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EARLY LIFE OF JESUS 
 
 AND 
 
 NEW LIGHT ON PASSION WEEK 
 
The Early Life of Jesus 
 
 AND 
 
 New Light on Passion Week 
 
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 By ^% OefC<IL %l\ 
 
 P. SPENCER WHITMAN, D. D. 
 
 TOCCOA, GEORGIA 
 
 Edited by 
 
 ALONZO ABERNETHY, Ph. D. 
 
 JOHN A. EARL, D. D. 
 
 DES MOINES, IOWA 
 
 PHILADELPHIA 
 
 THE GRIFFITH & ROWLAND PRESS 
 
 19 14 
 
Copyright 1914 
 ALONZO ABERNETHY 
 
 Published February, 1914 
 
INTRODUCTORY 
 
 The author of this volume, Rev. P. Spencer Whitman, D. D., was 
 a man of rare gifts and noble qttalities, who early dedicated his 
 life to the service of humanity. Born April 27, 18 15, in the little 
 village of Fairfield, Vermont, under the shadow of the Green 
 Mountain ranges extending northward to the east of Lake Cham- 
 plain, he lived and continued his literary activities to the advanced 
 age of eighty-five years. 
 
 He was too frail in early life to attend school; and an accident 
 at twelve, whereby he was crippled for the rest of his early boy- 
 hood, was prophetic of a large part of his life, since the health of 
 both himself and Mrs. Whitman by turn was so infirm that he 
 once said to the writer in a fervor of disappointment, " It seems 
 to me that we spent the whole of our fifty-five years together in 
 taking care of each other." 
 
 At the age of fourteen, though still on crutches, he first entered 
 school at the Hamilton Literary and Theological Institution, 
 now Colgate University, N. Y., where an older brother was 
 teaching. His college education was received principally at Brown 
 University during three years from 1836; and when compelled 
 by failing health to leave, he later graduated from Mercer 
 University, Georgia, with its first class in 1841. In December of 
 that year he married Miss Caroline Crawford Crane, at her home 
 in Wilkes County, Georgia, and engaged in teaching and preach- 
 ing by turns, now in the South, and again in the North, as health 
 and circumstances determined, until in 1874 they found it neces- 
 sary to locate finally in Toccoa, Georgia, at the foot of the Blue 
 Ridge Mountains. Here they built a commodious home in a 
 sheltered grove beside a beautiful rivulet, and there they resided 
 during the remainder of their lives. Doctor Whitman was a 
 nineteenth-century Barnabas, a good man and full of the Holy 
 Spirit and of faith. He lived a simple life of earnest faith, ever 
 extending the helping hand, as many will yet remember, both in 
 their early home at Belvidere, Illinois, and in their several pleasant 
 homes in Iowa. 
 
 Though giving comparatively little attention to business affairs, 
 Doctor Whitman accumulated by frugality considerable property. 
 
INTRODUCTORY 
 
 and gave most of it away during his lifetime to worthy persons and 
 worthy purposes, making provision for dedicating the remainder 
 to the cause of Christian education, and reserving only sufficient 
 to secure the publication and distribution of such part of his 
 later writings as might be found suitable, including the present 
 work, under the direction of his executor, the editor of this 
 volume. His sympathies were as broad as humanity and as noble 
 as Christianity. 
 
 He was a man of tireless energy. It was his habit to work 
 incessantly. Whatever he undertook he went at with the vigor 
 of a giant until his strength was exhausted. He was a teacher, 
 preacher, and business manager combined till near the age of 
 sixty-five, when his declining strength limited his energies chiefly 
 to study and writing. 
 
 An original thinker of marked character, and always a close 
 and critical student of the Bible, his opinions were formed from 
 careful study of the text itself, and he had little respect for all 
 loose and shallow methods of biblical exposition. His " Scripture 
 Worthies Viewed in a New Light," published by the Fleming H. 
 Revell Company, in 1899, is a vigorous protest against false 
 methods of exposition. The original name which he gave to the 
 little book, " Defense of Scripture Worthies Against the Attacks 
 of Christian Expositors," expresses more clearly the real character 
 of the work, and shows the purpose of much of his writing. He 
 left considerable manuscript, some of it nearly ready for publi- 
 cation, and to this kind of work his last years were devoted. He 
 was a constant reader of the religious papers, especially of the 
 South, where he lived, and was an accredited correspondent for 
 a number of them. His death occurred at Elberton, Georgia, May 
 22, 1900, Mrs. Whitman's decease preceding that of her husband 
 by three years, neither having lost sight of an abiding purpose to 
 be useful and to do good. By their unselfish and noble lives, and 
 especially by their religious writings, it can be truly said of both 
 that their works do follow them. 
 
 The present volume is rather the result of growth than of an 
 original purpose. The book is a protest against superficial exposi- 
 tions of Scripture, especially such as tend to question the accuracy 
 of Gospel records. 
 
 Part First is an interesting and original study of the early life 
 of our Lord, with an interpretation of questions connected with 
 his baptism. 
 
INTRODUCTORY 
 
 Part Second deals with the incidents connected with Passion 
 week, wherein the author seeks to show that many standard har- 
 monies of the Gospels are themselves inharmonious, while their 
 authors' efforts to harmonize the several Gospel accounts are 
 based too much on tradition and theory, and tend unnecessarily 
 to discredit the accuracy of Scripture. The single purpose of this 
 part of the jvork was to discover a plan of harmonizing the 
 accounts of Passion >veek without discrediting any of the Gospels. 
 It may surprise some readers to find that the record of incidents 
 and teaching, beginning with the approach to Jerusalem on 
 Friday before the crucifixion and ending on resurrection morning 
 comprises very nearly one-third of the four Gospels, to wit: one 
 thousand, two hundred and thirty verses out of less than three 
 thousand and eight hundred. 
 
 The notes following the several chapters, where not otherwise 
 indicated, were prepared by the editor. The preparation of Part 
 Third was undertaken at the suggestion of the editor, for the 
 purpose of testing the accuracy of the conclusions reached, and 
 carried out in part during a winter month's visit in the sunny 
 home of Doctor Whitman at Toccoa, Georgia, a little while before 
 his death. The study has proved as interesting and fascinating to 
 the editor, as the earlier study and discovery had evidently been 
 to the author. 
 
 These meditations, then, upon the most sacred and precious 
 portions of the recorded life of our divine Lord, after a lifelong 
 communing with God and his revelation, are sent abroad in the 
 hope that they may find open minds among like devout and 
 consecrated souls, and make some contribution, at least, to the 
 marvelous riches revealing themselves ever anew in the wonderful 
 word of God. 
 
 SUPPLEMENTARY NOTE 
 
 In the final preparation of the manuscript for the press, Pres. 
 John A. Earl, of Des Moines College, has rendered valuable assist- 
 ance in many ways, and at my urgent request he has consented to 
 the use of his name as associate editor of the book. 
 
 Alonzo Abernethy. 
 
 Des Moines, Iowa, January lo, 1913. 
 
Part First 
 
 The Early Life of Jesus 
 
CONTENTS 
 
 Chapter Page 
 
 I. The Date of the Birth of Jesus 3 
 
 11. The Journey for Enrolment and Return to Galilee 8 
 
 III. The Arrival of the Magi 12 
 
 IV. The Mission of the Magi; The Flight into Egypt 
 
 AND Return 15 
 
 V. The Early Years 18 
 
 VI. No Reference Made by John the Baptist to Events 
 
 IN THE Childhood of Jesus 23 
 
 VII. Jesus of Nazareth Revealed as the Messiah 26 
 
 VIII. Jesus and His Acquaintances Up to the Time he 
 WAS Designated by John to the People as the Son 
 
 OF God 30 
 
 IX. The Baptism of Jesus: Its Real Significance 37 
 
CHAPTER I 
 
 THE DATE OF THE BIRTH OF JESUS 
 
 Our Christmas 
 
 For many centuries, beginning probably not later than the sixth, 
 Christmas has been celebrated throughout Christendom as the 
 anniversary of the birth of Jesus. Christian families and organi- 
 zations the world over unite and lead in these exercises. In more 
 recent times, well-nigh universal Sunday-school festivities are 
 planned for the entertainment of children, incidentally at least, 
 associating Christmas Day with the birth of Jesus. 
 
 Another suggestive phenomenon of our day is the many "Lives 
 of Jesus " issuing from the press, and entering our libraries and 
 our homes, indicating constant increase of interest in this marvel- 
 ous story, the life of our Lord. 
 
 An examination of some recent histories discloses the fact that, 
 while a few writers tacitly assume that Jesus' birth was in the 
 winter, the larger number maintain that the month and day are 
 wholly unknown. 
 
 Was Jesus Born in December? 
 
 Will an examination of the records, brief as they are, confirm 
 the view that Jesus was born in the winter? 
 
 The birth of Jesus is mentioned in connection with three other 
 events, namely, the return of Mary from her visit to Elizabeth, 
 the enrolment at Bethlehem, and the visit of the shepherds. In 
 considering the probabilities, each one of these events may aid 
 us in our conclusions. 
 
 The decree for enrolment required the whole people, so to 
 speak, to absent themselves from their homes, and for the most 
 part to make what at that time must have been considered long 
 journeys. It is reasonable to suppose that a time favorable 
 for complying with such a requirement would have been set, 
 not only in respect to the state of the >veather and the roads, 
 but also to the matter of being away from one's home and 
 business. 
 
 One season of the year that clearly complies with these condi- 
 tions is just after the laying aside of the planted crops, and just 
 
 a 
 
THE EARLY LIFE OF JESUS 
 
 before the beginning of the reaping harvest, when there would be 
 a lull in agricultural toil. During this interval, the people could 
 leave home without neglect of or injury to their crops, and 
 without any physical suffering. It would be the time to travel in 
 comfort, and this would be soon after the Passover, extending 
 perhaps into May. 
 
 Under the supposition that this was the time selected, it would 
 have been in July or early August of the preceding summer, the 
 special season of fruits and leisure, that Mary, after the interview 
 with the angel, arose and went into the hill country of Judea with 
 haste. Then, her three months' stay with Elizabeth completed, it 
 would be October or early November in the season following the 
 autumnal rains, known as the season for seeding, that her journey 
 back to Nazareth would be made. And then the ensuing April or 
 May, when the world ;^as greenest, in the height of the shepherd 
 season, the planted crops laid aside, the fields of wheat growing 
 white for the harvest, it would be then that the expectant mother 
 would set out with Joseph for their ancestral city. 
 
 She had but recently spent three months at the home of 
 Zacharias, a man who was especially conversant with what God 
 was doing in the fulfilment of Messianic prediction ; and must have 
 been as jvell-informed as to where the Messiah would be born, as 
 were the priests and scribes who later did not hesitate to say 
 (Matt. 2 : 5), "In Bethlehem of Judea." 
 
 When, therefore, that decree for enrolment was announced, it 
 .was the occasion of no disturbance to Mary, but of a pleasure 
 rather, as she saw in it the furtherance of the divine plan for her 
 to be in Bethlehem. Accordingly, when the time came for Joseph 
 to make the journey, he was not to go alone. 
 
 In the next place we have the positive statement that shepherds 
 in the same country were abiding in the field, and keeping watch 
 by night over their flocks when Jesus was born. Shepherds were 
 not employed in this way at the approach of midwinter. It must 
 have been at a time when green pastures invited the flocks abroad. 
 Nothing is surer than that shepherds abiding in the fields, in the 
 pastures, watching their flocks by night, is simply a state of 
 things not known in Palestine in winter. And as this was the 
 state of things at the time of the nativity, we may well believe 
 that Mary did not make that journey in winter, nor was she 
 suffering the discomfort of a fireless stall in chill winter when 
 her child was bom. 
 
DATE OF THE BIRTH 
 
 Jesus Born in the Spring 
 
 Under such conditions the journey to Bethlehem would be 
 made when all nature was pervaded with inspiring bloom and 
 freshness, cheering the heart and gladdening the eyes of Mary on 
 that sacred journey to the cheery abode, though ever so humble, 
 where she found the seclusion desired during her eventful stay 
 at Bethlehem. The stall, or cave, may well have seemed more 
 comfortable and congenial than any room in that thronged inn. 
 The hands of Joseph may have made it clean and inviting. Her 
 own hands may have joined with his in making that temporary 
 abode fragrant with the choice flowers of the season. And when 
 the shepherds came, the scene which met their eyes may have 
 been only in harmony with the fairer side of pastoral life, and in 
 every way befitting the condition of the virgin mother. 
 
 Notes on the Date of the Birth of Jesus 
 
 (Prepared by the Editors) 
 
 The question of the date of the birth of Christ cannot be 
 here discussed. A large collection of authorities on the subject 
 may be found in Jarvis' " Introduction to the History of the 
 Church." The most commonly accepted date is 4 B. C, some 
 scholars placing it a year or two earlier, others a little later. The 
 present era was fixed by Dionysius Exiguus in the sixth century, 
 and first used in history by Bede early in the eighth, and soon 
 after introduced into public transactions by Pepin and Charle- 
 magne. 
 
 " Discussions have been almost endless also in regard to the 
 time of the year of our Lord's birth; and the subject must be 
 passed with the same general reference. Meantime there seems 
 no sufficient reason for giving up the date, December 25, so long 
 and so generally observed, and which agrees well with such 
 indications as >ve have of the time, even though it be now impos- 
 sible to decide positively upon its accuracy on other than traditional 
 grounds. . . It was introduced into the East from the West about 
 A. D. 376, and its observance spread rapidly and widely. Some 
 evidence in its favor may be found collected in Selden's very 
 learned work, *A Tract Proving the Nativity of Our Saviour to 
 be on the Twenty-fifth of December.' " ^ 
 
 "We accept, then, as probable conclusions, that the Lord was 
 
 1 Gardiner, " Harmony of the Gospels," pp. 9, 10. 
 
THE EARLY LIFE OF JESUS 
 
 born December, 749 (5 B. C.) ; baptized January, 780; crucified 
 April 7, 783; length of ministry, three years and three months. 
 That the twenty-fifth of December and sixth of January were the 
 days of the nativity and baptism rests wholly on tradition." ^ 
 
 "Mr, Greswell has made it highly probable (* Diss./ X, Vol. I) 
 that our Lord was born on the evening of (i. e., which began) the 
 fifth of April, the tenth of the Jewish Nisan; on which same day 
 of April, and the fourteenth of Nisan, he suffered thirty-three 
 years after. Before this time there would be abundance of grass 
 in the pastures — the spring rains being over; but much after it, 
 and till after the autumnal equinox again, the pastures would be 
 comparatively bare. (See note on John 6 : 10.")^ 
 
 " Not only is it impossible to determine with any degree of 
 certainty the day of the month, but the time of the year also is 
 equally uncertain. The chief thing that appears proved is that 
 December twenty-fifth is not the time, since the shepherds would 
 hardly be in the fields at night with the flocks, which were usually 
 taken into the folds in November and kept in till March. The 
 nights of December would scarcely allow watching in the moun- 
 tain fields even as far south as Bethlehem. And besides, the 
 long journey from Nazareth to Bethlehem would hardly be made 
 by Joseph and Mary in winter, the rainy season. McClellan 
 argues for December twenty-fifth, but his arguments are not 
 convincing. The ancients had various days for Christ's birth: 
 May 20 (Clement of Alexandria), April 20, December 25, Jan- 
 uary 5. Tertullian and others even say that the day of his birth 
 (December 25) was kept in the register at Rome. But chronol- 
 ogists attach little weight to this testimony, since the same tradi- 
 tion puts the birth of John, June 24, the annunciation to Mary, 
 March 25, and Elizabeth's conception, September 25 — the four 
 cardinal points of the year. If one might hazard an opinion, it 
 would be that the birth of Jesus occurred in the summer or early 
 in the fall of 749." * (A. U. C.) 
 
 " Can we go further and determine the time of year or the 
 month and day of the nativity? It should be borne in mind that 
 our Christmas festival was not observed earlier than the fourth 
 century, and that the evidence is well-nigh conclusive that Decem- 
 ber 25 was finally selected for the nativity in order to hallow 
 
 2 Andrews, " Life of Our Lord," p. 44. 
 
 3 Alford, " Greek Testament," p. 456. 
 
 * Broadus, " Harmony of the Gospels," p. 240. 
 
DATE OF THE BIRTH 
 
 a much earlier and widely spread pagan festival coincident with 
 the ivinter solstice. If anything exists to suggest the time of year 
 it is Luke's mention of ' shepherds in the field keeping watch by 
 night over their flock* (2:8). This seems to indicate that it 
 must have been in the summer season. In winter the flocks would 
 be folded, not pastured, by night. 
 
 " It therefore seems probable that Jesus was born in the sum- 
 mer of 6 B. C. ; that he was baptized in A. D. 26; that the first 
 Passover of his ministry was in the spring of 26 or zy; and that 
 he was crucified in the spring of 29 or 30." ° 
 
 " The birth of Christ, without doubt, took place some years 
 before the date at present received. . . The season at which Christ 
 was born is inferred from the fact that he was six months younger 
 than John, respecting the date of ^vhose birth we have the help of 
 knowing the time of the annunciation during his father's minis- 
 trations in Jerusalem. 
 
 " Still the whole subject is very uncertain. Ewald appears to 
 fix the date of the birth as five years earlier than our era. 
 Petavius and Usher fix it as on the twenty-fifth of December; 
 Anger and Winer, four years before our era, in the spring; 
 Scaliger, three years before our era, in October; Saint Jerome, 
 three years before our era, on December 25; Eusebius, two years 
 before our era, on January 6; and Ideler, seven years before our 
 era, in December." ^ 
 
 6 Rhees, "The Life of Jesus of Nazareth," pp. 55, 56. 
 
 « Geikie, " Life and Words of Christ," Vol. I, pp. 558, 559, 
 
CHAPTER II 
 
 THE JOURNEY FOR ENROLMENT AND RETURN TO GALILEE 
 
 From Nazareth to Bethlehem 
 
 The Gospel narrative is remarkable for brevity. Hence it is 
 not strange that even thoughtful expositors should sometimes be 
 found giving too little time to a transaction or series of events. 
 They may bring different transactions too near together, in some 
 instances assigning them to the same occasion, or making them 
 follow one another in immediate succession. 
 
 We are led to this line of thought by the usual expositions on 
 the childhood of Jesus. Here very little is known, and so few 
 incidents recorded, that we see no need or propriety in giving 
 them too limited space of time for their occurrence. 
 
 Take, for instance, the journey for the enrolment. Certain 
 expositors and preachers convey the idea that Joseph and Mary, 
 having set out from Nazareth in the morning, arrived at Bethlehem 
 the ensuing night; and this, though Mary, as one writer represents, 
 " plodded along on foot." And the hurry of events continues : 
 "because there was no room for them in the inn" (Luke 2:7), 
 Mary, yve are told, becomes the immediate occupant of a stable, 
 and there, after leaving Nazareth that morning, before another 
 sunrise, she gave birth to the infant Saviour. 
 
 Now, the events are remarkable enough in themselves, without 
 any attempt of this kind to make them more so by compressing 
 them into so brief a space of time. The distance from Nazareth 
 to Bethlehem, as a bird would fly, appears to be about seventy 
 miles ; and as Joseph and Mary traveled, we venture to say it could 
 not have been less than eighty or ninety miles. Thus, without any 
 need of supposing that Mary traveled on foot, the journey must 
 have been three, probably four, days in duration. Moreover, it is 
 not necessary to suppose prophecy came so near being a failure, 
 as might justly be asserted, if Mary gave birth to her child the 
 very night of her arrival in Bethlehem. 
 
 We think the New Testament record forbids such an interpre- 
 tation. It was only when the time came for Mary to be delivered 
 that there was "no room for them in the inn." This was not 
 immediately on their arrival in Bethlehem. The fact is stated 
 
JOURNEY FOR ENROLMENT 
 
 that Joseph went up to Bethlehem to be enrolled, and that Mary 
 went with him. Note how the narrative continues : " And it 
 came to pass, while they were there" (Luke 2:6). This 
 implies that they had been in Bethlehem some time, that they had 
 been there longer than was necessary for their enrolment. They 
 could have got away sooner. What, then, is here implied? We 
 believe that when the enrolment was first announced Mary fore- 
 saw that the anticipated birth might be in Bethlehem, hence having 
 arrived at Bethlehem, she stayed on. 
 
 If their purpose for being in Bethlehem was simply enrolment, 
 they could doubtless have managed so as to be independent of 
 any accommodation in Bethlehem even for a night. Having stopped 
 in the vicinity overnight, they could have gone into the village 
 early in the morning, attended to the enrolment, and returned at 
 night. Again, if it had not been in Mary's plan (as well as God's) 
 for her child to be born in Bethlehem, she could have selected on 
 her journey thither some favorable place and with the least pos- 
 sible delay in Bethlehem have returned there for her confinement. 
 But evidently all planning of this kind was foreign to Mary's mind. 
 A stable or cave in Bethlehem was more inviting to her than the 
 most comfortable abode outside of its historic limits. 
 
 The Inn and the Stable 
 
 It seems to be a somewhat favorite notion that Mary occupied 
 one of the stalls of the inn (caravansary, as it really was). Such 
 a notion, however, is in conflict with the clause, " No room for 
 them in the inn." The inn being for the accommodation of both 
 travelers and their beasts, these latter occupied stalls, which, 
 in the main, were on the ground immediately beneath the room 
 assigned for the former. Thus the stalls were a part of the inn. 
 But not so, we think, with Mary's quarters. She had withdrawn 
 from all such publicity. Few persons, we apprehend, knew where 
 she was, or, indeed, anything about her. She, beyond any other 
 woman, had the ability to keep her own counsel and maintain the 
 dignity of a well-bred exclusiveness. Hence, when the shepherds 
 came, they may not have readily found her. " They found her," 
 is the text in English, but the Greek verb implies more than this, 
 an effort in tracing out and finding the object sought. It was 
 probably some barn in the vicinity, one of those vacated of their 
 usual occupants, the beasts; for happily, it was in the shepherd 
 season when the barns thus vacated afforded accommodation for 
 
 B 
 
10 THE EARLY LIFE OF JESUS 
 
 the overflow of strangers. It was one of those, no doubt, which 
 Joseph selected for Mary, when no room could be exclusively 
 appropriated for their use in the inn. They probably had time to 
 make their quarters clean and, indeed, comfortable, as no fire was 
 needed. The barrenness of the stable may have been alleviated 
 by fresh boughs from the nearest glens. Gentle ferns overspread 
 with linen may have constituted a tiny bed for the infant; and 
 hanging from above, festoons of bay and oleander may have 
 smiled down on the new-born Saviour as he lay in the manger. 
 
 In order to adapt the record to the winter season, certain 
 expositors have been found pleading for a pleasant spell of 
 weather in the last of December, when Bethlehem shepherds may 
 have taken their flocks out for a short distance for a chance at 
 some temporary verdure. Hence, as travelers speak of a plain in 
 the rear of the town with a clump of olives in the center, it is 
 fancied that there the shepherds saw the heavenly host in jubilee 
 over the Messiah's advent. But this is only another instance 
 where space is contracted and events unduly crowded together. 
 Why not let our conjectures bend to the plain statement of 
 facts ? 
 
 The Shepherds 
 
 "And there were shepherds in the same country" (Luke 2:8). 
 This means the country in which Bethlehem was situated, Judea, 
 not Galilee. Had it meant the neighborhood of Bethlehem, the 
 scholarly pen of Luke would have been less vague, and have 
 said so. As it is, the text is equivalent to saying it was not in the 
 Bethlehem neighborhood. " Shepherds . . . abiding," not there 
 for a night or two, but for the season. " Abiding in the field," 
 one word in Greek ; " living," as Thayer says, " under the open 
 sky," away from home. We do not know that their home was in 
 Bethlehem. But what the word particularly implies is that it was 
 not in the winter season, but in the portion of the year employed 
 for shepherding, to wit, from March to November; and as to the 
 place, somewhere in those parts of Judea which were appropriated 
 to shepherding; not perhaps in the time when David attended his 
 father's flocks, but more than a thousand years after, when our 
 Lord was born, some place it was, which, as we may well pre- 
 sume, was still in a state of wilderness retirement. Verse fifteen 
 decides this question of distance. "Let us now go even unto," 
 the Greek says "all the way to," "Bethlehem." "Let us go, 
 
RETURN TO NAZARETH ii 
 
 far as it is." They went, and though "with haste," no doubt the 
 day had dawned when they got there; and the morning light was 
 probably an essential aid to them in finding the sacred seclusion. 
 We see, moreover, nothing in the account suggestive that the 
 home of the shepherds was in Bethlehem. 
 
 From Jerusalem to Nazareth 
 
 Expositors follow the sacred family from Bethlehem to Jerusalem. 
 They admit the demonstrations of Simeon and Anna paid to 
 the infant Saviour in the temple. But why take them from the 
 temple back to Bethlehem, not allowing them to return to Nazareth 
 till after the flight into Egypt? Nowhere in all the range of exposi- 
 tion do we see less regard for the Gospel narrative. Luke follows 
 the account of the presentation with these words : " And when 
 they had accomplished all things that were according to the law 
 of the Lord, they returned into Galilee to their own city, Naza- 
 reth." It is as certain when they left the temple that they pro- 
 ceeded directly to Nazareth, as that when they first left Nazareth 
 they proceeded to Bethlehem. To tell us that when they left the 
 temple they returned back to Bethlehem indicates not merely a 
 disregard of the divine record, it is equivalent to saying that 
 Joseph and Mary were vagrants, that they either had no home or 
 did not know, where it was. Why should they go back to Bethle- 
 hem? Was not the birth of Jesus past? Had not heaven itself 
 come down to recognize and celebrate the birth? Was not the 
 heart of Mary already experiencing all the fulness of a complete 
 and exalted satisfaction over her visit to Bethlehem? And now 
 that she saw the accumulating joy spreading and, through Simeon 
 and Anna, to fill the hearts of all who were looking for redemption, 
 what mortals had ever made a two months' journey and were 
 returning home with such exalted satisfaction as Joseph and Mary, 
 with the child Jesus, on their way from the temple to Nazareth? 
 
 And here we must notice that this eventful journey was con- 
 ducted in a strictly business way. They troubled no others with 
 what was their affair alone. Their self-reliance made the barn 
 more honorable than any dwelling that hospitality could have 
 offered. There was no unnecessary delay. When they stopped in 
 Jerusalem it was for a special purpose. We give the words again : 
 " And when they had accomplished all things that were according 
 to the law of the Lord, they returned into Galilee to their own 
 city, Nazareth." 
 
CHAPTER III 
 
 THE ARRIVAL OF THE MAGI 
 
 The Age of Jesus When the Magi Came 
 
 In spite of Luke's narrative to the contrary, a v^riter for the 
 Sunday-schools tells us, not by way of conjecture, but as a matter 
 of fact, that the holy family, on leaving the temple, turned back 
 to Bethlehem. No event, he says, in the history of the holy 
 family comes between the scene in the temple and the arrival 
 of the Magi in Bethlehem. This is the same as to tell us that the 
 family could not have gone from the temple directly to Nazareth, 
 since they must be back in Bethlehem, jyhere the Magi would be 
 in search for them. But where is the evidence that they were 
 apprised of the Magi's coming? The truth is, there is no purpose 
 conceivable for which they would at that time have returned 
 there. They could have left home for the enrolment but ill- 
 prepared for an absence already extending to more than eight 
 weeks. Moreover, the words, " when they had accomplished all 
 things that were according to the law," forbid even a conjecture 
 that there was anything remaining to prolong their absence from 
 Nazareth. 
 
 An expositor counts the forty days after the birth as giving the 
 Magi precisely time enough, after seeing the star, to travel from 
 their far-off country to Jerusalem; as if the Magi, when they saw 
 the star, reached their conclusion as to its import, and with the 
 rising sun set out on a six or eight-hundred-mile journey to 
 Jerusalem. On the contrary it seems more likely, and also more 
 in accord with the facts, so briefly stated, that between a 
 decision as to the real nature of the star and, then, what special 
 event was portended by it, the Magi were employed a year or 
 longer before they became so certain in the conclusion they had 
 decided upon, secured their costly gifts, and set out on the long 
 journey, and, when arriving in Jerusalem, were prepared without 
 any additional confirmation to inquire, as they did (Matt. 2:2), 
 " Where is he that is born King of the Jews ? " 
 
 Doctor Broadus is evidently correct in his comment on this 
 point of inquiry. Referring to the time the Magi arrived in 
 Jerusalem, he says, " It was long ago that they saw the star." 
 12 
 
ARRIVAL OF THE MAGI 13 
 
 How this is known, the context appears to make plain. Herod 
 was intent on learning when the star was first seen. For this 
 reason he probably knew the month and possibly the very night 
 on which the new king was born. Having thus learned his age, 
 when afterward he saw nothing more of the Magi, he knew how 
 to word his decree : " All the male children . . . from two years 
 old and mider " (Matt. 2 : 16). In view of these words there is 
 good reason to feel assured that Jesus was approaching two years 
 of age when the Magi appeared in Jerusalem. 
 
 The Early Home in Bethlehem 
 
 There is no conflict between the two Gospel narratives. If 
 Luke's account of the enrolment journey ends with the holy 
 family in Nazareth, and Matthew, describing events which occurred 
 some time after, represents the Magi as finding the holy family in 
 Bethlehem, it does not imply a conflict. Could the fact be more 
 plainly indicated, that there had been a change of residence — a 
 change from Nazareth to Bethlehem? And what could be more 
 natural? Had not Bethlehem become sufficiently hallowed to the 
 parents by what had taken place there during their memorable 
 visit, to make it seem altogether desirable for the child Jesus to 
 be brought up in the city of David, as well as to be born there? 
 Harmony is secured by the idea that, quite soon, Mary and Joseph, 
 though possibly unnoticed by their acquaintances, were making 
 preparations for a change ; and that after a while they were found 
 making another journey to Bethlehem; this time not alone, nor for 
 enrolment, but with the infant Jesus. 
 
 The lack of harmony is not with the Gospel writers. It is more 
 likely to be with the expositors. When in connection with the 
 Magi's arrival in Jerusalem, one expositor says, " It was long 
 before that the star was first seen," thus virtually admitting it 
 was long before their arrival that the Saviour was born, he should 
 not afterward be found saying that "possibly the parents went to 
 Nazareth before the Magi found them in Bethlehem." What else 
 is probable? Indeed, hardly anything is more certain. 
 
 This "long ago that the Magi saw the star," we are glad to 
 see, for it seems to correct an error made by the expositor over 
 that first sentence of Matthew, which introduces the Magi. We 
 allude to his comment on the clause, " Now when Jesus was born." 
 He says, "The narrative keeps right on (from the birth of the 
 Saviour to the visit of the Magi), which implies a close connection 
 
14 THE EARLY LIFE OF JESUS 
 
 of the events." This does not at all accord jvith the expression, 
 " long ago," when he afterward comes to it. On close inspection 
 of the original text, we find it by no means warrants what the 
 expositor explains : " A close connection between the birth of the 
 Saviour and the visit of the Magi." 
 
 The rendering of such passages as verse 3, " And when Herod, 
 the king, heard it " ; verse 7, " Then Herod privily called the wise 
 men " ; verse 9, *' And they having heard the king," and many other 
 such cases where a perfect past is used, are strictly correct; and, 
 if the opening clause of the chapter had been rendered with the 
 same precision, it would have been : " Now when Jesus had been 
 born in Bethlehem of Judea, behold, there came wise men." This 
 mode of expression does not declare a close connection of the 
 two events. It does imply a period of time intervening, an in- 
 definite period, it may be short and it may be long. We know it 
 was an indefinite period, when, some time after Joseph and Mary 
 had their temporary abode of six or seven weeks there, and had 
 returned to Nazareth, and then changing their residence, made 
 their home in Bethlehem, the Magi found them in Bethlehem; 
 according to the best evidence we have, when Jesus was about 
 two years old; old enough to take an interest in his new friends, 
 and watch them with due curiosity when they opened the treasures ; 
 old enough to enjoy the aroma of the Arabian incense, and hold in 
 his little hands the Persian gold ; while the Magi in turn, no doubt, 
 took an equal interest in observing his early development and his 
 first mastery of Aramaic words. 
 
 Certain events had occurred, and had apparently been forgotten, 
 both in Bethlehem and Jerusalem before the coming of the Magi. 
 The records regarding both these events tend to indicate that a 
 considerable time, many months, had intervened before the appear- 
 ance of the Magi in Jerusalem and Bethlehem. 
 
CHAPTER IV 
 
 THE MISSION OF THE MAGI, THE FLIGHT INTO EGYPT AND RETURN 
 
 Reason for the Visit of the Magi 
 
 Can any inference be drawn from the account given of the visit 
 of the Magi to Jerusalem and Bethlehem, of the purpose or 
 purposes that led them to make the long journey into a foreign 
 country, and to a foreign people ; or of the purposes God may have 
 had in sending them there ? 
 
 When they appeared before Herod, they asked: "Where is he 
 that is born King of the Jews ? for we saw his star in the east, and 
 are come to worship him " (Matt. 2:2). And when they reached 
 Bethlehem, "They rejoiced with exceeding great joy. And they 
 came into the house and saw the young child with Mary, his 
 mother; and they fell down and worshiped him, and opening their 
 treasures, they offered unto him gifts, gold and frankincense and 
 myrrh" (Matt. 2 : 10, 11). 
 
 Probably these men were simply seeking more light; and they 
 appear to have been satisfied with their visit, since it is said, 
 " They rejoiced with exceeding great joy," and presented gifts of 
 great value to the young King. The gifts were an essential part 
 of the worship offered, as giving always is. And this is the first 
 act of worship recorded in our Christian era. 
 
 Flight into Egypt 
 
 But how suddenly the scene changes in the little home from 
 rejoicing and exultation to anxiety and dismay! 
 
 The visit of the Magi was followed at once with a warning: 
 "Arise and take the young child and his mother, and flee into 
 Egypt, and be thou there till I tell thee" (Matt. 2 : 13). And 
 they departed hastily by night. 
 
 There is room for the conjecture that, while the journey for 
 enrolment was doubtless in summer, the flight into Egypt may have 
 been in winter. If, according to the view which prevailed during 
 the first two centuries, the Saviour's birth was in April or May; 
 if, also, according to the time Herod drew from the Magi, the 
 child was twenty months old or more when found by them in 
 Bethlehem, then obviously the flight which immediately followed 
 
 15 
 
i6 THE EARLY LIFE OF JESUS 
 
 their visit was in winter. To commiserate Mary for the hardship 
 of that first journey to Bethlehem is wholly gratuitous. That 
 journey, like the season of the year in which it was made, was 
 full of joy and hope, and Mary journeyed on, her soul aglow 
 with the most exalted anticipations. But jvhat a contrast the 
 flight from Bethlehem presents! In the night, and doubtless, 
 the winter night, possibly cold and dismal; home abandoned, un- 
 protected, friendless; though hastening on, yet liable to be over- 
 taken, the mother clings to her child, not knowing how soon the 
 hirelings of the king, in quest of the child's life, may overtake 
 them. 
 
 We cannot disconnect this scene from that utterance from 
 Christ's lips in one of his last interviews with his special followers. 
 It is quite possible that it was in reference to what the family suf- 
 fered from the midnight cold during that flight in winter, that the 
 Saviour, when he announced the fate of Jerusalem, said among his 
 last words to his friends : " Pray that your flight be not in the 
 winter" (Matt. 24 : 20). 
 
 Out of Egypt 
 
 It is a matter of surprise into how brief a space of time exposi- 
 tors are found compressing the events they treat of. For instance, 
 one is found " allowing six months between the birth in Bethlehem 
 and the return from Egypt." Now, as it was probably about two 
 years after the birth that the flight was made, then, allowing 
 only a six-months' stay in Egypt, the return to Israel spoken of by 
 Matthew, instead of being six months after the Saviour's birth, 
 was probably at least two years and six months after. But the 
 stay in Egypt depends on the length of time Herod lived after the 
 family fled there. If it was two years, then the holy family was 
 more than two years in Egypt. And as Jesus must have been about 
 two when taken there, he would have been about four years 
 old, when, arriving, as it jvere, in sight of that dear home in 
 Bethlehem, the holy family was driven to the dreary alternative 
 of an abode in Nazareth. Instead of being six months old, or a 
 year and six months, the Saviour was probably three or four 
 years old. 
 
 Thus from the time Mary on her return from the enrolment 
 arrived in Nazareth with the infant Jesus in her arms to the time 
 of her return there from Egypt, it was either three or four years, 
 according as the family was either one or two years in Egypt. 
 
RETURN FROM EGYPT 17 
 
 So far as it is probable that Herod lived one or two years after 
 the massacre of the infants, it becomes consistent for us to say 
 the child Jesus was either three or four years old, when, a second 
 time, he jvas taken by his parents to Nazareth; and Nazareth 
 became his home until he left to be baptized by John at Bethany 
 beyond Jordan. 
 
 They tell ws that Herod died four years before our Christian 
 era, as commonly reckoned, commences. But what is equally 
 evident is, that Jesus was born about three years before Herod 
 died. Hence the real Christian era commenced some six or seven 
 years earlier than the so-called Christian era. 
 
CHAPTER V 
 
 THE EARLY YEARS 
 
 The Babe Jesus 
 
 The condensed form of the Gospel narratives would lead one to 
 think that the various events connected vvith the birth and child- 
 hood of Jesus took place almost simultaneously, and on this account 
 some v\^riters have been led to make some very peculiar state- 
 ments. For example, one says, " It must have been at least forty 
 days after the birth of Jesus that the wise men appeared." He 
 seems to think that the wise men must have come to Bethlehem 
 during Joseph's sojourn there for the enrolment, for he says, 
 " The home of Joseph and Mary was Nazareth, but they were 
 temporarily at Bethlehem for the enrolment." Thus he puts the 
 visit of the ;5A^ise men immediately after the presentation in the 
 temple. The sojourn in Bethlehem, therefore, must have continued 
 after the presentation. But according to the record in Luke 
 (2 : 39), "And when they had accomplished all things that were 
 according to the law of the Lord, they returned into Galilee to 
 their own city, Nazareth." 
 
