 caravansaries. 
 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. 
 
94 
 
 HARMONY OF 
 
 [part I. 
 
 ^ 12. At twelve years of age, Jesus 
 
 MATTHEW. 
 
 MARK. 
 
 § 13. The 
 
 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. 
 
 95 
 
 goes to the Passover. Jerusalem. 
 
 LUKE. 
 CH. II. 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 
 man. 
 
 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, 
 
96 
 
 HARMONY OF 
 
 ^ 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 ; 
 
 MARK. 
 
 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. 
 
SEC. 13.] 
 
 THE GOSPELS. 
 
 97 
 
 Genealogies. 
 
 LUKE. 
 
 CH. III. 23-38, INVERTED. 
 
 31 The son of David, the son of 
 Nathan, the son of Mattatha, the son of 
 Menan, the son of Melea, 
 
 30 The son of Eliakim, tJie 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, tfie 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 The son of Juda, tJie son of 
 Joseph, the son of Semei, the son of 
 Mattathias, the son of Maath, 
 
 25 TAe son of Nagge, /Ae 5on of 
 Esli, the son of Naum, the son of 
 Amos, the son of Mattathias, 
 
 24 The son of Joseph, /Ae son of 
 Janna, Me 5on 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 
 
 OF 
 
 OUR LORD'S PUBLIC MINISTRY 
 
 Time. About one year. 
 
100 
 
 HARMONY OF 
 
 [part II. 
 
 ^ 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. xl. 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. The 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,* 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. 
 
 Is. xl. 3j 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 lac. 
 See also Campbell, in lac. 
 8 
 
102 
 
 HARMONY OF 
 
 [part II. 
 
 ^ 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 gamer ; but 
 he will bum 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. III. 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, Suflfer it to he 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- 
 
 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 lure : 
 
 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. III. 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 II. 
 
 ^ 15. The Baptism 
 
 MATTHEW. 
 CH. III. 13-17. 
 17 And lo, a voice from heaven, 
 saying, This is my beloved Son, in 
 whom I am well pleased. 
 
 MARK. 
 CH. I. 9-11. 
 
 loved Son, in whom I am well 
 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* 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 cast thyself down, for 
 it is written ^ 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 ,c 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,** 
 
 CH. I. 12-13. 
 
 12 Ajid 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. 
 
 \ 
 
 * Deut. viii. 3. 
 
 «» Deut. vi. 16. 
 
 c Ps. xci. 11. 
 
 ^ 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. III. 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 Jmlea. 
 
 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 
 
 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 £b^ it as he has written. Nbwcome. 
 
106 
 
 HARMONY OF 
 
 [part ii. 
 
 ^ 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 anjrthing 
 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 aJI 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 II. 
 
 ^ 17. Preface to 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 18. Testimony of John the Baptist 
 
 John 1. 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. 
 
 f 
 
 
 . 
 
 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, hut 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 heyond 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 say est 
 thou of thyself? 
 
 23 He said,* I am the voice of 
 one crjring 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 EUas, 
 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. 
 
 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. Njewcome. 
 
no 
 
 HARMONY OF 
 
 [part II. 
 
 § 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, sa3dng, 
 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 II. 
 
 ^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. 35-5L 
 
 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"^ Son of man. 
 
 » Gen. xxviii. 12. 
 
 John i. 45, NathaTiael.^ This apostle is supposed to be the same with BartholometD, 
 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 tlie 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 II. 
 
 ^ 20. The Marriage 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 20.] 
 
 THE GOSPELS. 
 
 115 
 
 at Cana of Galilee. 
 
 LUKE. 
 
 JOHN. 
 
 CH. II. 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 III. 
 
 ^21. At the Passover Jesus drives 
 
 MATTHEW. 
 
 ^* 
 
 MARK. 
 
 ^ 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 
 hand, 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 she west 
 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-rfay, 
 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 
 men, 
 
 25 And needed not that any should 
 testify of man : for he knew what was 
 in man. 
 
 with Nicodemus. Jerusalem. 
 
 CH. III. 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. Ixix. 9. 
 
120 
 
 HARMONY OF 
 
 [fart III. 
 
 ^ 22. Our Lord's discourse 
 
 MATTHEW. 
 
 i 
 
 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 bom when he is old ? 
 can he enter the second time into his 
 mother's womb, and be bomi 
 
 5 Jesus answered. Verily, verily, I 
 say unto thee, Except a man be bom 
 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 bom 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 * Moses lifted up the ser- 
 pent in the wUdemess, even so must 
 the Son of man be lifted up : 
 
 15 That whosoever believeth in him 
 should not perish, but have eternal 
 Ufe. 
 
 16 For God so loved the world, that 
 he gave his only begotten Son, that 
 
 Numb. xxi. 8, seq. 
 
122 
 
 HARMONY OF 
 
 [part III. 
 
 ^ 22. Our Lord's discourse 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 23. Jesus remains in Judea and baptizes. 
 
SEC. 22, 23.] 
 
 THE GOSPELS. 
 
 123 
 
 with Nicoderaus. Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 CH. III. 1-2L 
 whosoever believeth 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. III. 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 
 ^non, 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 III. 
 
 § 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 
 for Herodias' 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. III. 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 w^hom 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 Grod abideth 
 on him. 
 
 after John's imprisonment. 
 
 CH. IV. 14. 
 
 14 And Jesus returned in the pow- 
 er of the Spirit into Galilee : 
 
 cH. III. 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 Gahlee. 
 
126 
 
 HARMONY OF 
 
 [part III. 
 
 ^ 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. 
 
 11 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 1 
 
 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 III. 
 
 ^ 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 Bat 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 
 prayed 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 
 to another, Hath any man brought him 
 aught to eat ? 
 
 34 Jesus saith unto them, My meat 
 is to do the will of him that sent me, 
 and to finish his work. 
 
130 
 
 HARMONY OF 
 
 [part III. 
 
 ^ 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 tiiie 
 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 kmgdom of God is at 
 hand ; repent ye, and believe the gos- 
 pel. 
 
 ^ 27. Jesus, again at Cana, 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 beUeve, not because of thy say- 
 ing : for we have heard him ourselves, 
 and know that this is indeed the 
 
 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 GaUleans 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 III. 
 
 ^ 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. Gana 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 beUeved, 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 bUnd, to set at liberty them that 
 are bruised, 
 
 * Is. Ixi. 1, and Iviii. 6. 
 
 10 
 
134 
 
 HARMONY OF 
 
 [part III. 
 
 ^ 28. Jesus is rejected at Nazareth. 
 
 MATTHEW. 
 CH. IV. 13-16. 
 
 MARK. 
 
 L/uke iv. 20. sat dovm.'\ 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 ; lAike 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.'' 
 
 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. 
 
 JOHN, 
 
 * 1 Kings xvii. 1,9. 
 
 *> 2 Kings V. 14. 
 
 Ijuke 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 deUvered 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 III. 
 
 ^ 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,' 
 
 15 The land of Zabulon, and the 
 land of Nephthalim, hy the way of 
 the sea, beyond Jordan, Galilee of the 
 Gentiles : 
 
 16 The people which sat in dark- 
 ness, saw great light ; and 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, 
 
 CH. 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. bcxii. 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 afiirm 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 sufiiciently 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 
 fecords 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 
 him. 
 
 their father, and followed 
 
 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 synar 
 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, 
 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 hury 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 III, 
 
 ^ 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 1 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. VIII. 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 
 wit 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 teU 
 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 
 
 » 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, tU in terra 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 1 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. 
 
 Luke 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 III. 
 
 ^ 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 And 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. VIII. 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 inmiediately 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 otW 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 GalUee. 
 
 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 foimdations for faith in his divine mission ; would have 
 
144 
 
 HARMONY OF 
 
 [part III. 
 
 ^ 33. The healing 
 
 MATTHEW. 
 
 CH. VIII. 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 Bat 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 1 
 
 CH. II. 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 ? 
 
 * 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 ? 
 
 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 hi. 
 
 ^ 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. II. 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 
 L#evi the son of Alpheus, sitting at the 
 receipt of custom, and said unto him, 
 
 Follow me. 
 lowed him. 
 
 And he arose, and fol- 
 
 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, 
 also, Hakmer's Obs. vol. iv. p. 330 ; Obs. 94. 
 
 Stowe's Introd. 120. See, 
 
PART IV. 
 
 OUR LORD'S SECOND PASSOVER, 
 
 AND THE 
 
 SUBSEQUENT TRANSACTIONS 
 UNTIL THE THIRD. 
 
 Time. One year. 
 
 11 
 
150 
 
 HARMONY OF 
 
 [part IV. 
 
 ^ 36. The pool of Bethesda ; the healing of the infirin 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 
 thejsheep 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 carry 
 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.] 
 
 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 
 
 [part IV. 
 
 ^ 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. 36.1 
 
 THE GOSPELS. 
 
 156 
 
 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 
 that 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. ill. 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 time 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 1 
 
 5 Or have ye not read in the law 
 how that on the sabbath-days the 
 priests in the temple profane the sab- 
 bath, and are blameless 1 •* 
 
 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 
 com. 
 
 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 
 ye never read what David did,** when 
 he 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 hmi? 
 
 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. 
 ** Hos. vi. 6. 
 
 Matth. xii. 2, to do upon the Sabbath day.] The act of plucking the ears of com 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. 
 
 1B7 
 
 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 1 
 
 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. 
 
 8 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 mme rather than his father's, 
 as illustrating the times of David and Saul. See Scott, in loc. 
 
108 
 
 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 1 
 
 12 How much then is a man better 
 than a sheep 1 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 S3ma- 
 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 ? 
 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,* 
 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. III. 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 /rom 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- Jlax.] 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. 
 
 it came to pass 
 
 6 And 
 another sabbath, that he 
 
 also on 
 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. III. 13-19. 
 
 1 3 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. 
 
 1 5 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 sun of Al- 
 pheus, and Thaddeus, and Simon the 
 Canaanite, 
 
 19 And Judas Tscariotjwhich also be- 
 trayed him : and they went into a house. 
 
 Matth. X. 3, Thomas and Matthetc] 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," Wetsiein. 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 ' 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 tlie 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, irdo 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 
 T3rre 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 6e 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. Newcomb. 
 
164 
 
 HARMONY OF 
 
 [part IV. 
 
 Hi- 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, 
 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. 
 
 % 
 
 12 
 
im 
 
 HARMONY OF 
 
 [part IV. 
 
 Hi- 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 Again,yehaveheardthat 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. 
 
 im 
 
 on the Mount. Near Capernaum. 
 
 LUKE. 
 
 JOHN. 
 
im 
 
 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 pubUcans the same ? 
 
 47 And if ye salute your brethren 
 only, what do ye more than others? 
 do not even the publicans so 1 
 
 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, shaJl 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. 
 
 m 
 
 on the Mount. Near Caperjiaum. 
 
