THE THIRD PASSOVER.
=1.= Many =incidental circumstances= have led commentators to suppose
that the third Passover transpired about this time. The following
incidents are therefore attributed to him after the third Passover. We
therefore, in accordance with the above supposition, recount the events
for the next six months to the Feast of Tabernacles. The chief reason
for asserting the third Passover at this time is, that according to
John 6:4, the Passover “was nigh” at the time of the feeding of the
five thousand.
=2. Capernaum.= Jesus replies to the Pharisees who object to eating
with unwashed hands, Matt. 15:2; Mark 7:1, in which the washing was not
for cleanliness but religious ceremony.
=3. Region of Tyre and Sidon.= The Syro-phœnician woman’s daughter
healed, Matt. 15:21; Mark 7:24.
TYRE AND SIDON.
These were Phœnician towns, twenty-five miles distant from each other,
and upon the Mediterranean seacoast. They are mentioned in history long
before the building of Jerusalem. The first is mentioned in Scripture
in Josh. 19:29 for the first time, while Sidon is spoken of by name
many years before, in Gen. 10:19, as being a prominent Canaanitish city,
B. C. 2350.
In the time of our Saviour they were both inhabited places, and Tyre
was a city of great importance. At present they are considerable towns
of from 5,000 (Tyre) to 15,000 (Sidon) inhabitants. Tyre is almost due
west from Mt. Hermon.
=Decapolis.= The deaf and dumb healed, Mark 7:32. It is probable that
this case is to be distinguished from those mentioned in Matt. 9:32;
12:22, which may have happened at previous times, as the surrounding
circumstances suggest.
DECAPOLIS.
=4.= This region contained ten principal cities, as the name signifies.
Pliny gives the names Scythopolis (or old Beth-shean), Philadelphia,
Raphana, Gadara, Hippos, Dios, Pella, Gerasa, Canatha, and Damascus
as constituting the ten. Josephus says Otopos instead of Canatha.
The region was inhabited by many foreigners, and hence might have
contained more swine than any truly Jewish region. Hence the mention
of large numbers of swine in the healing of the demoniac, for among
the strictly Jewish districts the keeping of swine would not have been
permitted. This district may be described generally as east of the Lake
of Gennesaret and of that part of Jordan which is south of the lake as
far as Scythopolis or Beth-shean, fifteen miles south of the lake and
four miles west of the Jordan. The cities of the list have not all been
identified. Scythopolis, Philadelphia, Gadara, Damascus, and possibly
Hippos and Pella, are known, but the district of Decapolis has not yet
been satisfactorily defined.
=5. Scythopolis= we have already described, page 132. Philadelphia
was the name given to the present Ammon by Ptolemy Philadelphus. It
is a ruin on the high tableland twenty-three miles east of the Jordan
and nearly thirty miles northeast of the Dead Sea. It is the old
Rabbath-Ammon, the capital of the Ammonites in the time of Moses,
Deut. 3:11. Its ruins are very extensive.
=6. Damascus= is yet an important city fifty-five miles east of the
Mediterranean coast, situated on an extensive plain bounded on the
north by spurs of the Anti-Lebanon range.
Excavations seem to show that the greater part of Damascus is built
upon ancient ruins of the former city. Its population at present (1890)
is supposed to be about 125,000. Hippos, another city of the Decapolis,
is supposed to have been upon the south shore of the Sea of Galilee;
and Pella, whither many Christians fled just before the destruction
of Jerusalem, is about three miles east of the Jordan, up in the hills
eighteen miles south of the Sea of Galilee.
=Decapolis region.= The four thousand are fed near the lake, Matt.
15:32; Mark 8:1.
DALMANUTHA. MAGDALA.
=7. Dalmanutha= is the place which Jesus approached on his return
from the east of the lake to the west, according to Mark 8:10, after
feeding the four thousand. Matthew states that he came into the coasts
of Magdala. They must have been in the same vicinity. Magdala is now
called Mejdel, the village still being inhabited. It is immediately
upon the shore, and a little more than three miles north of Tiberias.
But between Mejdel and Tiberias there is a spring and a good landing
place with some remains. The place is called Ain el-Fuliyeh, and may
have had the above name of Dalmanutha, as the soil is richer than that
around and shows evidences of a former settlement. The place seems to
have assumed in recent times the name Ain Barideh, “the cold spring.”
The boat in crossing evidently landed between these two villages of
Dalmanutha and Mejdel.
=8. On the shore.= The Pharisees again demand a “sign,” or proof, of
his authority, Matt. 16:1; Mark 8:11. The former time is recorded in
Matt. 12:38.
=Crossing the lake.= He warns his disciples of the leaven against the
Pharisees. Matt. 16:6; Mark 8:15; Luke 12:1 may refer to this time or
may have been on another occasion.
=Bethsaida (Julias).= The blind man healed, Mark 8:22.
=Near Cæsarea-Philippi.= Jesus foretells his death. The
transfiguration takes place. He heals immediately afterward a demoniac
whom his disciples could not heal, Matt. 16:21; 17:14; Mark 8:31; 9:17;
Luke 9:38.
=9. Passing through Galilee to Capernaum.= He foretells his death and
resurrection the second time, Matt. 17:22; Mark 9:31; Luke 9:44.