 The Child Jesus 
 
 The late Doctor Talmage, in one of his sermons, puts the visit 
 of the wise men on the very night of the birth of Jesus. He tells 
 us how the cattle snuffed at the myrrh and how the wise men 
 wrapped portions of it in the swaddling clothes of the babe. He 
 further says that the mother, only the day before, through Decem- 
 ber mud and sleet, had trudged all the way from Nazareth to be 
 entertained in a barn. This may do very well for poetic license, 
 but it will not stand the strain of historical truth. For, if the visit 
 of the wise men occurred on the very night of Jesus' birth, Joseph, 
 in the few moments of sleep allotted to him, had his dream. How 
 soon the mother also must leave the bed of straw with the infant 
 in her arms and go out into the night for the purpose of under- 
 taking the journey to Egypt! Somewhere on the way the circum- 
 cision must take place, and according to Doctor Talmage, the 
 family must return from Egypt for a hurried visit to Jerusalem 
 for the presentation in the temple and the events attendant thereon. 
 18 
 
THE EARLY YEARS 19 
 
 Another expositor in one of our leading journals improves upon 
 all this, for he states that it was after the presentation in the 
 temple that the wise men appeared, but spoils it all by adding that 
 the wise men appeared in Bethlehem during the temporary sojourn 
 of Joseph in that town for enrolment. Matthew, in his Gospel, 
 says not one word about any such sojourn. Luke gives all the 
 particulars about it, and closes the account in such a way as to 
 make it certain that immediately after the presentation in the 
 temple the holy family were on their way to Nazareth. Nothing is 
 more natural than the inference that the termination of their 
 sojourn in Bethlehem was regulated by the time when they must be 
 in Jerusalem for the presentation, so that when they left Bethlehem 
 they could make the necessary stop in Jerusalem and then keep 
 right on toward Nazareth. Thus the sojourn could have ended 
 with no visit of the wise men, which, though happy in itself, 
 brought with it the first great sorrow. We believe that the sojourn 
 in Bethlehem during the enrolment was a very happy period in 
 Mary's life. It ended in no cruel flight into Egypt, or the murder 
 of Bethlehem infants, but rather in the successful return of the 
 parents to their home in Nazareth. 
 
 Matthew (2:1) introduces his account of the visit of the wise 
 men with these words, " Now when Jesus was born," or, literally 
 translated, " Jesus having been born." This puts the event some- 
 where in the past, but how far back is the question. If we knew, 
 it would reveal the age of Jesus at the time the wise men appeared 
 in Bethlehem. But Herod knew exactly. He found it out from 
 the wise men themselves, for he was shrewd enough to see that 
 if he learned the precise time when the star appeared he would 
 know the age of the infant king. Therefore he privately called 
 the wise men and learned from them the exact time when the star 
 appeared. This enabled him to mark the limit of age of the male 
 children who were to be slain, according to his decree, in Bethle- 
 hem. But why "two years old and under"? Matthew tells us 
 that it \vas according to the time which he had exactly learned of 
 the wise men. (2 : 16.) Therefore the conclusion is obvious that 
 Jesus must have been about two years old when Herod ordered 
 the slaughter of the innocents. 
 
 In corroboration of the above we submit the Greek words used 
 with reference to the infant Jesus and with reference to the child 
 Jesus. When the shepherds saw Jesus on the night of his birth 
 they saw the babe, and the Greek word is " hrepkos" But when 
 
20 THE EARLY LIFE OF JESUS 
 
 Herod found out when the star first appeared he does not say 
 " Go search for the babe (brephos) ," but " Go search for the child 
 (paidion)." They did so, and the account, as it proceeds, has 
 this term " paidion" as appHed to Jesus nine times, and the term 
 " brephos " not once. " The star stood over where the child 
 (paidion) was," not " brephos/' a babe. " They came into the 
 house (oikos — not a barn or stable), and saw the child (paidion) 
 with Mary, his mother." Mark, it is not the mother with the 
 child, but the child with his mother. Thus, all through, the 
 phraseology accords with jyhat Herod had learned as to the age of 
 the new king. 
 
 We think that no one, as he reads it, is warranted in supposing 
 for a moment that Matthew is speaking of an infant scarcely two 
 months old. "And opening their treasures they offered unto him 
 (not his mother) gifts." I think his eyes sparkled. Possibly he 
 took the gold into his own hands, and, while still a child, he was 
 old enough to walk and talk, as children of that age usually 
 walk and talk. 
 
 From Nazareth to Bethlehem the Second Time 
 
 We have said that Luke, after a full account of the nativity, 
 leaves the holy family in Nazareth. How, then, do we explain the 
 visit of the wise men to Jesus in Bethlehem? The explanation is 
 this: Joseph and Mary with the child Jesus, having returned to 
 Nazareth, as Luke says, soon after planned to give up their 
 home in Nazareth and move to Bethlehem. They probably felt 
 that it was not enough that Jesus should have been born in 
 Bethlehem, but he must also grow up in Bethlehem. It was this 
 sentiment that hastened their preparations for a removal to Bethle- 
 hem, hence they were soon in their new home there. The home 
 (oikos) over which the star hung was probably built by Joseph's 
 own hands. It was certainly the home of Joseph and Mary. 
 Jesus was in his period of wonderful development. With him, 
 Joseph and Mary enjoyed the sweetness of content and all the 
 assurance of hope. But soon, indeed, the sorrow fell. The dis- 
 tinguished gifts of the wise men must be employed to assist their 
 hasty flight to Egypt. 
 
 And still, in spite of all this, we think Mary kept up her cour- 
 age. She could indulge in the sweet prospect of a return to that 
 dear home in Bethlehem. She was in a very trance of delight 
 when the time came to set out on their journey from Egypt to their 
 
THE EARLY YEARS 21 
 
 native land. Jesus was in his third year; he may have been in his 
 fourth year. What an interesting traveling companion he must 
 have been, as it was in this early period that the child grew and 
 waxed strong, filled with wisdom. (Luke 2 : 40.) And when the 
 party halted by some well or spring for their midday repast, we 
 can well imagine how the child would make his little rambles by 
 himself and bring back curiosities in the shape of flowers and 
 stones for his parents to see and admire. 
 
 But what an unexpected check upon their joy and hopes when 
 they learned that, though Herod was dead, there would be no 
 safety for the child Jesus in his own native city of Bethlehem. 
 The mother's heart fails her as she faces the sad alternative of 
 leaving the birthplace of her firstborn and proceeding northward to 
 Galilee and to Nazareth. What she dreaded she could not avert. 
 Her home, after all, was to be in Nazareth, and her son, coming 
 to manhood, would be called the Nazarene. 
 
 But as to all these events portrayed by Matthew, Luke is silent, 
 just as Matthew himself is silent concerning the particulars of 
 nativity as given by Luke. Luke, however, when he dismissed 
 the account of the nativity, added this general but suggestive 
 remark: "And the child grew and waxed strong, filled with 
 wisdom, and the grace of God was upon him." Having said this, 
 he passes over the subsequent events as given by Matthew, and 
 which we have been considering, to a more advanced period when 
 Jesus, at the age of twelve, is spoken of as the boy, pais, when, 
 being in Jerusalem, he passed his time in the temple in the company 
 of the learned, entertaining them, and no doubt being himself 
 entertained. 
 
 The Boy Jesus 
 
 Thus the Gospel narratives present before us three scenes of the 
 early life of Jesus, each clear and distinct from the other. One, 
 taken from the period when he was known as the babe " hrephos," 
 embraces only the first six or eight weeks after his birth and 
 continues to the time when the parents return from the enrolment 
 to Nazareth. The second is taken from the period when he was 
 known as a child, " paidion," being in his second year, and when 
 the holy family had abandoned Nazareth, making Bethlehem their 
 permanent home. This period embraces the visit of the wise men, 
 the flight into Egypt, the massacre of the infants, and the reluc- 
 tant exchange of Bethlehem for Nazareth as the future home of 
 
22 THE EARLY LIFE OF JESUS 
 
 the holy family, Jesus then being in his third year, or possibly in 
 his fourth year. The third account is taken from the period 
 when Jesus is no longer the little child but the real boy, making 
 that excursion to Jerusalem where we see the bent of his spirit as, 
 by himself, he seeks the temple, and with no introduction, com- 
 mendation, or prestige, he becomes a companion of the most 
 exalted teachers of the nation, sitting in their midst, hearing them, 
 and asking them questions. 
 
 Each of the sketches that sets forth these three periods ends by 
 bringing Jesus to Nazareth. But none of the incidents took place 
 in Nazareth. What we see of Jesus in his " hrephos " period is in 
 Bethlehem and Jerusalem; in his '' paidion" period it is in Bethle- 
 hem and in Egypt; in his ''pais" period it is in Jerusalem. As 
 for Nazareth, what he did there or what befell him there, either as 
 "" hrephos I* " paidion," or " pais," the Gospel writers have be- 
 queathed to us not one solitary incident. We know of his thrice 
 coming to Nazareth, also that he remained there subject to his 
 parents; but all else is silence up to the period of his public min- 
 istry. Early he received the most significant marks of honor and 
 worship, but not one that we know of in Nazareth, though he had 
 a steady residence there of twenty-six years, perhaps twenty- 
 seven, but not thirty, as is generally supposed. 
 
CHAPTER VI 
 
 NO REFERENCE MADE BY JOHN THE BAPTIST TO EVENTS IN THE 
 
 CHILDHOOD OF JESUS 
 
 The Ministry of John 
 
 The work of John the Baptist had been going on for months. 
 He had baptized muUitudes, all in expectation of Him that should 
 come after him. We need no Josephus to tell us that the excite- 
 ment during the period of this baptizing was great; for it must 
 have been obvious to the people who believed John that he who 
 should prove to be the Messiah would be some one of the present 
 generation already living among them. But who he was and 
 where he was nobody knew, not even John himself, waiting as he 
 was during all these months for him to be pointed out. We regard 
 it as most remarkable in this connection that, during this period 
 of excitement, none of the older people who are commonly watch- 
 ful of the younger, and quick to notice the signs of future distinc- 
 tion, and no one of the great teachers or scribes should have 
 recalled what the shepherds reported when they came and found 
 the babe in the manger; no one asked what became of the infant 
 that Simeon took in his arms, praising God that he had lived to 
 see the Messiah ; no one recalled the testimony of Anna that she 
 made to all who were looking for the redemption in Jerusalem; no 
 one questioned whether the child sought by the Magi, near thirty 
 years ago, was really among the children that were slain by 
 Herod. Surely some of these doctors of law, who, eighteen years 
 before, were astonished at an unknown boy of twelve years, sitting 
 in their midst, hearing them and asking questions, would have 
 been saying to one another: " Don't you remember that boy? Who 
 knows but the one John is speaking of, who is to come after him, 
 will prove to be that very boy ? " 
 
 Reasons for Silence 
 
 How, then, does it happen that when John proclaimed the 
 Messiah ready to appear, and the people in such numbers believed 
 his word, they still seemed to be so perfectly oblivious to any 
 connection between his preaching and those early scenes in the 
 life of Mary's son ? How happens it that when Jesus of Nazareth 
 
 23 
 
24 THE EARLY LIFE OF JESUS 
 
 is finally known as the person pointed out by John as the Messiah, 
 and when his ministry commences in that distinguished character, 
 that still, and even from that time on to his exit from earth, there 
 appears to be no intimation whatever that Jesus of Nazareth 
 was ever thought of, even by his disciples, in connection with the 
 shepherds, with Simeon and Anna, or with the Magi; with the 
 flight into Egypt, or as a child at the age of twelve sitting in the 
 midst of learned men, hearing them and askftj^ them questions. 
 
 It seems to be left for us to presume that the marvelous report 
 of the shepherds, jvhatever excitement it had made at the time, was 
 regarded by persons of character as the visionary tale of ignorant 
 men; so much so that after thirty years one would be ashamed to 
 speak of it, or let it be known that he remembered it. As for 
 Simeon and Anna, all that was a whimsical dream, a kind of 
 pleasing stimulus to ignorant minds. True, a year or two later, 
 the Magi came, but they were mysteriously gone and no more 
 heard of. There was more perhaps in the boy of twelve to amaze 
 the leaders of public opinion than in anything else; but those 
 leaders were not free to speak even to one another of an occur- 
 rence which indicated their inferiority to a lad of twelve years, 
 a Galilean. 
 
 Thus it was, if any one had a passing thought of an infant found 
 in a stable, or of some parents offering turtle-doves in the temple 
 for the consecration of their child, or of certain Magi, perhaps 
 fictitious, who once came to Jerusalem crazed with their omen of a 
 star, he would have been ashamed to speak of it, not willing to 
 incur the imputation of lunacy. 
 
 The Sign of the Dove 
 
 It is quite apparent that, although so many for so long a period, 
 were being baptized, every baptism declaring the kingdom of 
 heaven at hand, the Messiah already come, possibly among them, 
 though not pointed out, during this prolonged period for reflection, 
 even John himself as yet did not know who the person was that 
 was to be pointed out. (John i : 33.) This much he did know, 
 that the person would come to the baptism, and he would know 
 him, not necessarily his name and residence, by the sign of the 
 Spirit's descending and abiding on him. At length there came 
 one to the baptism with the miraculous sign, the unmistakable sign 
 visible to John. We know now that it was the son of Mary, but 
 John does not say it was. All that he knows or seems to care 
 
SILENCE OF JOHN ON EARLY YEARS 25 
 
 for is the sign that Heaven had promised, descending and abiding 
 on him who had come to be baptized. 
 
 Thus Jesus was baptized just as any and all had been baptized. 
 The heavens opened unto him, not as he jyas baptized, but when, 
 having been baptized, as he came up out of the water, he tvas 
 praying; in prayer it was that the heavens were opened and the 
 Holy Spirit descended in bodily form as a dove upon him; and 
 there came a voice out of heaven: "This is my beloved Son in 
 whom I am well pleased" (Matt. 3 : 17). 
 
 From the record we cannot discover that any unusual excite- 
 ment attended this occasion. The reason is obvious. The mani- 
 festation appears to have been made only to Jesus himself and to 
 his forerunner. So far as the people knew, nothing unusual had 
 occurred. John 'had simply baptized a GaHIean. And even this, 
 that he was a Galilean, may not have been known at the time. 
 Jesus immediately withdraws for the long fast in the wilderness; 
 and John makes no disclosure of the extraordinary occurrence 
 at the baptism. This silence continues for more than six weeks. 
 
CHAPTER VII 
 
 JESUS OF NAZARETH REVEALED AS THE MESSIAH 
 
 John's Mission and Preaching 
 
 There are a number of interesting events in connection with 
 the beginning of Jesus' pubhc ministry that may repay a brief 
 examination. 
 
 It was revealed to Zacharias that his son, John the Baptist, 
 should be called the prophet of the Most High, and should make 
 ready for the Lord a people prepared for him. When the time for 
 this service had come, in the fifteenth year of the reign of Tiberius 
 Caesar, when Pontius Pilate was governor of Judea, and Herod 
 tetrarch of Galilee, John came from his home in the wilderness 
 of Judea to the regions roundabout the Jordan, preaching the 
 baptism of repentance unto the remission of sins. Like his dis- 
 tinguished successor, John had probably been driven into the 
 wilderness for his preparatory training. He must have been 
 a man of fervent spirit and a preacher of great power, for the 
 multitudes went out from the cities to hear his message and to be 
 baptized of him. He was preeminently a preacher of righteous- 
 ness. His message was to all classes, and must have made a pro- 
 found impression, as his hearers cried out, " What then must we 
 do ? " His answer was equally significant when he replied : " He 
 that hath two coats let him impart to him that hath none; 
 and he that hath food, let him do likewise" (Luke 3 : 10, 11). 
 This form of service may have been suggested by local conditions, 
 as the multitudes were in the wilderness. 
 
 Even the Pharisees and Sadducees, the publicans and the soldiers 
 came to hear him, and he had a message suited to each one. " And 
 as the people were in expectation and all men reasoned in their 
 hearts concerning John, whether haply he were the Christ" (Luke 
 3 : 16), his answer was: "There cometh one that is mightier than 
 I ... he shall baptize you in the Holy Spirit and in fire." 
 
 Later the Pharisees sent a delegation of priests and Levites to 
 ask him, " Who art thou ? " and he answered, " I am not the 
 Christ." Then followed another question, " Why then baptizest 
 thou, if thou art not the Christ, neither Elijah, neither the 
 26 
 
THE MESSIAH REVEALED 27 
 
 prophet?" John answered them, saying: " I baptize you in water. 
 In the midst of you standeth one whom ye know not, even he that 
 Cometh after me, the latchet of whose shoe I am not worthy to 
 unloose" (John i : 24-27). This last statement is an advance 
 on what had before been disclosed. Before they had known only 
 that a Messiah into whose name they had been baptized would 
 come, who would be of the lineage of David. 
 
 John must have made a marked impression in his time, since 
 allusion is made to him by Mark toward the close of Jesus' 
 Galilean ministry, and again during Passion week, and Luke refers 
 to him in his Gospel, and to his disciples in the eighteenth and 
 nineteenth of Acts. 
 
 Josephus also bears testimony to John's great power and work. 
 We quote a sentence or two : " Now some of the Jews thought the 
 destruction of Herod's army came from God, and that very 
 justly, as a punishment for what he did against John, who was 
 called the Baptist. For Herod had him put to death though he 
 was a good man, and commanded the Jews to exercise virtue, both 
 as to justice toward one another, and piety toward God, and so 
 come to baptism; for baptism would be acceptable to God, if they 
 made use of it not in order to expiate some sin, but for the puri- 
 fication of the body, provided that the soul was thoroughly purified 
 beforehand by righteousness. Many flocked to hear him, for they 
 were greatly moved by hearing his words." 
 
 Baptism of Jesus 
 
 John had a mission, and he imderstood it. It was to proclaim 
 a new era among men, with the coming of the long-promised 
 Christ. Yet it seems that he did not know who he was that would 
 come, nor did he know Jesus when he presented himself for bap- 
 tism. (John I : 33.) It had been revealed to him that he should 
 know the Christ hy a sign, a dove descending and lighting upon 
 his head. There has been much discussion about this sign, how it 
 appeared to John and to others; but it seems probable that it was 
 a sign in John's mind only, and not visible to others. 
 
 When Jesus came and offered himself for baptism without the 
 sign, John must have been impressed with the conviction that he 
 stood in the presence of a man holier than himself; for he said, 
 " I have need to be baptized of thee." Jesus replied, " Suffer it to 
 be so now," and John yielded to the request. When Jesus came 
 up out of the water, and John saw him praying, he saw also the 
 
2^ THE EARLY LIFE OF JESUS 
 
 promised sign, the Spirit of God descending as a dove, with the 
 added words, " This is my beloved Son." 
 
 The First Five Disciples 
 
 This was really John's pointing out of Jesus of Nazareth as the 
 Christ, but it is morally certain that no one, not even John himself, 
 knew that it was Jesus of Nazareth that was thus declared the 
 Son of God. The next day John and Andrew, one a near relative 
 and both, no doubt, familiar acquaintances of Jesus, were the first 
 to identify him, who had been the day before signally declared 
 the Christ, as Jesus of Nazareth. The record says: "Again, on 
 the morrow, John was standing, and two of his disciples; and he 
 looked upon Jesus as he walked, and saith. Behold, the Lamb of 
 God, and the two disciples heard him speak and they followed 
 Jesus." This shows it was a spontaneous exclamation of John as 
 his eye fell upon him whom, the day before, he had publicly 
 declared the Son of God; a remark addressed no more to the two 
 disciples than to others who may have stood near. Thus these two 
 persons, John and Andrew, who had from early life been the 
 companions of Jesus, were the first to know and to make known 
 that he whom John, now three days in succession, had declared 
 to be the Christ, was Jesus of Nazareth. Here the mission of 
 Jesus as the Messiah begins. John and Andrew followed after 
 Jesus, being desirous of speaking to him, for, as nothing had been 
 heard of him in his own neighborhood since his baptism, they 
 were eager to learn from him where he was staying, in order to 
 report to his friends in Galilee. We do not know that they com- 
 prehended at first what John meant by Lamb of God ; but the inter- 
 view they had with Jesus in the place where he dwelt brought 
 them to a sudden but sure belief in his character as the Messiah. 
 It appears that Andrew does not sleep before seeking Peter, and 
 when he finds him, note his words. He does not say, "We have 
 found Jesus," who, no doubt, was the object of their search, but 
 " We have found the Messiah." And he brought him to Jesus. 
 Now, if Andrew made no explanation, it must have been a 
 great surprise to Peter to find, when led to where Jesus abode, that 
 the Messiah alluded to by Andrew was none other than Jesus, 
 whom they were seeking. How thoroughly social was the compli- 
 ment of Jesus on this occasion, as if to say, you shall also have a 
 new name : " Thou art Simon . . . thou shalt be called Cephas." 
 Stone was a term of much consequence in prophecy. 
 
THE MESSIAH REVEALED 29 
 
 We observe here what is commonly called the beginning of our 
 Lord's ministry. How very private and apparently accidental it 
 was. A few of his old acquaintances, as soon as they learned 
 that he was the person pointed out as the Christ, gathered volun- 
 tarily around him, John and Andrew providentially first. Peter, 
 just as soon as he learns where he is, comes also. During the 
 ensuing night reference, no doubt, was made to the wedding that 
 was to occur at Cana, and that the friends of Jesus there were 
 anxious that he should be present. We know that when morning 
 came it was the purpose of Jesus to go into Galilee. It seems that 
 Philip of Bethsaida and Nathanael of Cana, where the wedding 
 was to be, were also about the Jordan. Jesus himself finds 
 Philip; and Philip finds Nathanael. What a party, and how 
 extempore it was! Never possibly before was there a more un- 
 expected and enrapturing surprise than when the five Galileans 
 found themselves with Jesus, returning with him to their homes, 
 knowing that he was the Messiah, the only persons, probably, save 
 John the Baptist, who knew at the time who it was that had been 
 thus revealed. 
 
CHAPTER VIII 
 
 JESUS AND HIS ACQUAINTANCES UP TO THE TIME HE WAS DESIGNATED 
 BY JOHN TO THE PEOPLE AS THE SON OF GOD 
 
 Family Connections 
 
 Our Lord's public ministry has its beginning, as commonly 
 understood, from the time of his baptism. But in order to a 
 better understanding of the character of this early part of his min- 
 istry we must review what is known, or may be inferred, concern- 
 ing his family and his relations to society. 
 
 We see the family as they came from Egypt, arriving in Nazareth 
 instead of Bethlehem, Jesus being in his third, possibly his fourth, 
 year. Mary has a sister, Salome, who has married an enterprising 
 young man, Zebedee by name. They have two boys, James and 
 John. These families, thus nearly related to each other and being 
 of like tastes and character, must have been a great deal together. 
 
 Of this early time it is said of Jesus (Luke 2 : 40), "And the 
 child grew, , . filled with wisdom." It is easy to presume that he 
 was the pride of both families. 
 
 When we think that Salome was one of those women who after- 
 ward followed Christ, and attended him in his itinerant ministry, 
 it may be inferred that she had a high regard for Mary's son, 
 even from the time he came out of Egypt. In that yearly attend- 
 ance on the Passover in Jerusalem, the two families no doubt 
 went together. Hence when, on one of these occasions, Jesus 
 was missing, we have the statement of Luke 2 : 44, " They sought 
 for him among their kinsfolk and acquaintance," we almost know 
 that Salome and Zebedee were present, and their children, James 
 and John, also. 
 
 But Zebedee became interested in the fishing business; and, in 
 time, he had his home in Bethsaida; there also resided his partner, 
 Jonas, who, like Zebedee, had two sons, Peter and Andrew. 
 
 The four boys grew up together in the fishing business. The 
 family of Jonas could not have been intimate with that of Zebedee 
 without also becoming familiar with the family of Joseph and 
 Mary. 
 
 We assume that Mary practised a severe exclusiveness in her 
 associations, but general exclusiveness implies close intimacy with 
 
 30 
 
EARLY ACQUAINTANCES 31 
 
 a few; thus her general exclusiveness made the two families of 
 Mary and Salome practically one. This made Mary's children 
 familiar with all the associates of Salome's children. Thus, in- 
 evitably, the children of these three families, of Joseph, Zebedee, 
 and Jonas, were associated as a select company, and we must 
 not fail to connect certain others with them. We here quote 
 from Canon Farrar: 
 
 " If the home of Zebedee was in, or near, Bethsaida, his two 
 sons, John and James, must have grown up in constant intercourse 
 with Philip and Andrew and Peter, and with Nathanael of Cana." 
 Here is our point: if these four, Peter, Andrew, Philip, and Na- 
 thanael :were in constant intercourse with the sons of Salome, 
 they must have had familiar acquaintance with the sons of Joseph 
 and Mary. And here we may add an item to what we have 
 stated above. 
 
 Early Acquaintances 
 
 It is fair to suppose that all these five boys, named by Canon 
 Farrar, were in company with Jesus when, at the age of twelve, 
 he went up to Jerusalem. All these persons who afterward be- 
 came the notable champions of the Cross were doubtless the early 
 associates of Jesus. Often coming into contact with him, they 
 must have felt the sweet influence of his company, and have 
 become ennobled in all their aspirations. Indeed, says the canon, 
 " they were waiting for the consolation of Israel " : without a 
 thought, however, that the affair of such moment was to devolve 
 on their mutual associate whose home was mainly in Nazareth. 
 
 As time wore on, and the great events of prophecy were begin- 
 ning to have their fulfilment in the preaching and baptizing of 
 John, there were none, probably, to watch the progress of this 
 work with greater interest than did this select company of Jesus' 
 friends. At length, being full of the belief which was requisite, 
 it must have become a subject of consideration among them, 
 whether they themselves ought not to make the journey to Jordan 
 unto John to be baptized by him. We do not much doubt that 
 Salome, the mother of James and John, led in this way of thinking 
 on behalf of the young men. We can imagine some reserve on the 
 part of Mary and Jesus. 
 
 The way, as we see it, is that when the rest were ready to 
 start, Jesus was ready to go with them. The divine record names 
 only Jesus; but they, who must have been his early companions, 
 
32 THE EARLY LIFE OF JESUS 
 
 were afterward chosen as his first special disciples. They must 
 have been baptized some time. And it is, no doubt, a just inference 
 that they were in company with Jesus, and went to the Jordan 
 to be baptized when he went; or, as we have said, he went when 
 they went. We behold them in imagination, Jesus and the com- 
 panions with whom he had grown up, starting off and moving 
 toward those lower waters of the Jordan, glad to make the 
 journey, for their heart was in it. 
 
 The Opening of the Public Ministry 
 
 On their arrival at Bethany they were baptized. There was 
 nothing apparent to spectators in their baptism which differed 
 from the baptism of others. But in connection with one of them, 
 John saw what he had been looking for from the beginning, the 
 sign of the Holy Spirit descending upon him and abiding. How 
 this was seen by the Baptist and not by the people, we do not 
 know. The baptism followed, and more, that prayer of Jesus, 
 the heavens opening, and the Voice! John knew it was the 
 Messiah. He could at that time have testified to the people, but 
 he did not. And this is all we know of that scene. Jesus is gone. 
 
 He appears to have returned at once to Galilee (Luke 4:1), 
 no doubt the rest of the company with him. But he is scarcely 
 seen there before he is taken away into the wilderness. We can 
 only imagine what surprise and anxiety to his family and friends 
 must have followed his absence. We know that a wedding was in 
 anticipation. It was to be in Cana; this place being situated be- 
 tween Nazareth and Bethsaida, right in the line of Mary's kindred 
 and acquaintance. The wedding must have been in one of the few 
 families embraced in her exclusiveness. We judge so from the 
 fact that, jvhen the wedding came, she seems to have acted as 
 hostess for the occasion. And it is natural to infer that Salome, 
 her sister of Bethsaida, was prominent among the guests. We 
 know a few who were invited; Jesus, of course; and we think the 
 family of the bride, which gave the entertainment, relied more 
 on Jesus being a guest than any other person. We know John 
 was among the invited ; James may have been so intimate with the 
 family as to need no invitation. Peter and Andrew were invited, 
 and Philip, making five from Bethsaida, and Nathanael also was 
 to be at the wedding. His home was at Cana; no doubt he be- 
 longed to the choice circle of friends of the wedded pair. We 
 imagine the feeling, general, as the occasion drew near, that it was 
 
EARLY ACQUAINTANCES 33 
 
 not to pass without Jesus being with them. We think that Salome 
 had become so appreciative of his worth that she was perhaps 
 more anxious for his return than ,were any of the rest. She 
 first may have formed the idea that some effort should be taken 
 to ascertain what had become of the friend that was most prized 
 among them. We may as well suppose that Peter was not slow to 
 second the idea with action. Perhaps some of Jesus' old associates 
 were already back at the Jordan, and as the time for the marriage 
 approached (possibly already postponed), Nathanael, who resided 
 at Cana, with perhaps Philip and Andrew, concluded to go to find 
 the others, and consult with them as to what can be done in the 
 matter of finding the friend they all are concerned for. They 
 probably get together at or near Bethany, talk over the subject, 
 and separate, one going to one point for inquiry and one to 
 another. 
 
 Such is the situation when the messengers of the Jews arrive, 
 and John the Baptist is responding to their questions; and before 
 this interview closes, Jesus, having returned from the scenes of 
 temptation, is noticed by John while addressing the deputation. 
 Now the very party in search of Jesus may have been in the 
 assembly, but could have had no thought that it was of their 
 friend that he spoke. So that this was of no assistance to them in 
 the discovery of Jesus. And on the next day, when John saw Jesus 
 coming to him, and said, " This is he," and went on to state how 
 he knew it, whatever amount of sensation it may have occasioned, 
 and though our party from Galilee participated in it, they may 
 have been so situated as not to have gained a fair view of his per- 
 son, and thus may have still been unaware who he was of whom 
 John spoke. But the next day they knew. Yes, the next day was 
 memorable as the time when first any mortal on earth knew that the 
 person pointed out by John as the Messiah was Jesus of Nazareth. 
 Those two early associates of his, John and Andrew, were the 
 first of all men to know this. Notice the narrative in John 
 I • 35> 36* "Again, on the morrow,, John (baptizer) was stand- 
 ing, and two of his disciples'* (that is, two who had been bap- 
 tized by him.) They were John and Andrew. Just at this time the 
 baptizer sees the man whom he had pointed out the day before 
 as he was walking by, and says, " Behold the Lamb of God ! " 
 John and Andrew know it is the friend they are seeking. Their 
 astonishment is great, yet they conclude to follow him, and per- 
 haps speak to him. As we may well suppose, they hesitated how 
 
34 THE EARLY LIFE OF JESUS 
 
 to act, being thus suddenly brought to the knowledge of his true 
 character. Jesus, turning and seeing them, relieves them from all 
 embarrassment by the simple question, " What seek ye ? " They 
 tell him precisely (what they and all their friends in Galilee are 
 anxious to know) when they ask, "Rabbi, where abidest thou?" 
 Though he had been proclaimed the Son of God, yet his answer 
 assures them of no change in the social relations between them 
 and himself. How full of pleasing assurance the answer ! " Come, 
 and ye shall see." He is friend and fellow, companion with 
 them still. 
 
 But this meeting and interview so far does not properly belong 
 to the new ministry. We see in it only the continuance of the 
 social relations which had previously existed. But when he takes 
 his two friends to his abode, it is then and there the new ministry 
 dawns. Notice there is nothing of a public character about it. 
 How free from any demonstration whatever ! An hour of private 
 intercourse gives certainty to the words of the Baptist. It is a 
 new ministry, indeed, when Jesus reveals himself, though in a 
 private interview, to two persons as the Messiah. Knowing the 
 interest Peter would take in such a discovery, Andrew does not 
 sleep till he finds his brother and brings him to Jesus, and it is 
 easy to suppose John returned to the Baptist and made known to 
 him who it was that he proclaimed the Son of God, viz., his own 
 kinsman, the son of Mary. 
 
 It is interesting to follow on and observe closely the nature 
 of this new ministry — " public ministry " — so called. How very 
 private and apparently accidental it was ! We see a few of his old 
 acquaintances voluntarily gathering around him, John and Andrew 
 providentially first, Peter, as soon as he learns where he is, comes 
 also. During the ensuing night reference no doubt was made 
 to the wedding about to occur in Cana, and that the friends of 
 Jesus were set upon his being present. We know that when 
 morning came, it was his mind to go into Galilee. It seems that 
 Phihp, of Bethsaida, and Nathanael, of Cana, were at this time 
 also near-by (all probably making it a point to learn what had 
 become of Jesus). Jesus himself finds Philip, and Philip goes after 
 Nathanael. What a party! And all, like Nathanael, certain it 
 was the Christ. And how extempore it was. Never, probably, on 
 earth was there a more unexpected and enrapturing surprise than 
 when these five Galileans found themselves with Jesus, going back 
 with him to their homes, knowing that he was the Messiah. 
 
EARLY ACQUAINTANCES 35 
 
 The Wedding at Cana 
 
 This company arrives duly at Cana. Here Jesus, though fresh 
 from the Jordan where so lately he had been declared the Messiah, 
 continues his distinctively human manner; appearing among his 
 home acquaintances at the wedding in the same character in 
 which they saw him before he left for the baptism. So far as his 
 ministry is concerned, there is no apparent difference from what 
 had been, as if the same plan was to continue, namely, without 
 apparent seeking of opportunities for the furtherance of his mis- 
 sion; it was simply to improve opportunities as they came without 
 seeking, as was notably the case at the marriage in Cana. He 
 comes before his acquaintances on this occasion in no other 
 character than that in which he had been previously known, Jesus, 
 the " son of Joseph." His mother no doubt had long awaited the 
 time when, in some way, he would assert himself as set forth by 
 the shepherds at his birth, a' " Saviour who is Christ the Lord." 
 Indeed, it was in reference to this character that the forerunner 
 had said in the hearing of John and Andrew, " Behold the Lamb 
 of God ! " The kingdom of heaven that John preached had the 
 atonement for its substance. The crucifixion was emphatically 
 Christ's hour. "Mine hour," he says to his mother (John 2:4), 
 " is not yet come." But he can do that which will symbolize that 
 hour. " Fill the water-pots with water." They filled them to the 
 brim. " Draw out, now." They do it. And there in the flowing 
 wine is reflected the shed blood of the Lamb of God. " This 
 beginning of his signs did Jesus in Cana of Galilee, and manifested 
 his glory" (John 2 : 11), and those who lately had heard the 
 testimony of John were confirmed .in their belief that Jesus was 
 the Saviour of the world. 
 
 Thus the forerunner had done his work, and had done it 
 thoroughly. The Messiah had come, had been duly pointed out as 
 he came from the temptations; pointed out by John on three suc- 
 cessive days. And yet how profoundly unaware was all Judea 
 that a man of Galilee ,was the Messiah. Thus Jesus had been 
 left to return to his own neighborhood, where dissociated from all 
 memory of his birth which had been celebrated by angels, or the 
 testimony of Simeon and Anna, or the reverence of the Magi, 
 and seemingly independent of any prestige arising from his con- 
 nection with his forerunner, there, in the improvement of an 
 occasion wholly unintended for the purpose, he was to commence 
 
36 THE EARLY LIFE OF JESUS 
 
 a career wherein his own works would carry conviction to the 
 minds of men who, like Nathanael, should exclaim from the heart, 
 " Thou art the Son of God ! " 
 
 Thus it was that the private ministry of the " son of Joseph " 
 quietly merged into the public ministry of Jesus, " the Son of 
 God." 
 
CHAPTER IX 
 
 THE BAPTISM OF JESUS : ITS REAL SIGNIFICANCE 
 
 The Baptism 
 
 " Then cometh Jesus unto John to be baptized of him." What 
 does this mean? I think it signifies just what was foretold: " Lo, 
 I am come; . . I dehght to do thy will, O my God!" (Ps. 
 40 : 7, 8.) John himself was doing the will of God when he came 
 preaching and baptizing. Every subject of repentance submitted 
 to baptism because assured it was God's will that he should do so. 
 We call baptism a profession. We may as well say it was a 
 declaration. Every one of these first persons baptized declared in 
 that rite his determination to do the will of God. Now it was 
 preeminently the mission of Christ to do the will of his Father in 
 heaven, and this preeminently in the matter of his dying for the 
 sinner. When he was baptized it was reiterating what John 
 preached, the carrying out of his purpose was at hand. But if so, 
 why was not he the first to be baptized? Ah, here we see the 
 Christ, our Christ. As those first hearers of John, being renewed 
 in their mind, were signifying in baptism their determination to 
 do the will of God, lo, Jesus, unknown at the time as the Messiah, 
 stands among them as one of them in this matter of doing God's 
 will. Here he showed his adorable regard for the believer, setting 
 forth that precious sentiment which he afterward stated so ex- 
 pressly when, stretching forth his hand toward his disciples, 
 he said : " Behold my mother and my brethren ! For whosoever 
 shall do the will of my Father who is in heaven, he is my brother, 
 and sister, and mother" (Matt. 12 : 49, 50). 
 
 Many, all along through the ages, had been brought, like 
 Abraham, into unison with God by believing on the Messiah that 
 was to come. John the Baptist aroused the people of his time and 
 brought them to repentance by proclaiming the kingdom of heaven 
 at hand: which meant that the purpose of God, formed before 
 man fell, for a propitiation in the gift of his Son, was about to be 
 fulfilled. 
 
 Those who, believing this propitiation, were brought to repent- 
 ance, were baptized. This rite was wonderfully appropriate, for it 
 symbolized that ^vhereon the kingdom of God rested as its 
 
 37 
 
38 THE EARLY LIFE OF JESUS 
 
 foundation, namely, the death and resurrection of his Son. This 
 very baptism declared in symbol just what John proclaimed, 
 "The kingdom of heaven is at hand" (Matt. 3:2). 
 
 Thus too, all the people of Judea, so to speak, had come to 
 his baptism. At length they were coming from Galilee, Jesus of 
 Nazareth among them. He came just as the rest did. We have 
 no right to suppose that baptism in his case meant, required, or 
 symbolized anything more or anything less than it did in the case 
 of the rest. And here we come to an important help to a correct 
 understanding of baptism. For whatever we affirm as to the im- 
 port of baptism, or qualifications for it, must apply alike to 
 Jesus of Nazareth and to all others. 
 