 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 despitefuUy 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. Ldghtfootf apvd A. Clarke, in loc. Sir J. Chae- 
 DiN's Travels, Vol. i. p. 238, 257. 
 
im 
 
 HA.RMONY OF 
 
 Ml- The Sermon 
 
 MATTHEW. 
 
 CH. V. VI. VII. VIII. 1. 
 
 may have glory of men. Verily, I 
 say unto you, They have their reward. 
 
 3 But when thou doest alms, let not 
 thy left hand know what thy right 
 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 thinl<; 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, I 
 
 MARK. 
 
SEC. 41.] 
 
 THE GOSPELS. 
 
 171 
 
 on the Mount. Near Capernaum. 
 
 LUKE. 
 
 JOHN. 
 
172 
 
 HARMONY OF 
 
 [part IV. 
 
 ^ 41. 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 is that dark- 
 ness! 
 
 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 Hfe, 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, 
 nor gather into bams ; yet your heaven- 
 ly Father feedeth them. Are ye not 
 much better than they 1 
 
 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 1 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 clothe you, 
 O ye of little faith ? 
 
 MARK. 
 
SEC. 41.] 
 
 THE GOSPELS. 
 
 173 
 
 on the Mount. Near Capernaum. 
 
 LUKE. 
 
 JOHN. 
 
174 
 
 HARMONY OF 
 
 [part IV. 
 
 Hi- 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 ihings 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. 
 
 178 
 
 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. 
 
m 
 
 HARMONY OF 
 
 [part IV. 
 
 ni. 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 15 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 1 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 rain 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. 
 
 1 1 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 fiim.] 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 sjTuagogue. 
 
 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. 
 
HARMONY OF 
 
 [part IV. 
 
 ^.42. The healing 
 
 MATTHEW. 
 CH. VIII. 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 
 beheved, so be it done unto thee. 
 And his servant was healed in 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, ^ tfuU 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. 
 
 Wl 
 
 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 sdl the region round about. 
 
 sends disciples to Jesus. Galilee. Capernaum? 
 
 CH. 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 
 
 13 
 
1,82 
 
 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 ehall 
 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 1 
 
 8 But what went ye out for to see ? 
 A man clothed in soft raiment 1 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 bom 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 «7, this is 
 Elias which was for to come.*" 
 
 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. 
 
 '' Mai. lit. 1. 
 
 « Mai. iv. 5. 
 
SEC. 44.] 
 
 THE GOSPELS. 
 
 sends disciples to Jesus. Galilee. Capernavm 
 
 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 1 
 
 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 oflTended 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 1 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 bom 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, 
 
sKc. 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. 
 
 I 
 
186 
 
 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. VII. 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 it, 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 he, 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 1 I entered into thine house, 
 thou gavest me no water for my feet : 
 but she hath washed my feet with 
 tears, and wiped them witfi the hairs 
 of her head. 
 
188 
 
 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. XII. 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. III. 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 demooiac 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 
 him, began to say within themselves, 
 Who is this that forgiveth 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 toere 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 
 tliem 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. III. 19-30. 
 
 22 And the scribes which came 
 down from Jerusalem, said, He hath 
 Beelzebub, and by the prince of the 
 devils casteth he oirt 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 caimot 
 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 Beelzebtib 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, wh< 
 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 
 
 [part IV. 
 
 ^ 48. The healing of a demoniac. 
 
 MATTHEW. 
 CH. XII. 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 ; ^ 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 ; '^ and behold, a greater than 
 Solomon is here. 
 
 * Jonah i. 17. 
 
 ^ Jonah iii. 4, 5. 
 
 I Kin. X. I seq. 
 
 Matth. xii. 39, shall no sign he givenJ] 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 generar 
 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. XII. 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. 
 Tlven so shall it be also unto this j 
 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 
 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. III. 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, 
 thy 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. 
 
,EC. 49, 50, 51.] 
 
 THE GOSPELS. 
 
 195 
 
 Our Lord's reflections. Galilee. 
 
 LUKE. 
 CH. XI. 16, 24-36. 
 36 If thy whole body therefore he 
 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 psiss, 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. VIII. 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 hy 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 J\ 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 ity 
 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 1 
 
 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 : 
 
 60 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 
 indifierent. 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.J*. 
 
 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 Chroii. 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 a 
 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 
 
 JOHN. 
 
 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 bams, 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. 
 
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 bam ; 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. 
 
 they 
 
 LUKE. 
 CH. XII. 1-59. 
 when he cometh and knocketh 
 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 
 
 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. 
 
 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 1 
 
 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 1 
 
 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 oflicer, and 
 the oflScer cast thee into prison. 
 
 59 I tell thee, thou shalt not de- 
 part thence, till thou hast paid the 
 very last mite. 
 
 JOHN. 
 
 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. XIII. 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 ? 
 
 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 1 
 
 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. VIII. 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. XIII. 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 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,* 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 tfiem; 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 on£, 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 1 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. 
 
 * Is. vi. 9, 10. 
 
SEC. 54.] 
 
 THE GOSPELS. 
 
 211 
 
 of the sower. Lake of Galilee. Near Capernaum J 
 
 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. 
 
 JOHN. 
 
 11 Now the parable is this 
 seed is the word of God. 
 
 The 
 
 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 
 
 I 
 
m% 
 
 HARMONY OF 
 
 [part IV. 
 
 § 54. The parable 
 
 MATTHEW. 
 CH. XIII. 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- 
 ceitfnlness 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 1 
 
 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. XIII. 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. 26-34. 
 
SEC. 54, 55.] 
 
 THE GOSPELS. 
 
 213 
 
 of the sower. Lake of Galilee. Near Capernaum J 
 
 LUKE. 
 
 CH. VIII. 4-18. 
 root, which for a while beUeve, 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 ? 
 
 15 
 
!§ii 
 
 HARMONY OF 
 
 [part IV. 
 
 § 55. Parable of the tares. 
 
 MATTHEW. 
 CH. XIII. 24-53. 
 
 27 So the servants of the house- 
 holder came and said unto him, Sir, 
 didst not thou sow good seed in thy 
 field 1 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 
 was spoken by the prophet,* 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 1 or 
 with what comparison shall we com- 
 pare it 1 
 
 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 thai 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 haxi, 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 V(ras 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 instructed 
 unto the kingdom of heaven, is like 
 unto a man that is a householder, 
 
 MARK. 
 
SEC. 55.] 
 
 THE GOSPELS. 
 
 217 
 
 Other parables. Near Capernaum 
 
 LUKE. 
 
 JOHN. 
 
21B 
 
 HARMONY OF 
 
 [part IV. 
 
 ^ 55. Parable of the tares. 
 
 MATTHEW. 
 CH. xiir, 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. VIII. 18-27. 
 
 18 Now when Jesus saw great 
 multitudes about him, he gave com- 
 mandment to depart 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, Ijord, 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. 
 
 CH. IV. 35-41. 
 
 35 And the same day, when the 
 even was come, he saith unto them, 
 Let us pass over unto the other side. 
 
 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. VIII. 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, 1 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 vjater, 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, 
 
2^ 
 
 HARMONY OF 
 
 [part IV. 
 
 ^ 56. Jesus directs to cross the lake. Incide 
 
 nts. 
 
 MATTHEW. 
 CH. VIII. 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 
 him ! I and the sea obey him ? 
 
 ^ 57. The two demoniacs 
 
 CH. VIII. 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 otit, 
 
 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 Tnan 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, 
 he 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, Gerg-esenes.] 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. 
 
 
 JOHN. 
 
 CH. VIII. 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. 
 
 
 
 of Gadara. <S. E. coast of the Lake of Galilee. 
 
 CH. VIII. 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 imrrat, 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. VIII. 28-34. 
 
 CH. IX. 1. 
 
 saying, What have v^re 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- i 
 ing. If thou cast us out, suffer us to | 
 go away into the herd of swine. ! 
 
 32 And he said unto them. Go. I 
 And when they were come out, they ! 
 went into the herd of swine : and be- ; 
 hold, the whole herd of swine ran| 
 violently down a steep place into the 
 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 1 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. 
 
 11 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 w^as 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 s^cine.] 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. VIII. 26-40. 
 
 What is thy name? And he said, 
 Legion : because many devils were 
 entered into him. 
 
 31 And they besought him, t?iat 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 ofJestLS.'] 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 ihe 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. 
 
0S% 
 
 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,'' 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 1 
 
 15 And Jesus said unto them. Can 
 the children of the bride-chamber 
 mourn, as long as the bridegroom is 
 with them 1 but the days will 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 
 
 * 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. 
 cii. VIII. 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 1 
 
 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. II. 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 S5magogue, Jairus 
 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 liands 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. 
 
 89 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 1 
 
 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 thmg. 
 
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, straig-htway 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 of 
 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 1 perceive that virtue 
 is gone out of me. 
 
228 
 
 HARMONY OF 
 
 [part 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. 
 
 16 
 
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 fatUe 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 fjast 
 out, the dumb spake : and the mMti- 
 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. XIII. 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 hm 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- 
 er 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. 
 this section 
 ed to be shod with sandals. 
 
 10, shoes.] Commentators have noted two inconsistent circumstances in 
 In Matthew, shoes are forbidden ; in Mark the apostles are command- 
 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- 
 ermg for their feet. « Non vult 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 
 judsfment, 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. OH. 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 he 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 foUoweth after me, is not worthy 
 of me. 
 
 39 He that findeth his life shall 
 lose it : and he that loseth his life for 
 my sake, shall find it. 
 
 MARK. 
 
 • 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 chiei 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. 
 
 OH. 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 ifind 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, in 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 hiin 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 ? 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. 
 CH. XIV. 13-21. 
 
 15 And when it was evening his 
 disciples came to him, saying, This is 
 a desert place, and the time is now 
 past ; send the multitude away, that 
 they may go into the villages, and buy 
 themselves victuals. 
 
 16 But Jesus said unto them, They 
 need not depart ; give ye them to eat. 
 
 17 And they say unto him. We 
 have here but five loaves, and two 
 fishes. 
 
 18 He said, Bring them hither to 
 me. 
 
 19 And he commanded the multi- 
 tude to sit down on the grass, and 
 took the five loaves, and the two 
 fishes, and looking up to heaven, he 
 blessed, and brake, and gave the 
 loaves to his disciples, and the disci- 
 ples to the multitude. 
 
 20 And they did all eat, and were 
 filled : and they took up of the frag- 
 ments that remained twelve baskets 
 full. 
 
 21 And they that had eaten were 
 about five thousand men, besides 
 women and children. 
 
 MARK. 
 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. 
 
 35 And when the day was now far 
 spent, his disciples came unto him, 
 and said. This is a desert place, and 
 now the time is far passed : 
 
 36 Send them away, that they may 
 go into the country round about, and 
 into the villages, and buy themselves 
 bread : for they have nothing to eat. 
 
 37 He answered and said unto 
 them, Give ye them to eat. And 
 they say unto him. Shall we go and 
 buy two hundred pennyworth of bread, 
 and give them to eat? 
 