 The Significance of Baptism 
 
 The common teaching that baptism denotes a cleansing or 
 washing away of spiritual defilement is gratuitous, as such a 
 view makes the baptism of Jesus unseemly. And we repeat, 
 whatever significance we give to baptism should apply to Jesus 
 as well as to others who submitted to the rite. We may 
 boldly state that baptism was not intended to denote any process 
 of purification previously or at the time going on. Here it 
 differed from all the rites instituted under Moses. There were 
 washings, but baptism was no such thing. Acts 22 : 16 is quoted, 
 " Arise, and be baptized, and wash away thy sins, calling on 
 his name." Now, according to those words, how are sins washed 
 away? Not by baptism, but by calling on God and receiving 
 forgiveness. Baptism no more means a washing than laying a 
 man in his grave means a washing. 
 
 Again, Titus 3 : 5 is quoted : " He saved us through the wash- 
 ing of regeneration." Does it say here that baptism is a washing? 
 No; nothing like it. It says regeneration is a washing. What 
 about this? The Holy Spirit renews, being poured out on us 
 richly, through Jesus Christ our Saviour. There is no allusion 
 to the rite of baptism. 
 
 Here it may be asked, how could baptism as administered to 
 Jesus be called the baptism of repentance? In reply we need 
 only consider what the inspired Greek word, '' metanoia," meant. 
 It was the baptism into the new mind, the right mind toward 
 God, a mind such as Jesus had, a mind to do the will of 
 God. And do we suppose John baptized any person unless 
 with the understanding that he had this mind? We can almost 
 
MEANING OF THE BAPTISM 39 
 
 hear John putting the question, " Why do you come for bap- 
 tism ? " Can we conceive any answer more appropriate and 
 comprehensive than this, " I am determined to do God's will " ? 
 Would not that show the new mind, the right mind, the mind of 
 Christ, indeed? Now Jesus, in coming to the baptism, virtually 
 declares himself one of those determined to do the will of 
 his Father in heaven. And herein is the pure qualification for 
 baptism. Thus when Jesus was baptized, he declared his own 
 death and resurrection at hand. As the kingdom of heaven has 
 its foundation in the death and resurrection of Christ, every 
 baptism repeats the declaration of John as noted above, " The 
 kingdom of heaven is at hand." 
 
 It is quite obvious that Jesus was not baptized by way of setting 
 an example to others. Doctor Broadus says, " Here, the first time 
 in his gospel, our Lord presents an example to us." But if we 
 should ask a candidate why he feels it his duty to be baptized, and 
 he should say, " Because Christ was baptized and I want to 
 follow his example," it would be a spurious reason. Christ's 
 incidental acts are no law for us. We must discover in the candi- 
 date the desire to obey God, do his will, as Christ himself ex- 
 pressed it, " fulfil all righteousness." Possibly here Paul detected 
 a fault in that certain twelve he found at Ephesus. (Acts 19 : 1-7.) 
 " Into John's baptism " may have meant by way of doing as his, 
 John's, disciples did. It is plain that the thousands who were 
 baptized before Christ could not have been following Christ's 
 example. If we are to say anything about example, it would be 
 the other way. The Galileans, and Jesus with them, followed the 
 example of the Judeans. We might say John first baptized the 
 people of Judea, and ever since people have been following their 
 example as Jesus did. Again, if one is baptized because some- 
 body else was, as one's father or mother, for instance, we know 
 the reason is not valid. 
 
 When Jesus joined the people who were being baptized, it was 
 to be numbered with those who were thus signifying their determi- 
 nation to do the will of God; himself preeminently so determined, 
 even to the death which his baptism symbolized. Now truly he 
 could say, " I am one with you when it comes to doing God's will." 
 
 This very bent of mind, we think, he declared in his baptism. 
 Therefore let it be known and remembered as one of the precious 
 truths of the gospel, that Jesus, in his baptism, declares with the 
 utmost tenderness to every company of believers banded together 
 
40 THE EARLY LIFE OF JESUS 
 
 as a church : " I belong to your communion. I am one with you. 
 My name is with yours on the record which is kept by the Holy 
 Spirit." 
 
 Jesus is with us in the character of the Comforter, as he prom- 
 ised. Therefore he could say (Matt. 28 : 20), " Lo, I am with 
 you always, even unto the end of the world." We think the 
 true idea is that he is virtually with us just as he was with his 
 disciples on that occasion when, two days before the Passover, 
 he was making his farewell discourse to them, the last hour he 
 was in Bethany. He was found speaking to them, " as friends " ; 
 and he explains, in John 15 : 15: "No longer do I call you 
 servants, . . but I have called you friends, for all things that I 
 heard from my Father I have made known unto you." May 
 we not suppose that his baptism, occurring as it did, augured 
 this very state of things; and that in our church relations he is 
 with us as an elder brother, a real friend, ever ready to hear 
 our desires, assist us with his counsel, and tell us just what to 
 do? It appears to be the very office of the Comforter to create 
 this relation between the Lord Jesus and his flock, during his per- 
 sonal absence. 
 
 We cannot close without recalling the words of Matthew 3 : 15: 
 *' Jesus answering said unto him. Suffer it now," not, as an ex- 
 positor says, that I take the position of inferiority to thee, but 
 that I take the position in common with all the people who are 
 being baptized; suffer me to be baptized as one of the rest in 
 obedience to the will of God; in full belief with them that the 
 kingdom of God is at hand. The heavens opened and the voice 
 which he heard implied this very significance in his baptism, God 
 taking pleasure in the transaction which may be regarded as a 
 renewal of his pledge to obedience, his obedience even unto his 
 death upon the cross. 
 
Part Second 
 The Passion Week 
 
CONTENTS 
 
 Page 
 
 Introductory: Outline Harmony of Passion Week 43 
 
 Chapter 
 
 I. Palm Sunday. The Triumphal Entry 45 
 
 II. Too Much Harmonizing by Expositors 51 
 
 III. How Many Suppers at Bethany? 56 
 
 IV. The Two Days Previous to the Passover 68 
 
 V. Significance of the Words^ "'Arise^ Let us go Hence '' 76 
 
 VI. The " Lost Wednesday " 80 
 
 VII. " But John Says Judas Went Out " 82 
 
 VIII. Whether Judas Partook or Not: Its Relation to 
 
 Other Questions 84 
 
OUTLINE HARMONY OF PASSION WEEK 
 
 INTRODUCTORY 
 
 1. Friday: The Blind Men Near Jericho. 
 
 Matt. 20: 29-34, Mark 10: 46-52. Luke 18: 35-43. 
 
 2. Friday: Visit to Zacchaeus. Luke 19: i-io, 
 
 3. Friday: Parable of the Minas. Luke 19: 11-28. 
 
 4. Friday Evening: Anointing of Jesus by Mary of Bethany. John 11: 55 to 12: 
 
 II. 
 
 PASSION WEEK 
 
 5. Saturday: The Public Entry. 
 
 Matt. 21 : i-ii. Mark II : i-ii. Luke 19: 29-44. John 12: 12-19. 
 
 6. Saturday: Greeks Seeking Jesus. John 12: 20-36. 
 
 7. Saturday: The Jews' Rejection of Jesus. John 12: 37-50. 
 
 8. Sunday: Blighting of the Fig Tree. 
 
 Matt. 21: 18, 19. Mark 11: 12-14. 
 
 9. Sunday: Cleansing of the Temple. 
 
 Matt. 21: 12-17. Mark 11: 15-19. Luke 19: 45-48. 
 
 ID. Monday: The Fig Tree Withered. 
 
 Matt. 21 : 20-22. Mark II : 20-25. 
 
 11. Monday: Jesus' Authority Challenged. 
 
 Matt. 21 : 23-27. Mark 11 : 27-33. Luke 20: 1-8. 
 
 12. Monday: Three Parables of Warning. 
 
 Matt. 21: 28 to Mark 12: 1-12. Luke 20: 9-19, 
 22: 14, 
 
 13. Monday: Three Questions by the Jewish Rulers, 
 
 Matt. 22: 15-40, Mark 12: 13-34. Luke 20: 20-40. 
 
 14. Monday: Jesus' Unanswerable Question. 
 
 Matt. 22: 41-46, Mark 12: 35-37. Luke 20: 41-44. 
 
 15. Tuesday: Woes Against the Scribes and Pharisees, 
 
 Matt. 23: 1-39, Mark 12: 38-40, Luke 20: 45-47. 
 
 16. Tuesday: The Widow's Two Mites. 
 
 Mark 12: 41-44. Luke 21 : 1-4. 
 
 17. Tuesday: The Desolation of Jerusalem, and End of Age. 
 
 Matt, 24, 25. Mark 13, Luke 21 : 5-38, 
 
 18. Tuesday Evening: Jesus' Further Prediction; His Crucifixion Plotted. 
 
 Matt. 26: 1-5. Marki4:i,2. Luke22:i,2, John 13: i. 
 
 43 
 
44 PASSION W'^EK 
 
 19. Tuesday Evening: Jesus Anointed in the House of Simon. 
 
 Matt. 26: 6-13. Mark 14: 3-9. 
 
 20. Tuesday Evening: Jesus Washing the Disciples' Feet. John 13: 2-26. 
 
 21. Tuesday Evening: Judas Goes Out and Bargains for Betrayal. 
 
 Matt. 26: 14-16. Mark 14: 10,11. Luke 22: 3-6. John 13: 27-30. 
 
 22. Tuesday Evening: The Son of Man Glorified. John 13: 31-38. 
 
 23. Tuesday Evening: Jesus' Departure; Promise of the Comforter. 
 
 John 14: 1-31. 
 
 24. Wednesday: Abiding Union of Jesus and His Disciples. John 15: 1-27. 
 
 25. Wednesday: Persecution Foretold. John 16: 1-33. 
 
 26. Wednesday: The Intercessory Prayer. John 17: 1-26. 
 
 27. Thursday: Preparation for the Passover. 
 
 Matt. 26: 17-19. Mark 14: 12-16. Luke 22: 7-13. 
 
 28. Thursday Evening: The Passover Supper; The Betrayer Designated. 
 
 Matt. 26: 20-25. Mark 14: 17-21. Luke 22: 14-18, 
 
 21-30. 
 
 29. Thursday Evening: The Lord's Supper Instituted. 
 
 Matt. 26: 26-30. Mark 14: 22-26. Luke 22: 19, 20. (i Cor. 11: 23-26.) 
 
 30. Thursday Night: Dispersion of the Twelve Announced; Peter's Denial. 
 
 Matt. 26: 31-35. Mark 14: 27-31. Luke 22: 31-38. John 18: i. 
 
 31. Friday: The Agony in Gethsemane. 
 
 Matt. 26: 36-46. Mark 14: 32-42. Luke 22: 39-46. 
 
 32. Friday: Betrayal and Arrest. 
 
 Matt. 26: 47-56. Mark 14: 43-52. Luke 22: 47-53. John 18: 2-11. 
 
 Note. The discussions of Part Second not extending beyond the events of 
 Friday, this Harmony ends with the Betrayal and Arrest. 
 
CHAPTER I 
 
 PALM SUNDAY. THE TRIUMPHAL ENTRY 
 
 The Terseness of Gospel Records 
 
 Few readers realize how many and varied events, and how 
 large a part of the teachings of Jesus belong to that interval of 
 time between his triumphal entry into Jerusalem and the hour 
 when, having left the temple for the last time and ended all his 
 sayings on Olivet, according to Matthew and Mark, he arrived 
 with his disciples at the house of Simon the leper, in Bethany. 
 One may well be surprised at the amount of gospel record given 
 to this space of time, when he considers how; short the space must 
 have been. 
 
 As to what occurred on the day of entrance, aside from the 
 entrance itself, the account in Mark ii : ii is brief: "And 
 he entered into Jerusalem, into the temple; and when he had 
 looked round about upon all things, it being now eventide, he went 
 out unto Bethany with the twelve." 
 
 The discourse attendant on the Greeks' wishing to see Jesus and 
 his rejection by the Jews (John 12 : 20-50) was probably on 
 that first day that Jesus entered the temple. All that is embraced 
 in the remaining part of the record commences, ,we think, with 
 the day after the triumphal entry. 
 
 Was the Triumphal Entry on Sunday? 
 
 It is claimed that the triumphal entry was on Sunday; it is also 
 generally conceded that it was on the ensuing Tuesday that 
 Jesus left the temple for the last time. Hence the time given for 
 all those events and all the teachings above referred to, not 
 including what occurred on the day of entrance, is from Monday 
 morning to the night of the next day. 
 
 We were led to question as to this short space of time by an 
 expression which Mark subsequently (11 : 19) makes in closing 
 up the account of a day's proceedings, " And every evening ( Greek, 
 whenever evening came) he went forth out of the city." Such an 
 expression seems to be made in order to avoid repeating afterward 
 how at night he left the city. 
 
 45 
 
46 PASSION WEEK 
 
 But Mark has already said that on the night before he went out 
 to Bethany : " It being now eventide, he went out unto Bethany 
 with the twelve" (ii : ii). If that night :was Sunday, then 
 this was Monday, and there was no subsequent day when Jesus, 
 "it being now eventide," left the city; for on the next day, 
 Tuesday (his last in the temple), he must have left long before 
 night, in order to give time for all those sayings as he sat on 
 Olivet. Hear also Luke 19 : 47, " And he was teaching daily in 
 the temple." How can any reader, especially an expositor, be 
 content to make this expression apply to a duration of time 
 extending only from one morning to the evening of the next day? 
 Hear Luke again (20 : i) : "And it came to pass, on one of the 
 days, as he was teaching the people in the temple, and preaching 
 the gospel ..." 
 
 Does this language imply or even admit of the construction 
 that the whole number of days was scarcely two? As Mark 
 had previously spoken of their going back to Bethany the night 
 of the triumphal entry, why should Luke (21 : 37), now say, 
 " And every night he went out and lodged in the mount that is 
 called the Mount of Olives," if he meant only one night more, 
 namely, Monday? The whole trend of the discussion by both 
 Mark and Luke points to a longer time spent in the temple teach- 
 ing than from Monday morning to Tuesday afternoon. 
 
 After going on further and further with his narrative, note how, 
 Luke (21 : 2)7, 38) finishes: "And every day he was teaching 
 in the temple; and every night he went out, and lodged in the 
 mount that is called the Mount of Olives. And all the people came 
 early in the morning to him in the temple to hear him." Jesus 
 himself said, " I sat daily with you in the temple teaching " 
 (Matt. 26 : 55; Mark 14 : 49; Luke 22 : 53). 
 
 But where lies the necessity for supposing the time was thus 
 limited? It lies in the one premise, namely, that the triumphal 
 entry was on Sunday. But there appears to be no Scriptural 
 warrant for this premise. On the contrary the inspired narrative 
 shows quite clearly the reverse, that the premise is false. John 
 (12 : i) says, "Jesus therefore, six days before the passover, 
 came to Bethany." Every expositor within our reach says this 
 must have been on Friday. It is in harmony with the other 
 Gospels to say Jesus had come from Jericho the morning of that 
 day. Then John (12 : 2) continues, "So they made him a supper 
 there," ("deipnon/' it was probably a late dinner). Has any 
 
THE TRIUMPHAL ENTRY 47 
 
 one the right to tell us it was on any other day than Friday; or, 
 to confound it with a night repast at Simon's the week after? 
 Having related the incident attendant on that supper, John pro- 
 ceeds (12 : 12) to say: "On the morrow," here bringing in his 
 account of the triumphal entry of Jesus into Jerusalem. Now we 
 do not have to harmonize this statement with anything the other 
 Gospel writers tell us, for not one of them has a word to say of 
 this arrival of Jesus at Bethany and his reception there. We are 
 obliged to take the account here for just what it says. According 
 to the context, the common reader, and the scholar as well, should 
 not allow himself to think for a moment otherwise than that 
 " the morrow " means Saturday, if it was on Friday that Jesus 
 came to Bethany. But what does John say occurred on " the 
 morrow " ? It was that notable entrance into Jerusalem. That 
 entrance was then on the Sabbath. The expositors say, indeed, 
 that "Jesus rested on the Sabbath at Bethany." But had not the 
 Son of man proclaimed himself Lord of the Sabbath by presenting 
 himself on that day in Jerusalem as king in Zion? Was it not 
 fitting for old and young to fill the air with hosannas, and for a 
 glorious prophecy to have its fulfilment on that day jvhich had 
 been set apart from the creation of all things for the worship of 
 the Creator, Christ himself? Indeed, it is quite possible that when 
 Jesus thus entered the city and was so signally the object of 
 worship on that Sabbath Day, it was the first time the Sabbath had 
 ever been truly kept in Jerusalem. We conceive of nothing more 
 fitting than that the distinguished prophecy of Zechariah (9:9), 
 " Behold thy king cometh unto thee," should be fulfilled on God's 
 holy day. If we find fault with this we may as well adjudge Jesus 
 in fault when he avowed himself Lord of the Sabbath. 
 
 No Authority for a Palm Sunday 
 
 Thus the New Testament narratives do not appear to give 
 mankind any chance to speak of a *' Palm Sunday." It is plain 
 enough that Jesus arrived in Bethany six days before the Pass- 
 over. Is it not equally plain that he made his triumphal entry 
 over the branches of palm into Jerusalem on the Sabbath, making 
 it the Lord's Day, sure enough? The fanciful reader may 
 call it Palm Saturday or Palm Sabbath, but how can he say 
 " Palm Sunday " without shutting his eyes to the facts ? 
 
 As for what was done on that Sabbath, the adoration of the 
 people is certainly prominent. Conjoined with this we should 
 
48 PASSION WEEK 
 
 probably place the discourses of Jesus, which seem to have 
 been induced by the desire of certain Greeks to see Jesus. The 
 request appears at once to have taken the mind of Jesus to the 
 great central event in the ,work of redemption; and it led him 
 in the discourse that followed, to intimate that he would soon be 
 lifted up where all could see him. It was a tender association, a 
 blessed day, that Sabbath in Jerusalem. 
 
 It was on the next day, doubtless Sunday, that Jesus came 
 early from Bethany, even before breakfast, to Jerusalem, and 
 evidently on business. When he went into the temple it was 
 not simply to look around on all things and preach as he did 
 the day before and then leave. It was real work when he pro- 
 ceeded to cleanse that temple. He was there early, to have this 
 done as soon as possible, and be ready for the people when they 
 gathered. An immense amount of instruction was to be given, 
 argument on argument, and controversy on controversy held, the 
 great lessons of wisdom in manifold ways to be taught, and he 
 had not a moment to lose. We do not know that the whole is 
 told us; but what is told as taking place between his entering the 
 temple that morning and his arrival at Simon's the next Tuesday 
 night occupies about one-tenth of the jvhole record of the public 
 ministry of Jesus. We have no disposition, and probably no right, 
 to assign so large a part of the record to barely two days and 
 an intervening night. It could not have been less than three days 
 and two intervening nights. This conclusion we gladly accept; 
 and with no regret we leave the theory of a " Palm Sunday " to 
 fade forever from the realms of truth. We do not believe that 
 Jerusalem ever saw in the days of Christ a " Palm Sunday." 
 
 NOTE. SEVEN CHANGES SECURE COMPLETE HARMONY 
 (Prepared by the Editors) 
 
 Doctor Whitman proposes seven changes from the order of later 
 harmonists, such as Stevens and Burton, Doctor Broadus, G. W. 
 Clark, and Robinson-Riddle. 
 
 1. To place the Supper at the home of Martha and Mary Fri- 
 day night, as recorded by John, ii : 55 to 12 : ii. 
 
 2. To place the Triumphal Entry on Saturday, Jewish Sabbath, 
 as recorded by John, 12 : 12-19. 
 
 3. To place the Supper at the house of Simon the leper on 
 Tuesday night, as recorded by Matthew 26 : 6-13, and Mark 
 14 : 3-9- 
 
THE TRIUMPHAL ENTRY 49 
 
 4. To place the Washing of the Disciples' Feet on the same 
 Tuesday night, at the same place ; Jesus " riseth from supper " ; 
 John 13 : 2-26. 
 
 5. To place the account of Judas Bargaining for Betrayal 
 Tuesday night, as recorded by the four evangelists. 
 
 6. To place Jesus' Teaching, recorded by John 13 : 31 to 14 : 31, 
 ending with the words, ''Arise, let us go hence," Tuesday night. 
 
 7. To place John 15, 16, and 17, Wednesday, place unknown. 
 This arrangement removes all conflicts and discrepancies in the 
 
 four accounts of Passion week, and requires no explanations. It 
 follows the accounts of all four evangelists without transposition. 
 
 ONE OF THE SERIOUS DIFFICULTIES ENCOUNTERED BY RECENT WRITERS 
 
 Most recent writers have held that there was but one supper 
 with anointing during Passion week. Their conclusions, however, 
 vary rather astonishingly, as may be seen from the classified lists 
 herewith. The reasons given are equally divergent, as will appear 
 from the perusal of some excerpts found in note to chapter III 
 following : 
 
 One Supper, Friday Night 
 
 W. E. Barton, " Jesus of Nazareth." 
 W. J. Dawson, " The Life of Christ." 
 Marcus Dods, " The Life of St. John." 
 Rush Rhees, "The Life of Jesus of Nazareth." 
 William Sanday, " Outlines of the Life of Christ." 
 Stevens and Burton, " Harmony of the Gospels." '• 
 Bernhard Weiss, " The Life of Christ." 
 
 Jamieson-Fausset-Brown, " Commentary on Old and New Testa- 
 ments." 
 
 One Supper, Saturday Night 
 
 S. J. Andrews, " The Life of Our Lord." 
 
 Burton and Mathews, " Constructive Studies in the Life of 
 Christ." 
 Alfred Edersheim, " Life and Times of Jesus the Messiah." 
 Canon Farrar, " The Life of Christ." 
 G. H. Gilbert, " The Student's Life of Jesus." 
 P. A. Nordell, " Bible Studies." 
 M. B. Riddle, " Outline Harmony of the Gospels." 
 Robinson-Riddle, " English Harmony of the Gospels." 
 
 1 See quotation in note to Chapter III following. 
 
50 PASSION WEEK 
 
 One Supper, Tuesday Night 
 
 John A. Broadus, "A Harmony of the Gospels." 
 
 C. Geikie. 
 
 H. B. Hackett. 
 
 J. B. McClellan. 
 
 Newcome. 
 
 William Pittenger, " The Interwoven Gospels." 
 
 One Supper, Wednesday Night 
 
 George W. Clark, " English Harmony of the Gospels." 
 Edward Robinson, "English Harmony of the Gospels." 
 
 Tzvo Stoppers, Friday and Tuesday Nights 
 
 Origen, second century. 
 
 Chrysostom, third century. 
 
 John Fleetwood, " Life of Christ," 1850. 
 
 Adam Clarke. 
 
 John Clericus. 
 
 J. B. Lightfoot. 
 
 James McKnight. 
 
 Daniel Whitby. 
 
 Lyman Abbott, "Jesus of Nazareth." 
 
 Giovanni Resadi, " The Trial of Jesus." 
 
CHAPTER II 
 
 TOO MUCH HARMONIZING BY EXPOSITORS 
 
 Lack of Agreement Among Expositors 
 
 The story of Jesus' life in the Gospels is full of interest. 
 The more one studies it, the more he wants to learn. It is 
 fathomless in its wealth. Though the product of four minds or 
 more, it is a single story. Many of its incidents are told by 
 more than one writer; and when studied comparatively, questions 
 arise how to adjust apparent conflicts. 
 
 Expositors and harmonists have, from time to time, given the 
 results of their studies, but on certain points they are not agreed. 
 
 A writer for a weekly paper, treating on the fig tree that our 
 Lord blighted (Mark ii : 13), evidently blends it with the parable 
 of the Fig Tree, by quoting the words : " Behold these three years 
 I come seeking fruit on this fig tree, and find none ; cut it down " 
 (Luke 13 : 7). _ ^ ^ 
 
 Now this writer is simply thoughtless in his mistake. It is 
 altogether different when a learned expositor falls into the same 
 kind of error with two passages of Scripture under examination, 
 which have some points of similarity, and decides that changes 
 are essential to Gospel harmony. 
 
 This tendency prevails especially in the review of the Passion 
 week of our Lord. John's introduction of this eventful period, 
 in chapter 12 : 1-3, is so explicit that no one, we should suppose, 
 would undertake to change it: "Jesus therefore, six days before 
 the passover, came to Bethany where Lazarus was, whom Jesus 
 raised from the dead. So they made him a supper there; and 
 Martha served; but Lazarus was one of them that sat at meat 
 with him. Mary therefore took a pound of ointment of pure nard, 
 very precious, and anointed the feet of Jesus, and wiped his feet 
 with her hair; and the house was filled with the odour of the 
 ointment.'* This is described as occurring before the triumphal 
 entry. 
 
 Jesus' ministry day after day in the temple followed ; then those 
 remarkable lessons to the disciples as he sat on the mount, at the 
 close of which Jesus says (Matt. 26 : 2), "Ye know that after 
 
 SI 
 
52 PASSION WEEK 
 
 two days the passover cometh." Matthew, having given an 
 account of all this, proceeds to relate (26 : 6, 7) how Jesus was 
 in Bethany at the house of Simon the leper, and that while there, 
 as he sat at meat, there came unto him a woman having an 
 alabaster box of very precious ointment and poured it on his head. 
 Is there, in fact, any real reason for trying to harmonize these 
 two anointings reported as occurring respectively on Friday and 
 Tuesday evenings? We give the comment of Canon Farrar in 
 connection with the occasion six days before the Passover (John 
 12 : i) : "* So they made him a supper there; and Martha served.' 
 Saint Matthew and Saint Mark say a little mysteriously that this 
 feast was given at the house of Simon the leper." 
 
 The mystery to us is, that the Canon does not see that neither 
 Matthew nor Mark has anything to say of a " feast." They 
 incidentally bring in the clause, " as he sat at meat." 
 
 Are not Matthew and Mark describing what occurred after 
 the triumphal entry, after all our Lord's ministry in the temple; 
 while the supper made for Jesus, about which the Canon is 
 writing, was before these events? 
 
 Hear what another harmonist, William Pittenger, in "Inter- 
 woven Gospels," says on Matthew 26: 6: "'Now when Jesus 
 was in Bethany at the house of Simon the leper.' John seems to 
 place the supper at Bethany, some days earlier when Jesus arrived 
 at that town, at his first coming to the Passover. Matthew and 
 Mark place it here in connection with the treason of Judas. We 
 prefer this for internal reasons. Harmonists are divided." 
 
 Another eminent expositor, Doctor Broadus, is equally surprising 
 in his comment on Matthew 26 : 7 : " There came unto him a 
 .woman having an alabaster cruse of exceeding precious ointment, 
 and she poured it upon his head." His comment is : " John makes 
 the apparently conflicting statement that she anointed the feet." 
 This author also assumes that the two suppers described are the 
 same. Farther on, the learned doctor says : " Two different feasts 
 of Bethany with a similar anointing and conversation, only three 
 or four days apart, are out of the question." 
 
 Why should learned men think it necessary to deny the possi- 
 bility of Bethany affording the Saviour more than one supper, or 
 that more than one woman in that place which he regarded with 
 so much favor, could have loved him and have sought the privi- 
 lege of paying a signal honor to his person when conscious that 
 his burial was near. * 
 
TOO MUCH HARMONIZING 53 
 
 Four Anointings Described in the Gospels 
 
 In the Gospels are given four accounts of the anointing of 
 Jesus, one by each of the four evangeHsts. 
 
 The first is given by Luke. (7 : 36-50.) This took place in 
 Galilee at the house of Simon the Pharisee. A woman who was in 
 the city, a sinner, when she knew that Jesus was sitting at meat in 
 the Pharisee's house, brought an alabaster cruse of ointment and, 
 standing behind at his feet, weeping, she began to wet his feet 
 with her tears, and wipe them with the hairs of her head, and 
 kissed his feet, and anointed them with the ointment; a touching 
 act of love, repentance, and contrition. It occurred during the 
 second period of the Galilean ministry. 
 
 The second anointing is described by John as occurring on 
 Friday night preceding Passion week. 
 
 The other two narratives, Matthew 26 : 6-13 and Mark 14 : 
 3-9, are so nearly identical, both in language and context, as to 
 leave no doubt that they describe the same event, in Bethany, 
 at the house of Simon the leper. The preceding verses, as well 
 as the following, in both cases indicate that this anointing occurred 
 two days before the Passover, namely, on Tuesday evening. But 
 there is nothing to indicate that this supper and anointing oc- 
 curred on the previous Saturday evening. 
 
 NOTE. JOHN^S ACCOUNT OF ONE ANOINTING. WHEN AND WHERE DID 
 
 IT OCCUR? 
 (Prepared by the Editors) 
 
 Before examining John's record of Mary's anointing Jesus at 
 Bethany, it seems worth while to consider briefly the sources 
 of his knowledge of the facts concerning which he writes. 
 
 John and his brother James were probably cousins of Jesus, and 
 thoroughly familiar with his earlier as well as his later life. 
 
 He was one of the first two disciples to follow Jesus, to call 
 him Rabbi, and to be invited to his own abode. 
 
 He was one of the Twelve. 
 
 When finally, Jesus, on the cross, saw his own mother and John 
 standing by, he said : " Woman, behold, thy son ! Then saith he 
 to the disciple, Behold, thy mother! and from that hour the 
 disciple took her to his own home" (John 19 : 26, 27). 
 
 She doubtless remained there during the rest of her life, thus 
 affording him above all others, opportunity to learn and to 
 preserve the record of Jesus' life. 
 
54 PASSION WEEK 
 
 None of the other disciples, or Gospel writers, had such oppor- 
 tunities as John, for his important work, and his Gospel has been 
 generally accepted as clearly historical; while those writers who 
 have held otherwise, in regard to a few passages, have based their 
 opinions, apparently, on difficulties which wholly disappear in the 
 harmony presented herewith. 
 
 Jesus' intimate acquaintance with the Lazarus family is evident 
 from the accounts of two earlier visits to this home ; which present 
 two beautiful pictures of the affectionate and charming relations 
 of Jesus to this interesting household ; as well as a reason why he 
 should go directly to their home on his final return to Jerusalem. 
 
 One is given in Luke lo : 38-42, where Martha received him 
 into her house, and Mary sat at his feet, and heard his word, 
 receiving the commendation of having chosen the good part 
 which should not be taken away from her. 
 
 The other is found in John 11 : 1-46, and gives a touching and 
 most graphic picture, found nowhere else in the Bible, of Jesus' 
 kindness and solicitude for this family in bereavement. It was 
 in this home, while Lazarus was in the tomb, that Jesus wept. 
 
 This visit to the afflicted home in Bethany, and the raising of 
 Lazarus, greatly alarmed the chief priests and the Pharisees, and 
 led to their decision that it was better, as they put it, for one man 
 to die, than for the whole nation to perish. Therefore he walked 
 no more openly among the Jews, but departed for Ephraim. 
 
 It was not long, however, before his face was turned again 
 toward Jerusalem ; healing the sick, announcing the coming of the 
 kingdom, teaching the people, blessing little children, foretelling 
 his crucifixion, admonishing and instructing his disciples, every- 
 where doing good, until he reached Bethany, and apparently went 
 directly to the home from which he had so recently departed. This 
 visit thus gave to these friends the first opportunity to show their 
 love and gratitude to the Master, for the infinite debt they owed 
 him. 
 
 They had every inducement to honor him ; and no possible mani- 
 festation of their gratitude was too great, while the time also 
 was opportune, immediately on his arrival. 
 
 Let us now examine John's account of the supper and anointing 
 as given in the sixteen verses, beginning chapter 11 : 55, and 
 ending chapter 12 : 11. 
 
 What inferences can safely be drawn from the above record 
 taken as a whole? Why not the following? 
 
TOO MUCH HARMONIZING 55 
 
 1. That John ii : 55-57, describing what was going on before 
 the arrival of Jesus, shows that both the chief priests and the 
 Pharisees were seeking him, inquiring if he would not come to 
 the feast, and both had commanded that, " if any man knew 
 where he was, he should show it, that they might take him." 
 
 2. The verse which follows, 12 : i, tells when Jesus reached 
 Bethany, " where Lazarus was," namely, six days before the Pass- 
 over, that is, Friday. 
 
 3. That John 12 : 2-8 shows that the supper, which they made 
 him, was with the Lazarus family in their own home, and pre- 
 sumably on the night of his arrival. 
 
 4. That verse 9, saying : " The common people therefore of the 
 Jews " (because of the order previously issued, to report if they 
 found Jesus) "learned that he was there" (at Bethany in the 
 Lazarus home), "and they came, not for Jesus' sake only, but 
 that they might see Lazarus also." 
 
 The word therefore evidently refers back to John 11 : 56, 
 57, and these verses, taken in connection .with John 12 : 9, show 
 that the supper must have preceded the puhlic entry; the latter 
 verse following the account of the supper, referring back to what 
 preceded the supper. Before describing the supper, John says 
 the Jews were seeking Jesus; after describing the supper, and be- 
 fore describing the entry, he says, the common people therefore 
 learned that Jesus was there at Bethany, with Lazarus. 
 
 5. That " On the morrow " — after the arrival at Bethany, John 
 12 : 12, 13 — the Jewish Sabbath — our Saturday — " a great multi- 
 tude that had come to the feast, when they heard that Jesus was 
 coming to Jerusalem, took the branches of palm trees, and :w:ent 
 forth to meet him." 
 
 6. That John's account is strictly historical, and should not be 
 dismembered; since there is no known case, unless here, where 
 he departs from the historical order. 
 
 The record appears natural, simple, complete, accurate. What 
 is gained, except confusion, by changing any part of it? 
 
 Additional reasons for placing the public entry on Saturday 
 are given elsewhere. 
 
CHAPTER III 
 
 HOW MANY SUPPERS AT BETHANY? 
 
 One of the Troublesome Questions for Harmonists 
 
 The question whether the Gospel writers describe two suppers 
 at Bethany during Passion week or three, has been under dis- 
 cussion by Biblical writers for many years, but so far with no 
 very satisfactory results. Though the earliest writers seem to 
 have taken it for granted that there were three, nearly all of the 
 modern expositors assume that there were but two suppers, as 
 described by Matthew, Mark, Luke, and John. 
 
 How to solve the discrepancies has been the difficult question, 
 which seems yet unsolved. None of the expositors seems to have 
 been wiping to consider seriously, whether, after all, there were 
 not really three suppers; two besides the Passover supper. 
 
 They nearly all talk of " the supper," but as to when and where 
 it was given there is no unanimity. 
 
 Since no other solution has been found that has received general 
 assent, why not accept the other alternative, namely, that there 
 were two suppers at Bethany with anointings; or rather, that 
 there was one supper and anointing, made specially for Jesus 
 (John 12 : 2-8), and that Matthew and Mark probably describe 
 another anointing four days later at the home of Simon the leper ? 
 
 John, after describing events in connection with the supper 
 made by Martha and Mary, says, " On the morrow . . ." And 
 here follows the account of the triumphal entry. 
 
 Let us now pass to the second description of anointing at 
 Bethany. It was when Jesus, having left the temple for the last 
 time, and finished his sayings on Olivet, said to his disciples, " Ye 
 know that after two days the passover cometh, and the Son of 
 man is delivered up to be crucified." Here it is Matthew writing, 
 and after bringing in what was going on in Jerusalem at this hour, 
 he proceeds with his narrative of Jesus and his disciples: "Now 
 when Jesus was in Bethany, in the house of Simon the leper, 
 there came unto him a woman having an alabaster cruse of exceed- 
 ingly precious ointment, and she poured it on his head, as he sat at 
 meat" (Matt. 26 : 6,7)» Mark says, "crushed the box" (14 : 3), 
 56 
 
SUPPERS AT BETHANY 5^^' 
 
 John is telling what, according to the record, happened six 
 days before the Passover, and the others what happened four 
 days later. One happened at the house of Martha; the other at 
 the house of Simon the leper; one happened at an ovation, the 
 only ovation ever recorded as having been made to our Lord; 
 the other at a private occasion, on which it is incidentally 
 mentioned that Jesus was reclining at table. The variations in 
 the several accounts indicate two different occurrences. In the 
 first the anointing is only of the feet, and Judas objects. It is as 
 if only a part of the pound had been used, and he proposed that 
 there should be no further waste, and that the rest be kept 
 for the poor. Note the answer, "Jesus therefore said: Suffer 
 her to keep it against the day of my burying" (John 12 : 7). 
 " Suffer her to keep it." What does "it" mean here, if not part 
 of the ointment ? 
 
 Now let us notice the other accounts of Matthew 26 and 
 Mark 14, when there came a woman and, crushing the box, 
 poured the ointment over the Saviour's head, and the disciples, 
 seeing it, were indignant. What did Jesus say here, as the day 
 of his burying was approaching? His answer is not the same as 
 before, but in perfect agreement with it, supposing it a different 
 and later occasion. Here the answer is : " Why trouble ye the 
 woman, for she hath wrought a good work upon me . . . for in 
 that she poured this ointment on my body, she did it to prepare 
 me for burial." Here, apparently, a work is done for which Jesus 
 had said on the other occasion the ointment should be spared. 
 
 Points of Agreement and Difference 
 
 NOTE THE TWO POINTS OF AGREEMENT 
 
 1. John says : Why was not this ointment sold for three hundred 
 pence ? 
 
 Matthew and Mark make substantially the same statement. 
 
 2. John: For the poor ye have always with you. 
 Matthew and Mark make the same statement. 
 
 NOTE NOW THE NINE POINTS OF DISAGREEMENT 
 
 1. Time, John says Friday night. 
 
 Matthew and Mark, Tuesday night. 
 
 2. Place. John says, by implication, Martha's house. 
 
 The others say^ Simon's house. 
 £ 
 
58 
 
 PASSION WEEK 
 
 3. The Person. 
 
 4. The Act. 
 
 t- 
 
 8. /^^w^' Answer. 
 
 John says Mary, sister of Lazarus. 
 
 The others say, a woman (unnamed). 
 
 John says, anointed the feet. 
 
 The others, anointed the head. 
 