 38 He saith unto them, How many 
 loaves have ye 1 go and see. And 
 when they knew, they say. Five, and 
 two fishes. 
 
 39 And he commanded them to 
 make all sit down by companies upon 
 the green grass. 
 
 40 And they sat down in ranks, by 
 hundreds, and by fifties. 
 
 41 And when he had taken the 
 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. 
 
 42 And they did all eat, and were 
 filled. 
 
 43 And they took up twelve bas- 
 kets full of the fragments, and of the 
 fishes. 
 
 44 And they that did eat of she 
 loaves, were about five thousand men. 
 
 ^ 65. Jesus walks upon the water. 
 
 CH. XIV. 22-36. 
 22 And straightway Jesus con- 
 strained his disciples to get into a 
 ship, and to go before him unto the 
 
 CH. VI. 45-56. 
 45 And straightway he constrained 
 his disciples to get into the ship, and 
 to go to the other side before unto 
 
 Luke ix. 14, byjiflies.] In Luke, Jesus commands that the people should be made 
 to sit down by JHfties. In Mark it is said that they sat down by hundreds and by 
 Jkflies. 
 
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 PhiUp, 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 
 I 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 
 
 HARMONY OF 
 
 [PAET 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, 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. 
 Bethsaida, while he sent away the 
 people. 
 
 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 
 he 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 
 them, walking upon the sea, and 
 would have passed by them. 
 
 49 But when they saw him walk- 
 ing upon the sea, they supposed it 
 had been a spirit, and cried out. 
 
 50 (For they all saw him, and 
 were 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. 
 
 17 
 
 JOHN. 
 CH. VI. 15-21. 
 parted again into a mountain himself 
 alone. 
 
 1() 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, Rabhi^ 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 ? what 
 dost thou work ? 
 
 31 Our fathers did eat manna in the 
 
 cm 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 ni^ht 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 S5niagogue 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. OH. VII. 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 
 belie veth 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,'' 
 And they shall be all taught of God. 
 Every man therefore that hath heard, 
 
 * Ps. Ixxviii. 24. Ex. xvi. 15. 
 
 *> 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 he 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- breaxi 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 of 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 list 
 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 ? " Evid. 255. 
 
 John vi. 70, a devil.] The admission oi Judas Iscariot into the domestic and confi- 
 dential circle of our Lord, was the result of profoxmd and even of divine wisdom. It 
 showed that Jesus was willing to throw open his most secret actions, discourses, and 
 
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. 
 
 6 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,^ 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. 
 
 b 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 
 
 nnwashen hands. Pharisaic traditions. Capernaum. 
 
 LUKE. 
 
 JOHJS 
 
 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. 
 
ms 
 
 HARMONY OF 
 
 [part v. 
 
 ^ 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 tJie 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- 
 ble. 
 
 18 And he saith unto them, Are ye 
 so without understanding also 1 Do 
 ye not perceive, that whatsoever thing 
 from without entereth into the man, it 
 cannot defile him : 
 
 19 Because it entereth not into his 
 heart, 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 
 heart of men, proceed evil thoughts, 
 adulteries, fornications, murders, 
 
 22 Thefts, covetousness, wicked- 
 ness, deceit, lasciviousness, an evil 
 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. VII. 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. 
 OH. 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. VIII. 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 eflect 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 lac. Newcome, Obs. on our Lord, p. 165. 
 
 18 
 
262 
 
 HARMONY 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 1 
 
 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 men, besides women and 
 children. 
 
 MARK. 
 CH. VII. 24-37. CH. VIII. 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. VIII. 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 thiok that Dalmanutha and 
 Magdala were neighboring towns. See Calmet, voc. Dalmanutha. It is probable that 
 
SEC. 69, 70.] 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 tlie sky is 
 red. 
 
 3 And in the morning. It will he 
 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 
 times ? 
 
 4 A wicked and adulterous genera- 
 tion seeketh after a sign ; and there 
 shall no sign be given imto it, but the 
 sign of the prophet Jonas. 
 
 MARK. 
 CH. VIII. 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, ll 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 1 
 
 10 Neither the seven loaves of the 
 foiir thousand, and how many baskets 
 ye took up ? 
 
 CH. VIII. 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 difierently 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. Nkwcomb. 
 
266 
 
 HARMONY OF 
 
 [part 
 
 ^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 Sadducees 1 
 
 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. VIII. 13-21. 
 21 And he said unto them, How 
 it that ye do not understand? 
 
 § 72. A blind man healed. 
 
 CH. VIII. 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 fc5on of man, am ? 
 
 14 And they said. Some say that 
 thou 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 him, Blessed art thou, Simon 
 
 CH. v^iii. 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, oxd of the town.'\ 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. 
 
 18 And it came to pass, as he was 
 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 
 tist ; 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 
 
 ^ 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 agaiiist 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. vm. 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 oflfence 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 w^ll come after me, 
 let him deny himself, and take up his 
 cross, and follow me. 
 
 CH. VIII. 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. 
 
 54 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 lohole ; 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 bis circumcision were two of 
 these eight days. Whitby, quoted by Scott, on Matth. xii. 40.) 
 
 Grotius establishes this way of reckoning the parts of the £rst and third days for 
 two days, by Aben Ezra on Lev. xii. 3. 
 
SEC. 73, 74.] 
 
 THE GOSPELS. 
 
 269 
 
 faith in Christ. Region of Cesarea 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 " o/l^er 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 "Q,ui 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. VIII. 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 
 alicays 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. 
 
 32 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 — Coesar 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 circUer. Nam Judaeos octo dies appellasse id 
 quod ab uno sabbato est ad alteram apparet, Joan, 20 26, &c. Newcome. 
 
27^ 
 
 HARMONY OF 
 
 [part v. 
 
 ^ 75. The Transfiguration. Our Lord's subsequent discourse 
 
 MATTHEW. 
 
 CH. XVII. 1-13. 
 
 5 While he yet spake, behold, a 
 bright cloud overshadowed them : and 
 behold, a voice out of the cloud, 
 which said, This is my beloved Son, 
 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 
 their eyes, they saw no man, save 
 Jesus only. 
 
 9 And as they came down from the 
 mountain, Jesus charged them, say- 
 ing, Tell the vision to no man, until 
 the Son of man be risen again from 
 the dead. 
 
 10 And his disciples asked him, 
 saying, Why then say the scribes, 
 that Elias must first come ? 
 
 11 And Jesus answered and said 
 unto them, Elias truly shall first 
 come, and restore all things : 
 
 12 But T say unto you, That Elias 
 is come already, and they knew him 
 not, but have done unto him what- 
 soever they listed : likewise shall also 
 the Son of man suffer of them. 
 
 13 Then the disciples understood 
 that he spake unto them of John the 
 Baptist. 
 
 MARK. 
 CH. IX. 2-13. 
 
 7 And there was a cloud that over- 
 shadowed them : and a voice came 
 out of the cloud, saying, This is my 
 beloved Son : hear him. 
 
 8 And suddenly, when they had 
 looked round about, they saw no man 
 any more, save Jesus only with them- 
 selves. 
 
 9 And as they came down from 
 the mountain, he charged them that 
 they should tell no man what things 
 they had seen, till the Son of man 
 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. 
 
 11 And they asked him, saying. 
 Why say the scribes that Elias must 
 first come ? 
 
 12 And he answered and told them, 
 Elias verily cometh first, and restor- 
 eth all things ; and how it is written 
 of the Son of man, that he must suffer 
 many things, and be set at naught. 
 
 13 But I say unto you. That Elias 
 is indeed come, and they have done 
 unto him whatsoever they listed, as it 
 is written of him. 
 
 ^ 76. The healing of a demoniac, whom the disciples 
 
 CH. XVII. 14-21. 
 14 And when they were come to 
 the multitude, there came to him a 
 
 CH. IX. 14-29. 
 14 And when he came to his disci- 
 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 Cesarea 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, and 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, 
 only by Matthew and Mark. 
 
 It is explained by the command of Jesus, related 
 
274 
 
 HARMONY OF 
 
 [part v. 
 
 ^ 76. The healing of a demoniac, whom the disciples 
 
 MATTHEW. 
 OH. XVII, 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 hiim. 
 
 17 Then Jesus answered and said, 
 O faithless and perverse generation, 
 how long shall I be with you 1 how 
 long shall I suffer you ? firing 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. 
 OH. 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 1 
 
 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 1 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 1 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 Cesarea 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. 
 OH. XVII. 14-21. 
 
 19 Then came the disciples to Je- 
 Bus 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. 
 
 GH. xvn. 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. 
 
 OH. IX. 30-32. 
 
 30 And they departed thence, 
 and passed through GalQee ; 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 1 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 imto 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. 
 
 19 
 
278 
 
 HARMONY OF 
 
 [part v. 
 
 § 79. The disciples contend who should be the greatest. Jesus 
 
 MATTHEW. 
 CH. XVIII. 1-35. 
 
 At the same time came the disci- 
 ples unto Jesus, saying, Who is the 
 greatest in the kingdom of heaven 1 
 
 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, receiveth 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 Spiiits^ 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 partem 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. xviii. 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 
 
 )se on eartl 
 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^ 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 wnll 
 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 
 
 [part v. 
 
 ^ 79. The disciples contend who should be the greatest. Jesus 
 
 MATTHEW. 
 CH. xviii. 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 
 
 HAHMONY 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.^ 
 
 5 And into whatsoever house ye 
 enter, first say. Peace heio 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 
 
 JOPIN. 
 
 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 riot 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 
 oUiers 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. 
 
 JOPIN. 
 
 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, 
 
 62 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. 
 
 Sarnaria . 
 
 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. 
 
HARMONY OF 
 
 [part v. 
 
 ^ 82. Ten lepers cleansed. 
 
 MATTHEW. 
 
 MARK. 
 
 ia 
 
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 1 
 
 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. 
 
 OH. 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 i 
 
 15 And the Jews marvelled, saying, 
 How knoweth this man letters, having 
 never learned 1 
 
 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 knov/ 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.*^ 
 
 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 ? 
 
 20 
 
 * 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 ■? 
 
 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 hun, 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 1 
 
 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,* 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. 1, 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 viu. 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 
 
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,* 
 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 
 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 
 before 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 
 Olives : 
 
 » 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. i. 
 
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 sufiered 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 * 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, and sin no more. 
 
 unbelieving Jews, and escapes from their hands. Jerusalem. 
 
 CH. VIII. 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. 
 
 .Fohn viii. 7, let him Jirst 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 tellJ] 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 ; 
 (oh. 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. 
 
85.] 
 
 THE GOSPELS. 
 
 301 
 
 unbelieving Jews, and escapes from their hands. Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 
 CH. VIII. 12-59. 
 
 v^orld : he that followeth me shall not 
 
 w^alk 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 T 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.* 
 
 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 go » ye 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. Nkwcomb. 
 