 John says, wiped his feet with her hair. 
 
 The others say nothing of such an act. 
 
 John says, Judas objected. 
 
 The others say. The disciples had indignation. 
 
 Mark says. She brake the bottle and poured it 
 on his head. 
 
 John says simply, She took the spikenard and 
 anointed his feet. 
 
 John says. Suffer her to keep it against the 
 day of my burying. 
 
 Matthew and Mark say. Why trouble ye the 
 woman, she hath wrought a good work, she 
 did it to prepare me for burial. 
 9. The two answers are unlike but equally ap- 
 
 propriate. Friday night Jesus could well 
 say. Suffer her to keep it against the day of 
 my burial. 
 
 Tuesday night, he could well say also, She hath 
 anointed my body for the burial. 
 
 Where Was Jesus During Wednesday and Thursday? 
 
 We have the record that Jesus, during Passion week, went every 
 night to Bethany (Mount of Olives). Considering the character 
 of the Lazarus family, and the relations Jesus sustained thereto, it 
 is reasonable to suppose that he lodged every night at Martha's 
 house. We are inclined to agree with a .writer who expresses some 
 wonder that having his work in the temple, he should be found 
 on this fifth night of Passion week at the house of Simon the 
 leper. The surprise is increased when we think there should have 
 been all this going out to Bethany, the final arrest and trial, the 
 crucifixion, entombment, the resurrection, and ascension, and yet 
 nevermore a word said of the Lazarus family. Women in con- 
 nection with these last scenes are repeatedly spoken of and men- 
 tioned by name. It is singular that while Jesus, after his first 
 night in Bethany, should continue to make his home there, yet, 
 with no further mention of Mary or Martha, we hear presently he 
 is at the house of a person heretofore unnamed, Simon the leper. 
 
SUPPERS AT BETHANY 59 
 
 We must give due weight to what is last said of the Lazarus 
 family. The ovation to Jesus at Bethany, six days before the 
 Passover, disclosed to the chief priests what a power Lazarus was 
 to be in increasing the general belief in Jesus. Accordingly it is 
 said they consulted to put Lazarus to death. We know how they 
 were resolved on the death of Jesus, but feared to do it on feast- 
 days, but the idea seemed to be that they could put Lazarus out of 
 the way at once. It is easy to suppose that Martha would be one 
 of the first to become aware of their purpose; and what would 
 follow? Lazarus would naturally be hurried into some place of 
 concealment, nor would the sisters stay behind. They would go 
 too. Moreover, it would not be safe for any of them to be seen 
 in Bethany. The question, what became of Mary's " pound " of 
 ointment, the unused part of which Jesus had said, " Suffer her 
 to keep it against the day of my burying," is worth considering. 
 If any one doubts that Mary, though fleeing into obscurity, made 
 sure that the ointment was used according as Jesus had suggested, 
 we do not. Here open two lines of conjecture, both of them 
 delightful to think of. One is that Mary, in her hasty flight with 
 her brother, leaves the box of precious ointment with a trusty 
 sympathizer with her in her love for Jesus ; and she is the woman 
 who came to him as he reclined at the table at the house of 
 Simon the leper. The other conjecture is that Mary herself did 
 the second anointing. If so, she must have done it incognito, and 
 could not be spoken of as Mary, but as " a woman." 
 
 We see that Mark's expression (14 : 3), "crushed the box and 
 poured the ointment on his head," denotes determination, sure 
 work, and haste; giving little time for any one, friend or foe, to 
 inspect her person. All this, whether it was Mary or her con- 
 federate, or some other Mary, was like that true friend of Jesus, 
 certainly a woman, who received the commendation (14 : 9) of 
 the Lord: "Wheresoever the gospel shall be preached throughout 
 the whole world, that also which this woman hath done shall be 
 spoken of for a memorial of her." 
 
 NOTE. NO HARMONY AMONG HARMONISTS 
 
 If Jesus reached Bethany Friday night, and was crucified the 
 following Friday, he probably ate seven suppers at Bethany or 
 elsewhere. During this period seven suppers are mentioned by 
 the evangelists. 
 
6o PASSION W^EEK 
 
 Matthezv mentions two suppers, one two days before the Pass- 
 over (26 : 2-13) ; the other on the first day of Unleavened Bread. 
 (26 : 17-29.) 
 
 Mark mentions two suppers, one two days before the feast of 
 the Passover (14 : 3-9) ; the other on the first day of Unleavened 
 Bread. (14 : 12-25.) 
 
 Luke mentions one supper, on the day of Unleavened Bread. 
 (22 : 7-23.) 
 
 John mentions two suppers, one following the day's journey 
 from Jericho, and before the Triumphal Entry (12 : 1-8) ; the other 
 before the feast of the Passover. (13 : 1-26.) 
 
 Harmonists concur substantially regarding the three accounts of 
 the feast of the Passover. The majority agree that but two 
 suppers are described: 
 
 The first, in John 12 : 1-8; Matthew 26 : 6-13; and Mark 
 14 : 3-9. The second, in John 13 : 1-26; Matthev^^ 26 : 17-29; and 
 Mark 14 : 12-25; Luke 22 : 7-23, but are almost wholly at sea as 
 to when and where the first supper was held ; and also how to har- 
 monize John's account with those of Matthew and Mark. 
 
 They are almost equally discordant in their efforts to harmonize 
 John 13 : 1-26 with Matthew's and Mark's accounts of the last 
 supper. 
 
 The sole, and really insurmountable, difficulty seems to be the 
 effort to harmonize John's two accounts with those of the other 
 three. 
 
 Doctor Whitman maintains that three suppers are described, 
 namely : 
 
 Friday night, John 12 : 1-8, in the home of Mary and Martha 
 and Lazarus. 
 
 Tuesday night, Matthew 26 : 6-13, Mark 14 : 3-9, John 13 : 1-26, 
 in the house of Simon the leper. 
 
 Thursday night, Matthew 26 : 17-29, Mark 14 : 12-25, and 
 Luke 22 : 7-23, in the upper room. 
 
 After a half-century's increasing discordance whose only result 
 seems to be the discrediting of Scripture accuracy, why is it not 
 better to return to the prima facie evidence so plainly stated in 
 the word of God, and held by such early writers as Origen, 
 Chrysostom, and others, and remove thereby practically all the 
 difficulties of all the harmonists on this and other vexed questions ? 
 
 If we can, in addition to this, without encountering any serious 
 difficulty, except to disregard one or two venerable and sacred 
 
SUPPERS AT BETHANY 6i 
 
 traditions, place the triumphal entry on Saturday morning, accord- 
 ing to the natural interpretation of John 12 : 12, " on the morrow," 
 after his arrival at Bethany; and accept the words of Jesus, on 
 that memorable Tuesday night, after a wonderful day and night of 
 laborious controversy, triumph, and instruction, " Arise, let us 
 go hence," at the end of chapter 14, and interpret them in their 
 natural, if not their only natural, meaning, by assigning chapters 
 15, 16, and 17 to the following Wednesday, we shall not only 
 have solved the mystery of the " Lost Wednesday," but also have 
 given real meaning to such passages as the following: 
 
 Matthew 26 : 55, I sat daily in the temple teaching, and ye took 
 me not. 
 
 Mark 11 : 11, It being now eventide, he went out unto Bethany 
 with the twelve. 
 
 Mark 11 : 19, And every evening he went forth out of the city. 
 
 Mark 14 : 49, I was daily .with you in the temple and ye took 
 me not. 
 
 Luke 19 : 47, And he was teaching daily in the temple. 
 
 Luke 20 : i, And it came to pass, on one of the days, as he 
 was teaching the people in the temple. 
 
 Luke 21 : 37, And every day he was teaching in the temple; 
 and every night he went out, and lodged in the mount that is 
 called Olivet. 
 
 Luke 22 : 53, When I was daily with you in the temple, ye 
 stretched not forth your hands against me. 
 
 Such language seems unexplainable under the commonly accepted 
 view, that Jesus' public teaching during Passion week began Mon- 
 day morning and ended Tuesday afternoon. 
 
 This interpretation gives four days to Christ's teaching and 
 preaching and healing during Passion week, instead of two, as 
 generally held, and these narratives occupy nearly one-third of 
 the four Gospels devoted to the life and teaching of our Lord. 
 
 The effort to carry the first supper, described by John, over into 
 the following week has entirely failed in the estimation of modern 
 scholars, apparently. 
 
 The effort to bring the supper described by Matthew and Mark 
 back into this week is likely to prove finally quite as unsatisfactory 
 a task. 
 
 In connecting the two accounts given by John with those of the 
 earlier synoptic writers, the fact seems to have been overlooked 
 that the narrative of John contains very little that is found in 
 
62 PASSION WEEK 
 
 either of the earlier Gospels, and very much that is found in 
 neither. There is an apparent exception to this rule in John's 
 account of Passion week, but only apparent. Chapters 12 to 19, 
 eight in all, contain two hundred and eighty-seven verses. Ac- 
 cording to Doctor Broadus' Harmony, but fifty-four of these are 
 paralleled by the other narratives, less than one-fifth of the whole ; 
 in the Stevens and Burton Harmony, but sixty-one are paralleled, 
 a trifle over one-fifth. 
 
 If, however, we could give up the serious task of trying to 
 harmonize John's account of the supper at Bethany with Matthew's 
 and Mark's accounts of a supper, two days before the Passover, 
 and also give up the still more serious task of trying to connect 
 John's account of the foot-washing incident, and what follows 
 in chapters 13, 14, 15, 16, and 17, with what others describe as 
 occurring on the same evening as the Passover, when John him- 
 self says it was " before the feast of the passover," we shall 
 remove practically all the difficulties with which the harmonists 
 have wrestled so long, so inharmoniously, and so inconclusively. 
 
 Even a limited and cursory examination of recent writers on 
 the subject will reveal not only the wide diversity of opinion, but 
 the tendency toward increased divergence, rather than the con- 
 trary. 
 
 Of the six Harmonies consulted : 
 
 The Stevens and Burton Harmony, published in 1907, appears 
 to put the combined suppers and anointings on Friday evening, 
 though as between Friday and Saturday they do not make the 
 statement specific. 
 
 Two, Burton and Mathews, and Robinson-Riddle, on Saturday 
 evening, pp. 217 and 182. 
 
 Two, Broadus and Pittenger, on Tuesday evening, pp. 169 
 and 193. 
 
 Two, George W. Clark and Edward Robinson, on Wednesday 
 evening, pp. 274 and 182. 
 
 Burton and Mathews, in their " Life of Christ," equivalent to a 
 harmony, in Notes on John ii : 55 to 12, say: "As Passover fell 
 on Thursday, Jesus must have arrived in Bethany on the preceding 
 Friday. The supper probably occurred on Saturday, the Jews' 
 Sabbath. Verse 2, 'Martha served.' (See Luke 10 : 40.) Yet the 
 supper was not in the home of Lazarus, but in that of Simon, 
 Lazarus being a guest." 
 
 Dr. Edward Robinson, in his Harmony, first published in 1846, 
 
SUPPERS AT BETHANY 63 
 
 placed the anointing on Wednesday. In the later edition, published 
 in 1886 by Dr. M. B. Riddle, the following language is used: 
 "The best solution seems to be as follows: our Lord journeyed 
 from Jericho to Bethany on Friday, reaching there in the evening, 
 probably about the beginning of the Jewish Sabbath (viz., at 
 sunset of Friday). Most of the company from Jericho go on to 
 Jerusalem, but he remains at Bethany during the Sabbath. In the 
 evening the supper was made, and the anointing by Mary took 
 place." " Doctor Robinson places the anointing at Bethany on 
 the Wednesday before the crucifixion. His reasons are given 
 at this point, and those for accepting the position assigned by 
 John are added." 
 
 The following brief excerpts from Doctor Broadus' Commentary 
 on Matthew, 26 : 6-13, will sufficiently indicate his point of view 
 and conclusion, pp. 518, 519: 
 
 " The great majority of recent writers follow John's order, 
 usually without giving reasons. On the other side are Robinson 
 (but Riddle otherwise), Hackett, G. W. Clark, McClellan, Geikie, 
 and others. It is impossible to settle the question, but the event 
 seems to fit much better into the situation presented by Matthew 
 and Mark. The notion of Origen and Chrysostom, that there were 
 two different feasts of Bethany, with a similar anointing and 
 conversation, only three or four days apart, is out of the question. 
 
 " Anointing might certainly take place more than once, being a 
 very natural way, according to their customs, of exhibiting rever- 
 ential affection. John makes the apparently conflicting statement 
 that she * anointed the feet of Jesus, and wiped off his feet with her 
 hair.' To anoint the head was the more common service of 
 friendship or honor, but Mary went further and anointed even his 
 feet." 
 
 Pittenger, in his " Interwoven Gospels," published in 1889, says : 
 " John seems to place the supper at Bethany some days earlier, 
 when Jesus arrived at that town on his first coming up to the 
 Passover. Matthew and Mark place it here in connection with the 
 treason of Judas. We prefer this for internal reasons. Har- 
 monists are divided." 
 
 The veteran. Dr. George W. Clark, in his Harmony, published 
 in 1893, p. 370, says : " Here Jesus passed the Sabbath with the 
 family of Lazarus. Many suppose that the supper (John 12:2-8) 
 was given on the evening at the close of the Sabbath; but the 
 fact that the three other evangelists make no mention of our Lord's 
 
64 PASSION WEEK 
 
 stopping at Bethany at this time rather implies that nothing 
 important to relate occurred then ; and this inference is strengthened 
 by the additional fact that the two other evangelists, who speak 
 of this supper put it later. John, who alone records his arrival at 
 Bethany, was doubtless led, while mentioning it, to relate the 
 supper also, as the chief event there during the week. 
 
 " To suppose Matthew and Mark to be relating an event which 
 took place three or four days before, does violence to the natural 
 course of the narrative, and to the connecting words and clauses. 
 Of two difficulties, it is better to choose the less. The accounts of 
 the first two evangelists rather lead us to put the supper after the 
 decision of the Sanhedrin to defer the arrest of Jesus. This 
 accords with the circumstances. Jesus returned to Bethany after 
 the discourse of Tuesday, probably in the evening. Wednesday he 
 spends in retirement there, and in the evening attends the supper." 
 
 A like disparity of view appears in recent " Lives of Christ," of 
 which there is a constantly increasing number. 
 
 Dr. Adam Clarke, in his commentary, published in 1846, after 
 giving place to a full statement to both sides of the question, 
 whether there were two suppers or one, says, " I incline at present 
 to the former opinion." 
 
 One writer believes there were two suppers at the home of 
 Martha and Mary, and one anointing. " It was night before they 
 reached the little village of Bethany. The home of Martha and 
 Mary and their brother Lazarus claimed the privilege of affording 
 Jesus and his twelve disciples a generous hospitality. He yielded 
 to their claim. It was Friday night. The morrow was spent in 
 comparative seclusion with friends. On the return of Jesus from 
 Jerusalem, Tuesday evening, Martha and Mary made an entertain- 
 ment for him, Judas, of course, was among the guests. . . The 
 supper was Martha's homage to Jesus. After the supper Mary 
 offers hers." (Lyman Abbott, "Jesus of Nazareth," p. 390.) 
 
 " As the caravans approached Jerusalem, Jesus and his disciples 
 seem to have hung back, and thus when the Sabbath was about to 
 begin, i. e., at six o'clock in the evening, he entered Bethany. His 
 arrival there was soon generally known, and when he entered his 
 friends' house for the first time since the resurrection of Lazarus, 
 they had plainly prepared for him a solemn Sabbath meal. . . 
 Mary really gave a more unusual proof of reverence by anointing 
 Jesus' feet and drying them with her hair" (John 12: 1-3). 
 (Bernhard Weiss, Berlin, " Life of Christ," Vol. Ill, pp. 224, 225.) 
 
SUPPERS AT BETHANY 65 
 
 " On his way to Jerusalem for the last time Jesus reached 
 Bethany ' six days ' before the Passover — that is to say, in all 
 probability on the Friday evening previous to his death. It was 
 natural that he should wish to spend his last Sabbath in the 
 congenial and strengthening society of a family whose welcome 
 and whose affection he could rely on. In the little town of Bethany 
 he had become popular, and since the raising of Lazarus he was 
 regarded with marked veneration. Accordingly they made him a 
 feast, which, as Mark informs us, was given in the house of 
 Simon the leper." (Dr. Marcus Dods, Edinburgh, "The Life of 
 St. John," Vol. II, p. 4.) 
 
 " If our Lord arrived in Bethany on Friday evening, and spent 
 the Sabbath with his friends there, * the next day,' of verse 12, 
 is Sunday; and in the church year this is known as Palm Sunday, 
 from the incident here related." (Id., p. 19.) 
 
 " A number of chronological difficulties meet us in the narrative 
 of the last week, (i) The prima facie view would certainly be 
 that the anointing at Bethany was placed by Mark two days 
 (Mark 14) and by John six days (John 12 : i), before the Pass- 
 over. It is commonly removed by treating the note of time in 
 Mark 14 : i as referring to events of verses i, 2, 10, 11, and not 
 to the intervening narrative of verses 3-9. In support of this, 
 Meyer-Weiss points to analogous cases of intrusive matter in 
 Mark 3: 13-30; 4: 10-25; 6 : 14-29; 7 : 25-30. On the other hand, 
 McClellan restricts the application of John 12 : i to the arrival 
 at Bethany; which, according to him, was on the afternoon of 
 Friday. The anointing he would place on Tuesday. Either view 
 is possible, and neither can be verified. If we think that the fourth 
 evangelist deliberately corrects his predecessors, we shall probably 
 give the preference to him. On such a point Mark is not a first- 
 hand authority; and the connection between his placing of the 
 betrayal and the anointing may well be loose." (Dr. Wm. San- 
 day, Oxford, England, "Outlines of the Life of Christ," p. 145.) 
 
 " Saint Matthew and Saint Mark relate Christ's brief stay at 
 Bethany and his anointing by Mary, not in chronological order, 
 but introduce it at a later period, as it were, in contrast to the 
 betrayal of Judas. Accordingly, they pass from the miracles at 
 Jericho, immediately to the entry into Jerusalem, leaving for the 
 present what had occurred in the latter hamlet." (Edersheim, 
 "Life and Times of Jesus," Vol. II, p. 364.) 
 
 "Jesus had arrived at Bethany six days before the Passover — 
 
66 PASSION WEEK 
 
 that is, on a Friday. The day after was the Sabbath, and * they 
 made him a supper.' It was the special festive meal of the 
 Sabbath." (Id., p. 358.) 
 
 Canon Farrar accepts this view. His interesting comment is as 
 follows : " He did not mean to make the city of Jerusalem his 
 actual resting-place, but preferred as usual to stay in the loved 
 home in Bethany. Thither he arrived on the evening of Friday, 
 six days before the Passover. The Sabbath Day was spent in quiet, 
 and in the evening they made him a supper. Saint Matthew and 
 Saint Mark say a little mysteriously that this feast was given in 
 the house of Simon the leper. Saint John makes no mention what- 
 ever of Simon the leper, a name which does not occur else- 
 w^here, and it is clear from his narrative that the family of 
 Bethany were in all respects the central figures of this entertain- 
 ment. Martha seems to have had the entire supervision of the 
 feast, and the risen Lazarus was almost as much an object of 
 curiosity as Jesus himself." ("Life of Christ," p. 469.) 
 
 " That the supper mentioned by Matthew (26 : 6-13) and Mark 
 (14 : 3-9) is identical with this of John, has been questioned, but 
 without good grounds. Lightfoot, Clericus, A. Clarke, McKnight, 
 Whitby, make them distinct." (Andrews, '' Life of Our Lord," 
 
 P- 399-)^ 
 
 " Placing the Lord's arrival at Bethany on Friday, the supper 
 and anointing on Saturday, his solemn entry into the city took 
 place Sunday." (Id., p. 404.) 
 
 "There was a feast at Bethany that evening (Friday). No 
 cynical Pharisee profaned it, but love and gratitude made it rich 
 and sweet. Martha served; Lazarus sat beside Jesus. Mary came 
 and broke her alabaster box of ointment on Jesus' head." (Dr. 
 W. E. Barton, "Jesus of Nazareth," ed. of 1903, p. 357.) 
 
 " John is definite, ' six days before the passover.' Synoptists 
 place it after the day of controversy, on the Wednesday preceding 
 the Passover. John is probably correct." (President Rush 
 Rhees, Univ. Rochester, "The Life of Jesus of Nazareth," p. 169.) 
 
 " The supper which was made for Jesus in the house of Simon 
 the leper (Mark 14 : 3) is probably to be placed on the Jewish 
 Sabbath; that is, according to our mode of speech, the day after 
 his arrival in Bethany, For the triumphal entry fell on the day fol- 
 lowing that of the supper (John 12 : 12), and therefore the supper 
 cannot have been on Friday, for in that case the triumphal entry 
 would have come on the Jewish Sabbath." (Dr. G. H. Gilbert, 
 
SUPPERS AT BETHANY 67 
 
 Prof. N. T. Lit. and Inter., Chicago Theol. Seminary, " The Stu- 
 dent's Life of Christ," p. 234.) 
 
 " From Jericho a long and toilsome road, climbing several 
 thousand feet through a parched and hideous country, leads to 
 Jerusalem. By this road he traveled, reaching Bethany on the eve 
 of the Passover, and at Bethany Martha and Mary made him a 
 feast." (W. J. Dawson's "Life of Christ," p. 326.) 
 
 " When Jesus awoke next morning it was with complete com- 
 posure. His disciples, refractory as they had been to his teaching 
 the night before, had returned to their allegiance, and manifested 
 no resentment. It is an affecting characteristic of these men that 
 with all the narrowness of their intellectual apprehensions there 
 was joined that peculiar nobility of temper which endures rebuke 
 without cherishing offense. They doubted the wisdom of their 
 Master, they criticized his conduct, but they never failed to follow 
 him. On this day they were to follow him through one of the 
 most exciting scenes of hi& career. It was a scene that seemed in 
 such complete contradiction to the gloomy forecasts of defeat to 
 which Jesus had accustomed them, that they might be excused if 
 now, at last, they thought the kingdom of an outward triumph had 
 already come." (Id., p. 332.) 
 
 One of the latest authorities consulted, the Italian scholar, 
 Giovanni Resadi, in his recent treatise, entitled " The Trial of 
 Jesus," published by Dodd, Mead & Co., says : " It is doubtful 
 whether the supper described by John is the same as that men- 
 tioned by the first two evangelists. Luke is silent respecting it. 
 The divergencies between John and the other evangelists are very 
 noteworthy." (P. 109.) 
 
CHAPTER IV 
 
 THE TWO DAYS PREVIOUS TO THE PASSOVER 
 
 Did Judas Go Out to Betray Jesus Tuesday Night? 
 
 When Jesus had left the temple for the last time, there followed 
 his celebrated interview with his disciples as he sat on the Mount 
 of Olives. This was two days before the Passover, and presum- 
 ably the company withdrew forthwith from that interview to the 
 house of Simon the leper. Let us here note what is going on at 
 this special time in Jerusalem. " Then were gathered together the 
 chief priests, and the elders of the people, unto the court of the 
 high priest, who was called Caiaphas; and they took counsel 
 together that they might take Jesus by subtlety, and kill him. 
 But they said, Not during the feast, lest a tumult arise among 
 the people" (Matt. 26 : 3-5). Such then was the state of things 
 in Jerusalem when Jesus and his disciples had come to the house 
 of Simon in Bethany. 
 
 Now, as if in connection with what is going on in Jerusalem, 
 what occurs in Bethany ? " Then one of the twelve, who was 
 called Judas Iscariot, went unto the chief priests, and said. 
 What are ye willing to give me, and I will deliver him unto 
 you?" (Matt. 26 : 14, 15) ; that is, in such a way as to make no 
 tumult; the idea no doubt being to make the arrest in Bethany. 
 As the company must have arrived late at Simon's, it must have 
 been night when Judas left them. In Mark 14 : i, 2, 10, 11, we 
 find the same particulars and equally definite as to the time (after 
 two days jvas the Passover) and place. Here Luke (22 : 1-3) 
 introduces the same events, as follows : " Now the feast of un- 
 leavened bread drew nigh, which is called the passover " (this 
 expression is just what we should expect if the precise time was 
 two days before the feast) . " And the chief priests and the 
 scribes sought how they might put him to death; for they feared 
 the people." Here Luke adds an item to what the others relate: 
 "And Satan entered into Judas" (22: 1-3). This is telling 
 how — under what impulse — Judas went out. Here we have the 
 time both when he went out and when Satan entered into him, 
 68 
 
THE TWO DAYS PREVIOUS TO THE PASSOVER 69 
 
 namely, when they were at the supper at Simon's, two days 
 before the Passover. Special emphasis is given to the aim, which 
 was to deliver Jesus up to them without a crowd. No doubt, we 
 may say again, his eye was on Bethany as the scene for doing it. 
 
 Now John, away back five chapters before he treats of the 
 scene in Gethsemane, yet after Jesus had left the temple, it being 
 an occasion which, like Luke, he introduces as being some time 
 before the feast of the Passover, incidentally speaking of it as a 
 time of supper, says (13 : 27), "Then entered Satan into him 
 (Judas)." Who can doubt that this is the identical event Luke 
 tells of, and that the time and the place are the same? Just as 
 Luke follows this event by saying that he went away and con- 
 sulted with the chief priests, so John follows the event by telling 
 what Jesus said to Judas, " What thou doest, do quickly " ; and the 
 divine pen adds (ver. 30), "He then . . . went out straightway, 
 and it was night." Can it be doubted that this affair of going out, 
 as recorded by John, is the same as that given by Luke, and 
 that by consequence, if what Luke describes was two days before 
 the Passover, so also was what John describes, and that neither 
 has any bearing as to whether Judas was present on an occasion 
 two days later? But John gives more fully the particulars of the 
 occasion when Judas went out — relates the circumstances under 
 which Satan entered Judas. Having omitted the matter of plotting 
 that at this very time was going on in Jerusalem, he brings in as if 
 in connection with that plotting a full statement of what was going 
 on in Bethany. 
 
 At the very beginning ol his account of the occasion, he speaks 
 of the devil having already put it into the heart of Judas to be- 
 tray Jesus; then, further advanced in the supper, he represents 
 Jesus in an excess of sorrow, disclosing to his disciples how one of 
 them would betray him. As may well be supposed, they seemed 
 to be struck dumb; and though during the silence, Jesus signified 
 to John by the morsel who was meant, yet the rest remained wholly 
 ignorant and without the least mistrust of Judas. After the 
 morsel, then entered Satan into Judas. Jesus therefore says to 
 him, " What thou doest, do quickly," no one, however, under- 
 standing the import. We do not know that Judas himself did. He 
 may have been so possessed from that moment, so intent on his 
 purpose, that it is said of him, " He then, having received the 
 sop, went out straightway; and it was night." John is only more 
 circumstantially recording the identical event which the other 
 
70 PASSION WEEK 
 
 writers give us when they relate how Judas went away, and 
 from that time sought to deliver up Jesus, which all admit was 
 the very night after Jesus had left the temple, two days before the 
 Passover. 
 
 The synoptists treat with much particularity of the last supper, 
 including the introduction of the memorial rite, making enough in 
 all reason, to take place on that occasion, which could not have 
 been long protracted, since the arrest that very night follov/ed so 
 soon. But if, when John says Judas went out, it was from the 
 Passover supper, then all that he wrote in the memorable five 
 chapters beginning with the thirteenth, belongs to the one supper 
 occasion immediately preceding the arrest — all this added to what 
 the synoptists write, and crowded into one brief mealtime. The 
 expositors tell us that such is the fact; that when John says (13 : i), 
 " Now before the feast of the passover," it means before the 
 repast which was at that moment ready for the disciples; as 
 if that was our Lord's last supper with them, as if they were 
 already in that large upper room furnished. It means, they 
 say, that the first day of Unleavened Bread had already come. 
 This seems to us preposterous. And further, when Jesus says, 
 " What thou doest, do quickly," and no one understood it, we 
 are told how some thought he was sent out to buy what was 
 needed for the feast. This surely ought to satisfy any one that 
 they were not at that very time partaking of the feast alluded to in 
 those words. But what do the expositors tell us ? " This means," 
 they say, " hurried ptarchases to complete the feast then in prog- 
 ress " ; and this, they assure us, was the Passover supper. We 
 are told that when the disciples found the large upper room fur- 
 nished, there they made ready the Passover, a poor make-ready, 
 if toward the close of the feast Judas had to go through the city 
 to hunt up what was lacking. 
 
 NOTE. PLACE IN A GOSPEL HARMONY OF JOHN I3 ! I-3O 
 
 The standard modern harmonists put John 13 : 1-30 in connec- 
 tion with the Passover supper, Thursday evening. 
 
 Doctor Broadus makes parallel John 13 : 21, 22, Matthew 
 26 : 21, 22, Mark 14 : 18, 19, Luke 22 : 21-23. 
 
 Stevens and Burton arrange them, John 13 : 21-26, Matthew 
 26 : 21-25, Mark 14 : 18-21, Luke 22 : 21-23. These passages may 
 be conveniently examined side by side. 
 
THE TWO DAYS PREVIOUS TO THE PASSOVER 71 
 
 The remainder of these thirty verses of John, namely, 1-20 
 and 23-30, are respectively inserted immediately before and after 
 the parallel passages quoted above, in the first harmony named; 
 and verses 1-20 and 27-30 have a like position in the second; in 
 neither case paralleling any other Scripture. 
 
 The reasons for connecting this part of John's Gospel with the 
 others are doubtless found either in verses 21, 22, or in 21-26; 
 yet it will be difficult to find any real parallelism in any part of it 
 except the words in verse 21, "Verily, verily, I say unto you that 
 one of you shall betray me." 
 
 May there not be even better reason for believing that this 
 statement was made at Tuesday night's supper ? Judas was at that 
 supper; Satan entered into him at that time (Luke 22 : 3, 4) to 
 betray Jesus to the chief priests, and he doubtless ,went out from 
 there for that purpose. How natural that Jesus should be troubled 
 in the spirit, and should say, "Verily, verily, I say unto you that 
 one of you shall betray . me," that the disciples should have 
 " looked one on another, doubting of whom he spake," that John, 
 at Peter's request, should lean back and ask, " Lord, who is it ? " 
 and that a little later Jesus should say to the man, now possessed 
 of Satan, " What thou doest, do quickly," and that " he went out 
 straightway, and it was night." 
 
 Each of the first three evangelists records the departure of Judas 
 Tuesday night to commune with the chief priests, Luke adding in 
 the preceding verse that " Satan entered into Judas," corroborating 
 thus John's statement, in his account of Passion week, written 
 thirty-five or forty years later. (Ver. 27.) 
 
 If Jesus " foretold " Judas' treachery, as the synoptists hold, 
 was it not at this supper Tuesday night rather than the following 
 Thursday night? Is it within the bounds of probability that 
 Jesus let him go out in so public a manner, without giving any 
 intimation of his treachery? Why should he have withheld the 
 disclosure for two whole days after this overt act? Would that 
 have been foretelling in fact, especially as he had often before men- 
 tioned the fact, beginning away back during the Galilean ministry, 
 that he was to be delivered up to be put to death? 
 
 Let us return to the supper at the house of Simon, as given in 
 
 Matthew 26 : 1-16 and Mark 14 : i-ii, and compare with Luke 
 
 22 : 1-6 and John 13 : 1-30, and see if any real difficulty is 
 
 encountered by placing John's account alongside of the other three. 
 
 (See Harmony, pages 120-125.) 
 
72 PASSION WEEK 
 
 Matthew begins, verse 2, Ye know that after two days the pass- 
 over Cometh. 
 
 Mark begins, verse i, Now after two days was the feast of the 
 
 passover. 
 
 Luke begins, verse i. Now the feast of unleavened bread 
 
 drew; nigh. 
 
 John begins, verse i, Now before the feast of the passover. 
 
 The dates named by the four evangelists correspond sub- 
 stantially. 
 
 Matthew then mentions Jesus' further prediction of his cruci- 
 fixion and, with Mark and Luke, describes the plotting to this end. 
 
 John simply says: "Jesus, knowing that his hour was come 
 that he should depart out of this world unto the Father, having 
 loved his own that were in the world, he loved them unto the end." 
 
 According to this interpretation, Matthew and Mark next 
 describe the supper at the house of Simon; and John follows with 
 the account of Jesus' washing the disciples' feet, " during supper." 
 
 Then follows the account of Judas' bargaining for the betrayal: 
 Matthew 26 : 14-16; Mark 14 : 10, 11 ; Luke 22 : 3-6; John 13 : 
 ^7-30, John's account closing with the words, " and it was night." 
 
 Two more events seem to fit in here admirably to close the 
 record of Tuesday night: John 13 : 31-38 and 14 : 1-31, ending 
 with Jesus' words, " Arise, let us go hence." 
 
 If, then, no other serious objection can be found to this 
 arrangement, it will solve a number of most difficult problems : 
 
 I. It will make clear the date when Satan so far entered into 
 Judas as to impel him to leave his associates for the purpose of 
 bartering with the chief priests to deliver Jesus to them in 
 Bethany, namely, Tuesday night at the house of Simon, rather 
 than Tuesday night and Thursday night, at the Passover supper, 
 as held by all the harmonists. 
 
 Notice especially the two verses, and their connection: 
 
 (a) Lwke 22 : 3, 4: "And Satan entered into Judas who was 
 called Iscariot, being of the number of the twelve, and he went 
 away, and communed with the chief priests and captains, how 
 he might deliver him unto them," clearly Tuesday night. 
 
 (b) John 13 : 26, 27: "Jesus therefore answered, He it is for 
 whom I shall dip the sop, and give it him. So when he had dipped 
 the sop, he taketh and giveth it to Judas, the son of Simon 
 
THE TWO DAYS PREVIOUS TO THE PASSOVER 73 
 
 Iscariot. And after the sop, then entered Satan into him. Jesus 
 therefore saith unto him, What thou doest, do quickly." 
 Why not Tuesday night also? 
 
 2. It will make clear beyond peradventure the meaning of 
 Jesus' words: "What thou doest, do quickly" (John 13 : 27). 
 
 3. It will solve in the negative, in the simplest possible way, 
 the much-mooted question whether Judas went out after the 
 Passover supper, and before the institution of the Lord's Supper, 
 since no word can anywhere else be found in the Bible supporting 
 such an assumption. 
 
 4. It will obviate the necessity of dividing up the first forty- 
 six verses of the twenty-sixth chapter of Matthew into four sec- 
 tions, and transposing these sections as follows: 1-25; 31-35; 
 26-30; 36-46; and leave the record as graphically and simply told 
 in God's word. 
 
 5. It will not be necessary to cut up the first forty-two verses 
 of the fourteenth of Mark, and parcel out as follows: 1-21; 
 27-31; 22-26; 32-42; but leave Mark's record also without 
 attempted emendation. 
 
 6. The five transpositions in the first forty-six verses of Luke 
 22, as follows: 1-16; 24-30; 21-23; 31-3^; 17-20; 39-46, will all 
 disappear, requiring only the dropping of verses 19 and 20 below 
 30 to make the parallelism with Matthew and Mark complete. 
 
 7. The dismemberment of John 12, left after the harmonizing 
 of Doctor Broadus, as follows: 
 
 Verse i, Friday before the Passover. 
 
 Verses 9-1 1, Saturday. 
 
 Verses 12-19, Sunday. 
 
 Verses 20-50, Monday. 
 
 Verses 2-8, Tuesday evening at the house of 
 
 Simon. 
 Chapters 13 and 14, Thursday evening, 
 
 will all disappear, and leave chapters 13 and 14 to follow chapter 
 12, Tuesday evening. 
 
 In the above comparisons reference is made to the Broadus 
 Harmony. If we compare with the later Stevens and Burton 
 Harmony, we find them carrying back two passages, Matthe\v3 
 26 : 6-13 and Mark 14 : 3-9 to follow chapters 20 and 10 respect- 
 ively, in order to combine the suppers at Bethany described by 
 
 F 
 
74 PASSION WEEK 
 
 Matthew and Mark with that of John 12 : 2-8; also carrying for- 
 ward John 13 : 1-30 from " before the feast of the passover," 
 to near the end of that feast, requiring no httle explanation and 
 argument. 
 
 If the venerable Doctor Robinson's Harmony, as revised by 
 Riddle, be consulted, we find five transpositions in Matthew, six 
 in Mark, nine in Luke, and three in John, of the same chapters; 
 each of these three scholars having a different method of sepa- 
 rating and combining, and apparently to support somewhat dif- 
 ferent theories. 
 
 The serious objection to all this tampering with the Gospel 
 record is that Scripture is thereby discredited, and that the 
 reader does not know what to accept or what to expect from 
 such harmonizing. 
 
 If, then, it is possible to construct a real harmony from, the 
 Gospels as originally written, it seems well worth the effort; and 
 if this little book shall contribute in any measure to such an end 
 the author's purpose will be fulfilled. 
 
 In a later " Outline Harmony of the Gospels," Doctor Riddle 
 has reduced the number of transpositions in these several chap- 
 ters, in Matthew, from five to four; in Mark, from six to two; in 
 Luke, from nine to seven; and left John intact; and the result is 
 quite at variance with any former one by this veteran author, and 
 unlike any other harmony the editor has been able to find; this 
 too, by a theologian and scholar, who began this kind of study 
 as professor of New Testament Exegesis, at Hartford Theological 
 Seminary, in 1871. It illustrates the unstable and unsatisfactory 
 character of all the old theories of Passion week, and the need 
 of an entirely new one. 
 
 To sum up, then, in the briefest possible space : If Doctor Whit- 
 man's Plan of Harmony be accepted, namely: 
 
 1. To return to the original view, of two recorded suppers at 
 Bethany, the one on Friday, the other on the following Tuesday 
 evening ; 
 
 2. To connect John's second supper with those of Matthew and 
 Mark; 
 
 3. To give four days, instead of two, to Christ's teaching at 
 Jerusalem during Passion week, which occupies so large and 
 important a part of the whole gospel record, nearly one-third; 
 
 It will tend to solve important problems hitherto apparently 
 unsolvable : 
 
THE TWO DAYS PREVIOUS TO THE PASSOVER 75 
 
 (a) To remove the discreditable and increasing want of har- 
 mony among harmonists, as illustrated above in chapter four and 
 accompanying note. 
 
 (b) To remove the shocking and unnecessary discrediting of 
 Scripture in the vain effort to accomplish the impossible, 
 
 (c) To abandon the dismemberment and rewriting of the 
 simple stories of Passion week, as told by all four of the 
 evangelists. 
 
 (d) To enable the profoundest scholar, and the unlettered 
 reader, alike, to read, understand, and accept the marvelous story 
 just as recorded nineteen centuries ago by the companions and 
 earliest disciples of our Lord. 
 
CHAPTER V 
 
 THE SIGNIFICANCE OF THE WORDS, " ARISE_, LET US GO HENCE " 
 
 Did Tuesday Night's Teaching End with John 14 : 31? 
 
 Let it be noticed that when Judas had left in the night (John 
 13 • 30 )> Jesus, according to John's record, commenced a very- 
 tender discourse with the remaining eleven. How free the inter- 
 view between them continues on till, at length — it must have 
 been near midnight — there comes a sudden break. " The prince 
 . . . cometh," says Jesus. "Arise, let us go hence." What do 
 these words mean? Can any one doubt they did go hence? No 
 one has ever told us where they jVient, but need any one doubt 
 they went to some seclusion, where, after a few hours of sleep, 
 the interview was resumed and the ensuing day given to the 
 cordial commingling of Christ with his disciples (the Eleven), the 
 last and best day in this respect they ever had together, descrip- 
 tive of which we happily have those three notable chapters, 
 fifteenth, sixteenth, and seventeenth of John. 
 
 It is certainly the last thing an expositor should have thought 
 of, that, while putting all that John records as taking place after 
 Judas went out — all that is embraced in the last of the thirteenth 
 chapter and the whole of the fourteenth — putting all this, we say, 
 as coming after the memorial rite, then, when in this case it 
 could not have been much short of midnight that the company 
 changed their quarters, to suppose that, before crossing the 
 Kidron, they somewhere had leisure for the tranquil and un- 
 hurried intercourse sufficient, we may well judge, to have re- 
 quired a whole day's time — at any rate the pen of inspiration, 
 which is a miracle in brevity, employs three whole chapters in 
 describing it — all this before crossing the Kidron the very night 
 before the arrest — it is too improbable to be admitted in the 
 absence of any evidence. The expositor who admits that it. must 
 have been midnight when the break occurred, claims that it was 
 on the way to the garden, in the moonlight, that the discourse 
 between Jesus and his disciples was resumed, ending in the prayer, 
 as embraced in John's three chapters, the fifteenth, sixteenth, and 
 seventeenth; a conception which seems next to the impossible. 
 
 76 
 
"ARISE, LET US GO HENCE" yy 
 
 There was much significance in the words of John 13 : 27, 
 " What thou doest, do quickly." We regard it as expressing 
 what was precisely the intent of Judas at that time, for it was 
 already in his heart to betray Jesus, but with the entrance of the 
 devil on taking the morsel, he was possessed with the idea that 
 that very night was the time to effect his purpose; for were 
 not the chiefs of Jerusalem gathered in counsel that very hour? 
 How could he, the devil in him, fail to seize the present moment 
 to appear before the plotting enemies of Jesus with the question, 
 " What will ye give me and I myself, kaigo, will deliver him up to 
 you without fear of tumult ? " We know it was the determination 
 of Judas to make quick work. It is no wild conjecture to say that 
 ere an hour had passed from the time he went out, he stood before 
 that council in Jerusalem to tell them there was no need of any 
 tumult or of any delay. It is no conjecture, but only in the line 
 of reason, to suppose that not two hours had passed before a band 
 was made up and ready to start out to Bethany. This only accords 
 with jvhat Jesus, we may say, foretold when he said, make haste. 
 It was Judas' first opportunity. And would he not improve it? 
 Jesus knew he would succeed, but not that night. We believe that 
 when, at that late hour, Jesus said, " The prince of the world 
 cometh," Judas was starting out from Jerusalem with his band. 
 " Arise." We think the verb " egeiro " here has its distinctive force, 
 wake up. It is in line to suppose the disciples for the past week 
 had only broken rest at night, and that at the present late hour it 
 had become almost impossible for them to keep awake. The force 
 of the injunction, as we may well imagine, is " Wake up now ! We 
 are not to sleep here, we must go hence." 
 
 Jesus and the Eleven Probably in Retreat Wednesday and 
 Thursday 
 
 We do not know where they went; but it is quite certain 
 they went where Judas never found them. We can imagine what 
 silence reigned when he came with his band hurriedly to the 
 deserted premises of Simon, only to be foiled in his first attempt 
 to deliver up the Lord Jesus. Jesus and his companions were 
 already in that safe retreat where even the " prince of the world " 
 could not find them; where, after refreshing sleep and their morn- 
 ing's repast, they had the day all to themselves ; a day when Jesus 
 stood to them in the relation of Friend instead of Master; when 
 too, the absence of Judas, we think, favored the free intercourse 
 
yS PASSION WEEK 
 
 between them (for John, at least, knew from the signal of the 
 night previous, his true character) ; the day which afforded pre- 
 cisely the opportunity which Gospel harmony requires for con- 
 tinuing that farewell discourse which the pen of John commemo- 
 rates in the three chapters following these significant words, 
 " Arise, let us go hence " — our Lord's last day with his disciples 
 in sacred Bethany. It seems quite natural to infer from John 12 : 10, 
 that Lazarus, in danger of being kidnapped, had withdrawn to 
 some place of concealment, Martha and Mary with him. As 
 Jesus ,was in Bethany every night, they were doubtless under 
 his advice where to go. Hence what is more natural than to 
 suppose that, when the break occurred in the discourse, and the 
 company needed a place of concealment for themselves, they 
 went to the safe retreat of Lazarus? Thus it may have been 
 (and we love to think of such a possibility) that Martha and 
 Mary, with Lazarus, their brother, had Jesus and the Eleven for 
 their guests on that day so memorable for all time to the lovers 
 of New Testament history. 
 
 Canon Farrar remarks very truly : " No mortal has ever known 
 where Christ and his disciples were all that day and night pre- 
 ceding the day of Unleavened Bread." But no one can well doubt 
 that they were away from any human habitation, and consequently 
 (an item of moment in this connection), away from the perch of 
 fowls; so that Peter never again heard the cock crow till he had 
 thrice denied his Lord. It is worthy of remark that where the 
 synoptists — all three of them — give the words of Jesus, and 
 where we know it was on the Passover evening, it is every time 
 " this night " or " this very day," before the cock will crow. But 
 John, speaking of what occurred on the feet-washing night, says 
 simply, " Before the cock shall crow," unlimited by '* this night," 
 or " this very day," which, interpreted by the fulfilment, must mean 
 before ever again he should hear the cock crow. 
 
 Here we take pleasure in appending what we once cut from a 
 religious weekly. No other man we know of has done so much in 
 so few words for Gospel harmony as the author of the following 
 paragraph : 
 
 Three Suppers: 
 
 The first, John 12 : i, 2; six days before the Passover at 
 Bethany. Present, Lazarus, Mary, and Martha. 
 
 The second, John 13 : i, "before the feast of the passover,'* 
 washing feet, 4-17. John leaning on the bosom of Jesus, 23-25. 
 
"ARISE, LET US GO HENCE'' 79 
 
 The sop given to Judas, and he went out, 26-30. All left this 
 supper at 14 : 31, for then Jesus said, "Arise, let us go hence." 
 The second supper was also out of Jerusalem, for Luke says: 
 " And every night he jyent out and lodged in the mount that is 
 called Olivet, 21 : 37. And in John 18 : i, we read, " When 
 Jesus had spoken these words," etc. John means the words 
 found in the fifteenth, sixteenth, and seventeenth chapters. He 
 gives an account of the arrest, the trial, and the crucifixion in the 
 eighteenth and nineteenth chapters, but he never mentions the 
 Passover supper. His account in 18 : i begins after the time of 
 the Passover supper, as we learn by Matthew 26 : 17: "Where 
 wilt thou that we prepare for thee to eat the passover ? " and 20-25. 
 The Passover supper. This is the third. Jesus was betrayed 
 this night. We may now add the Lord's Supper, and say that it is 
 the fourth. When we mix the suppers, the circumstances will 
 not agree. Do not mix, and all do agree. 
 
 P. S. G. Watson. 
 
 Austin, Texas. 
 
CHAPTER VI 
 
 THE '"lost WEDNESDAY'* 
 
 Writers at Variance Regarding Wednesday of Passion Week 
 
 Certain writers, who have sought more especially to portray 
 to us the life of Jesus, tell us as they draw nigh to its close, 
 of a lost Wednesday. They give a full account of what he did 
 and said the last day he was in the temple (supposed by them to 
 be on Tuesday), and how in the evening he paused on the 
 Mount of Olives to give his disciples a better comprehension 
 of what he had predicted. They tell us where he was at night, 
 namely, at the house of Simon the leper, and what took place; 
 but " what of him and his disciples on the next day, Wednes- 
 day; where they were, what was said or done, no mortal can 
 divine or even attempt a conjecture." 
 
 May not this mystery about the lost Wednesday, as they call 
 it, be of their own making? They crowd the whole of what 
 occurred on that day and a large part of what occurred the night 
 before into the one feasting occasion on the night in which our 
 Lord was betrayed. And when they have done this, they wonder 
 what Jesus and his disciples could have been doing all the 
 previous Wednesday. 
 
 They assign the whole of what John embraces in his memorable 
 five chapters, fourteenth to seventeenth inclusive, to one brief 
 mealtime; that too, after they had reclined at the table in the 
 upper room the evening before our Lord's arrest. We think that 
 lovers of Scripture narrative would be glad to accept the view that 
 our Lord and his disciples, not counting Judas, had a part of two 
 successive days previous to the day of IJnleavened Bread for the 
 free and unhurried intercourse with one another — intercourse of 
 unspeakable moment — such as those five precious chapters dis- 
 close to us. 
 
 Nor need it be esteemed too surprising if, according to this 
 theory, we must admit that John says not one word about the 
 Passover occasion. The wonder is not that John, who wrote 
 some twenty years after the synoptists, should omit all notice of 
 an occasion which he knew they, each with more or less minute- 
 80 
 
THE "LOST WEDNESDAY" 8i 
 
 ness, had described. The wonder is that Matthew, Mark, and 
 Luke should all omit the rich portion of the Gospel which includes 
 the farewell address and the memorable prayer as set forth in 
 those five chapters, when they could not have known that John 
 would live on and, twenty or thirty years later, give what they 
 had omitted — in some respects the richest part of the whole Gospel 
 narratives — to the world. 
 
 The Memorial Rite Symbolizing Universal Brotherhood 
 
 Let us consider the relation between these two things: what 
 John did, and what the synoptists did. John did give the fare- 
 well interview between Jesus and his disciples, as embraced in 
 the last of chapter 13 and the whole of the four following chapters. 
 This farewell interview the three synoptists omit, but they bring 
 in an important transaction which John omits, the institution of 
 a memorial rite. Here let us consider the nature of what the 
 synoptists bring in but John omits. It is an object-lesson in 
 which we behold a company sharing together the body and blood 
 of Jesus. How, then, ought they to love Christ ! How ought 
 they to love one another! Here it must be considered that in the 
 farewell interview our Lord's great anxiety was that they should 
 love one another — their success in this service would depend upon 
 this. And how could they love one another in Jesus except as they 
 remembered him and loved him ? What, then, could be more calcu- 
 lated to keep Jesus and therefore all the instructions as contained 
 in the farewell address in remembrance, than just such a rite as 
 he introduced at the close of the last supper? For what was that 
 rite which the synoptists and Paul describe but an object-lesson 
 wherein Jesus set before the eyes of his disciples the concen- 
 trated doctrines which fell from his lips, and the prayer he breathed 
 forth, in the farewell interview which John so faithfully records? 
 There was no time to repeat and urge again upon the attention 
 of his followers all he has said and taught on that night and the 
 Wednesday following. 
 
 There was time to present it all in the most perfect object-lesson 
 ever known; an object-lesson to be held up from time to time be- 
 fore all generations to come, which the people of every land and 
 tongue could understand, perpetuating the memorable interview of 
 Jesus with his disciples on that lost Wednesday, and connecting 
 it forever with the scene which soon followed on Calvary. 
 
CHAPTER VII 
 
 "but JOHN SAYS JUDAS WENT OUT " 
 
 Was Judas Present at the Institution of the Lord's Supper? 
 
 We notice in Doctor Broadus' Commentary on Matthew, page 
 528, a statement to the effect that Judas was not present when 
 the memorial ordinance was instituted. The passage quoted seems 
 quite devoid of argument. We give the first part : " According 
 to the order in Matthew and Mark, Judas went out before the 
 memorial of bread and wine was instituted." It is difficult to 
 see what is here meant; for what is the fact? Neither Matthew 
 nor Mark, nor indeed Luke, in the accounts they give of the last 
 Passover occasion, say one word about Judas' going out. These 
 all, however, mention him by name as being at the Passover, 
 and if they say nothing of his leaving before the rest, their 
 presumptive testimony is that he remained as long as the rest 
 did. But there is the positive testimony of Luke to the presence 
 of Judas, in that he represents Jesus as saying immediately fol- 
 lowing the memorable words of 22 : 20, " This cup is the new 
 covenant in my blood, even that which is poured out for you." 
 Following this in verse 21, he tells us that Jesus adds: "But be- 
 hold, the hand of him that betrayeth me is with me on the table." 
 No expositorial pen should be found making the effort to sever 
 these words from their connection in Luke's account of the 
 memorial rite. 
 
 " But John says Judas went out," is often stated as conclusive 
 that Judas was absent at the time the ordinance was instituted. 
 Each of the other Gospel writers, indeed, relates the same, that 
 Judas went away. But every careful reader should know that they 
 are describing what happened on an occasion previous to that 
 Passover. And this same careful reader also should know that 
 John is speaking of the same occasion when he, in 13 : 30, intro- 
 duced the words : " He then, having received the sop, went out 
 straightway; and it was night." 
 
 But how can any expositor presume that John, in giving this 
 account of Judas, is speaking of anything that occurred at the 
 Passover supper, jvhen it is quite certain that he never wrote one 
 82 
 
"BUT JOHN SAYS JUDAS WENT OUT" 83 
 
 word about that occasion ? If you could find a man who has 
 read only the Gospel of John, and were to question him about 
 the Passover supper which the Lord had with his disciples in an 
 upper room in Jerusalem on the evening before he was arrested, 
 and the memorial of bread and jvine which he on that occasion 
 introduced, the only consistent response he would make would 
 be, " I do not know what you mean." Indeed, what expositor 
 knows not, or ought not to know, that, with the Gospel of John 
 alone left in the hands of men, nothing would ever have been 
 heard or known or named of that " last supper," or of that 
 memorial rite from the time when John laid down his pen to 
 the present hour. 
 
CHAPTER VIII 
 
 WHETHER JUDAS PARTOOK OR NOT: ITS RELATION TO OTHER 
 
 QUESTIONS 
 
 The Propriety of Admitting Judas to the First Lord's Supper 
 
 One of our best expositors says that the question whether Judas 
 was present at the institution of the Lord's Supper is one of very 
 Httle importance. But consider this point. The majority of those 
 who entertain a negative view of this question evidently do con- 
 sider it important. They seem to think the honor of Jesus is 
 concerned and, in the course of their argument, they disclose 
 a latent conviction that it would be just cause of reproach to 
 Jesus if, under his very eye, a person so corrupt as he knew Judas 
 to be, was allowed to participate in the holy rite. 
 
 Doctor Broadus himself (''Com. on Matt.," p. 528), it must be 
 admitted, considers the question important in this regard, for he 
 ends his argument in these words : " So there is no propriety in 
 understanding that here a flagrantly wicked person was knowingly 
 admitted to take part in the ordinance." Here is, at least, the 
 insinuation that it would have been just cause of reproach to 
 Jesus to allow Judas to participate. But it is known for a certainty 
 that Jesus did choose Judas for an apostle. Thus, if Judas did 
 partake, is it not inconsistent to reproach Jesus for it, unless 
 we are willing to go back and reproach him for choosing Judas 
 as an apostle? 
 
 If there is occasion for perplexity here in regard to Judas' 
 partaking (admitting that he did), it lies in the circumstance of 
 Jesus making choice of him as one of the Twelve. How shall we 
 understand this? Our Lord, we think, acted in view of the time 
 when there would be churches, and his followers would be left to 
 the exercise of their own limited knowledge in the matter of ad- 
 mitting and rejecting members. The Paraclete would indeed 
 come, but even that benign helper would not always prevent the 
 hypocrite and traitor from commingling with them. It seems 
 that not more surely was Jesus to have a fold than that the fold 
 would be liable to have within its enclosure the wolf in sheep's 
 clothing. 
 84 
 
WHETHER JUDAS PARTOOK 85 
 
 Was it lacking in fitness for Jesus' followers at the start, even 
 when he was with them, to labor under the very state of things 
 in this respect that would attend his followers in later times? 
 It is because Jesus did not allow the company which he chose, to 
 be exempt from this state of things, and even foretold its con- 
 tinuance, that infidelity gains little by reproaching the Christian 
 system on account of hypocrites. 
 
 The expositor, however, supposes it would justly expose the 
 Christian system to the charge of spuriousness if Judas was 
 allow.ed to participate. But how, we ask, could such be the case 
 here, and not in the fact that Jesus had chosen Judas as one of the 
 Twelve, and had retained him as such to the end, when he 
 even was heard to say, "Have I not chosen you twelve and 
 one of you is a devil ? " 
 
 A very harmful notion has prevailed among some brethren that 
 one may appropriately refuse to commune (I use this word be- 
 cause it is correct) if there is any one in the church whom he 
 cannot fellowship. Every such brother is glad to be told by the 
 expositor that Judas was not present at what is called the first 
 participation. We see his idea in the question : " How could 
 John, who knew it was Judas that would betray the Lord, have 
 participated with such a man ? " Now the others, though they 
 knew not who, yet knew that one of the company was a shame- 
 fully wicked character. On this theory they, though Judas 
 was absent, not knowing that he was the guilty one, would have 
 been justified in refusing to commune; and our Lord would have 
 broken the bread and poured the wine without communicants. 
 
 Perhaps the expositor supposes that ten in common with John 
 had become aware of Judas' character; that is, knew he was the 
 one alluded to by Jesus as his betrayer, and that it was owing 
 to his absence that the rite appropriately followed, and was duly 
 enjoyed by the Eleven. 
 
 Thus we think the unwillingness to allow Judas' presence is 
 largely based on the theory that it would have made the intro- 
 duction of the rite impracticable. But this theory is altogether 
 delusive. The history of the early churches, indeed of all churches 
 that we know anything about, and what our own observation 
 teaches from a long connection .with the churches of our time, 
 assures us that there is seldom a communion without a Judas 
 present. And not unfrequently is there some one who, as he 
 partakes, knows, as John knew, who the Judas is. Thus, if Judas 
 
86 PASSION WEEK 
 
 was present, it only made the occasion more strictly prophetic 
 of what was to attend many occasions of the observance of the 
 rite in after time. Accordingly, if we object to his presence at 
 the inauguration of the rite, we virtually declare the keeping up 
 of the ordinance impracticable. 
 
 If, however, Judas was allowed to be present, it should not 
 encourage churches to permit loose discipline. Church discipline 
 can reach only overt acts. Though it be revealed to a church that 
 one of its members is a deceiver or a thief at heart, the church 
 can do nothing till some one commits the overt act, is accused, 
 is brought to trial, and proved guilty; then it can exclude. Now 
 the first church meetings that were ever held were some time 
 after Judas had committed his overt act. They did not, however, 
 have to try him; he had already hanged himself. Thus, the 
 first church action was, not to try Judas and depose him from 
 the ministry, but to appoint another to fill his place. 
 
 This question may be considered as affecting the definition of a 
 gospel church. If a negative decision is considered important, 
 then, by inference, a church is supposed to be composed of only 
 regenerate people ; while an affirmative decision harmonizes with a 
 different definition, namely, that a church of Christ is composed 
 of those who profess or give evidence of regeneration, the latter 
 being most correct; for practically only the evidence of regener- 
 ation is the qualification for membership. If real regeneration 
 were the qualification we never could knoy^ whether a person is 
 in the church or not. 
 
 NOTE 
 
 A brief final summary may possibly tend to encourage further 
 examination in the hope of eliminating some unsolved problems 
 connected with the study of Passion week. 
 
 Among the latest results reached by modern harmonists, regard- 
 ing the occurrences of Passion week, the following may be named: 
 
 They are agreed: 
 
 That after reaching Bethany Friday night, Jesus rested over the 
 Sabbath. 
 
 That "On the morrow" (John 12 : 12) should be interpreted: 
 On the morrow after resting over the Sabbath. 
 
 That the public entry was on Sunday. 
 
 That Jesus' teaching in the temple began Monday morning, and 
 ended Tuesday afternoon. 
 
SUMMARY 87 
 
 That there was but one supper, with anointing, during Passion 
 week. 
 
 That Satan entered into Judas to betray Jesus, both Tuesday 
 night and Thursday night. 
 
 That Judas went out from the Passover supper, and before the 
 institution of the Lord's Supper. 
 
 That the y/ashing of the disciples' feet occurred Thursday 
 evening. 
 
 That the five chapters of John 13 to 17 describe what occurred 
 Thursday night. 
 
 That there must be various transpositions in the four Gospel 
 accounts to secure harmony. 
 
 And yet each one of the above ten conclusions appears to be 
 without Scripture warrant or other adequate basis, as even a 
 cursory examination of the following harmony will tend to make 
 plain. 
 
 The same writers fail to agree lapon the following : 
 
 When or where the anointings described in the Gospels occurred. 
 (Matt. 26 : 6-13; Mark 14 : 3-9; John 12 : 2-8.) 
 
 What Jesus meant by the words, " What thou doest, do quickly " 
 (John 13 : 27). 
 
 How to interpret Jesus' words, " Arise, let us go hence " (John 
 
 14:31)- 
 
 But each one of these, and like questions, is capable of satis- 
 factory answer, as will readily appear from even the briefest 
 examination of the same harmony. 
 
 It would seem that there should be further study of the Gospel 
 record of Passion week, in the interest of correct and satisfactory 
 interpretation of the important events therein narrated. 
 
 The title of this volume indicates that new light is thrown on 
 Passion week, and not that the whole truth has been revealed. 
 
Part Third 
 A Harmony of Passion Week 
 
INTRODUCTORY 
 
 I. FRIDAY: The Blind Men Near Jericho 
 
 Matt. 20 : 29-34 
 
 29 And as they went 
 out from Jericho, a 
 great mukitude fol- 
 lowed him. 30 And 
 behold, two blind men 
 sitting by the way 
 side, when they heard 
 that Jesus was pass- 
 ing by, cried out, 
 saying, Lord, have 
 mercy on us, thou son 
 of David. 31 And 
 the multitude rebuked 
 them, that they should 
 hold their peace : but 
 they cried out the 
 more, saying, Lord, 
 have mercy on us, 
 thou son of David. 
 32 And Jesus stood 
 still, and called them, 
 and said, What will 
 ye that I should do 
 unto you? 33 They 
 say unto him, Lord, 
 that our eyes may be 
 opened. 34 And Je- 
 sus, being moved with 
 compassion, touched 
 their eyes; and 
 straightway they re- 
 ceived their sight, 
 and followed him. 
 
 Mark 10 : 46-52 
 
 46 And they come 
 to Jericho : and as he 
 went out from Jeri- 
 cho, with his disci- 
 ples and a great 
 multitude, the son of 
 Timasus, Bartimseus, 
 a blind beggar, was 
 sitting by the way 
 side. 47 And when 
 he heard that it was 
 Jesus the Nazarene, 
 he began to cry out, 
 and say, Jesus, thou 
 son of David, have 
 mercy on me. 48 
 And many rebuked 
 him, that he should 
 hold his peace: but 
 he cried out the more 
 a great deal, Thou 
 son of David, have 
 mercy on me. 49 
 And Jesus stood still, 
 and said, Call ye him. 
 And they call the 
 blind man, saying 
 unto him, Be of good 
 cheer: rise, he calleth 
 thee. 50 And he, 
 casting away his gar- 
 ment, sprang up, and 
 came to Jesus. 51 
 And Jesus answered 
 him, and said, What 
 
 Luke 18 : 35-43 
 35 And it came to 
 pass, as he drew nigh 
 unto Jericho, a cer- 
 tain blind man sat by 
 the way side begging : 
 36 and hearing a 
 multitude going by, 
 he inquired what this 
 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 that went 
 before rebuked him, 
 that he should hold 
 his peace : but he 
 cried out the more a 
 great deal, Thou son 
 of David, have mercy 
 on me. 40 And Je- 
 sus stood, and com- 
 manded him to be 
 brought unto him : 
 and when he was 
 come near, he asked 
 him, 41 What wilt 
 thou that I should do 
 unto thee? And he 
 said, Lord, that I 
 may receive my sight. 
 42 And Jesus said 
 unto him, Receive thy 
 
 91 
 
92 
 
 PASSION WEEK 
 
 Mark 
 
 wilt thou that I 
 should do unto thee? 
 blind man 
 him, Rab- 
 I may re- 
 sight. 52 
 said unto 
 
 And the 
 said unto 
 boni, that 
 ceive my 
 And Jesus 
 
 him, Go thy way; thy 
 faith hath made thee 
 whole. And straight- 
 way he received his 
 sight, and followed 
 him in the way. 
 
 Luke 
 
 sight: thy faith hatli 
 made thee whole. 
 43 And immediately 
 he received his sight, 
 and followed him, 
 glorifying God : and 
 all the people, when 
 they saw it, gave 
 praise unto God. 
 
 2. FRIDAY: Visit to Zacchaeus 
 
 Luke 19 : i-io 
 
 I And he entered and was passing through Jericho. 2 And behold, 
 a man called by name Zacchaeus; and he was a chief publican, and he 
 was rich. 3 And he sought to see Jesus who he was; and could not 
 for the crowd, because he was little of stature. 4 And he ran on 
 before, and climbed up into a sycomore tree to see him : for he was 
 to pass that way. 5 And when Jesus came to the place, he looked up, 
 and said unto him, Zacchaeus, 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, He is gone in to lodge with a man that is a sinner. 8 And 
 Zacchaeus stood, and said unto the Lord, Behold, Lord, the half of my 
 goods I give to the poor; and if I have wrongfully exacted aught of 
 any man, I restore fourfold. 9 And Jesus said unto him, To-day is 
 salvation come to this house, forasmuch as he also is a son of 
 Abraham. 10 For the Son of man came to seek and to save that 
 which was lost. 
 
 3. FRIDAY: Parable of the Minae 
 
 Luke 19 : 11-28 
 
 II And as they heard these things, he added and spake a parable, 
 because he was nigh to Jerusalem, and because they supposed that the 
 kingdom of God was immediately to appear. 12 He said therefore, A 
 certain nobleman went into a far country, to receive for himself a 
 kingdom, and to return. 13 And he called ten servants of his, and 
 gave them ten pounds, and said unto them, Trade ye herewith till I 
 come. 14 But his citizens hated him, and sent an ambassage after him, 
 saying, We will not that this man reign over us. 15 And it came to 
 
HARMONY 93 
 
 Luke 
 pass, when he was come back again, having received the kingdom, that 
 he commanded these servants, unto whom he had given the money, 
 to be called to him, that he might know what they had gained by 
 trading. i6 And the first came before him, saying, Lord, thy pound 
 hath made ten pounds more. 17 And he said unto him. Well done, 
 thou good servant: because thou wast found faithful in a very little, 
 have thou authority over ten cities. 18 And the second came, saying, 
 Thy pound. Lord, hath made five pounds. 19 And he said unto him 
 also. Be thou also over five cities. 20 And another came, saying. Lord, 
 behold, here is thy pound, which I kept laid up in a napkin: 21 for I 
 feared thee, because thou art an austere man : thou takest up that which 
 thou layedst not down, and reapest that which thou didst not sow. 
 22 He saith unto him. Out of thine own mouth will I judge thee, thou 
 wicked servant. Thou knewest that I am an austere man, taking up 
 that which I laid not down, and reaping that which I did not sow ; 23 
 then wherefore gavest thou not my money into the bank, and I at my 
 coming should have required it with interest? 24 And he said unto 
 them that stood by. Take away from him the pound, and give it unto 
 him that hath the ten pounds. 25 And they said unto him. Lord, he 
 hath ten pounds. 26 I say unto you, that unto every one that hath 
 shall be given; but from him that hath not, even that which he hath 
 shall be taken away from him. 27 But these mine enemies, that would 
 not that I should reign over them, bring hither, and slay them before 
 rne. 
 
 28 And when he had thus spoken, he went on before, going up to 
 Jerusalem. 
 
 4. FRIDAY EVENING: Anointing of Jesus by Mary of Bethany 
 
 John ii : 55 to 12 : 11 
 
 55 Now the passover of the Jews was at hand: and many went 
 up to Jerusalem out of the country before the passover, to purify them- 
 selves. 56 They sought therefore for Jesus, and spake one with 
 another, as they stood in the temple, What think ye? That he will 
 not come to the feast? 57 Now the chief priests and the Pharisees had 
 given commandment, that, if any man knew where he was, he should 
 show it, that they might take him. 
 
 I Jesus therefore six days before the passover came to Bethany, 
 where Lazarus was, whom Jesus raised from the dead. 2 So' they 
 made him a supper there: and Martha served; but Lazarus was one 
 of them that sat at meat with him. 3 Mary therefore took a pound 
 of ointment of pure nard, very precious, and anointed the feet of 
 Jesus, and wiped his feet with her hair: and the house was filled with 
 the odor of the ointment. 4 But Judas Iscariot, one of his disciples, 
 that should betray him, saith, 5 Whv was not this ointment sold for 
 
94 
 
 PASSION WEEK 
 
 John 
 
 three hundred shillings, and given to the poor? 6 Now this he said, 
 not because he cared for the poor; but because he was a thief, and 
 having the bag took away what was put therein. 7 Jesus therefore 
 said, Suffer her to keep it against the day of my burying. 8 For the 
 poor ye have always with you; but me ye have not always. 
 
 9 The common people therefore of the Jews learned 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 took counsel that they might put Lazarus also to death; 11 
 because that by reason of him many of the Jews went away, and 
 believed on Jesus. 
 
 PASSION WEEK 
 
 5. SATURDAY: The Public Entry 
 
 Matt. 21 : i-ii 
 I And vhen they drew nigh 
 unto Jerusalem, and came unto 
 Bethphage, unto the mount of 
 Olives, then Jesus sent two dis- 
 ciples, 2 saying unto them, Go into 
 the village that is over against 
 you, and straightway ye shall find 
 an ass tied, and a colt with her: 
 loose them, and bring them unto 
 me. 3 And if any one say aught 
 unto you, ye shall say. The Lord 
 hath need of them; and straight- 
 way he will send them. 4 Now 
 this is come to pass, that it might 
 be fulfilled which was spoken 
 through the prophet, saying, 
 
 5 Tell ye the daughter of Zion, 
 Behold, thy King cometh unto 
 
 thee. 
 Meek, and riding upon an ass, 
 And upon a colt the foal of an 
 
 ass. 
 
 6 And the disciples went, and did 
 even as Jesus appointed them, 7 
 and brought the ass, and the colt, 
 and put on them their garments; 
 
 Mark ii : i-ii 
 
 I And when they draw nigh 
 unto Jerusalem, unto Bethphage 
 and Bethany, at the mount of 
 Olives, he sendeth two of his 
 disciples, 2 and saith unto them, 
 Go your way into the village 
 that is over against you: and 
 straightway as ye enter into it, ye 
 shall find a colt tied, whereon no 
 man ever yet sat; loose him, and 
 bring him. 3 And if any one say 
 unto you. Why do ye this ? say ye, 
 The Lord hath need of him; and 
 straightway he will send him back 
 hither. 4 And they went away, 
 and found a colt tied at the door 
 without in the open street; 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 said : and they 
 let them go. 7 And they bring 
 the colt unto Jesus, and cast on 
 him their garments ; and he sat 
 upon him, 6 And many spread 
 
HARMONY 
 
 95 
 
 Luke 19 : 29-44 
 
 29 And it came to pass, when 
 he drew nigh unto Bethphage and 
 Bethany, at the mount that is 
 called Olivet, he sent two of the 
 disciples, 30 saying, Go your way 
 into the village over against yon; 
 in which as ye enter ye shall find 
 a colt tied, whereon no man ever 
 yet sat : loose him, and bring him. 
 
 31 And if any one ask you, Why 
 do ye loose him? thus shall ye 
 say, The Lord hath need of him. 
 
 32 And they that were sent went 
 away, and found even as he had 
 said unto them. 2i3 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 threw their garments 
 upon the colt, and set Jesus there- 
 on. 36 And as he went, they 
 spread their garments in the way. 
 2,7 And as he was now drawing 
 nigh, even at the descent of the 
 
 John 12 : 12-19 
 
 12 On the morrow a great 
 multitude that had come to the 
 feast, when they heard that Jesus 
 was coming to Jerusalem, 13 took 
 the branches of the palm trees, 
 and went forth to meet him, and 
 cried out, Hosanna : Blessed is he 
 that Cometh in the name of the 
 Lord, even the King of Israel. 14 
 And Jesus, having found a young 
 ass, sat thereon ; as it is written, 
 15 Fear not, daughter of Zion : 
 behold, thy King cometh, sitting 
 on an ass's colt. 16 These things 
 understood not his disciples at 
 the first : but when Jesus was 
 glorified, then remembered they 
 that these things were written of 
 him, and that they had done these 
 things unto him. 17 The multi- 
 tude therefore that was with him 
 when he called Lazarus out of 
 the tomb, and raised him from 
 the dead, bare witness. 18 For 
 this cause also the multitude went 
 and met him, for that they heard 
 
96 
 
 PASSION WEEK 
 
 Matthew 
 
 and he sat thereon. 8 And the 
 most part of the multitude spread 
 their garments in the way; and 
 others cut branches from the 
 trees, and spread them in the way. 
 9 And the multitudes that went 
 before him, and that followed, 
 cried, saying, Hosanna to the son 
 of David: Blessed is he that 
 Cometh in the name of the Lord ; 
 Hosanna in the highest. lo And 
 when he was come into Jerusalem, 
 all the city was stirred, saying, 
 Who is this? ii And the multi- 
 tudes said. This is the prophet, 
 Jesus, from Nazareth of Galilee. 
 
 Mark 
 
 their garments upon the way; and 
 others branches, which they had 
 cut from the fields. 9 And they 
 that went before, and they that 
 followed, cried, Hosanna; Blessed 
 is he that cometh in the name of 
 the Lord: lo Blessed is the king- 
 dom that cometh, the kingdom of 
 our father David : Hosanna in the 
 highest. 
 
 II And he entered into Jeru- 
 salem, into the temple; and when 
 he had looked round about upon 
 all things, it being now eventide, 
 he went out unto Bethany with the 
 twelve. 
 
 6. SATURDAY: Greeks Seeking Jesus 
 
 John 12 : 20-36 
 
 20 Now there were certain Greeks among those that went up to worship 
 at the feast: 21 these therefore came to Philip, who was of Beth- 
 saida of Galilee, and asked him, saying, Sir, we would see Jesus. 22 
 Philip cometh and telleth Andrew: Andrew cometh, and Philip, and 
 they tell Jesus. 23 And Jesus answereth them, saying. The hour is 
 come, that the Son of man should be glorified. 24 Verily, verily, 
 I say unto you, Except a grain of wheat fall into the earth and die, 
 it abideth by itself alone ; but if it die, it beareth much fruit. 25 He 
 that loveth his life loseth 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 
 
 (Continued on page 98.) 
 
HARMONY 
 
 97 
 
 Luke 
 mount of Olives, the whole multi- 
 tude of the disciples began to re- 
 joice and praise God with a loud 
 voice for all the mighty works 
 which they had seen; 38 saying, 
 Blessed is 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 the multitude said unto him, 
 Teacher, rebuke thy disciples. 40 
 And he answered and said, I tell 
 you that, if these shall hold their 
 peace, the stones will cry out. 
 
 41 And when he drew nigh, he 
 saw the city and wept over it, 42 
 saying, If thou hadst known in 
 this day, even thou, the things 
 which belong unto peace ! but now 
 they are hid from thine eyes. 43 
 For the days shall come upon thee, 
 when thine enemies shall cast up a 
 bank about thee, and compass thee 
 round, and keep thee in on every 
 side, 44 and shall dash thee to 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 visitation. 
 
 John 
 that he had done this sign. 19 
 The Pharisees therefore said 
 among themselves. Behold how ye 
 prevail nothing; lo, the world is 
 gone after him. 
 
98 PASSION WEEK 
 
 John 
 
 man serve me, him will the Father honor. 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. 
 There came therefore a voice out of heaven, saying, I have both 
 glorified it, and will glorify it again. 29 The multitude therefore, that 
 stood by, and heard it, said that it had thundered : others said, An 
 angel hath spoken to him. 30 Jesus answered and said, This voice 
 hath not come for my sake, but for your sakes. 31 Now is the 
 judgment of this 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 myself. 23 But this he said, signifying by what manner of death 
 he should die. 34 The multitude therefore answered him, We have 
 heard out of the law that the Christ abideth for ever: and how 
 sayest thou. The Son of man must be lifted up? who is this Son of 
 man? 35 Jesus therefore said unto them, Yet a little while is the light 
 among you. Walk while ye have the light, that darkness overtake you 
 not: and he that walketh in the darkness knoweth not whither he 
 goeth. 36 While ye have the light, believe on the light, that ye may 
 become sons of light. 
 
 7. SATURDAY: The Jews' Rejection of Jesus 
 
 John 12 : 37-50 
 
 27 But though he had done so many signs before them, yet they 
 believed not on him : 38 that the word of Isaiah the prophet might be 
 fulfilled, which he spake. 
 
 Lord, who hath beHeved our report? 
 
 And to whom hath the arm of the Lord been revealed? 
 