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 
 
 unl^lieving Jews, and escapes from their hands. Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 CH. VIII. 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 say est 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, hut 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 
 seed ; 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. VIII. 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 teU 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, 86.] 
 
 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 
 thyself.* 
 
 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 
 
 ■ Dcut. 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.] 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. 
 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. 
 
 JOHJN 
 
 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 ? 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. 
 
 21 
 
310 
 
 HARMONY OF 
 
 [part VI. 
 
 ^ 87. Jesus in the house of Martha 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 88. The disciples again taught 
 
 Luke xi. 6, at midnig-fU.] 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 e^g, 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, 
 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 : hut 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 
 ^ked 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 bUnd man 
 again, What say est thou of him, that 
 he hath opened thine eyes 1 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 bom blind. 
 
 33 If this man 
 could do nothing. 
 
 34 They answered and said unto 
 him, Thou wast altogether born in 
 sins, and dost] thou teach us ? And 
 they cast him out. 
 
 35 Jesus heard that they had cast 
 him out : and when he had found 
 him, he said unto him. Dost thou be- 
 Ueve 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 
 leadeth 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. 
 
 3^1 
 
 Our Lord's subsequent discourses. Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 
 CH. IX. 1-41. CH. X. 1-21. 
 
 own sheep, he goeth before them, and 
 the sheep follow him : for they know 
 his voice. 
 
 5 And a strang-er will they not fol- 
 low, 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 camie 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 
 sheep. 
 
 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. 
 
 ^91. 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 
 hand. 
 
 30 I and my Father are one. 
 
 31 Then the Jews took up stones 
 again to stone him. 
 
 32 Jesus answered them. Many 
 good works have I shewed you from 
 my Father ; for which of those works 
 do ye stone me ? 
 
 33 The Jews answered him, say- 
 ing, For a good work we stone thee 
 not ; but for blasphemy, and because 
 that 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. 
 
 li^r 
 
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 1 * 
 
 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. 
 
 S2 
 
 * Ps. Ixxxii. 6. Ex. xxii. 7, seq. 
 
326 
 
 HARMONY OF 
 
 [part VI. 
 
 92. The raising of. Lazarus. 
 
 MATTHEW. 
 
 MARK. 
 
 
92.] 
 
 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, T 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. 1-4G. 
 
 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 
 her, 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 
 fell down at his feet, saying unto him, 
 Lord, if thou hadst been here, my 
 brother had not died. 
 
 33 When Jesus therefore saw her 
 weeping, and the Jews also weeping 
 which came with her, he 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 
 how he loved him ! 
 
 37 And some of them said. Could 
 not this man, which opened the eyes 
 of the blind, have caused that even 
 this man should not have died ? 
 
 38 Jesus therefore again groanine 
 in himself, cometh to the grave, fi 
 was a cave, and a stone lay upon it. 
 
 39 Jesus said, Take ye away the 
 etone. Martha, the sister of him that 
 was dead, saith unto him, Lord, by 
 this time he stinketh : for he hath 
 been dead four days. 
 
 40 Jesus saith unto her, Said I not 
 
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- 
 hove, 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 
 
w^ 
 
 HARMONY OF 
 
 [fart VI. 
 
 ^ 93. The counsel of Caiaphas against Jesus. He 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 91. 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. I. 
 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. XIII. 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 
 ansv/ered 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 ? 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. XIII. 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 asrainst 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 O 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.'' 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. 
 
 1-24. 
 
 pass, 
 
 CH. XIV. 
 
 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 1 
 
 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 "? 
 
 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 ; 
 
 * Ps. Ixix. 25. Jer. 
 
 and xxii. 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,i 
 he may say unto thee, Friend, go upj 
 higher : then shalt thou have worship j 
 in the presence of them that sit atj 
 meat with thee. j 
 
 1 1 For whosoever exalteth himself j 
 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 i 
 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 
 shall 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 
 read]^. 
 
 is" 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, j 
 
 19 And another said, I have bought! 
 five yoke of oxen, and I go to prove! 
 them : 1 pray thee have me excused. I 
 
 20 And another said, I 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 
 bUnd. 
 
 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. 
 
 OH. 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 desireth conditions of peace. 
 
 33 So likewise, whosoever he be 
 of you that forsaketh not all that he 
 hath, he cannot be my disciple. 
 
 23 
 
s^ 
 
 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. 
 
 
 JOHN. 
 
 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. 
 
 
 
 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 1 
 
 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. 
 
 iNIATTHEW. 
 
 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 1 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. 
 
 mi 
 
 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 Ifee 
 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 oflf, and Lazarus in his 
 bosom. 
 
 24 And he cried, and said, Eather 
 Abraham, have mercy on me, vAnd 
 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. 
 
 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. 
 
 JOHN. 
 
 sudden. Perea. 
 
 CH. XVII. 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.* 
 
 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 Ufe, 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. 
 
 * Gen. vii. 4, 7. *» Gen. xix. 15, seq. 
 
 c Gen. xix. 26. 
 
HARMONY OF 
 
 [part VI. 
 
 § 102. Christ's coming will be 
 
 MATTHEW. 
 
 MARK. 
 
 ^ 103. Parables. The importunate Widow i 
 
SEC. 102, 103.] 
 
 THE GOSPELS. 
 
 357 
 
 sudden. Perea. 
 
 LUKE. 
 CH. XVII. 20-37. 
 37 And they answered and said 
 unto him, Where, Lord? 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, 1 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 1 
 
 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 
 oflf, would not lift up so much as his 
 eyes unto heaven, but smote upon his 
 breast, saying, God be merciful to me 
 a sinner. 
 
 24 
 
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,* that he 
 which made them at the beginning, 
 made them male and female, 
 
 5 And said,'' For this cause shall a 
 man leave father and mother, and 
 shall cleave to his wife : and they 
 twain shall be one flesh 1 
 
 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 1 "^ 
 
 8 He saith unto them, Moses, be- 
 cause of the hardness of your hearts, 
 suflfered 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 1 
 
 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. 
 
 a Gen. i. 27. 
 
 b Gen. ii. 24. 
 
 c Deut. xxiv. 1. 
 
 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 suflScient ; 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. 
 
 
 JOHN. 
 
 CH. XVIII. 1-14. 
 
 
 
 14 I tell you, this man went down 
 
 
 
 to his house justified ralher than the 
 
 
 
 other : for every one that exalteth 
 
 
 
 himself shall be abased ; and he that 
 
 
 
 humbleth himself shall be exalted. 
 
 
 
 Perea. 
 
 Mark x. 12, put away her husharul.'\ 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. 
 
350 
 
 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? 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.^ 
 
 20 The young man saith unto him. 
 All these things have I kept from my 
 youth up : what Izick I yet 1 
 
 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. 
 
 * Ex. XX. 12, seq. Lev. xix. 18. 
 
SEC. 104, 105, 106.] THE GOSPELS, 
 
 361 
 
 Perea. 
 
 LUKE. 
 
 JOHN. 
 
 children. Perea. 
 
 CH. XVIII. 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 themwn^o 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. xviii. 18-30. 
 
 18 And a certain ruler asked him, 
 saying, Good Master, what shall I do 
 to inherit eternal life 1 
 
 19 And Jesus said unto him, Why 
 callest thou me good? none is 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 maii 
 to enter into the kingdom of God. 
 
 25 When his disciples heard it, 
 they were exceedingly amazed, say- 
 ing, Who then can be saved 1 
 
 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 he 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 were 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, 
 and 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. XVIII. 18-30. 
 
 22 Now, when Jesus heard these 
 things, he said unto him, Yet lackest 
 thou one thing : sell all that thou 
 hast, and distribute unto the poor, and 
 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 ! 
 
 JOHN. 
 
 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 1 
 
 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, V«rily, 
 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. 
 
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 1 
 
 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, CaU 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 
 hut 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 ? is thine 
 eye evil because I am good 1 
 
 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 1 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 1 
 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 we 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 1 
 
 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. 
 
 31 
 
 LUKE. 
 CH. XVIII. 31-34. 
 Then he took unto him the 
 
 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. U, 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 vdll ye that I 
 shall do unto you ? 
 
 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 maybe represented, (Matth. xx. 29 ; Mark x. 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 mtiltitude, 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. XVIII. 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. 36,) 
 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. 
 CH. 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. XVIII. 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, vv^hen 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 
 v^^ill 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 1 
 
 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. Newcomk, Obs. on our 
 Lord, p. 83. 
 
 25 
 
374 
 
 HARMONY OF 
 
 [part VI. 
 
 ^ no. The visit of Zaccheus. The Parable of 
 
 MATTHEW. 
 
 MARK. 
 
 ^111. 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. XII. 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 Jesu?, 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 
 
 THE FOURTH PASSOVER. 
 
 Time. Five days. 
 
378 
 
 HARMONY OF 
 
 [part VII. 
 
 ^ 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,* 
 
 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, 
 
 2 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 
 in the way : and others cut down 
 branches off the trees, and strewed 
 them in the way. 
 
 Zech. ix. 9. 
 
 Matth. xxi. 7, and put on them their dothes.'] 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 himl 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 ? 
 
 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. XII. 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 oiTence is indicated by several of 
 the prophets : Isaiah ii. 6, 7, and xxxi. 1 ; Rosea 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 VII. 
 
 § 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 
 
 MARK. 
 
 CH. XI. 1-11. 
 
 9 And they that went before, and 
 they that followed, cried, saying, Ho- 
 
 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. 
 
 of the Lord : Hosanna in the highest. 
 
 10 And when he was come into 
 Jerusalem, all the city was moved, 
 saying, Who is this 1 
 
 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 
 displeased, 
 
 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 ? * 
 
 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. 
 
 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 he 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 wliich 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.*^ 
 
 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 1 behold, the world 
 is gone after him. 
 
 Ps. cxviii. 26. 
 
382 
 
 HARMONY OF 
 
 [part VII. 
 
 §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. 
 
 1 2 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,*^ 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 cursed st 
 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 
 
 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. See 
 § 141. Newcome. 
 
384 
 
 HARMONY OF 
 
 [part VII. 
 
 ^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 whatsoevet 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 mi 
 counted John, that he was a prophe 
 indeed. 
 
 33 And they answered and sai^ 
 unto Jesus, We cannot tell. An^ 
 Jesus answering saith unto them. 
 Neither do I tell you by what ai 
 thority I do these things. 
 
SEC. 114, 115.] 
 
 THE GOSPELS. 
 
 385 
 
 (third day of the week.) Between Bethany atid 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 him, with the elders, 
 
 2 And spake unto him, saying, Tell 
 us. By what authority doest thou 
 these things 1 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. 
 
 L 
 
386 
 
 HARMONY OF 
 
 [part VII. 
 
 ^ 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 ;j 
 beating some, and killing some. 
 
 6 Having yet therefore one son, his^ 
 well-beloved, he sent him also h 
 unto them, saying. They will revere 
 ence my son. 
 