 39 For this cause they could not believe, for that Isaiah said again, 
 
 40 He hath blinded their eyes, and he hardened their heart; 
 
 Lest they should see with their eyes, and perceive with their heart, 
 
 And should turn. 
 
 And I should heal them. 
 
 41 These things said Isaiah, because he saw his glory; and he spake 
 of him. 42 Nevertheless even of the rulers many believed on him ; but 
 because of the Pharisees they did not confess it, lest they should be 
 put out of the synagogue: 43 for they loved the glory that is of men 
 more than the glory that is of God. 
 
 44 And Jesus cried and said. He that believeth on me, believeth 
 not on me, but on him that sent me. 45 And he that beholdeth me 
 beholdeth him that sent me. 46 I am come a light into the world, 
 that whosoever believeth on me may not abide in the darkness. 47 
 And if any man hear my sayings, and keep them not, I judge him not: 
 for I came not to judge the world, but to save the world. 48 He 
 that rejecteth me, and receiveth not my sayings, hath one that 
 
HARMONY 
 
 99 
 
 John 
 
 judgeth him: the word that I spake, the same shall judge him in the 
 last day. 49 For I spake not from myself; but the Father that sent 
 me, he hath given me a commandment, what I should say, and what I 
 should speak. 50 And I know that his commandment is life eternal; 
 the things therefore which I speak, even as the Father hath said unto 
 me, so I speak. 
 
 8. SUNDAY: Blighting of the Fig Tree 
 
 Matt. 21 : 18, 19 
 
 18 Now in the morning as he 
 returned to the city, he hungered. 
 19 And seeing a fig tree by the 
 way side, he came to it, and found 
 nothing thereon, but leaves only; 
 and he saith unto it. Let there 
 be no fruit from thee hencefor- 
 ward for ever. And immediately 
 the fig tree withered away. 
 
 Mark ii : 12-14 
 
 12 And on the morrow, when 
 they were come out from Bethany, 
 he hungered. 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 it was not the season of figs. 
 14 And he answered and said unto 
 it. No man eat fruit from thee 
 henceforward for ever. And his 
 disciples heard it. 
 
 9. SUNDAY: Cleansing of the Temple 
 
 Matt. 21 : 12-17 
 
 12 And Jesus en- 
 tered into the temple 
 of God, and cast out 
 all them that sold and 
 bought in the tem- 
 ple, and overthrew the 
 tables of the money- 
 changers, and the 
 them that 
 doves ; 13 
 saith unto 
 is written, 
 be 
 of 
 
 seats of 
 
 sold the 
 
 and he 
 
 them. It 
 
 My house shall 
 
 called a house 
 
 prayer: but ye make 
 it a den of robbers. 
 14 And the blind and 
 
 Mark ii : 15-19 
 15 And they come 
 to Jerusalem : and he 
 entered into the 
 temple, and began to 
 cast out them that 
 sold and them that 
 bought in the temple, 
 and overthrew the 
 tables of the money- 
 changers, and the 
 seats of them that 
 sold the doves ; 16 
 and he would not 
 suffer that any man 
 should carry a vessel 
 through the temple. 
 17 And he taught, 
 
 Luke 19 : 45-48 
 
 45 And he entered 
 into the temple, and 
 began to cast out 
 them that sold, 46 say- 
 ing unto them. It is 
 written. And my house 
 shall be a house of 
 prayer: but ye have 
 made it a den of rob- 
 bers. 
 
 47 And he was 
 teaching daily in the 
 temple. But the chief 
 priests and the scribes 
 and the principal men 
 of the people sought 
 to destroy him : 48 
 
100 
 
 PASSION WEEK 
 
 Matthew 
 
 the lame came to him 
 in the temple; and he 
 healed them. 15 But 
 when the chief priests 
 and the scribes saw 
 the wonderful things 
 that he did, and the 
 children that were 
 crying in the temple 
 and saying, Hosanna 
 to the son of David; 
 they were moved with 
 indignation, 16 and 
 said unto him, Hear- 
 est thou what these 
 are saying? And Je- 
 sus saith unto them, 
 Yea: did ye never 
 read. Out of the 
 mouth of babes and 
 sucklings thou hast 
 perfected praise? 17 
 And he left them, 
 and went forth out 
 of the city to Beth- 
 any, and lodged there. 
 
 Mark 
 
 and said unto them, 
 Is it not written. My 
 house shall be called 
 a house of prayer for 
 all the nations? but 
 ye have made it a 
 den of robbers. 18 
 And the chief priests 
 and the scribes heard 
 it, and sought how 
 they might destroy 
 him: for they feared 
 him, for all the mul- 
 titude was astonished 
 at his teaching. 
 
 19 And every eve- 
 ning he went forth 
 out of the city. 
 
 Luke 
 
 and they could not 
 find what they might 
 do; for the people all 
 hung upon him, 
 listening. 
 
 10. MONDAY: The Fig Tree Withered 
 
 Matt. 21 : 20-22 
 20 And when the disciples saw 
 it, they marvelled, saying, How 
 did the fig tree immediately wither 
 away? 21 And Jesus answered 
 and said unto them, Verily I say 
 unto you. If ye have faith, and 
 doubt not, ye shall not only do 
 what is done to the fig tree, but 
 even if ye shall say unto this 
 mountain, Be thou taken up and 
 cast into the sea, it shall be done. 
 22 And all things, whatsoever ye 
 shall ask in prayer, believing, ye 
 shall receive. 
 
 Mark ii : 20-25 
 20 And as they passed by in the 
 morning, they saw the fig tree 
 withered away from the roots. 
 21 And Peter calling to remem- 
 brance saith unto him, Rabbi, be- 
 hold, the fig tree which thou 
 cursedst is withered away. 22 And 
 Jesus answering saith unto them, 
 Have faith in God. 23 Verily I 
 say unto you, Whosoever shall 
 say unto this mountain. Be thou 
 taken up and cast into the sea; 
 and shall not doubt in his heart, 
 but shall believe that what he 
 
HARMONY 
 
 lOl 
 
 Mark 
 
 saitli Cometh to pass; he shall 
 have it. 24 Therefore I say unto 
 you, All things whatsoever ye 
 pray and ask for, believe that ye 
 receive tliem, and ye shall have 
 them. 25 And whensoever ye 
 stand praying, forgive, if ye have 
 aught against any one; that your 
 Father also who is in heaven may 
 forgive you your trespasses. 
 
 II. MONDAY: Jesus' Authority Challenged 
 
 Matt. 21 : 23-27 
 
 22 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 authority ? 24 
 And Jesus answered, 
 and said unto them, I 
 also will ask you one 
 question, which if ye 
 tell me, I likewise 
 will tell you by what 
 authority I do these 
 things. 25 The bap- 
 tism of John, whence 
 was it? from heaven 
 or from men? And 
 they reasoned with 
 themselves, saying, 
 If we shall say, From 
 heaven; he will say 
 unto us. Why then 
 did ye not believe 
 him? 26 But if we 
 shall say. From men; 
 
 Mark ii : 27-33 
 
 27 And they come 
 again to Jerusalem : 
 and as he was walk- 
 ing in the temple, 
 there come to him 
 the chief priests, and 
 the scribes, and the 
 elders; 28 and they 
 said unto him. By 
 what authority doest 
 thou these things? or 
 who gave thee this 
 authority to do these 
 things? 29 And Je- 
 sus said unto them, I 
 will ask of you one 
 question, and answer 
 me, and I will tell 
 you by what au- 
 thority I do these 
 things. 30 The bap- 
 tism of John, was it 
 from heaven, or from 
 men? answer me. 31 
 And they reasoned 
 with themselves, say- 
 ing, If we shall say, 
 From heaven; he will 
 say, Why then did ye 
 not believe him? 32 
 
 Luke 20 : 1-8 
 
 I And it came to 
 pass, on one of the 
 days, as he was 
 teaching the people 
 in the temple, and 
 preaching the gospel, 
 there came upon him 
 the chief priests and 
 the scribes with the 
 elders; 2 and they 
 spake, saying unto 
 him, Tell us : By what 
 authority doest thou 
 these things? or who 
 is he that gave thee 
 this authority? 3 And 
 he answered and said 
 unto them, I also will 
 ask you a question; 
 and tell me: 4 The 
 baptism of John, was 
 it from heaven, or 
 from men? 5 And 
 they reasoned with 
 themselves, saying, If 
 we shall say, From 
 heaven; he will say. 
 Why did ye not be- 
 lieve him? 6 But if 
 we shall say. From 
 
102 
 
 PASSION WEEK 
 
 Matthew 
 
 we fear the multi- 
 tude; for all hold 
 John as a prophet. 
 27 And they an- 
 swered Jesus, and 
 said, We know not. 
 He also said unto 
 them, Neither tell I 
 you by what authority 
 I do these things. 
 
 Mark 
 
 But should we say, 
 From me n — t hey 
 feared the people : for 
 all verily held John 
 to be a prophet. 33 
 And they answered 
 Jesus and say. We 
 know not. And Jesus 
 saith unto them, 
 Neither tell I you by 
 what authority I do 
 these things. 
 
 Luke 
 
 men; all the people 
 will stone us: for 
 they are persuaded 
 that John was a 
 prophet. 7 And they 
 answered, that they 
 knew not whence it 
 was. 8 And Jesus 
 said unto them. 
 Neither tell I you by 
 what authority I do 
 these things. 
 
 12. MONDAY: Three Parables of Warning 
 
 Matt. 21 :28 to 22:14 
 
 28 But what think 
 ye? A man had two 
 sons; and he came to 
 the first, and said. 
 Son, go work to-day 
 in the vineyard. 29 
 And he answered and 
 said, I will not: but 
 afterward he repented 
 himself, and went. 30 
 And he came to the 
 second, and said like- 
 wise. And he an- 
 swered and said, I go, 
 sir: and went not. 31 
 Which of the two did 
 the will of his father? 
 They say, 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 right- 
 eousness, and ye be- 
 lieved him not; but 
 the publicans and the 
 
 Mark 12 : 1-12 
 I And he began to 
 speak unto them in 
 parables. A man 
 planted a vineyard, 
 and set a hedge about 
 it, and digged a pit 
 for the winepress, and 
 built a tower, and 
 let it out to husband- 
 men, and went into 
 another country. 2 
 And at the season he 
 sent to the husband- 
 men a servant, that 
 he might receive from 
 the husbandmen of 
 the fruits of the vine- 
 yard. 3 And they took 
 him, and beat him, 
 and sent him away 
 empty. 4 And again 
 he sent unto them an- 
 other servant ; and 
 him they wounded 
 in the head, and 
 h a n died shamefully. 
 5 And he sent an- 
 other; and him they 
 killed : and many 
 
 Luke 20 : 9-19 
 9 And he began to 
 speak unto the people 
 this parable: A man 
 planted a vineyard, 
 and let it out to hus- 
 bandmen, and went 
 into another country 
 for a long time. 10 
 And at the season he 
 sent unto the hus- 
 bandmen a servant, 
 that they should give 
 him of the fruit of 
 the vineyard: but the 
 husbandmen beat him, 
 and sent him away 
 empty. 11 And he 
 sent yet another serv- 
 ant: and him also 
 they beat, and handled 
 him shamefully, and 
 sent him away empty. 
 12 And he sent yet a 
 third : and him also 
 they wounded, and 
 cast him forth. 13 
 And the lord of the 
 vineyard said, What 
 shall I do? I will 
 
HARMONY 
 
 103 
 
 Matthew 
 harlots believed him: 
 and ye, when ye saw 
 it, did not even re- 
 pent yourselves after- 
 ward, that ye might 
 believe him. 
 
 Z3 Hear another 
 parable: There was a 
 man that was a house- 
 holder, who planted a 
 vineyard, and set a 
 hedge about it, and 
 digged a wine- 
 press in it, and built 
 a tower, and let it out 
 to husbandmen, and 
 went into another 
 country. 34 And 
 when the season of 
 the fruits drew near, 
 he sent his servants 
 to the husbandmen, 
 to receive his fruits. 
 
 35 And the husband- 
 men took his serv- 
 ants, and beat one, 
 and killed another, 
 and stoned another, 
 
 36 Again, he sent 
 other servants more 
 than the first: and 
 they did unto them in 
 like manner. 2>7 But 
 afterward he sent 
 unto them his son, 
 saying. They will 
 reverence my son. 38 
 But the husbandmen, 
 when they saw the 
 son, said among them- 
 selves, This is the 
 heir; come, let us kill 
 him, and take his in- 
 heritance. 39 And 
 they took him, and 
 
 Mark 
 others; beating some, 
 and killing some. 6 
 He had yet one, a be- 
 loved son : he sent 
 him last unto them, 
 saying, They will 
 reverence my son. 7 
 But those husband- 
 men said among them- 
 selves, This is the 
 heir; come, let us kill 
 him, and the inherit- 
 ance shall be ours. 8 
 And they took him, 
 and killed him, and 
 cast him forth out of 
 the vineyard. 9 What 
 therefore will the lord 
 of the vineyard do? 
 he will come and des- 
 troy the husbandmen, 
 and Mrill give the 
 vineyard unto others. 
 
 10 Have ye not read 
 even this scripture : 
 
 The stone which 
 the builders re- 
 jected. 
 
 The same was 
 made the head 
 of the corner; 
 
 11 This was from the 
 
 Lord, 
 And it is marvel- 
 lous in our eyes? 
 
 12 And they sought to 
 lay hold on him; and 
 they feared the multi- 
 tude; for they per- 
 ceived that he spake 
 the parable against 
 them: and they left 
 him, and went away. 
 
 Luke 
 
 send my beloved son; 
 it may be they will 
 reverence him. 14 
 But when the hus- 
 bandmen saw him, 
 they reasoned one 
 with another, saying. 
 This is the heir; let 
 us kill him, that the 
 inheritance may be 
 ours. 15 And they 
 cast him forth out of 
 the vineyard, and 
 killed him. What 
 therefore will the lord 
 of the vineyard do 
 unto them? 16 He 
 will come and destroy 
 these husbandmen, 
 and will give the 
 vineyard unto others. 
 And when they heard 
 it, they said, God for- 
 bid. 17 But he looked 
 upon them, and said, 
 What then is this 
 that is written, 
 
 The stone which 
 the builders re- 
 jected. 
 The same was 
 made the head 
 of the corner? 
 18 Every one that 
 falleth on that stone 
 shall be broken to 
 pieces; but on whom- 
 soever it shall fall, it 
 will scatter him as 
 dust. 
 
 19 And the scribes 
 and the chief priests 
 sought to lay hands 
 on him in that very 
 hour; and they feared 
 
104 PASSION WEEK 
 
 Matthew 
 
 cast him forth out of 
 the vineyard, and 
 killed him. 40 When 
 therefore the lord of 
 
 Luke 
 
 the people: for they 
 perceived that he 
 spake this parable 
 against them. 
 
 the vineyard shall come, what will he do unto those husbandmen? 41 
 They say unto him, He will miserably destroy those miserable men, 
 and will let out the vineyard unto other husbandmen, who 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 was made the head of the corner; 
 
 This was from the Lord, 
 
 And it is marvellous in our eyes? 
 43 Therefore say I unto you, The kingdom of God shall be taken 
 away from you, and shall be given to a nation bringing forth the 
 fruits thereof. 44 And he that falleth on this stone shall be broken 
 to pieces: but on whomsoever it shall fall, it will scatter him as dust. 
 45 And when the chief priests and the Pharisees heard his parables, 
 they perceived that he spake of them. 46 And when they sought to 
 lay hold on him, they feared the multitudes, because they took him 
 for a prophet. 
 
 22 : I And Jesus answered and spake again in parables unto them, 
 saying, 2 The kingdom of heaven is likened unto a certain king, 
 who made a marriage feast for his son, 3 and sent forth his servants 
 to call them that were bidden to the marriage feast: and they would 
 not come. 4 Again he sent forth other servants, saying. Tell them 
 that are bidden, Behold, I have made ready my dinner; my oxen and 
 my fatlings are killed, and all things are ready: come to the 
 marriage feast. 5 But they made light of it, and went their ways, 
 one to his own farm, another to his merchandise; 6 and the rest laid 
 hold on his servants, and treated them shamefully, and killed them. 
 7 But the king was wroth ; and he sent his armies, and destroyed those 
 murderers, and burned their city. 8 Then saith he to his servants. 
 The wedding is ready, but they that were bidden were not worthy. 
 9 Go ye therefore unto the partings of the highways, and as many as 
 ye shall find, bid to the marriage feast. 10 And those servants went 
 out into the highways, and gathered together all as many as they 
 found, both bad and good: and the wedding was filled with guests. 11 
 But when the king came in to behold the guests, he saw there a man 
 who had not on a wedding-garment : 12 and he saith unto him, Friend, 
 how camest thou in hither not having a wedding-garment? And he 
 was speechless. 13 Then the king said to the servants. Bind him hand 
 and foot, and cast him out into the outer darkness; there shall be 
 the weeping and the gnashing of teeth. 14 For many are called, but 
 few chosen. 
 
HARMONY 
 
 105 
 
 13. MONDAY: Three Questions by the Jewish Rulers 
 
 Matt. 22 : 15-40 
 15 Then went the 
 Pharisees, and took 
 counsel how they 
 might ensnare him in 
 his talk. 16 And they 
 send to him their dis- 
 ciples, with the Her- 
 odians, saying, Teach- 
 er, we know that thou 
 art true, and teachest 
 the way of God in 
 truth, and carest not 
 for any one : for thou 
 regardest not the per- 
 son of men. 17 Tell 
 us therefore. What 
 thinkest thou? Is it 
 lawful to give tribute 
 unto Caesar, or not? 
 18 But Jesus perceived 
 their wickedness, and 
 said. Why make ye 
 trial of me, ye hypo- 
 crites? 19 Show me 
 the tribute money. 
 And they brought un- 
 to him a denarius. 20 
 And he saith unto 
 them. Whose is this 
 image and superscrip- 
 tion? 21 They say 
 unto him, Caesar's. 
 Then he saith unto 
 them, Render there- 
 fore unto Caesar the 
 things that are Cae- 
 sar's; and unto God 
 the things that are 
 God's. 22 And when 
 they heard it, they 
 marvelled, and left 
 him, and went away. 
 23 On that day 
 
 H 
 
 Mark 12 : 13-34 
 13 And they send 
 unto him certain of 
 the Pharisees and of 
 the Herodians, that 
 they might catch him 
 in talk. 14 And when 
 they were come, they 
 say unto him, Teacher, 
 we know that thou 
 art true, and carest 
 not for any one; for 
 thou regardest not 
 the person of men, 
 but of a truth teach- 
 est the way of God: 
 Is it lawful to give 
 tribute unto Caesar, 
 or not? 15 Shall we 
 give, or shall we not 
 give? But he, know- 
 ing their hypocrisy, 
 said unto them, Why 
 make ye trial of me? 
 bring me a denarius, 
 that I may see it. 16 
 And they brought it. 
 And he saith unto 
 them, Whose is this 
 image and superscrip- 
 tion? And they said 
 unto him, Caesar's. 17 
 And Jesus said unto 
 them, Render unto 
 Caesar the things that 
 are Caesar's, and unto 
 God the things that 
 are God's. And they 
 marvelled greatly at 
 him. 
 
 18 And there come 
 
 Luke 20 : 20-40 
 
 20 And they watched 
 him, and sent forth 
 spies, who feigned 
 t h e m s e Ives to be 
 righteous, that they 
 might take hold of 
 his speech, so as to 
 deliver him up to the 
 rule and to the au- 
 thority of the gov- 
 ernor. 21 And they 
 asked h i m, saying, 
 Teacher, we know 
 that thou sayest and 
 teachest rightly, and 
 acceptest not the per- 
 son of any, but of a 
 truth teachest the 
 way of God : 22 Is it 
 lawful for us to give 
 tribute unto Caesar, or 
 not? 23 But he per- 
 ceived their crafti- 
 ness, and said unto 
 them, 24 Show me a 
 denarius. Whose im- 
 age and superscrip- 
 tion hath it? And 
 they said, Caesar's. 
 25 And he said unto 
 them, Then render 
 unto Caesar the things 
 that are Caesar's, and 
 unto God the things 
 that are God's. 26 
 And they were not 
 able to take hold of 
 the saying before the 
 people : and they 
 marvelled at his an- 
 swer, and held their 
 peace. 
 27 And there came 
 
io6 
 
 PASSION WEEK 
 
 Matthew 
 
 there came to him 
 Sadducees, they that 
 say that there is no 
 resurrection : and they 
 asked him, 24 saying, 
 Teacher, 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 married and 
 deceased, and having 
 no seed left his wife 
 unto his brother; 26 
 in like manner the 
 second also, and the 
 third, unto the sev- 
 enth. 27 And after 
 them all, the woman 
 died. 28 In the resur- 
 rection therefore 
 whose wife shall she 
 be of the seven? for 
 they all had her. 29 
 But Jesus answered 
 and said unto them, 
 Ye do err, not know- 
 ing the scriptures, 
 nor the power of God, 
 
 30 For in the resur- 
 rection they neither 
 marry, nor are given 
 in marriage, but are 
 as angels 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, 
 
 Mark 
 unto him Sadducees, 
 who say that there is 
 no resurrection ; and 
 they asked him, say- 
 ing, 19 Teacher, 
 Moses wrote unto us. 
 If a man's brother 
 die, and leave a wife 
 behind him, and leave 
 no child, that his 
 brother should take 
 his wife, and raise up 
 seed unto his brother. 
 20 There were seven 
 brethren : and the 
 first took a wife, and 
 dying left no seed; 21 
 and the second took 
 her, and died, leaving 
 no seed behind him ; 
 and the third like- 
 wise : 22 and the seven 
 left no seed. Last of 
 all the woman also 
 died. 23 In the resur- 
 rection whose wife 
 shall she be of them? 
 for the seven had 
 her to wife. 24 Je- 
 sus said unto them, 
 Is it not for this 
 cause that ye err, 
 that ye know not the 
 scriptures, nor the 
 power of God? For 
 when they shall rise 
 from the dead, they 
 neither marry, nor are 
 given in marriage ; 
 but are as angels in 
 heaven. 26 But as 
 touching the dead, 
 that they are raised; 
 have ye not read in 
 the book of Moses, 
 
 Luke 
 
 to him certain of the 
 Sadducees, they that 
 say that there is no 
 resurrection ; 28 and 
 they asked him, say- 
 ing. Teacher, Moses 
 wrote unto us, that 
 if a man's brother 
 die, having a wife, 
 and he be childless, 
 his brother should 
 take the wife, and 
 raise up seed unto his 
 brother. 29 There 
 were therefore seven 
 brethren : and the 
 first took a wife, and 
 died childless; 30 and 
 the second; 31 and 
 the third took her; 
 and likewise the 
 seven also left no 
 children, and died. 
 32 Afterward the 
 woman also died. 33 
 In the resurrection 
 therefore whose wife 
 of them shall she be? 
 for the seven had her 
 to wife. 34 And Je- 
 sus said unto them, 
 The sons of this 
 world marry, and are 
 given in marriage: 35 
 but they that are ac- 
 counted worthy to at- 
 tain to that world, 
 and the resurrection 
 from the dead, neither 
 marry, nor are given 
 in marriage: 36 for 
 neither can they die 
 any more: for they 
 are equal unto the 
 angels; and are sons 
 
HARMONY 
 
 107 
 
 Matthew 
 
 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 multitudes 
 heard it, they were 
 astonished at his 
 teaching. 
 
 34 But the Phari- 
 sees, when they heard 
 that he had put the 
 Sadducees to silence, 
 gathered themselves 
 together. 35 And one 
 of them, a lawyer, 
 asked him a question, 
 trying him : 36 Teach- 
 er, which is the great 
 commandment in the 
 law? S7 And he said 
 unto him, Thou shalt 
 love the Lord thy 
 God with all thy 
 heart, and with all 
 thy soul, and with all 
 thy mind. 38 This is 
 the great and first 
 commandment. 
 39 And a second like 
 unto it is this, Thou 
 shalt love thy neigh- 
 bor as thyself. 40 
 On these two com- 
 mandments the whole 
 law hangeth, and the 
 prophets. 
 
 Mark 
 
 in the place concern- 
 ing the Bush, how 
 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 of the 
 living: ye do greatly 
 err. 
 
 28 And one of the 
 scribes came, and 
 heard them question- 
 ing together, and 
 knowing that he had 
 answered them well, 
 asked' him, What com- 
 mandment is the first 
 of all? 29 Jesus an- 
 swered, The first is, 
 Hear, O Israel; The 
 Lord our God, the 
 Lord is one : 30 and 
 thou shalt love the 
 Lord thy God with 
 all thy heart, and with 
 all thy soul, and with 
 all thy mind, and 
 with all thy strength. 
 31 The second is this. 
 Thou shalt love thy 
 neighbor as thyself. 
 There is none other 
 commandment greater 
 than these. 32 And 
 the scribe said unto 
 him. Of a truth, 
 Teacher, thou hast 
 well said that he is 
 one; and there is 
 none other but he : 
 S3 and to love him 
 with all the heart, 
 and with all the 
 
 Luke 
 
 of God, being sons of 
 the resurrection. ;^7 
 But that the dead aie 
 raised, even Moses 
 showed, in the place 
 concerning the Bush, 
 when he calleth the 
 Lord the God of 
 Abraham, and t h q 
 God of Isaac, and the 
 God of Jacob. 38 
 Now he is not the 
 God of the dead, but 
 of the living: for all 
 live unto him. 39 
 And certain of the 
 scribes answering said, 
 Teacher, thou hast 
 well said. 40 For 
 they durst not any 
 more ask him any 
 question. 
 
io8 
 
 PASSION WEEK 
 
 Mark 
 
 understanding, and 
 with all the strength, 
 and to love his neigh- 
 bor as himself, is 
 much more than all 
 whole burnt-offerings 
 and sacrifices. 34 And 
 when Jesus saw that 
 he answered discreet- 
 ly, he said unto him, 
 Thou art not far 
 from the kingdom of 
 God. And no man 
 after that durst ask 
 him any question. 
 
 14. MONDAY: Jesus' Unanswerable Question 
 
 Matt. 22 : 41-46 
 
 41 Now while the 
 Pharisees were gath- 
 ered together, Jesus 
 asked them a ques- 
 tion, 42 saying, What 
 think ye of the Christ ? 
 whose son is he? 
 They say unto him. 
 The son of David. 
 
 43 He saith unto 
 them. How then doth 
 David in the Spirit 
 call him Lord, saying, 
 
 44 The Lord said un- 
 
 to my Lord, 
 Sit thou on my 
 
 right hand, 
 Till I put thine 
 enemies under- 
 neath thy feet? 
 
 45 If David then 
 calleth him Lord, how 
 is he his son? 46 And 
 no one was able to 
 answer him a word, 
 neither durst any man 
 
 Mark 12 : 35-37 
 
 35 And Jesus an- 
 swered and said, as 
 he taught in the 
 temple, How say the 
 scribes that the Christ 
 is the son of David? 
 
 36 David himself said 
 in the Holy Spirit, 
 
 The Lord said un- 
 to my Lord, 
 
 Sit thou on my 
 right hand, 
 
 Till I make thine 
 enemies the foot- 
 stool of thy feet. 
 
 37 David himself call- 
 eth him Lord; and 
 whence is he his son? 
 And the common peo- 
 ple heard him gladly. 
 
 Luke 20 : 41-44 
 41 And he said 
 unto them, How say 
 they that the Christ 
 is David's son? 42 
 For David himself 
 saith in the book of 
 Psalms, 
 
 The Lord said un- 
 to my Lord, 
 Sit thou on my 
 right hand, 
 
 43 Till I make thine 
 
 enemies the foot- 
 stool of thy feet. 
 
 44 David therefore 
 calleth him Lord, and 
 how is he his son? 
 
HARMONY 
 
 109 
 
 Matthew 
 from that day forth 
 ask him any more 
 questions. 
 
 15. TUESDAY: Woes Against the Scribes and Pharisees 
 
 Mark 12 : 38-40 
 38 And in his teach- 
 ing he said, Beware of 
 the scribes, who de- 
 sire to walk in long 
 robes, and to have 
 salutations in the 
 marketplaces, 39 and 
 chief seats in the 
 synagogues, and chief 
 places at feasts : 40 
 they- that devour 
 widows' houses, and 
 for a pretence make 
 long prayers ; these 
 shall receive greater 
 condemnation. 
 
 Luke 20 : 45-47 
 45 And in the hear- 
 ing of all the people 
 he said unto his dis- 
 ciples, 46 Beware of 
 the scribes, who desire 
 to walk in long robes, 
 and love salutations 
 in the marketplaces, 
 and chief seats in 
 the synagogues, and 
 chief places at feasts ; 
 47 who devour 
 widows* houses, and 
 for a pretence make 
 long prayers : these 
 shall receive greater 
 condemnation. 
 
 Matt. 23 : 1-39 
 
 I Then spake Jesus 
 to the multitudes and 
 to his disciples, 2 say- 
 ing, The scribes and 
 the Pharisees sit on 
 Moses' seat: 3 all 
 things therefore what- 
 soever they bid you, 
 these do and observe : 
 but do not ye after 
 their works; for they 
 say, and do not. 4 
 Yea, they bind heavy 
 burdens and grievous 
 to be borne, and lay 
 them on men's shoul- 
 ders; but they them- 
 selves will not move 
 them with their finger. 
 5 But all their works they do to be seen of men : for they make broad 
 their phylacteries, and enlarge the borders of their garments, 6 and 
 love the chief place at feasts, and the chief seats in the synagogues, 
 7 and the salutations in the marketplaces, and to be called of men, 
 Rabbi. 8 But be not ye called Rabbi: for one is your teacher, and 
 all ye are brethren. 9 And call no man your father on the earth: 
 for one is your Father, even he who is in heaven. 10 Neither be ye 
 called masters: for one is your master, even the Christ. 11 But he 
 that is greatest among you shall be your servant. 12 And whosoever 
 shall exalt himself shall be humbled; and whosoever shall humble 
 himself shall be exalted. 
 
 13 But woe unto you, scribes and Pharisees, hypocrites! because ye 
 shut the kingdom of heaven against men : for ye enter not in your- 
 selves, neither suffer ye them that are entering in to enter. 
 
 15 Woe unto you, scribes and Pharisees, hypocrites ! for ye compass 
 sea and land to make one proselyte; and when he is become so, ye 
 make him twofold more a son of hell than yourselves. 
 
 16 Woe unto you, ye blind guides, that say, Whosoever shall swear 
 by the temple, it is nothing; but whosoever shall swear by the gold 
 
no PASSION WEEK 
 
 Matthew 
 of the temple, he is a debtor. 17 Ye fools and blind: for which is 
 greater, the gold, or the temple that hath sanctified the gold? 18 And, 
 Whosoever shall swear by the altar, it is nothing; but whosoever shall 
 swear by the gift that is upon it, he is a debtor. 19 Ye blind: for 
 which is greater, the gift, or the altar that sanctifieth the gift? 20 
 He therefore that sweareth by the altar, sweareth by it, and by all 
 things thereon. 21 And he that sweareth by the temple, sweareth by 
 it, and by him that dwelleth therein. 22 And he that sweareth by 
 the heaven, sweareth by the throne of God, and by him that sitteth 
 thereon, 
 
 2^ Woe unto you, scribes and Pharisees, hypocrites! for ye tithe 
 mint and anise and cummin, and have left undone the weightier 
 matters of the law, justice, and mercy, and faith: but these ye ought 
 to have done, and not to have left the other undone. 24 Ye blind 
 guides, that strain out the gnat, and swallow the camel ! 
 
 25 Woe unto you, scribes and Pharisees, hypocrites ! for ye cleanse 
 the outside of the cup and of the platter, but within they are full 
 from extortion and excess. 26 Thou blind Pharisee, cleanse first the 
 inside of the cup and of the platter, that the outside thereof may 
 become clean also. 
 
 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are hke 
 unto whited sepulchres, which outwardly appear beautiful, but in- 
 wardly are full of dead men's bones, and of all uncleanness. 28 Even 
 so ye also outwardly appear righteous unto men, but inwardly ye are 
 full of hypocrisy and iniquity. 
 
 29 Woe unto you, scribes and Pharisees, hypocrites! for yt build the 
 sepulchres of the prophets, and garnish the tombs of the righteous, 30 
 and say. If we had been in the days of our fathers, we should not have 
 been partakers with them in the blood of the prophets. 31 Wherefore 
 ye witness to yourselves, that ye are sons of them that slew the 
 prophets. 32 Fill ye up then the measure of your fathers. 33 Ye 
 serpents, ye offspring of vipers, how shall ye escape the judgment of 
 hell? 34 Therefore, behold, I send unto you prophets, and wise men, 
 and scribes: some of them shall ye kill and crucify; and some of them 
 shall ye scourge in your synagogues, and persecute from city to city : 
 35 that upon you may come all the righteous blood shed on the earth, 
 from the blood of Abel the righteous unto the blood of Zachariah son of 
 Barachiah, whom ye slew between the sanctuary and the altar, z^ Verily 
 I say unto you, All these things shall come upon this generation. 
 
 Z7 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth 
 them that are sent unto her! 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. 
 
HARMONY 
 
 III 
 
 i6. TUESDAY; The Widow's Two Mites 
 
 Mark 12 : 41-44 
 41 And he sat down over 
 against the treasury, and beheld 
 how the multitude cast money 
 into the treasury: and many that 
 were rich cast in much. 42 And 
 there came a poor widow, and 
 she cast in two mites, which 
 make a farthing. 43 And he 
 called unto him his disciples, and 
 said unto them, Verily I say unto 
 you, This poor widow cast in 
 more than all they that are cast- 
 ing into the treasury: 44 for they 
 all did cast in of their super- 
 fluity; but she of her want did 
 cast in all that she had, even all 
 her living. 
 
 Luke 21 : 1-4 
 
 I And he looked up, and saw 
 the rich men that were casting 
 their gifts into the treasury. 2 
 And he saw a certain poor widow 
 casting in thither two mites. 3 
 And he said. Of a truth I say 
 unto you. This poor widow cast 
 in more than they all: 4 for all 
 these did of their superfluity cast 
 in unto the gifts; but she of her 
 want did cast in all the living 
 that she had. 
 
 17. TUESDAY: The Desolation of Jerusalem, and End of Age 
 
 Matt. 24 and 25 
 
 I And Jesus went 
 out from the temple, 
 and was going on his 
 way; and his disciples 
 came to him to show 
 him the buildings of 
 the temple. 2 But he 
 answered and said 
 unto them, See ye not 
 all these things? ver- 
 ily 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 on 
 the mount of Olives, 
 the disciples came un- 
 to him privately, say- 
 ing, Tell us, when 
 shall these things be? 
 
 Mark 13 
 
 I And as he went 
 forth out of the 
 temple, one of his dis- 
 ciples saith unto him, 
 Teacher, behold, what 
 manner of stones and 
 what manner of 
 buildings ! 2 And Je- 
 sus said unto him, 
 Seest thou these great 
 buildings? there shall 
 not be left here one 
 stone upon another, 
 which shall not be 
 thrown down. 
 
 3 And as he sat 
 on the mount of 
 Olives over against 
 the temple, Peter and 
 James and John and 
 Andrew asked him 
 privately, 4 Tell us. 
 
 Luke 21 : 5-38 
 
 5 And as some 
 spake of the temple, 
 how it was adorned 
 with goodly stones 
 and offerings, he said, 
 6 As for these things 
 which ye behold, the 
 days will come, in 
 which there shall not 
 be left here one stone 
 upon another, that 
 shall not be thrown 
 down. 7 And they 
 asked him, saying, 
 Teacher, when there- 
 fore shall these things 
 be ? and what shall be 
 the sign when these 
 things are about to 
 come to pass? 8 And 
 he said, Take heed 
 that ye be not led 
 
112 
 
 PASSION WEEK 
 
 Matthew 
 
 and what shall he 
 the sign of thy com- 
 ing, and of the end 
 of the world ? 4 
 And Jesus answered 
 and said unto them, 
 Take heed that no 
 man lead you astray. 
 5 For many shall 
 come in my name, 
 saying, I am the 
 Christ ; and shall lead 
 many astray. 6 And 
 ye shall hear of wars 
 and rumors of wars; 
 see that ye be not 
 troubled : for these 
 things must needs 
 come to pass ; but the 
 end is not yet. 7 
 For nation shall rise 
 against nation, and 
 kingdom aga i nst 
 kingdom; and there 
 shall be famines and 
 earthquakes in divers 
 places. 8 But all 
 these things are the 
 beginning of travail. 
 9 Then shall they 
 deliver you up unto 
 tribulation, and shall 
 kill you: and ye shall 
 be hated of all the 
 nations for my name's 
 sake. 10 And then 
 shall many stumble, 
 and shall deliver up 
 one another, and shall 
 hate one another. 11 
 And many false 
 prophets shall arise, 
 and shall lead many 
 astray. 12 And be- 
 cause iniquity shall be 
 
 Mark 
 when shall these 
 things be? and what 
 shall he the sign when 
 these things are all 
 about to be accom- 
 plished? 5 And Je- 
 sus began to say unto 
 them. Take heed that 
 no man lead you 
 astray. 6 Many shall 
 come in my name, 
 saying, I am he; and 
 shall lead many astray. 
 7 And when ye shall 
 hear of wars and 
 rumors of wars, be 
 not troubled : these 
 things must needs 
 come to pass ; but the 
 end is not yet. 8 For 
 nation shall rise 
 against nation, and 
 kingdom against king- 
 dom ; there shall be 
 earthquakes in divers 
 places; there shall be 
 famines: these things 
 are the beginning of 
 travail. 
 
 9 But take ye heed 
 to yourselves : for 
 they shall deliver you 
 up to councils; and in 
 synagogues shall ye 
 be beaten ; and before 
 governors and kings 
 shall ye stand for my 
 sake, for a testimony 
 unto them. 10 And 
 the gospel must first 
 be preached unto all 
 the nations. 11 And 
 when they lead you to 
 judgment, and deliver 
 you up, be not anx- 
 
 LUKE 
 
 astray : for many 
 shall come in my 
 name, saying, I am 
 he; and. The time is 
 at hand: go ye not 
 after them. 9 And 
 when ye shall hear of 
 wars and tumults, be 
 not terrified : for these 
 things must needs 
 come to pass first; 
 but the end is not 
 immediately. 
 