 Matth. xxi. 34, 35, servants. 1 Many servants are sent ; some of whom are beater 
 some slain, some stoned. Here St. Matthew is more circumstantial than the oth« 
 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 stone 
 
SEC. 115, 116.] 
 
 THE GOSPELS. 
 
 387 
 
 two Sons, (third day of the aveek.) Jerusalem. 
 
 LUKE. 
 
 f 
 
 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 VII. 
 
 ^ 116. Parable of the wicked husbandmen. 
 
 MATTHEW. 
 CH. XXI. 33-46. 
 
 38 But when the husbandmen saw 
 the son, they said among themselves, 
 This is the heir ; come, let us kill 
 him, and let us seize on his in- 
 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 ? 
 
 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 
 never read in the scriptures. The 
 stone which the builders rejected, the 
 same is become the head of the cor- 
 ner : this is the Lord's doing, and it 
 is marvellous in our eyes '\ °- 
 
 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.^ 
 
 45 And when the chief priests and 
 Pharisees had heard his parables, 
 they perceived that he spake of them. 
 
 46 But when they sought to lay 
 hands on him, they feared the mul- 
 titude, because they took him for a 
 prophet. 
 
 MARK. 
 
 CH. XII. 1- 12. 
 
 7 But those husbandmen said 
 among themselves. This is the heir ; 
 come, let us kill him, and the inherit- 
 ance shall be ours. 
 
 8 And they took him, and killed 
 Aim, 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 
 scripture ; The stone which the build- 
 ers rejected is become the head of the 
 corner : 
 
 11 This was the Lord's doing, and 
 it is marvellous in our eyes ? 
 
 12 And they sought to lay hold on 
 him, but feared the people ; for they 
 knew that he had spoken the parable 
 against them : and they left him, and 
 went their way. 
 
 § 117. Parable of the Marriage of the King's Son. 
 
 CH. XXII. 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. 
 
 a Ps. cxviii. 22. ^ Isa. viii. 14, seq, Zech. xii. 3. Dan. ii. 34, seq., 44, 
 
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 "? 
 
 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. 
 
 26 
 
390 
 
 HARMONY OF 
 
 [part VII. 
 
 § 117. Parable of the marriage of the King's Son. 
 
 MATTHEW. 
 
 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 ta 
 see the guests, he saw there a man 
 which had not on a wedding-gar- 
 ment : 
 
 12 And he saith unto him. Friend, 
 how camest 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. 
 
 MARK. 
 
 § 118. Insidious question of the Pharisees. Tribute 
 
 CH. XXII. 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 
 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 ofiers of payment or 
 enrichment, (1 Sam. ix. 7) ; and especially presents of dresses. I 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. 
 
 rer 
 
 or I 
 22. I 
 
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 ^\hs, according to the state 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. Dxct. p. 64, 126, 514. 
 
392 
 
 HARMONY OF 
 
 [part VII. 
 
 §118. Insidious question of the Pharisees. Tribute 
 
 MATTHEW. 
 CH. XXII. 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 1 
 
 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? 
 
 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 
 Ihat are God's. 
 
 22 When they had heard these 
 words, they marvelled, and left him, 
 and went their way. 
 
 MARK. 
 CH. XII. 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. XXII. 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. XII. 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. 
 
r 
 
 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 say est 
 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 1 
 
 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. 
 
3M 
 
 HARMONY OF 
 
 [part VII. 
 
 § 119. Insidious question of the Sadducees. The 
 
 MATTHEW. 
 CH. XXII. 23-33. 
 
 28 Therefore, in the resurrection, 
 whose wife shall she be of the seven 1 
 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 ? ^ 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. XII. 18-27. 
 
 23 In the resurrection therefore, 
 when they shall rise, whose wife 
 shall she be of them 1 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 1 
 
 25 For when they shall rise from 
 the dead, they neither marry, nor are 
 given in marriage ; but are as the 
 angels which aie 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 himaqicestion, tempting 
 him, and saying, 
 
 36 Master, which is the great com- 
 mandment in the law 1 
 
 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.* 
 
 » Ex. ill. 6. 
 
 CH. XII. 28-34. 
 28 And one of the scribes came, 
 and having heard them reasoning to-^ 
 gether, and perceiving that he had ai 
 swered them well, asked him, Whicl 
 is the first commandment of all 1 
 
 29 And Jesus answered him, Th« 
 first of all the commandments is^ 
 Hear, O Israel ; The Lord our God 
 one Lord : 
 
 30 And thou shalt love the Loi 
 thy God with all thy heart, and wit 
 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 
 Luke's veracity, derived from his medical profession. No other EvangeUst recoi 
 
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. 
 
 See on 
 
396 
 
 HARMONY OF 
 
 [part VII. 
 
 ^120. A lawyer questions Jesus. The two great 
 
 MATTHEW. 
 CH. XXII. 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- 
 offerings 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 1 
 whose son is he 1 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 ? '' 
 
 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. XII. 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 
 Pharisees sit in Moses' seat : 
 
 * Lev. xix. 18. 
 
 the 
 
 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 : 
 
 b Ps. ex. U 
 
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 VII. 
 
 ^ 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 shaU 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. XXIII. 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. 122, 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 VII. 
 
 <5> 123. Woes against the Scribes and Pharisees. Lamentation 
 
 MATTHEW. 
 CH. XXIII. 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 sanctiiieth the gold 1 
 
 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 1 
 
 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 
 Grod, 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 uncleanness. 
 
 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 VII. 
 
 ^ 123. Woes against the Scribes and Pharisees. Lamentation 
 
 MATTHEW. 
 CH. XXIII. 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 soTne 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.* 
 
 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.'' . , 
 
 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 : and 
 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. 
 
 * Gen. iv. 8. 2 Chron. xxiv. 20-22. 
 b Ps. Ixix. 26. Jer. xii. 7, and xxii. 5. 
 
 e 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. 
 
 
m^ 
 
 HARMONY OF 
 
 [part VII. 
 
 ^ 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 aU. 
 
 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. XII. 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 v;ould 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 
 
 27 
 
406 
 
 HARMONY OF 
 
 [part VII, 
 
 ^ 125. Certain Greeks desire to see Jesi s. 
 
 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 : * 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 ? ^ 
 
 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.*^ 
 
 41 These things said Esaias, when 
 he saw his glory, and spake of him.'* 
 
 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 
 
 * 2 Sam. vii. 13. Ps. Ixxxix. 30, 37 ; ex. 4. 
 
 *" Is. liii. I. « Is. vi. 10. d jg. vi. 1, 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 thing-s T 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 1 and what shall be 
 the sign of thy coming, and of the 
 end of the world ? 
 
 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 1 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 Eis 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 he 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 VII. 
 
 ^ 127. JesUs, on taking leave of the Temple, foretells its destruction, etc. 
 
 /MATTHEW. 
 
 / CH. XXIV, 1 - 14. 
 
 T-For 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 nations 
 for my name's sake. 
 
 10 And then shall many be offend- 
 ed, and shall betray one another, and 
 shall hate one another. 
 
 11 And many false prophets shall 
 rise, and shall deceive many. 
 
 12 And because iniquity shall 
 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 iii 
 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 see the 
 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. XIII. 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 : 
 
 * Danl. ix. 27. 
 
SEC. 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 
 against 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 
 men 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 
 compassed with armies, then know 
 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. 
 
41S 
 
 HARMONY OF 
 
 [part VII. 
 
 ^ 128. The signs of Christ's coming to destroy Jerusalem, etc. 
 
 MATTHEW. 
 CH. XXIV. 15-42. 
 
 18 Neither lei 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 : * 
 
 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 ill. 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. 
 
 27 And then shall they see the Son 
 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 VII. 
 
 ^ 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,* 
 
 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. XIII. 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. 
 
 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 own selves 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 pass 
 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 VII. 
 
 ^ 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 1 
 
 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 VII. 
 
 ^ 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- 
 edst 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 
 deUveredst 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: 
 
 MaXth.. XTX. 26 y tlum 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. 
 
 28 
 
422 
 
 HARMONY OF 
 
 [part VII. 
 
 ^ 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 Fori 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. 
 
[part VII. 
 
 ^ 424 HARMONY OF [part 
 
 1 \ § 131. The Rulers conspire. The Supper at Bethany. Treachery 
 
 MAT^THEW 
 Axvi. 1-16. 
 JtN^it cajne to pass, when Jesus 
 had firnSired 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 
 elders of the people, unto the palace 
 of the high priest, who was called 
 Caiaphas, 
 
 4 And consulted that they might 
 ike Jesus by subtilty, and kill him. 
 
 -S But they^aid, Not on the feast- 
 
 lay, lest there be an uproar amongi 
 
 /ithe people. I 
 
 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 gi r en to"T!TeNpoor. And 
 they murmured against her. 
 
 6 And Jesus said. Let her alone : 
 why trouble ye her ? 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 1 
 
 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 Evangehsts 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 VII. 
 
 ^ 131. The Rulers conspire. The Supper at Bethany. Treachery 
 
 MATTHEW. 
 
 CH. XXVI. 1-16. 
 
 11 For ye have the poor always 
 v^ith you ; but me ye have not al- 
 M^ays. 
 
 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 z7, they 
 were glad, and promised to give him 
 money. And he sought how he might 
 conveniently betray him. 
 
 ^ 132. Preparation for the Passover. 
 
 CH. XXVI. 17- 19. 
 
 17 Now the first day of the/eas/ 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 may est 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. 
 
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. 
 
 11 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 
 
 ACCOMPANYING EVENTS 
 
 UNTIL THE 
 
 END OF THE JEWISH SABBATH. 
 
 Time. Two days. 
 
430 HARMONY OF [fart viii. 
 
 ^ 133. The Passover Meal. Contention among the Twelve. 
 MATTHEW. j MARK. 
 
 CH. XXVI. 20. CH. XIV. 17. 
 
 20 Now when the even was come, I 17 And in the evening he cometh 
 
 he sat down with the twelve. 
 
 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. 
 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 he 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. 
 
 JOHN. 
 
 INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem. 
 
 CH. XIII. 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 VIII. 
 
 ^|134. 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. XIII. 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 5o 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 VIII. 
 
 ^ 134. Jesus washes the feet of his disciples, (evening 
 
 I 
 
 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 1% 
 
 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.) JcTUSa 
 
 LUKE. 
 
 JOHN. 
 
 OH. XIII. 1-20. 
 
 scripture may be fulfilled, He that 
 
 eateth bread with me, hath lifted up 
 
 his heel against me."^ 
 
 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. XXII. 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. xrii. 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. j 
 
 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 Jestjs 
 had said unto him. Buy those thin. 
 that we have need of against t(fe 
 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. xh. 10. 
 
436 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 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. 
 
 31 Then saith Jesus unto them, 
 All ye shall be offended because of 
 me this night : for it is written, I will 
 smite the Shepherd, and the sheep of 
 the flock shall be scattered abroad.* 
 
 32 But after I am risen again, I 
 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. 
 
 CH. XIV. 27-31. 
 