 ID Then said he 
 unto them. Nation 
 shall rise against na- 
 tion, and kingdom 
 against kingdom ; 1 1 
 and there shall be 
 great earthquakes, and 
 in divers places fam- 
 ines and pestilences ; 
 and there shall be 
 terrors and great 
 signs from heaven. 
 12 But before all these 
 things, they shall lay 
 their hands on you, 
 and shall persecute 
 you, delivering you 
 up to the synagogues 
 and prisons, bringing 
 you before kings and 
 governors for my 
 name's sake. 13 It 
 shall turn out unto 
 you for a testimony. 
 14 Settle it therefore 
 in your hearts, not to 
 meditate beforehand 
 how to answer: 15 
 for I will give you a 
 mouth and wisdom, 
 which all your ad- 
 versaries shall not be 
 
HARMONY 
 
 113 
 
 Matthew 
 multiplied, the love of 
 the many shall wax 
 cold. 13 But he that 
 endureth to the end, 
 the same shall be 
 saved. 14 And this 
 gospel of the kingdom 
 shall be preached in 
 the whole world for 
 a testimony unto all 
 the nations; and then 
 shall the end come. 
 
 15 When therefore 
 ye see the abomina- 
 tion of desolation, 
 which was spoken of 
 through Daniel the 
 prophet, standing in 
 the holy place (let 
 him that readeth un- 
 derstand), 16 then let 
 them that are in 
 Judsea flee unto the 
 mountains : 17 let him 
 that Is on the house- 
 top not go down to 
 take out the things 
 that are in his house : 
 
 18 and let him that is 
 in the field not return 
 back to take his cloak. 
 
 19 But woe unto them 
 that are with child 
 and to them that give 
 suck in those days! 
 
 20 And pray ye that 
 your flight be not in 
 
 Mark 
 
 ious beforehand what 
 ye shall speak: but 
 whatsoever shall be 
 given you in that 
 hour, that speak ye; 
 for it is not ye that 
 speak, but the Holy 
 Spirit. 12 And broth- 
 er shall deliver up 
 brother to death, and 
 the father his child; 
 and children shall rise 
 up against parents, and 
 cause them to be put 
 to death. 13 And ye 
 shall be hated of all 
 men for my name's 
 sake: but he that en- 
 dureth to the end, the 
 same shall be saved. 
 
 14 But when ye see 
 the abomination of 
 desolation s t a n ding 
 where he ought not 
 (let him that readeth 
 understand), then let 
 them that are in 
 Judsea flee unto the 
 mountains: 15 and let 
 him that is on the 
 housetop not go down, 
 nor enter in, to take 
 anything out of his 
 house: 16 and let him 
 that is in the field not 
 return back to take 
 his cloak. 17 But woe 
 unto them that are 
 with child and to 
 them that give suck 
 in those days! 18 
 And pray ye that it 
 be not in the winter. 
 19 For those days 
 shall be tribulation, 
 
 Luke 
 
 able to withstand or 
 to gainsay. 16 But 
 ye shall be delivered 
 up even by parents, 
 and brethren, and 
 kinsfolk, 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 And not a 
 hair of your head shall 
 perish. 19 In your 
 patience ye shall win 
 your souls. 
 
 20 But when ye see 
 Jerusalem compassed 
 with armies, then 
 know that her deso- 
 lation is at hand. 21 
 Then let them that 
 are in Judsea flee unto 
 the mountains ; and 
 let them that are in 
 the midst of her de- 
 part out; and let not 
 them that are in the 
 country enter therein. 
 
 22 For these are days 
 of vengeance, that all 
 things which are writ- 
 ten may be fulfilled. 
 
 23 Woe unto them 
 that are with child 
 and to them that give 
 suck in those days ! 
 for there shall be 
 great distress upon 
 the land, and wrath 
 unto this people. 24 
 
114 
 
 PASSION WEEK 
 
 Matthew 
 
 the winter, neither on 
 a sabbath : 21 for 
 then shall be great 
 tribulation, such as 
 hath not been from 
 the beginning of the 
 world until now, no, 
 nor ever shall be. 22 
 And except those days 
 had been shortened, 
 no flesh would have 
 been saved: but for 
 the elect's sake those 
 days shall be short- 
 ened. 23 Then if 
 any man shall say 
 unto you, Lo, here is 
 the Christ, or, Here; 
 believe it not, 24 For 
 there shall arise false 
 Christs, and false 
 prophets, and shall 
 show great signs and 
 wonders; so as to 
 lead astray, if pos- 
 sible, even the elect. 
 25 Behold, I have told 
 you beforehand. 26 
 If therefore they 
 shall say unto you. 
 Behold, he is in the 
 wilderness ; go not 
 forth: Behold, he is 
 in the inner cham- 
 bers; believe it not. 
 27 For as the light- 
 ning cometh forth 
 from the east, and is 
 seen even unto the 
 west; so shall be the 
 coming of the Son of 
 man. 28 Whereso- 
 ever the carcase is, 
 there will the eagles 
 be gathered together. 
 
 Mark 
 such as there hath not 
 been the like from 
 the beginning of the 
 creation which God 
 created until now, and 
 never shall be. 20 
 And except the Lord 
 had shortened the 
 days, no flesh would 
 have been saved; but 
 for the elect's sake, 
 whom he chose, he 
 shortened the days. 
 21 And then if any 
 man shall say unto 
 you, Lo, here is the 
 Christ; or, Lo, there; 
 believe it not: 22 for 
 there shall arise false 
 Christs and false 
 prophets, and shall 
 show signs and won- 
 ders, that they may 
 lead astray, if pos- 
 sible, the elect. 23 
 But take ye heed : be- 
 hold, I have told you 
 all things beforehand. 
 
 Luke 
 
 And they shall fall by 
 the edge of the sword, 
 and shall be led cap- 
 tive into all the na- 
 tions: and Jerusalem 
 shall be trodden down 
 of the Gentiles, until 
 the times of the Gen- 
 tiles be fulfilled. 
 
HARMONY 
 
 115 
 
 Matthew 
 
 29 But immedi- 
 ately after the tribu- 
 lation of those days 
 the sun shall 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 on the 
 clouds of heaven with 
 power and great glory. 
 31 And he shall send 
 forth his angels with 
 a great sound of a 
 trumpet, and they 
 shall gather together 
 his elect from the 
 four winds, from one 
 end of heaven to the 
 other. 
 
 32 Now from the 
 fig tree learn her par- 
 able : when her branch 
 is now become ten- 
 der, and putteth forth 
 its leaves, ye know 
 that the summer is 
 nigh; 33 even so ye 
 also, when ye see all 
 these things, know ye 
 that he is nigh, even 
 at the doors. 34 
 Verily I say unto you, 
 This generation shall 
 not pass away, till all 
 these things be ac- 
 
 Mark 
 24 But in those 
 days, after that tribu- 
 lation, the sun shall 
 be darkened, and the 
 moon shall not give 
 her light, 25 and the 
 stars shall be falling 
 from heaven, and the 
 powers that are in the 
 heavens shall be 
 shaken. 26 And then 
 shall they see the Son 
 of man coming in 
 clouds with great 
 power and glory. 27 
 And then shall he 
 send forth the angels, 
 and shall gather to- 
 gether his elect from 
 the four winds, from 
 the uttermost part of 
 the earth to the utter- 
 most part of heaven. 
 
 28 Now from the fig 
 tree learn her par- 
 able : when her branch 
 is now become tender, 
 and putteth forth its 
 leaves, ye know that 
 the summer is nigh; 
 29 even so ye also, 
 when ye see these 
 things coming to pass, 
 know ye that he is 
 nigh, even at the 
 doors. 30 Verily I 
 say unto you. This 
 generation shall not 
 pass away, imtil all [ 
 
 Luke 
 
 25 And there shall 
 be signs in sun and 
 moon and stars; and 
 upon the earth dis- 
 tress of nations, in 
 perplexity for the 
 roaring of the sea 
 and the billows; 26 
 men fainting for fear, 
 and for expectation 
 of the things which 
 are coming on the 
 world : for the pow- 
 ers of the heavens 
 shall be shaken, 27 
 And then shall they 
 see the Son of man 
 coming in a cloud 
 with power and great 
 glory. 28 But when 
 these things begin to 
 come to pass, look up, 
 and lift up your heads ; 
 because your redemp- 
 tion draweth nigh. 
 
 29 And he spake to 
 them a parable: Be- 
 hold the fig tree, and 
 all the trees : 30 when 
 they now shoot forth, 
 ye see it and know 
 of your own selves 
 that the summer is 
 now nigh. 31 Even 
 so ye also, when ye 
 see these things com- 
 ing to pass, know ye 
 that the kingdom of 
 God is nigh, 32 Ver- 
 ily I say unto you, 
 This generation shall 
 
ii6 
 
 PASSION WEEK 
 
 Matthew 
 
 complished. 35 Heav- 
 en and earth shall pass 
 away, but my words 
 shall not pass away. 
 36 But of that day 
 and hour knoweth no 
 one, not even the 
 angels of heaven, 
 neither the Son, but 
 the Father only. 37 
 And as were the days 
 of Noah, so shall be 
 the coming of the 
 Son of man. 38 For 
 as in those days which 
 were before the flood 
 they were eating and 
 drinking,marrying and 
 giving in marriage, 
 until the day that 
 Noah entered into the 
 ark, 39 and they knew 
 not until the flood 
 came, and took them 
 all away; so shall be 
 the coming of the 
 Son of man. 40 Then 
 shall two men be in 
 the field ; one is taken, 
 and one is left: 41 
 two women shall be 
 grinding at the mill; 
 one is taken, and one 
 is left. 42 Watch 
 therefore : for ye 
 know not on what 
 day your Lord 
 cometh. 43 But know 
 this, that if the master 
 of the house had 
 known in what watch 
 the thief was coming, 
 he would have watch- 
 ed, and would not 
 have suffered his 
 
 Mark 
 
 these things be ac- 
 complished. 31 Heav- 
 en and earth shall 
 pass away: but my 
 words shall not pass 
 away. 32 But of that 
 day or that hour 
 knoweth no one, not 
 even the angels in 
 heaven, neither the 
 Son, but the Father. 
 33 Take ye heed, 
 watch and pray: for 
 ye know not when 
 the time is. 34 It is 
 as when a man, so- 
 journing in another 
 country, having left 
 his house, and given 
 authority to his serv- 
 ants, to each one his 
 work, commanded also 
 the porter to watch. 
 35 Watch therefore: 
 for ye know not when 
 the lord of the house 
 cometh, whether at 
 even, or at midnight, 
 or at cockcrowing, or 
 in the morning; 36 
 lest coming suddenly 
 he find you sleeping. 
 37 And what I say 
 unto you I say unto 
 all, Watch. 
 
 Luke 
 
 not pass away, till all 
 things be accom- 
 plished. 33 Heaven 
 and earth shall pass 
 away: but my words 
 shall not pass away. 
 
 34 But take heed to 
 yourselves, lest haply 
 your hearts be over- 
 charged with surfeit- 
 ing, and drunkenness, 
 and cares of this life, 
 and that day come on 
 you suddenly as a 
 snare: 35 for so shall 
 it come upon all 
 them that dwell on 
 the face of all the 
 earth. 36 But watch 
 ye at every season, 
 making supplication, 
 that ye may prevail to 
 escape all these things 
 that shall come to 
 pass, and to stand be- 
 fore the Son of man. 
 
 37 And every day 
 he was teaching in 
 the temple; and every 
 night he went out, 
 and lodged in the 
 mount that is called 
 Olivet. 38 And all 
 the people came early 
 in the morning to him 
 in the temple, to hear 
 him. 
 
HARMONY 
 
 117 
 
 Matthew 
 
 house to be broken 
 through. 44 There- 
 fore be ye also ready ; 
 for in an hour that ye 
 think not the Son of 
 man cometh. 
 
 45 Who then is the 
 faithful and wise 
 servant, whom his 
 lord hath set over his 
 household, to give 
 them their food in due 
 season? 46 Blessed 
 is that servant, whom 
 his lord when he 
 cometh shall find so 
 doing. 47 Verily I 
 say unto you, that he 
 will set him over all 
 that he hath. 48 
 But if that evil serv- 
 ant shall say in his 
 heart, My lord tar- 
 rieth; 49 and shall 
 begin to beat his fel- 
 low-servants, and shall 
 eat and drink with 
 the drunken; 50 the 
 lord of that servant 
 shall come in a day 
 when he expecteth 
 not, and in an hour 
 when he knoweth not, 
 51 and shall cut him 
 asunder, and appoint 
 his portion with the 
 hypocrites : there shall 
 be the weeping and 
 the gnashing of teeth. 
 
 25 : I Then shall the kingdom of heaven be likened unto ten virgins, 
 who took their lamps, and went forth to meet the bridegroom. 2 And 
 five of them were foolish, and five were wise. 3 For the foolish, when 
 they took their lamps, took no oil with them: 4 but the wise took 
 oil in their vessels with their lamps. 5 Now while the bridegroom 
 tarried, they all slumbered and slept. 6 But at midnight there is a 
 
ii8 PASSION WEEK 
 
 Matthew 
 cry, Behold, the bridegroom! Come ye forth 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 going out. 
 
 9 But the wise answered, saying, Peradventure there will not be enough 
 for us and you : go ye rather to them that sell, and buy for yourselves. 
 
 10 And while they went away to buy, the bridegroom came; and they 
 that were ready went in with him to the marriage feast: and the door 
 was shut. II Afterward came also the other virgins, saying, Lord, 
 Lord, open to us. I2 But he answered and said, Verily I say unto you, 
 I know you not. 13 Watch therefore, for ye know not the day nor 
 the hour. 
 
 14 For it is as when a man, going into another country, called his 
 own servants, and delivered unto them his goods. 15 And unto one he 
 gave five talents, to another two, to another one; to each according 
 to his several ability; and he went on his journey. 16 Straightway he 
 that received the five talents went and traded with them, and made 
 other five talents. 17 In like manner he also that received the two 
 gained other two. 18 But he that received the one went away and 
 digged in the earth, and hid his lord's money. 19 Now after a long 
 time the lord of those servants cometh, and maketh a reckoning with 
 them. 20 And he that received the five talents came and brought other 
 five talents, saying. Lord, thou deliveredst unto me five talents: lo, I 
 have gained other five talents. 21 His lord said unto him, Well done, 
 good and faithful servant: thou hast been faithful over a few things, 
 I will set thee over many things : enter thou into the joy of thy lord. 
 22 And he also that received the two talents came and said, Lord, 
 thou deliveredst unto me two talents : lo, I have gained other two 
 talents. 23 His lord said unto him. Well done, good and faithful 
 servant: thou hast been faithful over a few things, I will set thee 
 over many things: enter thou into the joy of thy lord. 24 And he 
 also that had received the one talent came and said, Lord, I knew 
 thee that thou art a hard man, reaping where thou didst not sow, 
 and gathering where thou didst not scatter; 25 and I was afraid, and 
 went away and hid thy talent in the earth: lo, thou hast thine own. 
 26 But his lord answered and said unto him, Thou wicked and slothful 
 servant, thou knewest that I reap where I sowed not, and gather 
 where I did not scatter; 27 thou oughtest therefore to have put my 
 money to the bankers, and at my coming I should have received back 
 mine own with interest. 28 Take ye away therefore the talent from 
 him, and give it unto him that hath the ten talents. 29 For unto 
 every one that hath shall be given, and he shall have abundance: but 
 from him that hath not, even that which he hath shall be taken away. 
 30 And cast ye out the unprofitable servant into the outer darkness: 
 there shall be the weeping and the gnashing of teeth. 
 
 31 But when the Son of man shall come in his glory, and all the 
 
HARMONY 119 
 
 Matthev/ 
 angels with him, then shall he sit on the throne of his glory: 32 and 
 before him shall be gathered all the nations: and he shall separate 
 them one from another, as the shepherd separateth the sheep from the 
 goats; S3 and he shall set the sheep on his right hand, but the goats 
 on the left. 34 Then shall the King say unto them on his right hand, 
 Come, ye blessed of my Father, inherit the kingdom prepared for you 
 from the foundation of the world: 35 for I was hungry, and ye gave 
 me to eat ; 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 hungry, and fed thee? or 
 athirst, and gave thee drink? 38 And when saw we thee a stranger, 
 and took thee in? or naked, and clothed thee? 39 And 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 
 did it unto one of these my brethren, even these least, ye did it unto 
 me. 41 Then shall he say also unto them on the left hand, Depart 
 from me, ye cursed, into the eternal fire which is prepared for the 
 devil and his angels: 42 for I was hungry, and ye did not give me 
 to eat; 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 visited me not. 44 Then shall they also answer, saying. 
 Lord, when saw we thee hungry, 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, Inasmuch as ye did it not 
 unto one of these least, ye did it not unto me. 46 And these shall go 
 away into eternal punishment: but the righteous into eternal life. 
 
120 
 
 PASSION WEEK 
 
 i8. TUESDAY EVENING: Jesus* Further Prediction; His 
 Crucifixion Plotted 
 
 Matt. 26 : 1-5 
 I And it came to pass, when 
 Jesus had finished all these words, 
 he said unto his disciples, 2 Ye 
 know that after two days the 
 passover cometh, and the Son of 
 man is delivered up to be cruci- 
 fied. 3 Then were gathered to- 
 gether the chief priests, and the 
 elders of the people, unto the 
 court of the high priest, who was 
 called Caiaphas: 4 and they took 
 counsel together that they might 
 take Jesus by subtlety, and kill 
 him. 5 But they said, Not dur- 
 ing the feast, lest a tumult arise 
 among the people. 
 
 Mark 14 : i, 2 
 
 I Now after two days was the 
 feast of the passover and the un- 
 leavened bread: and the chief 
 priests and the scribes sought how 
 they might take him with subtlety, 
 and kill him : 2 for they said, Not 
 during the feast, l^st haply there 
 shall be a tumult of the people. 
 
HARMONY 
 
 121 
 
 Luke 22 : i, 2 
 I Now the feast of unleavened 
 bread drew nigh, which is called 
 the Passover. 2 And the chief 
 priests and the scribes sought how 
 they might put him to death; for 
 they feared the people. 
 
 John 13 : i 
 
 I Now before the feast of the 
 passover, Jesus knowing that his 
 hour was come that he should 
 depart out of this world unto the 
 Father, having loved his own that 
 were in the world, he loved them 
 unto the end. 
 
 19. TUESDAY EVENING: Jesus Anointed in the House of Simon 
 
 Matt. 26 : 6-13 
 6 Now when Jesus was in 
 Bethany, in the house of Simon 
 the leper, 7 there came unto him 
 a woman having an alabaster 
 cruse of exceeding precious oint- 
 ment, and she poured it upon 
 his head, as he sat at meat. 8 
 But when the 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. ID But Jesus perceiving it 
 said unto them, Why trouble ye 
 the woman? for she hath wrought 
 a good work upon me. 11 For ye 
 have the poor always with you; 
 but me ye have not always. 12 
 For in that she poured this oint- 
 ment upon my body, she did it to 
 prepare me for burial. 13 Verily 
 I say unto you, Wheresoever this 
 
 I 
 
 Mark 14 : 3-9 
 3 And while he was in Bethany 
 in the house of Simon the leper, 
 as he sat at meat, there came a 
 woman having an alabaster cruse 
 of ointment of pure nard very 
 costly; and she brake the cruse, 
 and poured it over his head. 4 
 But there were some that had 
 indignation among themselves, 
 saying, To what purpose hath this 
 waste of the ointment been made? 
 
 5 For this ointment might have 
 been sold for above three hundred 
 shillings, and given to the poor. 
 And they murmured against her. 
 
 6 But Jesus said, Let her alone; 
 why trouble ye her? she hath 
 wrought a good work on me. 7 
 For ye have the poor always with 
 you, and whensoever ye will ye 
 can do them good : but me ye 
 have not always. 8 She hath done 
 
122 
 
 PASSION WEEK 
 
 Matthew 
 gospel shall be preached in the 
 whole world, that also which this 
 woman hath done shall be spoken 
 of for a memorial of her. 
 
 Mark 
 
 what she could ; she hath anointed 
 my body beforehand for the bury- 
 ing. 9 And verily I say unto you, 
 Wheresoever the gospel shall be 
 preached throughout the whole 
 world, that also which this woman 
 hath done shall be spoken of 
 for a memorial of her. 
 
 20. TUESDAY EVENING: Jesus Washing the Disciples' Feet 
 
 John 13 : 2-26 
 
 2 And during supper, the devil having already put into the heart of 
 Judas Iscariot, Simon's son, to betray him, 3 Jesus, knowing that 
 the Father had given all things into his hands, and that he came forth 
 from God, and goeth unto God, 4 riseth from supper, and layeth aside 
 his garments; and he took a towel, and girded himself. 5 Then he 
 poureth water into the basin, and began to wash the disciples' feet, 
 and to wipe them with the towel wherewith he was girded. 6 So he 
 cometh to Simon Peter. He 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 understand hereafter. 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 bathed needeth not save to wash 
 his feet, but is clean every whit: and ye are clean, but not all. 11 For 
 he knew him that should betray him ; therefore said he. Ye are not all 
 clean. 
 
 12 So when he had washed their feet, and taken his garments, and 
 sat down again, he said unto them. Know ye what I have done to you? 
 
 13 Ye call me, Teacher, and Lord: and ye say well; for so I am. 
 
 14 If I then, the Lord and the Teacher, have washed your feet, ye also 
 ought to wash one another's feet. 15 For I have given you an example, 
 that ye also should do as I have done to you. 16 Verily, verily, I say 
 unto you, A servant is not greater than his lord; neither one that is 
 sent greater than he that sent him. 17 If ye know these things, blessed 
 are ye if ye do them. 18 I speak not of you all : I know whom I have 
 chosen : but that the scripture may be fulfilled. He that eateth my 
 bread lifted up his heel against me. 19 From henceforth I tell 
 you before it come to pass, that, when it is come to pass, ye may 
 believe that I am he. 20 Verily, verily, I say unto you, He that re- 
 ceiveth whomsoever I send receiveth me; and he that receiveth me 
 receiveth him that sent me. 
 
HARMONY 12- 
 
 JOHN 
 
 21 When Jesus had thus said, he was troubled in the spirit, and 
 testified, and said, Verily, verily, I say unto you, that one of \ou 
 shall betray me. 22 The disciples looked one on another, doubting 
 of whom he spake. 23 There was at the table reclining in Jesus' 
 bosom one of his disciples, whom Jesus loved. 24 Simon Peter there- 
 fore beckoneth to him, and saith unto him, Tell us who it is of whom 
 he speaketh, 25 He leaning back, as he was, on Jesus' breast saith 
 unto him, Lord, who is it? 26 Jesus therefore answereth, He it is, 
 for whom I shall dip the sop, and give it him. So when he had 
 dipped the sop, he taketh and giveth it to Judas, the son of Simon 
 Iscariot. 
 
124 
 
 PASSION WEEK 
 
 21. TUESDAY EVENING: Judas Goes Out and Bargains for 
 
 Betrayal 
 
 Matt. 26 : 14-16 
 
 14 Then one of the twelve, who 
 was called Judas Iscariot, went 
 unto the chief priests, 15 and said, 
 What are ye willing to give me, 
 and I will deliver him unto you? 
 And they weighed unto him thirty 
 pieces of silver. 16 And from 
 that time he sought opportunity 
 to deliver him wito them. 
 
 Mark 14 : 10, 11 
 
 10 And Judas Iscariot, he that 
 was one of the twelve, went away 
 unto the chief priests, that he 
 might deliver him unto them, n 
 And they, when they heard it, 
 were glad, and promised to give 
 him money. And he sought how 
 he might conveniently deliver him 
 unto them. 
 
HARMONY 
 
 125 
 
 Luke 22 : 3-6 
 
 3 And Satan entered into Judas 
 who was called Iscariot, being of 
 the number of the twelve. 4 And 
 he went away, and communed 
 with the chief priests and captains, 
 how he might deliver him unto 
 them. 5 And they were glad, and 
 covenanted to give him money. 6 
 And he consented, and sought op- 
 portunity to deliver him unto 
 them in the absence of the multi- 
 tude. 
 
 John 13 : 27-30 
 27 And after the sop, then en- 
 tered Satan into him. Jesus 
 therefore saith unto him, What 
 thou doest, do quickly. 28 Now no 
 man at the table knew for what 
 intent he spake this unto him. 
 29 For some thought, because 
 Judas had the bag, that Jesus 
 said unto him, Buy what things 
 we have need of for the feast; or, 
 that he should give something to 
 the poor. 30 He then having re- 
 ceived the sop went out straight- 
 way: and it was night. 
 
 22. TUESDAY EVENING: The Son of Man Glorified 
 John 13 : 31-38 
 
 31 When therefore he was gone out, Jesus saith, Now is the Son 
 of man glorified, and God is glorified in him ; 32 and God shall glorify 
 him in himself, and straightway shall he glorify him. ZZ Little chil- 
 dren, 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 unto 
 you. 34 A new commandment I give unto you, that ye love one 
 another; even as I have loved you, that ye also love one another. 
 35 By this shall all men know that ye are my disciples, if ye have love 
 one to another. 
 
 36 Simon Peter saith unto him, Lord, whither goest thou? Jesus 
 answered. Whither I go, thou canst not follow me now; but thou 
 shalt follow afterwards, ^y Peter saith unto him, Lord, why cannot I 
 follow thee even now? I will lay down my life for thee. 38 Jesus 
 answereth, Wilt thou lay down thy life for me? Verily, verily, I say 
 unto thee. The cock shall not crow, till thou hast denied me thrice. 
 
 23. TUESDAY EVENING: Jesus* Departure; Promise of the 
 
 Comforter 
 John 14 : 1-31 
 I 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; for I go to prepare a place for you. 3 And if 
 I go and prepare a place for you, I come again, and will receive you 
 unto myself; that where I am, there ye may be also. 4 And whither 
 I go, ye know the way. 5 Thomas saith unto him. Lord, we know 
 
126 PASSION WEEK 
 
 John 
 not whither thou goest; how know we the way? 6 Jesus saith 
 unto him, I am the way, and the truth, and the life: no one cometh 
 unto the Father, but by me. 7 If ye had known me, ye would have 
 known my Father also: from henceforth ye know him, and have seen 
 him. 8 Philip saith unto him. Lord, show us the Father, and it suf- 
 ficeth us. 9 Jesus saith unto him, Have I been so long time with you, 
 and dost thou not know me, Philip? he that hath seen me hath seen 
 the Father; how sayest 'thou, Show us the Father? lo Believest 
 thou not that I am in the Father, and the Father in me? the words 
 that I say unto you I speak not from myself; but the Father abiding 
 in me doeth his works, ii 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 believeth on me, the 
 works that I do shall he do also; and greater works than these shall 
 he do ; because I go unto the 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 anything in my name, that will I do. 15 
 If ye love me, ye will keep my commandments. 16 And I will pray 
 the Father, and he shall give you another Comforter, that he may be 
 with you for ever, 17 even the Spirit of truth: whom the world can- 
 not receive; for it beholdeth him not, neither knoweth him: ye know 
 him; for he abideth with you, and shall be in you. 18 I will not 
 leave you desolate : I come unto you. 19 Yet a little while, and the 
 world beholdeth me no more; but ye behold me: because I live, ye 
 shall live also. 20 In 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 
 myself unto him, 22 Judas (not Iscariot) saith unto him. Lord, what 
 is come to pass that thou wilt manifest thyself unto us, and not unto 
 the world? 23 Jesus answered and said unto him, If a man love me, 
 he will keep my word : 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 words: and the word which ye hear is not mine, but 
 the Father's who sent me. 
 
 25 These things have I spoken unto you, while yet abiding with you. 
 26 But the Comforter, even the Holy Spirit, whom the Father will 
 send in my name, he shall teach you all things, and bring to your 
 remembrance all that I said unto you. 27 Peace I leave with you; my 
 peace I give unto you : not as the world giveth, give I unto you. Let 
 not your heart be troubled, neither let it be fearful, 28 Ye heard how 
 I said to you, I go away, and I come unto you. If ye loved me, ye 
 would have rejoiced, because I go unto the Father: for the 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 may believe. 30 I will no more 
 
HARMONY 127 
 
 John 
 speak much with you, for the prince of the world cometh : and he 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. 
 
 24. WEDNESDAY : Abiding Union of Jesus and His Disciples 
 
 John 15 : 1-27 
 I I am the true vine, and my Father is the husbandman. 2 Every 
 branch in me that beareth not fruit, he taketh it away: and every 
 branch that beareth fruit, he cleanseth it, that it may bear more fruit. 
 3 Already ye are clean because of 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; so neither can ye, except ye abide 
 in me. 5 I am the vine, ye are the branches : He that abideth in me, 
 and I in him, the same beareth much fruit: for apart from me ye can 
 do nothing. 6 If a man abide not in me, he is cast forth as a 
 branch, and is withered; and they gather them, and cast them into 
 'the fire, and they are burned. 7 If ye abide in me, and my words 
 abide in you, ask whatsoever' ye will, and it shall be done unto you. 
 8 Herein is my Father glorified, that ye bear much fruit; and so shall 
 ye be my disciples. 9 Even as the Father hath loved me, I also have 
 loved you : abide ye in my love. 10 If ye keep my commandments, 
 ye shall abide in my love; even as I have kept my Father's com- 
 mandments, and abide in his love. 11 These things have I spoken 
 unto you, that my joy may be in you, and that your joy may be made 
 full. 12 This is my commandment, that ye love one another, even 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 the 
 things which I command you. 15 No longer do I call you servants; 
 for the servant knoweth not what his lord doeth : but I have called 
 you friends ; for all things that I heard from my Father I have made 
 known unto you. 16 Ye did not choose me, but I chose you, and 
 appointed you, that ye should go and bear fruit, and that your fruit 
 should abide : that whatsoever ye shall ask of the Father in my name, 
 he may give it you. 17 These things I command you, that ye may love 
 one another. 18 If the world hateth you, ye know that it hath hated 
 me before it hated you. 19 If ye were of the world, -the world would 
 love its own : but because ye are not of the world, but I chose you out 
 of the world, therefore the world hateth you. 20 Remember the word 
 that I said unto you, A servant is not greater than his lord. If they 
 persecuted me, they will also persecute you ; if they kept my word, they 
 will keep yours also. 21 But all these things will they do unto you 
 for my name's sake, because 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 excuse for their sin. 2s He that hateth me hateth my 
 
128 PASSION WEEK 
 
 John 
 
 Father also. 24 If I had not done among them the works which none 
 other 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 may 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 pro- 
 ceedeth from the Father, he shall bear witness of me: 27 and ye also 
 bear witness, because ye have been with me from the beginning. 
 
 25. WEDNESDAY; Persecution Foretold 
 John 16 : 1-33 
 
 I These things have I spoken unto you, that ye should not be caused 
 to stumble, 2 They shall put you out of the synagogues: yea, the 
 hour cometh, that whosoever killeth you shall think that he offereth 
 service unto God. 3 And these things will they do, because they have 
 not known the Father, nor me. 4 But these things have I spoken unto 
 you, that when their hour is come, ye may remember them, how that I 
 told you. And these things I said not unto you from the beginning, 
 because I was with you. 5 But now I go unto him that sent me; and 
 none of you asketh me. Whither goest thou? 6 But because I have 
 spoken these things unto you, sorrow hath filled your heart. 7 Never- 
 theless 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 
 go, I will send him unto you. 8 And he, when he is come, will convict 
 the world in respect of sin, and of righteousness, and of judgment: 
 9 of sin, because they believe not on me; 10 of righteousness, because 
 I go to the Father, and ye behold me no more; 11 of judgment, 
 because the prince of this world hath been judged. 12 I have yet 
 many things to say unto you, but ye cannot bear them now. 13 How- 
 beit when he, the Spirit of truth, is come, he shall guide you into all 
 the truth : for he shall not speak from himself ; but what things soever 
 he shall hear, these shall he speak : and he shall declare unto you 
 the things that are to come. 14 He shall glorify me : for he shall take 
 of mine, and shall declare it unto you. 15 All things whatsoever the 
 Father hath are mine : therefore said I, that he taketh of mine, and 
 shall declare it unto you. 16 A little while, and ye behold me no more ; 
 and again a little while, and ye shall see me. 17 Some of his disciples 
 therefore said one to another, What is this that he saith unto us, 
 A little while, and ye behold me not; and again a little while, and ye 
 shall see me: and, Because I go to the Father? 18 They said there- 
 fore, What is this that he saith, A little while? We know not what 
 he saith. 19 Jesus perceived that they were desirous to ask him, and 
 he said unto them. Do ye inquire among yourselves concerning this, 
 that I said, A little while, and ye behold me not, and again a little 
 while, and ye shall see me? 20 Verily, verily, I say unto you, that ye 
 
HARMONY 129 
 
 John 
 shall weep and lament, but the world shall rejoice: ye shall be sorrow- 
 ful, but your sorrow shall be turned into joy. 21 A woman when she 
 is in travail hath sorrow, because her hour is come : but when she is 
 delivered of the child, she remembereth no more the anguish, for the 
 joy that a man is born into the world. 22 And ye therefore now have 
 sorrow: but I will see you again, and your heart shall rejoice, and 
 your joy no one taketli away from you. 23 And in that day ye shall 
 ask me no question. Verily, verily, I say unto you. If ye shall ask 
 anything of the Father, he will give it you in my name. 24 Hitherto 
 have ye asked nothing in my name : ask, and ye shall receive, that your 
 joy may be made full. 
 
 25 These things have I spoken unto you in dark sayings: the hour 
 Cometh, when I shall no more speak unto you in dark sayings, but 
 shall tell you plainly of the Father. 26 In 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 forth from the Father. 28 I came out 
 from the Father, and am come into the world: again, I leave the 
 world, and go unto the Father. 29 His disciples say, Lo, now speakest 
 thou plainly, and speakest no dark saying. 30 Now know we that thou 
 knowest all things, and needest not that any man should ask thee: by 
 this we believe that thou camest forth from God. 31 Jesus answered 
 them. Do ye now believe? 32 Behold, the hour cometh, yea, is come, 
 that ye shall be scattered, 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 have I spoken unto you, that in me ye may have peace. 
 In the world ye have tribulation: but be of good cheer; I have 
 overcome the world. 
 
 26. WEDNESDAY: The Intercessory Prayer 
 
 John 17 : 1-26 
 I These things spake Jesus; and lifting up his eyes to heaven, he 
 said. Father, the hour is come; glorify thy Son, that the Son may 
 glorify thee: 2 even as thou gavest him authority over all flesh, that 
 to all whom thou hast given him, he should give eternal life. 3 And 
 this is life eternal, that they should know thee the only true 
 God, and him whom thou didst send, even Jesus Christ. 4 
 I glorified thee on the earth, having accomplished the work which 
 thou hast given me to do. 5 And now, Father, glorify thou me 
 with thine own self with the glory which I had with thee before 
 the world was. 6 I manifested thy name unto the men whom thou 
 gavest me out of the world: thine they were, and thou gavest them 
 to me ; and they have kept thy word. 7 Now they know that all things 
 whatsoever thou hast given me are from thee: 8 for the words 
 which thou gavest me T have given unto them; and they received 
 
130 
 
 PASSION WEEK 
 
 John 
 them, and knew of a truth that I came forth from thee, and they 
 believed that thou didst send me. 9 I pray for them: I pray not for 
 the world, but for those whom thou hast given me; for they are thine: 
 10 and all things that are mine are thine, and thine are mine: 
 and I am glorified in them. 11 And I am no more in the world, 
 and these are in the world, and I come to thee. Holy Father, keep 
 them in thy name which thou hast given me, that they may be one, 
 even as we are. 12 While I was with them, I kept them in thy name 
 which thou hast given me : and I guarded them, and not one of them 
 perished, but the son of perdition; that the scripture might be ful- 
 filled. 13 But now I come to thee; and these things I speak in the 
 world, that they may have my joy made full in themselves. 14 I 
 have given them thy word ; and the world hated them, because they 
 are not of the world, even as I am not of the world. 15 I pray not 
 that thou shouldest take them from the world, but that thou shouldest 
 keep them from the evil one. 16 They are not of the world, even 
 as I am not of the world. 17 Sanctify them in the truth: thy word is 
 truth. 18 As thou didst send me into the world, even so sent I them 
 into the world. 19 And for their sakes I sanctify myself, that they 
 themselves also may be sanctified in truth. 20 Neither for these only 
 do I pray, but for them also that believe on me through their word; 
 21 that they may all be one; even as thou, Father, art in me, and I 
 in thee, that they also may be in us : that the world may believe that 
 thou didst send me. 22 And the glory which thou hast given me I 
 have given unto them; that they may be one, even as we are one; 23 
 I in them, and thou in me, that they may be perfected into one; that 
 the world may know that thou didst send me, and lovedst them, even 
 as thou lovedst me. 24 Father, I desire 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 foundation 
 of the world. 25 O righteous Father, the world knew thee not, but 
 I knew thee; and these knew that thou didst send me; 26 and I made 
 known unto them thy name, and will make it known; that the love 
 wherewith thou lovedst me may be in them, and I in them. 
 
 27. THURSDAY: Preparation for the Passover 
 
 Matt. 26 : 17-19 
 
 17 Now on the first 
 day of unleavened 
 bread the disciples 
 came to Jesus, saying, 
 Where wilt thou that 
 we make ready for 
 thee to eat the pass- 
 
 Mark 14 : 12-16 
 
 12 And on the first 
 day of unleavened 
 bread, when they sac- 
 rificed the passover, 
 his disciples say unto 
 him, Where wilt thou 
 that we go and make 
 
 Luke 22 : 7-13 
 
 7 And the day of 
 unleavened bread 
 came, on which the 
 passover must be 
 sacrificed. 8 And he 
 sent Peter and John, 
 saying, Go and make 
 
HARMONY 
 
 131 
 
 Matthew 
 
 over? 18 And he 
 said, Go into the city 
 to such a man, and 
 say unto him, The 
 Teacher saith. My 
 time is at hand; I 
 keep the passover at 
 thy house with my 
 disciples. 19 And the 
 disciples did as Jesus 
 appointed them; and 
 they made ready the 
 passover. 
 
 Mark 
 
 ready that thou may- 
 est eat the passover? 
 13 And he sendeth 
 two of his disciples, 
 and saith unto them, 
 Go into the city, and 
 there shall meet you 
 a man bearing a pitch- 
 er of water : follow 
 him; 14 and where- 
 soever he shall enter 
 in, say to the master 
 of the house. The 
 Teacher saith. Where 
 is my guest-chamber, 
 where I shall eat the 
 passover with my dis- 
 ciples? 15 And he 
 will himself show 
 you a large upper 
 room furnished and 
 ready : and there 
 make ready for us. 
 16 And the disciples 
 went forth, and came 
 into the city, and 
 found as he had said 
 unto them: and they 
 made ready the pass- 
 over. 
 
 Luke 
 
 ready for us the pass- 
 over, that we may eat. 
 
 9 And they said unto 
 him, Where wilt thou 
 that we make ready? 
 
 10 And he said unto 
 them, Behold, when 
 ye are entered into 
 the city, there shall 
 meet you a man bear- 
 ing a pitcher of 
 water ; follow him 
 into the house where- 
 into he goeth. 11 
 And ye shall say unto 
 the master of the 
 house, The Teacher 
 saith unto thee, 
 Where is the guest- 
 chamber, where I 
 shall eat the passover 
 with my disciples? 12 
 And he will show 
 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. 
 
 28. THURSDAY EVENING: The Passover Supper; The Betrayer 
 
 Designated 
 
 Matt. 26 : 20-25 
 
 20 Now when even 
 was come, he was 
 sitting at meat with 
 the twelve disciples ; 
 21 and as they were 
 eating, he said, Verily 
 I say unto you, that 
 one of you shall be- 
 tray me. 22 And they 
 were exceeding sor- 
 
 Mark 14 : 17-21 
 
 17 And when it was 
 evening he cometh 
 with the twelve. 18 
 And as they sat 
 and were eating, Je- 
 sus said. Verily I say 
 unto you. One of you 
 shall betray me, even 
 he that eateth with 
 me. 19 They began 
 
 Luke 22:14-18, 21-30 
 
 14 And when the 
 hour was come, he sat 
 down, and the apostles 
 with him. 15 And he 
 said unto them, With 
 desire I have desired 
 to eat this passover 
 with you before I 
 suffer: 16 for I say 
 unto you, I shall not 
 
132 
 
 PASSION WEEK 
 
 Matthew 
 
 rowful, and began to 
 say unto him every 
 one, Is it I, Lord? 23 
 And he answered and 
 said, He that dipped 
 his hand with me in 
 the dish, the same 
 shall betray me. 24 
 The Son of man 
 goeth, even as it is 
 written of him : but 
 woe unto that man 
 through whom the 
 Son of man is be- 
 trayed ! good were it 
 for that man if he 
 had not been born. 25 
 And Judas, who be- 
 trayed him, answered 
 and said, Is it I, Rab- 
 bi? He saith unto 
 him, Thou hast said. 
 
 Mark 
 to be sorrowful, and 
 to say unto him one 
 by one. Is it I? 20 
 And he said unto 
 them. It is one of the 
 twelve, he that dippeth 
 with me in the dish. 
 21 For the Son of 
 man goeth, even as 
 it is written of him : 
 but woe unto that 
 man through whom 
 the Son of man is be- 
 trayed! good were it 
 for that man if he 
 had not been born. 
 
 Luke 
 
 eat it, until it be ful- 
 filled in the kingdom 
 of God. 17 And he 
 received a cup, and 
 when he had given 
 thanks, he said, Take 
 this, and divide it 
 among yourselves: 18 
 for I say unto you, I 
 shall not drink from 
 henceforth of the 
 fruit of the vine, 
 until the kingdom 
 of God shall come. 
 21 But behold, the 
 hand of him that be- 
 trayeth me is with me 
 on the table. 22 For 
 the Son of man in- 
 deed goeth, as it hath 
 been determined: but 
 woe unto that man 
 through whom he is 
 betrayed ! 23 A n d 
 they began to ques- 
 t i o n among them- 
 selves, which of them 
 it was that should do 
 this thing. 
 
 24 And there arose 
 also a contention 
 among them, which 
 of them was account- 
 ed to be greatest. 25 
 And he said unto 
 them, The kings of 
 the Gentiles have 
 lordship over them ; 
 and they that have 
 authority over them 
 are called Benefac- 
 tors. 26 But ye shall 
 not be so : but he that 
 is the greater among 
 you, let him become 
 
HARMONY 
 
 133 
 
 Luke 
 as the younger; and 
 he that is chief, as he 
 that doth serve. 27 
 For which is greater, 
 he that sitteth at 
 meat, or he that serv- 
 eth? is not he that 
 sitteth at meat? but I 
 am in the midst of 
 you as he that serveth. 
 28 But ye are they 
 that have continued 
 with me in my temp- 
 tations; 29 and I ap- 
 point unto you a 
 kingdom, even as my 
 Father appointed unto 
 me, 30 that ye may 
 eat and drink at my 
 table in my kingdom; 
 and ye shall sit on 
 thrones judging the 
 twelve tribes of Israel. 
 
134 
 
 PASSION WEEK 
 
 29. THURSDAY EVENING: The Lord's Supper Instituted 
 
 Matt. 26 : 26-30 
 
 26 And as they were eating, 
 Jesus took bread, and blessed, and 
 brake it; and he gave to the dis- 
 ciples, and said. Take, eat; this 
 is my body. 27 And he took a 
 cup, and gave thanks, and gave to 
 them, saying, Drink ye all of it; 
 28 for this is my blood of the 
 covenant, which is poured out for 
 many unto remission of sins. 29 
 But I say unto you, I shall not 
 drink henceforth of this fruit of 
 the vine, until that day when I 
 drink it new with you in my 
 Father's kingdom. 
 
 30 And when they had sung a 
 hymn, they went out unto the 
 mount of Olives. 
 
 Mark 14 : 22-26 
 
 22 And as they were eating, he 
 took bread, and when he had 
 blessed, he brake it, and gave to 
 them, and said, Take ye : this is 
 my body. 23 And he took a cup, 
 and when he had given thanks, 
 he gave to them : and they all 
 drank of it. 24 And he said unto 
 them. This is my blood of the 
 covenant, which is poured out for 
 many. 25 Verily I say unto you, 
 I shall no more drink of the fruit 
 of the vine, until that day when I 
 drink it new in the kingdom of 
 God. 
 
 26 And when they had sung a 
 hymn, they went out unto the 
 mount of Olives. 
 
 30. THURSDAY NIGHT: Dispersion of the Twelve Announced; 
 
 Peter's Denial 
 
 Matt. 26 : 31-35 
 31 Then saith Jesus unto them, 
 All ye shall be offended in 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 raised 
 lip, I will go before you into 
 Galilee. 23 But Peter answered 
 and said unto him, If all shall be 
 offended in thee, I will 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 
 saith unto him, Even if I must 
 die with thee, yet will I not deny 
 thee. Likewise also said all the 
 disciples. 
 
 Mark 14 : 27-31 
 27 And Jesus saith unto them, 
 All ye shall be offended : for it is 
 written, I will smite the shepherd, 
 and the sheep shall be scattered 
 abroad. 28 Howbeit, after I am 
 raised up, I will go before you 
 into Galilee. 29 But Peter said 
 unto him, Although all shall be 
 offended, yet will not I. 30 And 
 Jesus saith unto him. Verily I say 
 unto thee, that thou to-day, even 
 this night, before the cock crow 
 twice, shalt deny me thrice. 31 
 But he spake exceeding vehe- 
 mently, If I must die with thee, I 
 will not deny thee. And in like 
 manner also said they all. 
 
HARMONY 
 
 135 
 
 Luke 22 : 19, 20 
 19 And he took bread, and when 
 he had given thanks, he brake it, 
 and gave to them, saying. This 
 is my body which is given for 
 you : this do in remembrance of 
 me. 20 And the cup in like man- 
 ner after supper, saying, This cup 
 is the new covenant in my blood, 
 even that which is poured out 
 for you. 
 
 (i Cor. II : 23-26) 
 23 For I received of the Lord 
 that which also I delivered unto 
 you, that the Lord Jesus in the 
 night in which he was betrayed 
 took bread; 24 and when he had 
 given thanks, he brake it, and 
 said. This is my body, which is 
 for you : this do in remembrance 
 of me. 25 In like manner also 
 the cup, after supper, saying. This 
 cup is the new covenant in my 
 blood: this do, as often as ye 
 drink it, in remembrance of me. 
 26 For as often as ye eat this 
 bread, and drink the cup, ye pro- 
 claim the Lord's death till he 
 come. 
 
 John 18 : i 
 I When Jesus had spoken 
 these words, he went forth with 
 his disciples over the brook Kid- 
 ron, where was a garden, into 
 which he entered, himself and his 
 disciples. 
 
 Luke 22 : 31-38 
 
 31 Simon, Simon, behold, Satan 
 asked to have you, that he might 
 sift you as wheat : 32 but I made 
 supplication for thee, that thy 
 faith fail not; and do thou, when 
 once thou hast turned again, es- 
 tablish thy brethren. 33 And he 
 said unto him. Lord, with thee I am ready to go both to prison and 
 to death. 34 And he said, I tell thee, Peter, the cock shall not crow 
 this day, until thou shalt thrice deny that thou knowest me. 
 
 35 And he said unto them. When I sent you forth without purse, 
 and wallet, and shoes, lacked ye anything? And they said. Nothing. 
 36 And he said unto them. But now, he that hath a purse, let him 
 take it, and likewise a wallet; and he that hath none, let him sell his 
 cloak, and buy a sword. 37 For I say unto you, that this which is 
 written must be fulfilled in me, And he was reckoned with transgres- 
 sors : for that which concerneth me hath fulfilment. 38 And they said. 
 Lord, behold, here are two swords. And he said unto them. It is 
 enough. 
 
136 
 
 PASSION WEEK 
 
 31. FRIDAY: The Agony in Gethsemane 
 
 Matt. 26 : 36-46 
 36 Then cometh Je- 
 sus with them unto a 
 place called Gethsem- 
 ane, and saith unto 
 his disciples, Sit ye 
 here, while I go 
 yonder and pray. 37 
 And he took with 
 him Peter and the 
 two sons of Zebedee, 
 and began to be sor- 
 rowful and sore 
 troubled. 38 Then 
 saith he unto them, 
 My soul is exceeding 
 sorrowful, even unto 
 death : abide ye here, 
 and watch with me. 
 39 And he went for- 
 ward a little, and fell 
 on his face, and 
 prayed, saying. My 
 Father, if it be pos- 
 sible, let this cup pass 
 away from me: never- 
 theless, not as I will, 
 but as thou wilt. 40 
 And he cometh unto 
 the disciples, and 
 findeth them sleeping, 
 and saith unto Peter, 
 What, could ye not 
 watch with me one 
 hour? 41 Watch and 
 pray, that ye enter 
 not into temptation : 
 the spirit indeed is 
 willing, but the flesh 
 is weak. 42 Again a 
 second time he went 
 away, and prayed, 
 saying. My Father, if 
 this cannot pass away, 
 
 Mark 14 : 32-42 
 32 And they come 
 unto a place which 
 was named Gethsem- 
 ane : and he saith un- 
 to his disciples, Sit ye 
 here, while I pray. 
 33 And he taketh with 
 him Peter and James 
 and John, and began 
 to be greatly amazed, 
 and sore troubled. 34 
 And he saith unto 
 them. My soul is ex- 
 ceeding sorrowful 
 even unto death : abide 
 ye here, and watch. 
 35 And he went for- 
 ward a little, and fell 
 on the ground, and 
 prayed that, if it were 
 possible, the hour 
 might pass away from 
 him. 36 And he said, 
 Abba, Father, all 
 things are possible 
 unto thee ; remove this 
 cup from me : how- 
 beit not what I will, 
 but what thou wilt. 
 37 And he cometh, and 
 findeth them sleeping, 
 and saith unto Peter, 
 Simon, sleepest thou? 
 couldest thou not 
 watch one hour? 38 
 Watch and pray, that 
 ye enter not into 
 temptation: the spirit 
 indeed is willing, but 
 the flesh is weak. 39 
 And again he went 
 away, and prayed, say- 
 ing the same words. 
 
 Luke 22 : 39-46 
 
 39 And he came out, 
 and went, as his cus- 
 tom was, unto the 
 mount of Olives; and 
 the disciples also fol- 
 lowed him. 40 And 
 when he was at the 
 place, he said unto 
 them, Pray that ye 
 enter not into tempta- 
 tion. 41 And he was 
 parted from them 
 about a stone's cast; 
 and he kneeled down 
 and prayed, 42 saying, 
 Father, if thou be 
 willing, remove this 
 cup from me: never- 
 theless not my will, 
 but thine, be done. 43 
 And there appeared 
 unto him an angel 
 from heaven, strength- 
 ening him. 44 And 
 being in an agony 
 he prayed more ear- 
 nestly; and his sweat 
 became as it were 
 great drops of blood 
 falling down upon the 
 ground. 45 And when 
 he rose up from his 
 prayer, he came unto 
 the disciples, and 
 found them sleeping 
 for sorrow, 46 and 
 said unto them, Why 
 sleep ye? rise and 
 pray, that ye enter 
 not into temptation. 
 
HARMONY 
 
 137 
 
 Matthew 
 except I drink it, thy 
 will be done. 43 And 
 he c me again and 
 found them sleeping, 
 for their eyes were 
 heavy. 44 And he 
 left them again, and 
 went away, and prayed 
 a third time, saying 
 again the same words. 
 45 Then cometh he to 
 the disciples, and saith 
 unto them. Sleep on 
 now, and take your 
 rest : behold, the hour 
 is at hand, and the 
 Son of man is be- 
 trayed into the hands 
 of sinners. 46 Arise, 
 let us be going: be- 
 hold, he is at hand 
 that betrayeth me. 
 
 Mark 
 
 40 And again he came, 
 and found them sleep- 
 ing, for their eyes 
 were very heavy ; and 
 they knew not what 
 to answer him. 41 
 And he cometh the 
 third time, and saith 
 unto them. Sleep on 
 now, and take your 
 rest : it is enough ; the 
 hour is come; behold, 
 the Son of man is be- 
 trayed into the hands 
 of sinners. 42 Arise, 
 let us be going: be- 
 hold, he that be- 
 trayeth me is at hand. 
 
 K 
 
138 
 
 PASSION WEEK 
 
 32. FRIDAY: Betrayal and Arrest 
 
 Matt. 26 : 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 is 
 he: take him. 49 And straight- 
 way he came to Jesus, and said, 
 Hail, Rabbi; and kissed him. 50 
 And Jesus said unto him. Friend, 
 do that for which thou art come. 
 Then they came and laid hands on 
 Jesus, and took him. 51 And be- 
 hold, one of them that were with 
 Jesus stretched out his hand, and 
 drew his sword, and smote the 
 servant of the high priest, and 
 struck off his ear. 52 Then saith 
 Jesus unto him. Put up again thy 
 sword into its place : for all they 
 that take the sword shall perish 
 with the sword. 53 Or thinkest 
 thou that I cannot beseech my 
 Father, and he shall even now 
 send me more than twelve 
 legions of angels? 54 How then 
 should the scriptures be fulfilled, 
 that thus it must be? 55 In that 
 hour said Jesus to the multitudes. 
 Are ye come out as against a rob- 
 ber with swords and staves to seize 
 me? I sat daily in the temple 
 teaching, and ye took me not. 
 56 But all this is come to pass, 
 that the scriptures of the prophets 
 might be fulfilled. Then all the 
 disciples left him, and fled. 
 
 Mark 14 : 43-52 
 
 43 And straightway, while he 
 yet spake, cometh Judas, one of 
 the twelve, and with him a multi- 
 tude with swords and staves, from 
 the chief priests and the scribes 
 and the elders. 44 Now he that 
 betrayed him had given them a 
 token, saying, Whomsoever I shall 
 kiss, that is he; take him, and 
 lead him away safely. 45 And 
 when he was come, straightway 
 he came to him, and saith. Rabbi; 
 and kissed him. 46 And they laid 
 hands on him, and took him. 47 
 But a certain one of them that 
 stood by drew his sword, and 
 smote the servant of the high 
 priest, and struck off his ear. 48 
 And Jesus answered and said 
 unto them. Are ye come out, as 
 against a robber, with swords and 
 staves to seize me? 49 I was 
 daily with you in the temple 
 teaching, and ye took me not: 
 but this is done that the scrip- 
 tures might be fulfilled. 50 And 
 they all left him, and fled. 
 
 51 And a certain young man 
 followed with him, having a linen 
 cloth cast about him, over his 
 naked body: and they lay hold on 
 him ; 52 but he left the linen cloth, 
 and fled naked. 
 
HARMONY 
 
 139 
 
 Luke 22 : 47-53 
 ^ 47 While he yet spake, behold, 
 a multitude, and he that was 
 called Judas, one of the twelve, 
 went before them; and he drew 
 near unto Jesus to kiss him. 48 
 But Jesus said unto him, Judas, 
 betrayest thou the Son of man 
 with a kiss? 49 And when they 
 that were about him saw what 
 would follow, they said. Lord, 
 shall we smite with the sword? 
 50 And a certain one of them 
 smote the servant of the high 
 priest, and struck off his right 
 ear. 51 But Jesus answered and 
 said, Suffer ye them thus far. 
 And he touched his ear, and 
 healed him. 52 And Jesus said 
 unto the chief priests, and cap- 
 tains of the temple, and elders, 
 that were come against him, Are 
 ye come out, as against a rob- 
 ber, with swords and staves? 53 
 When I was daily with you in 
 the temple, ye stretched not forth 
 your hands against me; but this 
 is your hour, and the power of 
 darkness. 
 
 John 18 : 2-11 
 
 2 Now Judas also, who be- 
 trayed him, knew the place: for 
 , Jesus ofttimes resorted thither 
 with his disciples. 3 Judas then, 
 having received the band of 
 soldiers, and officers from the 
 chief priests and the Pharisees, 
 cometh thither with lanterns and 
 torches and weapons. 4 Jesus 
 therefore, knowing all the things 
 that were coming upon him, went 
 forth, and saith unto them, Whom 
 seek ye? 5 They answered him, 
 Jesus of Nazareth. Jesus saith 
 unto them, I am he. And Judas 
 also, who betrayed him, was 
 standing with them. 6 When 
 therefore he said unto them, I 
 am he, they went backward, and 
 fell to the ground. 7 Again there- 
 fore he asked them, Whom seek 
 ye? And they said, Jesus of 
 Nazareth. 8 Jesus answered, I 
 told you that I am he; if there- 
 fore ye seek me, let these go their 
 way: 9 that the word might be 
 fulfilled which he spake, Of those 
 whom thou hast given me I lost 
 not one. 10 Simon Peter there- 
 fore having a sword drew it, and 
 struck the high priest's servant, 
 and cut off his right ear. Now 
 the servant's name was Malchus. 
 II Jesus therefore said unto Peter, 
 Put up the sword into the sheath : 
 the cup which the Father hath 
 given me, shall I not drink it? 
 
 Note. The discussions of Part Second not extending beyond the 
 events of Friday, this Harmony ends with the Betrayal and Arrest. 
 
INDEX 
 
 Abbott, Lyman, on two suppers at 
 
 Bethany, 50, 64. 
 Age of Jesus when the Magi came, 
 
 12. 
 Alford, Henry, on time of year of 
 
 Jesus' birth, 6. 
 Andrew, early associate of Jesus, 
 
 28. 
 Andrews, S. T. : on time of Jesus' 
 
 birth, 6; on supper at house of 
 
 Simon the leper, 49, 66. 
 Anointings, four, in Gospels, 53. 
 " Arise, let us go hence," 49, 72, 76, 
 
 78, 79, 93. 
 
 Baptism of Jesus: mentioned, 2^) 
 a profession, a declaration, 2)7 'y 
 not a cleansing nor a washing, 
 38; differed from all Old Testa- 
 ment rites, 38; confession of 
 purpose to do God's will, 39, 40 ; 
 not an example, 39; not the 
 first to be so baptized, 39. 
 
 Barton, W. E. : mentioned, 49; on 
 supper at Bethany Friday eve- 
 ning, 66. 
 
 Bethany, mentioned, 46, 47, 52, 55, 
 56, 59, 65, 69, 86. 
 
 Bethlehem, referred to, 3, 5, 9, 13, 
 
 IS. 
 Bethsaida: home of Zebedee and 
 his sons, 30, 31 ; home of Philip, 
 
 34. 
 Broadus, John A., quoted, 6, 12, 48, 
 
 52, 62, 70, 73, 82, 84. 
 Burton and Mathews, quoted, 49, 
 
 62,. 
 
 "But John says Judas went out," 
 82. 
 
 Cana, the wedding at, 35. 
 
 Chief priests and elders : Lazarus' 
 death plotted by, 54, 55, 59; Je- 
 sus* death plotted by, 69. 
 
 Chrysostom, quoted, 50, 60, 63. 
 
 Church discipline, limitations of, 86. 
 
 Clarke, Adam, quoted, 50, 64, 66. 
 
 Clark, G. W., quoted, 48, 50, 63. 
 
 Clericus, John, quoted, 50, 66. 
 
 Crane Caroline Crawford Whit- 
 man, Introduction. 
 
 Dawson, W. J., quoted, 49, 67. 
 
 Deipnon, 46. 
 
 Did Judas go to betray Jesus 
 
 Tuesday night ? 68. 
 Did Tuesday night's teaching end 
 
 with John 14 : 31 ? y6. 
 Disciples, first five, 28, 29, 31. 
 Dods, Marcus, quoted, 49, 65. 
 
 Early homes of Jesus, 13. 
 
 Edersheim, Alfred, quoted, 49, 65. 
 
 Egeiro, meaning of, 77. 
 
 Expositors : lack of agreement 
 among, 13, 51 ; too much har- 
 monizing by, 51. 
 
 Family connections of Jesus, 30. 
 Farrar, F. W., quoted, 31, 49, 52, 
 
 66, 7S. 
 Fleetwood, John, quoted, 50. 
 Flight into Egypt: mentioned, 11; 
 
 was it in winter? 15, 16. 
 
 141 
 
142 
 
 INDEX 
 
 Gardiner, Frederick, on time of 
 
 Jesus' birth, 5. 
 Geikie, C., on time of Jesus' 
 
 birth, 7. 
 Gilbert, G. H., quoted, 49, 66. 
 Gospel church, definition of, 86. 
 Gospels, terseness of, 45. 
 
 Hackett, H. B., quoted, 50. 
 Harmonists : troublesome ques- 
 tion for, 56; no harmony among, 
 
 59- 
 
 Harmony: outline, of Passion 
 week, 43, 44; seven changes 
 secure complete, 48 ; place of 
 John 13 : 1-30 in a Gospel, 70. 
 
 Herod: inquires date of birth of 
 Jesus, 13; gathers chief priests 
 and scribes, 14; sends Magi to 
 Bethlehem, 14; orders massacre 
 of infants, 19; tetrarch of Gali- 
 lee, 26. 
 
 Inn, the, and the stable, 9, 10. 
 
 Jamieson-Fausset-Brown, quoted, 
 49. 
 
 Jesus : hrephos, the babe: men- 
 tioned, 19, 20; annunciation of 
 birth of, to Mary, 4; date of 
 birth of, 3, 5, 7, 10; adoration 
 of, by shepherds, 10; paidion, 
 the little child: mentioned, 21, 
 22; taken to Jerusalem for pres- 
 entation in temple, 18, 19; testi- 
 mony of Simeon and Anna to, 
 II, 23, 24; removal of, to Bethle- 
 hem, 13, 14; pais, the boy: men- 
 tioned, 22; received the Magi 
 and their gifts, 14, 15; is taken 
 to Egypt in haste, 15, 19; 
 brought back after death of 
 Herod, 21 ; taken to Nazareth, 
 22, 30; goes to Passover with 
 parents, 21 ; with the doctors, 21, 
 22; early associates of, 30; 
 
 family connections of, 30; rea- 
 sons for silence concerning early 
 life of, 32-36; the mature ma/n: 
 seeks baptism of John, 25, 38; 
 revealed as Messiah by sign of 
 dove, 25 ; returns from Jordan, 
 32; led into wilderness, 32; re- 
 turns to Jordan, 32; opening of 
 public ministry of, z^; John's 
 testimony to, 26, 27; called the 
 Lamb of God and Son of God, 
 35, 36; John's further testimony 
 to, 28; invites John and Andrew 
 to his abode, 28; Simon brought 
 to, 28; finds Philip, 29; Na- 
 thanael brought to, 29; goes to 
 Cana, 29 ; his first miracle, 35 ; 
 visits home of Martha and 
 Mary, 54; Lazarus raised by, 
 54; plan to destroy, 54; his de- 
 parture for Ephraim, 54; con- 
 tinues preaching and healing, 
 54; returns toward Jerusalem, 
 54; sought by Jews, 55; chief 
 priests and Pharisees plot death 
 of, 55; anointed at home of 
 Martha and Mary, 51, 56, 57; 
 public entry of, 45, 47; Greeks 
 wishing to see, 48; goes every 
 night to Mount of Olives, 46; 
 teaching every day in temple, 
 46; Lord of Sabbath, 47; prob- 
 ably in retreat Wednesday and 
 Thursday of Passion week, yy. 
 
 Jews : messengers of, arrive at 
 Jordan, 26. 
 
 John, the apostle : son of Zebedee 
 and Salome, 30; brother of 
 James, 30, 53; Jesus' first dis- 
 ciple, 28, 53; took mother of 
 Jesus to his home, 53; his ac- 
 count of one anointing, 53. 
 
 John the Baptist: son of Zacha- 
 rias and Elizabeth, 26; in the 
 wilderness, 26; preaching and 
 baptizing, 26; proclaimed the 
 
INDEX 
 
 143 
 
 coming Messiah, 26; a s,el£- 
 effacing witness, 26, 27; Jewish 
 nation profoundly stirred by, 
 27; had been given sign of 
 Messiah, 24, 25; pointed out 
 Jesus to John and Andrew, 28. 
 
 Joseph and Mary: journey of, 
 for enrolment, 4, 8; find lodg- 
 ings in a stall, 9, 10; visit of 
 shepherds to, 10; take the Child 
 to Jerusalem, 11; return to 
 Nazareth, 22; remove to Beth- 
 lehem, 20; flee into Egypt, 15; 
 stay of, in Egypt, 16; come out 
 of Egypt, 21. 
 
 Josephus, testimony of, to John, 
 23, 27. 
 
 Judas Iscariot: at Passover and 
 Lord's Supper, 82, 84, 85; not 
 present Wednesday and Thurs- 
 day, 82, 84, 86. 
 
 Lazarus, family and home of, 51, 
 
 54, 55, 58, 59, 62, 66, 78. 
 Lightfoot, J. B., quoted, 50, 66. 
 
 McClellan, J. B., quoted, 50, 63, 65. 
 
 McKnight, James, quoted, 50, 66. 
 
 Marriage at Cana, 32, 35. 
 
 Martha and Mary, mentioned, 52, 
 54, 58, 78. 
 
 Mary: annunciation of angel to, 
 4; visit of, to home of Zacharias 
 and EHzabeth, 4; hostess at 
 marriage in Cana, 32; taken to 
 John's home, 53. 
 
 Memorial rite: symbolizing uni- 
 versal brotherhood, y6, 81 ; a 
 perfect object-lesson for all 
 time, 81. 
 
 Metanoia, meaning of, 38. 
 
 Nathanael, of Cana, 29, 32, 34. 
 
 Nazareth: distance from, to 
 Bethlehem, 8; first journey of 
 holy family from, to Bethlehem, 
 
 9; journey from Jerusalem to, 
 11; second journey from, to 
 Bethlehem, 20. 
 Newcome, quoted, 50. 
 
 Oik OS, home of Joseph and Mary 
 in Bethlehem, 20. 
 
 Palm Sunday, and the triumphal 
 
 entry, 45, 48. 
 Passover, the two days previous 
 
 to, 68-70. 
 Passover supper, references to, 69, 
 
 70, 72, 79, 80, ^2, 83. 
 Peter, sought by Philip, named by 
 
 Jesus, 28. 
 Pittenger, William, quoted, 50, 52, 
 
 62, 63. 
 Public entry, made on Saturday, 
 
 47, 86, 94-^ 
 Public ministry of Jesus, begin- 
 ning of, 32-36. 
 
 Resadi, Giovanni, quoted, 50, 6y, 
 Rhees, Rush, quoted, 7, 49, 66. 
 Riddle, M. B., quoted, 49, 63, 74. 
 Robinson, Edward, quoted, 50, 62, 
 
 ^3, 74- 
 Robinson-Riddle, quoted, 48, 49, 
 62, 74. 
 
 Salome: wife of Zebedee, 30; 
 
 mother of James and John, 30; 
 
 attended Jesus in his itinerant 
 
 ministry, 30; mentioned among 
 
 kindred folk, 31-33. 
 Sanday, William, quoted, 49, 65. 
 Satan, entered into Judas, 68, 69, 
 
 71-73. 
 Shepherds, abiding in the field, 
 
 4, 9, ID. 
 Stevens and Burton, quoted, 48, 
 
 49, 70-73- 
 
 Suppers at Bethany: discussed, 47, 
 
 50, 56, 62, 64, y6; nine points of 
 disagreement concerning, 57, 
 
144 
 
 INDEX 
 
 Talmage, T. DeWitt, quoted, i8. 
 Teaching, daily, in temple, 6i. 
 Thayer, J. H., quoted, lo. 
 Triumphal entry, time of, 45. 
 
 Watson, P. S. G., quoted, 79. 
 Wednesday, the lost, 80. 
 Weiss, Bernhard, quoted, 49, 64. 
 " What thou doest, do quickly," 
 69-71, 7Z, 77' 
 
 Whitby, Daniel, quoted, 50, 66. 
 Whitman, P. S., sketch of life and 
 writings of. Introduction. 
 
 Zacharias : and Elizabeth entertain 
 Mary, 4; probably knew where 
 the Messiah would be born, 4. 
 
 Zebedee : of Bethsaida, father of 
 James and John, 30; fisher, 
 partner of James, 30. 
 
INDEX OF SCRIPTURE REFERENCES 
 
 Psalms Page 
 
 40 : 7, 8 Lo, I am come zi 
 
 MiCAH 
 
 5 : 2 birthplace of ruler in Israel 4 
 
 Zechariah 
 
 9 : 9 behold, thy king cometh 47 
 
 Matthew 
 
 2 : 1-12 visit of the Magi 4, 12, 15, 19 
 
 13-1S flight into Egypt 15, 16 
 
 16-18 slaughter of children 13, 19 
 
 3 : 1-12 John's ministry 38 
 
 13-17 baptism of Jesus 25, :i,'7, 39, 40 
 
 4 : i-ii temptation in the wilderness 25 
 
 12 : 49, so " Behold my mother and my brethren " Zl 
 
 20:29-34 the blind men near Jericho 91 
 
 21 : i-ii the public entry 94 
 
 12-17 cleansing of the temple 99 
 
 18, 19 blighting of the fig tree 99 
 
 20-22 the fig tree withered 100 
 
 ^Z-^y Jesus' authority challenged loi 
 
 28 to 22 : 14. three parables of warning 102 
 
 22 : 15-40 three questions by Jewish rulers 105 
 
 41-46 Jesus* unanswerable question 108 
 
 23 : 1-39 woes against the scribes and Pharisees 109 
 
 24 and 25 the desolation of Jerusalem, and end of age. . iii 
 
 26: 1-5 Jesus' further prediction, his crucifixion 
 
 plotted 51, (i"], 71, ^2, 120 
 
 6-13 Jesus anointed in the house of Simon 
 
 48, 52, 53, 71, n, 87, 121 
 
 14-16 Judas goes out and bargains for betrayal, 
 
 (ij, 68, 71, ^2, 124 
 
 17-19 preparation for the Passover 79, 130 
 
 2(i : 20-25 the Passover supper, the betrayer designated, 
 
 70, 79, 131 
 
 145 
 
146 INDEX OF SCRIPTURE REFERENCES 
 
 Matthew Page 
 
 26 : 26-30 the Lord's Supper instituted 134 
 
 31-35^ dispersion of the Twelve announced, Peter's 
 
 denial I34 
 
 36-46 the agony in Gethsemane 136 
 
 47-56 betrayal and arrest 46, 138 
 
 Mark 
 
 10:46-52 the blind men near Jericho 91 
 
 11 : i-ii the public entry 45, 46, 94 
 
 12-14, blighting of the fig tree 51, 99 
 
 15-19 cleansing of the temple 99 
 
 20-25 the fig tree withered 100 
 
 37-33 Jesus* authority challenged loi 
 
 12 : 1-12 three parables of warning 102 
 
 13-34 three questions by the Jewish rulers 105 
 
 35-37 Jesus' unanswerable question 108 
 
 38-40 woes against the scribes and Pharisees 109 
 
 41-44 the widow's two mites iii 
 
 13 : 1-37 the desolation of Jerusalem, and end of age. . in 
 
 14: 1,2 Jesus' further prediction, his crucifixion 
 
 plotted 68, 71-73, 120 
 
 3-9 Jesus anointed in the house of Simon, 48, 53, 
 
 65, 66, 71, 73, 87, 121 
 
 10, II Judas goes out and bargains for betrayal, 68, 
 
 71, 72, 73, 124 
 
 12-16 preparation for the Passover 73, 130 
 
 17-21 the Passover supper, the betrayer designated, 
 
 70, 73, 131 
 
 22-26 the Lord's Supper instituted 73, 134 
 
 27-31 dispersion of the Twelve announced, Peter's 
 
 denial 73, I34 
 
 32-42 the agony in Gethsemane 73, 136 
 
 43-52 betrayal and arrest 138 
 
 Luke 
 
 : 1-7 birth of Jesus 8, 9 
 
 8-20 the angels and the shepherds 7, 10 
 
 22-38 presentation in temple n 
 
 39 return to their own city, Nazareth 11, 18 
 
 40 child grew, filled with wisdom 21, 30 
 
 41-50 Jesus at Passover 30 
 
 SI, 52 subject to parents, advanced in wisdom 22 
 
 : 1-20 John's ministry and imprisonment 26 
 
 21, 22 baptism of Jesus 27 
 
INDEX OF SCRIPTURE REFERENCES 147 
 
 Luke Pagb 
 
 4 : 1-13 temptation in wilderness 32 
 
 7 '. 36-50 first anointing of Jesus 53 
 
 10 : 38-42 Jesus' visit to home of Martha and Mary 54 
 
 13 : 6-9 parable of the Fig Tree 51 
 
 18 : 35-43 the blind men near Jericho 91 
 
 19 : i-io visit to Zacchseus 92 
 
 11-28 parable of the Minae 92 
 
 29-44 the public entry 95 
 
 45-48 .cleansing of the temple 99 
 
 20 : 1-8 Jesus' authority challenged loi 
 
 9-19 three parables of warning 102 
 
 20-40 three questions by Jewish rulers 105 
 
 41-44 Jesus' unanswerable question 108 
 
 45-47 woes against the scribes and Pharisees 109 
 
 21 : 1-4 the widow's two mites m 
 
 5-38 desolation of Jerusalem, and end of age iii 
 
 22: 1,2 Jesus' further prediction; his crucifixion 
 
 plotted 68, 71-73, 121 
 
 3-6 Judas goes out and bargains for betrayal, 
 
 68, 71, 72, 73, 125 
 
 7-13 preparation for the Passover 73, 130 
 
 14-18, 21-30... the Passover supper, the betrayer designated, 
 
 70, 73, 82, 131 
 
 19, 20, 31-38.. the Lord's Supper instituted 73, ^35 
 
 39-46 the agony of Gethsemane 73, 136 
 
 47-53 betrayal and arrest i39 
 
 John 
 
 1 : 24-27 John's witness before the priests and Levites, 27 
 
 29-34 declares Jesus the Lamb of God 24, 27 
 
 35, 36 Jesus' first disciples 33 
 
 2 : i-ii Jesus' first miracle < 35 
 
 II : 1-46 the raising of Lazarus 54 
 
 55-57 Jews seek Jesus to take him 48, S4» 55, 93 
 
 12:1-11 anointing of Jesus by Mary of Bethany, 
 
 46, 48, 51, 52, 54, 55, 65, 73, 78, S7, 93 
 
 12-19 the public entry 47, 48, 55, ^6, 73, 86, 95 
 
 20-36 Greeks seeking Jesus 45, 73, 96 
 
 37-50 the Jews' rejection of Jesus 45, 73, 98 
 
 13 : 1-26 Jesus washing the disciples' feet, 49, 70-72, 78, 
 
 87, 122 
 
 27-30 Judas goes out and bargains for betrayal, 
 
 69-73, 7^, 77, 79, 125 
 
 31-38 the Son of man glorified 49, 72, 125 
 
148 INDEX OF SCRIPTURE REFERENCES 
 
 John p^gh 
 
 14: 1-31 Jesus' departure, promise of the Comforter, 
 
 49, 72, 73, 76. 79, 80, 87, 125 
 
 15 : 1-27 abiding union of Jesus and his disciples, 49, 
 
 76, 80, 87, 128 
 
 16 : 1-33 his persecution foretold 49, 76, 80, 87, 128 
 
 17 : 1-26.. . , the intercessory prayer 49, 76, 80, 87, 129 
 
 18 : I entering Gethsemane 79, 135 
 
 2-1 1 betrayal and arrest 139 
 
 19 : 26, 27 " Son, behold thy mother " 53 
 
 Acts 
 
 18 : 25 knowing only the baptism of John 27 
 
 19 '• 1-7 baptized into the name of the Lord Jesus. .27, 39 
 
 22 : 16 be baptized and wash away thy sins 38 
 
 I Corinthians 
 
 II ■: 23-26 the Lord's Supper instituted 135 
 
 Titus 
 
 3 ' 5 washing of regeneration 38 
 
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