 27 And Jesus saith unto them, AU 
 ye shall be offended because of me 
 this night : for it is written, I wdll 
 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,Yerily, 
 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. 
 
 » Zech. 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 Bochakt de anim. pars, 2d. 
 119, and Grotius on Matth. xxvi. 34. Newcome. 
 
 Luke xxii. 36, and he that hath 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. XIII. 21-35. 
 man glorified, and God is glorified in 
 him. 
 
 32 If God be glorified in him, God 
 shall also glorify him in himself, and 
 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 y 
 ye are my disciples, if ye have love I 
 one to another. I 
 
 (evening introducing the sixth day of the week.) Jerusalem. 
 
 CH. XXII. 31-38. 
 
 31 And the Lord said, Simon, I 
 Simon, behold, Satan hath desired to j 
 have you, that he may sift you as | 
 wheat : i 
 
 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. 
 
 34 And he said, I tell thee, Peter, 
 the cock shall not crow this day, be- 
 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. 
 
 CH. XIII. 36-38. 
 36 Simon Peter said unto him, 
 Lord, whither goest thou 1 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 1 I will lay 
 down my life for thy sake. 
 
 38 Jesus answered him. Wilt thou 
 lay down thy life for my sake 1 Verily, 
 verily, I say unto 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 
 inourning women, that they may come : and send for cunning xcomen; and let them 
 make liaste, and. take up a tcailing, &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 lac. 
 29 
 
438 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 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 the four Gospels alone, the insertion of other parts of Scripture in the text, 
 here and elsewhere, is omitted, 
 
 Matth, xxvi. 28, my Mood 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. XXII. 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 : * 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. 
 
 » 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 VIII. 
 
 ^ 138. Je sus comforts his disciples. The Holy Spirit promised. 
 
 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 ? 
 
 6 Jesus saith unto him, I am the 
 way, and the truth, and the life : no 
 man eometh 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 
 
 [part VIII. 
 
 ^138. Jesus comforts his disciples. The Holy Spirit promised. 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 138.] 
 
 THE GOSPELS. 
 
 ^^m 
 
 (evening introducing the sixth day of the week.) Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 
 CH. XIV. 1-31. 
 
 19 Yet a little vi^hile, 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 
 I 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 saith unto him, (not^ 
 Iscariot) Lord, how is it that thoif 
 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 T 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 I 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, I go away, and come again unto 
 you. If ye loved me, ye would re- 
 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. 
 
444 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^139. Christ the true Vine. His disciples hated by the world. 
 
 MATTHEW. 
 
 MARK. 
 
SEC. 139.] 
 
 THE GOSPELS. 
 
 445 
 
 (evrning introducing the sixth day of the week.) Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 CH. XV. 1-27. 
 
 1 AM the true vine, and my Fathetj 
 is the husbandman. 
 
 2 Every branch in me that beareth) 
 not fruit, he taketh away : and every ' 
 b?^anch 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 VIII. 
 
 § 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. "^ 
 
 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 oflfended. 
 
 2 They shall put you out of the 
 synagoffues : yea, the time cometh, 
 
 a Ps. Ixix. 5. 
 
448 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 140. Perse c ution foretold. F urther 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 1 go to the 
 Father. 
 
450 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 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, but 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 VIII. 
 
 <5» 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, v/ith 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 
 
 30 
 
454 
 
 HARMONY OF 
 
 [part VIII. 
 
 § 141. Christ's last prayer with his disciples, (evening 
 MATTHEWT" MARK. 
 
SEC. 141.] 
 
 THE GOSPELS. 
 
 455 
 
 INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 CH. XVII. 1-26. 
 they have received them, -^^^^ Vnre 
 known 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.'^ 
 
 is 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. 
 
 15 1 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. 
 
456 
 
 HARMONY OF 
 
 [part VII] 
 
 ^ 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- 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, iSit 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, tSit 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 saiih 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. 
 
 m 
 
 INTRODUCING THE SIXTH DAY OF THE WEEK.) Jerusalem. 
 
 LUKE. 
 
 JOHN. 
 
 CH. XVII. 1-26. 
 
 22 And the glory which thou g-avest 
 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 
 tliat 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.) MoUTlt of OUveS. 
 
 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. XVIII. 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 VIII. 
 
 ^ 142. The ag-ony in Gethsemane. (evening 
 
 MATTHEW. 
 CH. XXVI. 30, 36-46, 
 
 40 And he cometh unto the disci 
 pies, and findeth them asleep, and | 
 saith unto Peter, What I could ye not 
 watch with me one hourl 
 
 41 Watch and pray, that ye enter 
 not into temptation : the spirit indeed 
 
 its willing, but the flesh is weak. 
 I 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 :6on of man is be- 
 trayed into the handsDf ■siHTiers . 
 
 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 1 
 
 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 yovr 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 
 betray eth 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 
 ' e, 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 Bloomjield 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: fan^uam demissiones sanguinis — TremeUius ; sicut guttae sangui- 
 nis — Vulg. and Molinceus;) 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. 
 
 ^9 
 
 INTRODUCING THE SIXTH DAY OF THE WEEK.) MoUTlt of OHvCS. 
 
 LUKE. 
 CH, XXII. 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, 
 
 46 And said unto them, Why sleep 
 ye ? rise and pray, lest ye enter into 
 temptation. 
 
 JOHN. 
 
 INTRODUCING THE SIXTH DAY OF THE WEEK.) MoUTlt of OHvCS. 
 
 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. XVIII. 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 which are not related by any other Evangelist, but which would 
 naturally attract the attention of a physician. 
 
460 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 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. 
 
 62 Then said Jesus unto him, Put 
 up ag-ain thy sword into his place : 
 ) for all they that take the sword, shall 
 perish with the sword.'' 
 
 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 wiih 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 Ins naked hoc/i/ ; 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 OUvCS. 
 
 LUKE. 
 CH. XXII. 47-53. 
 
 48 But Jesus said unto him, .Tudas, 
 betrayest thou the Son of man with a 
 kiss ] 
 
 49 When they which were about 
 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 Mm, 
 
 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. XVIII. 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, 
 
 t) 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, Sivion 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 VIII. 
 
 § 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 liim 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 folloM^ed 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, info ^^eporc/i.] 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. xxii. 54-62. 
 
 54 Then took they him, and led 
 
 him, and brought him into the high 
 
 priest's house. And Peter followed 
 
 afctr 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 
 thern. And Peter said, Man, I am 
 not. 
 
 59 And about the space of one hour 
 after, another confidently affirmed, 
 saying, Of a truth this/e//oi« also was 
 with him ; for he is a Galilean. 
 
 JOHN. 
 CH. XVIII. 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 
 g&,ve 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 oflScers 
 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 it, and said, I 
 am not. 
 
 26 One of the servants of the high 
 priest (being his kinsman whose ear 
 Peter cut off) saith. Did not I see 
 thee in the garden with him 1 
 
 John xviii. 13, to Annas first.'] Probably by way of compliment to the past high 
 priest, who was also the falher-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 VIII. 
 
 ^ 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. 5.3, 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 
 crev/. 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, ypt found 
 they none. At the last came two false 
 witnesses, 
 
 61 And said, T Vis 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, T 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 lotcer 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. XVIII. 13-18, 25-27. 
 27 Peter then denied again : 
 
 LUKE. 
 
 CH. XXII. 54-02. 
 
 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. 
 
 and 
 
 Christ, etc. (morning of the sixth day of the week.) Jerusalem. 
 
 cH. XXII. 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. xviii. 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 inan 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 knoxc 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. 
 
HAHMONY OF 
 
 [part VIII. 
 
 ^ 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. xxvii. 1,2, 11-14. 
 
 When the morning was come, all 
 the chief priests and elders of the peo- 
 ple took counsel against Jesus to put 
 him 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 " blindfdded him." Now these omissions of partic- 
 
SEC. 145, 146.] 
 
 THE GOSPELS. 
 
 467 
 
 Christ, (morning of the sixth day of the week.) Jerusalem. 
 
 LUKE. 
 CH. XXII. 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 I 
 
 65 And many other things blasphe- 
 mously spake they against him. 
 
 JOHN. 
 CH. XVIII. 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 thou me? ask them 
 which heard me, what I have said 
 
 unto them 
 I said. 
 
 behold, they know what 
 
 22 And 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 DA.Y 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. XVIII. 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 defiled ; 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 deUvered him up unto 
 thee. 
 
 31 Then said Pilate unto them, 
 Take ye him, and judge him accord- 
 ing to your liw. 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 bis 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 viir. 
 
 ^146. The Sanhedrim lead Jesus away to Pilate. 
 
 MATTHEW. 
 CH. XXVII. 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 Jesiis 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 1 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 1 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 Jig-hL] 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 makmg 
 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 
 sayest it. 
 
 him and said. Thou 
 
 4 Then said Pilate to the chief 
 priests, and to the people, I find no 
 fault 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. XVIII. 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 1 
 
 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 1 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. xxiii. 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. 
 
 31 
 
470 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^ 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 2^ 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 Jev/s ? 
 
 13 And they cried out again, Cru- j 
 cify him. 
 
 I 
 
SEC. 147, 148.] 
 
 THE GOSPELS. 
 
 471 
 
 (sixth day of the week.) Jerusalem. 
 
 LUKE. 
 
 CH. XXIII. 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. 
 
 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. xxiii. 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. xvni. 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 VIII. 
 
 ^ 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 ont 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 Ms 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. xxvir. 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. 
 
 «5> 150. Pilate again seeks to release Jesus. 
 
 Luke xxiii. 2\,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. XXIII. 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 VIII. 
 
 "5> 150. Pilate again seeks to release Jesus. 
 
 MATTHEW. 
 
 1 
 
 MARK. 
 
 John xix 14, sixth fiour.] 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-, Crucify him, crucify him. 
 Pilate saith unto them. Take ye him, 
 and crucify him : for I find no fault in 
 him. 
 
 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- 
 hall, 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- 
 cify thee, and have power to release 
 thee? 
 
 11 Jesus answered. Thou couldest 
 have no power ai 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 Vlll. 
 
 ^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.'^ 
 
 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 oflf 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 Cyrene, Simon by 
 name : him they compelled to bear 
 his cross. 
 
 CH. XV. 20-23. 
 
 20 And when they had mocked him, 
 they took ofi'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. XXIII. 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 Borne, 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 
 Edsebius, lib. 2, ch. 15. 
 
478 
 
 HARMONY OF 
 
 [part VIII. 
 
 ^152. Jesus is led away to be crucified. 
 
 MATTHEW. 
 OH. XXVII. 31-34. 
 
 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. 
 
 MARK. 
 CH. XV. 20-23. 
 
 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.* 
 
 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. 
 
 a 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 necessarj^ in historians, whose aim is religious 
 instruction, as in recorders of publiq 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. 
 
 ^r9 
 
 (sixth day of the week.) Jerusalem. 
 
 LUKE. 
 CH. XXIII. 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.^ 
 
 30 Then shall they begin to say to 
 the mountains, Fall on us ; and to the 
 hills. Cover us.'' 
 
 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 
 forth into a place called the place of a 
 skull, which is called in the Hebrew, 
 Golgotha. 
 
 (sixth day of the week. Jerusalem. 
 
 CH. xxiii. 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. 
 
 * Isa. liv. 1. 
 
 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. 
 
 ^ Hos. X. 8. 
 
 ful of our Lord's discourses is, in some parts, variously expressed. See Matth. xxvi. 
 28, Mark xiv. 24, Luke xxii. 20, 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 VIII. 
 
 §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.'' 
 
 § 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 ii 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. 
 
 en. xxiii. 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 sufierer 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. 1 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 VIII. 
 
 § 154. The Jews mock at Jesus on the cross. He commends 
 
 MATTHEW. 
 OH. xxvii. 39-44 
 42 He saved others ; himself he 
 
 MARK. 
 CH. XV. 29-32. 
 32 Let Christ the King of Israel 
 
 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. I were crucified with him, reviled him. 
 
 43 He trusted in God ; let him de- 
 liver him now if he will have hun : for 
 he said, I am the Son of God.^ 
 
 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. I 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. 
 
 a 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 vl. 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. 
 
 CH. XXIII. 35-37, 39-43. 
 
 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 1 
 
 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. 
 
 JOHN. 
 CH. XIX. 25-27. 
 
 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. XXIII. 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 VIII. 
 
 ^ 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 ? * 
 
 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 loud voice, yielded up the 
 ghost. 
 
 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 ivas the Son of 
 God. 
 
 40 There were also women looking 
 on afar off, among whom was Mary 
 
 » Ps. xxii. 1. 
 
 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, Led. 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.*^ 
 
 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. XXIII. 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. rxvii. 55, afar offJ] 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 VIII. 
 
 ^ 156. The vail of the Temple rent. The graves opened. 
 
 MATTHEW. 
 CH. XXVII. 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 calUng unto him 
 
 Matth. xxvii. 58, hegged 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. 
 
 4m 
 
 The women at the cross, (sixth day of the week.) Jerusalem. 
 
 K 
 
 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. 
 
 JOHJN. 
 
 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.^ 
 
 37 And again another scripture 
 saith. They shall look on him whom 
 they pierced.'' 
 
 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. 
 
 ^ 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 VIII. 
 
 ^157. The taking down from the cross. 
 
 MATTHEW. 
 CH. XXVII. 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. 
 OH. 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 ]M^^;Magdalene and Mary 
 the mother of^oses^eheld where he 
 was laid. ^^ — ^ 
 
 § 158. The watch at the Sepulchre, (seventh 
 
 CH. XXVII. 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 tcatch.] 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. 
 Preliminary Observations, ante, § 24, 
 
 See 
 
SEC. 157, 158.] 
 
 THE GOSPELS. 
 
 m 
 
 The burial. Jerusalem. 
 
 LUKE. 
 CH. XXIII. 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. Newcome. 
 
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. XXVIII. 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. 
 
 "^ His countenance was like light- 
 ning, and his raiment white as snowti* 
 
 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. xxviii. 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. XXVIII. 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 ^and 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 garmentsT' 
 
 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 M^hen 
 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 retura to the city. Jesus meets them. 
 
 V MATTHEW. 
 
 \ CH. XXVIII. 8-10. 
 
 8 And they departed quickly from 
 the sepulchre, With fear and great 
 joy ; and did run to bring his disciples 
 word. ^ 
 
 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. _^_.^ 
 
 'U) 
 
 § 163. Peter and John run to the Sepulchre. 
 
 ^ 164. Our Lord is seen by Mary Magdalene at the 
 
SEC. 162, 163, 164.] 
 
 THE GOSPELS. 
 
 495 
 
 (first day of the week.) Jerusalem. 
 
 LUKE. 
 
 \ 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 v^ras Mary Magdalene, and 
 Joanna, and Mary the mother of James, 
 and other women that were v^^ith 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 
 
 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 stooping 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 «nto 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 oame 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 awai/ 
 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. i64, 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? 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 had 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 even 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 Simcm.^ 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. 
 
 60t 
 
 way to Emmaus. (first day of the week.) Emmaus. 
 
 LUKE. 
 CH. XXIV. 13-35. 
 
 27 And beginning at Moses, and 
 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 i7, 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 
 (lone 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 ? 
 
 CH. XX. 19-23. 
 19 Then the same day at evening, 
 being the first day of the week, when 
 the doors were sifiut where the disci- 
 ples were assembled for fear of the 
 Jews, came Jesus and stood in the 
 midst, and saith unto them, Pekce he 
 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. 
 
 33 
 
502 
 
 HARMONY OF 
 
 [part IX. 
 
 ^ 167. Jesus appears in the midst of the Apostles, Thomas being absent. 
 
 MATTHEW. 
 
 MARK. 
 
 CH. XVI. Il- 
 
 ls. 
 
 15 And he said unto them, Go ye 
 into all the world, and preach the 
 gospel to every creature. 
 
 16 He that belie veth and is bap- 
 tized, shall be saved ; but he that 
 belie veth 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 : 
 
 IS 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. 
 
 ^ 16S. Jesus appears in the midst of the Apostles, Thomas being presertt. 
 
SEC. 167, 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 g-ave 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 he 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 
 I-iOrd. 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 net far 
 
506 
 
 HARMONY OF 
 
 [fart IX. 
 
 ^ 169. The Apostles go away into Galilee. Jesus shows 
 
 MATTHEW. 
 
 MARK. 
 
 J 
 
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 
 cubits) 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 1 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 1 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 mel He saith unto him, 
 Yea, Lord : thou knowest that I love 
 thee. He saith unto him, Feed my 
 
 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 mel 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. xxviii. 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 Conunen- 
 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 Bishop J. B. 
 Sumner, and such seems to have been the opinion of Abp. Newcome, Dr. Macknight, 
 
 I 
 
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 1 
 
 22 Jesus saith unto him, If I will 
 that he tarry till I come, what is that 
 to thee'? 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 1 
 
 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 J\ 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. 
 
 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 g-iven by Luke, in ^ 13, is there inverted for 
 the sake of more convenient comparison vi^ith 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. 
 
 2. Isaac. 
 
 3. Jacob. 
 
 4. Judah. 
 
 5. Phares. 
 
 6. Esrom. 
 
 7. Aram. 
 
 8. Aminadab. 
 
 9. Naasson. 
 
 10. Salmon. 
 
 11. Boaz. 
 
 12. Obed. 
 
 13. Jesse. 
 
 14. David. 
 
 1. David. 
 
 2. Solomon. 
 
 3. Roboam. 
 
 4. Abiah. • 
 
 5. Asa. 
 
 6. Josaphat. 
 
 7. Joram. 
 
 8. Uzziah (Ozias). 
 
 9. Jotham. 
 
 10. Ahaz. 
 
 11. Hezekiah. 
 
 12. Manasseh. 
 
 13. Amon. 
 
 14. Josiah. 
 
 1. Jechoniah. 
 
 2. Salathiel. 
 
 3. Zorobabel. 
 
 4. Abiud. 
 
 5. Eliakim. 
 
 6. Azor. 
 
 7. Sadoc. 
 
 8. Achim. 
 
 9. Eliud. 
 
 10. Eleazar. 
 
 11. Matthan. 
 
 12. Jacob. 
 
 13. Joseph. 
 
 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 fournames are to be reckoned, then the 
 second division, instead of fourteen jrenerations, will contain eighteen, in con- 
 tradiction to V. 17. To avoid this difficulty, Newcome and some others have 
 reg-arded v. 17 as a mere gloss, ' a marginal note taken into the text.' "i'his 
 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 
 impiae,' 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 I 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 Eahab. 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 eiffhty 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. 
 
 " H. 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 snn-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 liis 
 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 IL § 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 fine. Why 
 rob her of this dignity, and ascribe to her only a descent through an inferior 
 lineage'? 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 .Terusalem, 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 Jews 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 pari 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, w^hen 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 tliey have mistaken the meaning of his command 
 from the beginning, the act of contravention remains a sin in the last trans- 
 gressor, as wrell 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 gestae., 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 were, 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 ascertainhis 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. 
 
 34 
 
518 APPENDIX. 
 
 NO. III. See § 137. 
 
 The use o{ 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 
 ApoUos,) w^here he uses language applicable indiiferently 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- 
 iium 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 times 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 w^ere 
 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 alluded 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 cbs 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, {hcsres extraneus,) to the exclusion of 
 the hceres 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 j^ist ; 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.^ 
 
 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- 
 
 ^ See John xi. 47-54. 
 
 2 Malth. 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,* 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? " ** 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.' 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.* 
 
 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.* 
 
 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 
 
 \ 
 
 ' Deut. xvii. 15. 
 
 2 Matth. xxii. 15-22. Mark xii. 13-17. Luke xx. 20 -26. 
 
 3 Tappan's Jewish Ant. p. 239. 
 
 4 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,' 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 trea^n, or, as we 
 might say, of prcBmunire, 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 ; ^ 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,^ or 
 omitting, on any occasion that required it, to give to Jehovah the honor due 
 to his own name.'* Thus, when Moses and Aaron, at the command of God, 
 
 * 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 shalt have no other gods before me. Thou shall not make unto thee any graven 
 imeige, or any likeness of any thing- that is in heaven above, or that is in the earth be- 
 neath, or that is in the water under the earth : Thou shalt not bown down thyself to 
 them, nor serve them : for I the Lord thy God am a jealous God, visiting the iniquity 
 of the fathers upon the children unto the third and fourth g-eneration of them that hate 
 me ; And shewing mercy unto thousands of them that love me, and keep my com- 
 mandments. Thou shalt not take the name of the Lord thy God in vain : for the Lord 
 will not hold him guiltless that 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 mother's name was 
 Shelomith, the daughter of Dibri, of the tribe of Dan :) And they put him in ward, 
 that the mind of the Lord might be shewed them. And the Lord spake unto Moses, 
 saying, Bring forth him that hath cursed without the camp, and let all that heard him 
 lay their hands upon his head, and let all the congregation stone him. And thou shalt 
 speak unto the children of Israel, saying. Whosoever curseth his God shall bear his 
 sin. And he that blasphemeth the name of the Lord, he shall surely be put to death, 
 and all the congregation shall certainly stone him : as well the stranger, as he that is 
 born in the land, when he blasphemeth the name of the Lord, shall be put to death. 
 See A. Clarke on Matth. ix. 3'. 
 
 3 Deut. xiii. 6-10. If thy brother, the son of thy mother, or thy son, or thy daugh- 
 ter, or the 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 thou hast not known, thou, 
 nor thy fathers ; Namely, of the gods of the people which are round about you, nigh 
 unto thee, or far off from thee, from the one end of the earth even unto the other end 
 of the earth ; Thou shalt not consent unto him, nor hearken unto him ; neither shall 
 thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou 
 shalt surely kill him ; thine hand shall be first upon him to put him to death, and af- 
 terwards the hand of all the people. And thou shalt stone him with stones that he 
 die ; because he hath sought to thrust thee away from the Lord thy God, which 
 brought thee out of the land of Egypt from the house of bondage. Deut. 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- 
 pressit Nomen." Mishna, Pars iv. p. 242. Tractatus de Synedriis, cap. 7,.§ 5. But 
 these traditions were not written until 150 years after the time of our Saviour ; and the 
 passage, moreover, seems properly to refer to 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 
 Michsehs, Comm. Art. 251. Vol. 4, p. 67-70. 
 
APPENDIX. 623 
 
 smote the rock in Kadesh, that from it waters might flow to refresh the fam- 
 ishing- 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 ? " ' 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.^ 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."^ 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."* 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.'^ 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."^ 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.'' So did Elijah, when he called fire from 
 heaven to consume his sacrifice, in refutation of the claims of Baal.' So did 
 Elisha, when he divided the waters of Jordan, by smiting them with the 
 mantle of Elijah ; ^ and again, when he miraculously multiplied the loaves of 
 bread, for the people that were with him ; ^° 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.** 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. ^ Gen. xh. 16, 25, 28. 
 5 Exod. viii. ix. x. per tot. ^ 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. 
 
 ^ "And he took the mantle of Elijah that fell from him, and smote the waters, and 
 said, IVTiere 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. 
 
 " See 2 Kings vi. 16, 17, 18,20. In some other places, where there is no express 
 reference to the 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.' 
 
 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, " This man 
 blasphemeth. Who can forgive sins, but God alone ? " * 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." ^ 
 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.'' Like 
 the crime of treason among men, its essence consisted in acknowledging or 
 setting up the authority of another sovereign than one's own, oi 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.^ 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 transgi*ession, seems 
 universally agreed. The question, therefore, is reduced to this — whether the offence 
 was properly termed blasphemy. For the act, 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. 
 
 * This was judicially and solemnly done by the mem1)ers 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 audivisti expresse. 
 Tum ille hoc refert. Judices autem stant erecti, vestesque discerpunt, non resarciendas. 
 Dein secundus tertiusque ait, — Eg-o idem, quod ille, aiulivi." 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 vet ex alio, tenetur vestem. 
 discerpere. Ratio est, ut semper ob oculos et animum versetur mseroris 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. 625 
 
 been easy to prove that Jesus had repeatedly mcurred 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.^ 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.^ 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."^ 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, el 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 Johnii. 13-22. 
 
IM APPENDIX. 
 
 clotlies, saying- He hath spoken Uaspliemy ; what /wr^Aer need have we of 
 witnesses ? Behold, now ye have heard his blasphemy. What think ye ? 
 They answered and said, He is guilty of death.''' ^ 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 thfe 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 imperii 
 valet ; inania transmittuntur.* The jurisdiction of capital cases belonged or- 
 
 1 Matlh. xxvi. 63-66. 
 
 3 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 j)ower 
 was admitted by ttie 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 : — that 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 Presses 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 vi^as, 
 in some cases, given to certain Procurator s,yvho were sent into small provin- 
 ces, to fill the places of governors, {Vice Prcesides,) 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 Presses, with capital jurisdiction.* 
 
 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 fellov/, said they, perverting the nation, and forbidding to give 
 tribute to Cesar, saying. That he himself is Christ, a king." ^ 
 
 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, 7 find in 
 him no fault at alW'' ^ 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 Ugoiini Thesaur. 
 Tom. 26. col. 1001-1003.) The same view is taken by Deylingius, De Judoeorum 
 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 
 Prastor ; 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- 
 Hnaei 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 Cassaris 
 fungens vice prcssidis potest cognoscere de causis criminalibus. Godefroy, in his 
 note (letter S) upon the 3d law of the Code, Ubi causce Jiscales, &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 pla^-., and the 2d law of the 
 Code, De poenis. — Procuratoribus Caesaris data est jurisdictio in causis fiscalibus 
 pecuniariis, non in criminalibus, nisi quuni fungebantur vice prcesidum ; ut Pontius 
 Pilatus fuit procurator Caesaris vice prcesidis in Syria. Cujas, Observ. xix, 13." 
 
 2 Luke xxiii. 2. ^ John xviii. 38. 
 
APPENDIX. 
 
 beginning from Galilee to this place." * 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 .'^ 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." ^ 
 
 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, Mom ar^ noi 
 Qssar^s friend. Whosoever maketh himself a king, speaketh against Cissar.^'^ 
 Whereupon "Pilate gave sentence that it should be as they required." ^ 
 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.^ 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.''' 
 
 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. 
 
 7 See M. Dupin's Trial of Jesus, pp. 7-15. Jahn's Bibl. Ant. § 246. 
 
APPENDIX. 529 
 
 NO. V. 
 
 JVr^- 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.' 
 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.** 
 
 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.' 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* The people then regarded him 
 as a prophet ; ^ they heard kim preach in towns and country without opposi- 
 tion ; they saw him surrounded with disciples according to the custom of the 
 Jearned 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. 
 
 ' 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. 
 
 * Matth. xxiii. per tot, * Matth. xxi. 11,46. John vii. 40. 
 
530 APPENDIX. X 
 
 But Jesus, in presenting n.ow tiipories, and in giving new tt^nns to those 
 already promulgated, speaks of himself as Uod ; his disciples repb^t it ; and 
 the subsequent events prove in the most satisfactory manner, that tioy thus 
 understood him.' This was shocking blasphemy in the eyes of the citiic^ns : 
 the law commands them to follow Jehovah alone, the only true God ; not ««» 
 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? "^ On another day, the Jews, irritated from the same 
 |tecause, 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,* thou makest thyself God." ^ 
 
 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." ® Finally, if he wrought mira- 
 cles before certain of the people, his replies to the questions of the doctors 
 were generally evasive.' 
 
 In regard to political relations, he caused dissensions.^ 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 ; ^ 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."*^ In this state 
 of affairs, the council deliberates ; some are of opinion that he should be re- 
 garded as a madman,*' others say that he seeks to seduce the people.'^ 
 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 7 
 
 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. ^ prophet, a highly inspired 
 man. 
 
 6 John X. 30 - 33. 6 Matth. x. 34. Mark x. 29. ^ 
 
 7 Matth. xvi. 1-4. John viii. 13 - 18. 
 
 8 John vii. 43. Luke xxiii. 5. 
 
 9 Matth. ix. 10. Mark ii. 15. Luke xv. 1. 
 
 10 Matth. xix. 24. i' John x. 20. 12 John vii. 12. 
 
APPENDIX. SSI 
 
 outweigh thosti of a single individual ; he constitutes Kimoolf tho nx^usci uf 
 Jesus.^ 
 
 The rider is given to seize him. But let us pause here upon a fact of the 
 highf^t importance. The senate did not begin by actually seizing Jesus, as 
 ignow the practice ; they begin by giving, after some debate, an order that 
 he should be seized.^ 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 1 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,"* 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.^ As soon as Jesus is arrested, the zeal of the apostles is extin- 
 guished ; all forsake him.® 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.''' 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.** " You have heard him." They deliberate. The question already 
 raised among the people was this : has Jesus become God 1 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 : ^ 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. ® Mark xiv. 50. Matth. xxvi. 56. 
 
 ' 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 ai troatmont wliieh foUowed the Sentence, it was contrary t*> the spirit of 
 the Jewish law ; and it is not in the course of nature, that a sb^ate com- 
 posed of the most respectable men of a nation, who, however the^ miffht 
 have been deceived, yet intended to act legally, should have permittea such 
 outrages against him whose life was at their disposal. The writers wio 
 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,^ 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.^ 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.' 
 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."* 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.^ 
 
 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." ° 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 obser\^ed 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 Caesar the tri- 
 bute due to Caesar ; they also insist that Jesus called himself king of the Jews: but 
 this charge was reckoned as nothing before the senate, and was not oif a nature alone 
 to merit capital punishment. 
 
 3 See Matth. xxvii. 27. Mark xv. 16. John xix. 2. 4 John 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 ciiy, 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. 
 
 « 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 " veiy 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 
 
634 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 ivas 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 inters'al, 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 pauciora 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, 
 
 » 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.^ 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 citi/, 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 
 
 » 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 1 Or had she left the sepulchre before the 
 rest? 
 
 It is evident that Mary Magdalene was not with the other women when 
 Jesas 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 outruHS 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 ; 
 "/or 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. ^ In this way, the difiiculty 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 
 
 > Matt. 16 : 21. 17 : 23. Luke 9; 22. 24 : 6, 7 al. « 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, ^ 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 : 
 6-8, where Paul enumerates those to whom the Lord showed himself after 
 his resurrection, viz. 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 diflSculty 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. 
 
 ^ 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? 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.^ 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 passage 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 
 
 ^ 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 
 knov^r 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 afterv/ards. 
 
 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- 
 plies a not very late hour. John says the doors were shut, for fear of the 
 Jews. 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 1 
 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. 
 
 » 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 linger 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 I " 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 : 16-20. 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.^ 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 mel" 
 
 At length tbe 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."* That the interview was not confined to the 
 
 » 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.' 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 aU 
 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.^ At the time when 
 Paul wrote, the other James, "the brother of John," as he is called, was 
 already dead.' 
 
 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.* 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 
 
 » Acts 1 : 15. 2 See Acts 12 : 17. 15:13. 21:18. Gal. 2 : 9, 12 al. 
 
 3 Acts 12 : I. < To this interview beloncrs also Luke 24 : 44. 
 
APPENDIX. 643 
 
 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. 
 
14 DAY USE 
 
 RBTURN TO DESK FROM WHICH BOKROWBD ■'S^rr, 
 
 LOAN DEPT. ^ 
 
 This book is due on the last date stamped below, or 
 
 on the date to which renewed. 
 
 Renewed books are subjea to immediate recall. 
 
 LOAN 
 
 n:-r 
 
 m^ ^ ^^'' ^ ^ 
 
 W23'6612RCB 
 
 APR 2 9 19699 9 
 
 /^^^ im 
 
 ^PX2Ma69 
 
 p nm) 
 
 CIR. ,i!irj 3 1381 
 
 MAY S '63 -5 PM 
 
 ?-.CAN DEPT. 
 
 uLC2 5>1994 
 
 tift .Momrr DEC 1 3*94 
 
 FEB 18 1996 m 
 
 JTTP^ 
 
 ! \ 
 
 LD 21A-60m-3,'65 
 >^ (F23368l0)476B 
 
 General Library 
 
 University of California 
 
 Berkeley 
 
5A 
 
 uo 
 
 C~7 
 
 UNIVERSITY OF CALIFORNIA LIBRARYa