=Capernaum.= The tribute money taken from the fish, Matt. 17:24.
The seventy are sent out after they had received the lesson upon
humility, Matt. 18:1; Mark 9.
JESUS GOES UP TO THE FEAST OF THE TABERNACLES.
=10. The nature of this feast= is described in Lev. 23:33. It was
celebrated on the fifteenth day after the new moon in October, and
was the great “harvest home” of the Jews. All dwelt in booths, called
“tabernacles,” for eight days, of which the last day was “the great
day of the feast.” The later Jews added the pouring of water mingled
with wine upon the morning sacrifices of each day, amid sounding of
trumpets and horns and the singing of a passage from Isa. 12:3. This
may have suggested the announcement made by our Saviour as given in
John 7:37, 38.
THE LINE OF TRAVEL.
=11. Jesus leaves Capernaum=, passes through Galilee by Nazareth,
taking the shortest route direct to Jerusalem through Samaria,
probably by Jacob’s well, which was situated on the main road, the same
to-day as then. This was in October. His brethren had gone on before,
John 7:10, and he delayed till the crowd had decreased and then started.
Hence he did not appear till the third or fourth day of the feast, and
then he began to teach.
=On his way, in Samaria.= The ten lepers are cleansed, Luke 17:12.
He rebukes James and John for wishing to call down fire upon the
Samaritans, Luke 9:54.
=12. Jerusalem.= Jesus teaches in the Temple, John 7:14.
The woman taken in adultery, John 8:3.
They attempt to stone him for saying, “Before Abraham was, I am,”
John 8:58.
A lawyer instructed. Parable of the Good Samaritan, Luke 10:25.
They threaten to stone him for saying, “I and my Father are one,”
John 10:31.
=Bethany.= Jesus visits the house of Martha and Mary, Luke 10:38.
=Near Jerusalem.= He teaches his disciples to pray, Luke 11:1.
=Jerusalem.= The man born blind is healed on the Sabbath, John 9:1.
=Bethany.= He goes to “beyond Jordan,” where John at first baptized,
and there hearing of the sickness of Lazarus, goes to Bethany and
raises him, John 11:1.
=Jerusalem.= Caiaphas, the high-priest, suggests the death of Jesus,
who retires to Ephraim, John 11:47, 54.
EPHRAIM, JOHN 11:54.
=13. The site of this town= has not certainly been identified, but
Dr. Robinson has given good reasons for supposing that it was situated
at a village now called _Taiyibeh_, twelve miles a little east of north
from Jerusalem. It is off the present main road of travel, to the east,
and in the midst of a very rough and untravelled country, but there
are the remains of a good Roman road running down from this place to
the valley of the Jordan, and about a mile and a half below the village
there are two Roman mile-posts still standing on that old road. It is
probable that here our Saviour retired from the danger that seemed to
threaten him in Jerusalem. After leaving Ephraim he seems to have taken
the main road down to the plain of Jordan and crossed to the other side,
called Peræa.
=14. Peræa.= Great numbers follow Christ here, and the following is a
brief history of what transpired in that region:
He heals the infirm woman on the Sabbath, Luke 13:10.
He is warned against Herod, Luke 13:31.
He dines with a chief Pharisee on the Sabbath, Luke 14:1.
The parables of the lost sheep and of the prodigal son, Luke 15:11‒32.
The parables of the unjust steward and of the rich man and Lazarus,
Luke 16.
The warnings that Christ’s coming will be sudden, Luke 17:20.
The parables of the importunate widow, Luke 18:1, and Pharisee and
publican, Luke 18:10.
He gives precepts respecting divorce, Matt. 19:3.
He blesses little children, Matt. 19:13; Mark 10:13; Luke 18:15.
The visit of the rich young man, Matt. 19:16; Mark 10:17; Luke 18:18.
Parable of the laborers in the vineyard, Matt. 20:1.
=On the way up to Jerusalem.= Jesus for the third time foretells his
crucifixion and resurrection, but his disciples do not understand him,
Matt. 20:17; Mark 10:32; Luke 18:31.
=15. Near the Jordan.= James and John make their ambitious request
through their mother, Matt. 20:20; Mark 10:35.
=West of Jericho.= He heals two blind men, Matt. 20:30; Mark 10:46;
Luke 18:35.
Visits Zacchæus, Luke 19:1‒10.
=Nearer to Jerusalem.= Parable of the ten pounds, Matt. 25:14‒30;
Luke 19:11‒27.
=Bethany.= The supper given by Simon the leper, Matt. 26:6‒13; Mark
14:3‒9; John 12:1‒11; from John it seems that this feast took place six
days before the Passover, and on the next day was the triumphal entry
into Jerusalem.
=Just east of Bethany.= The sending for the ass and colt, followed by
the triumphal entry of our Saviour into Jerusalem. Matt. 21:17. Mark
11:1‒11 and Luke 19:29‒40 speak only of the colt.
=16. Descending the Mount of Olives.= Christ weeps over Jerusalem,
Luke 19:41‒44.
=Jerusalem.= He makes a triumphal entry into Jerusalem and visits
the Temple, Matt. 21:12‒17. This passage includes the statement
of the overturning the money-changers’ tables on the first day.
Mark 11:12 states that this act was performed on the day following.
As he performed the same act at his first Passover, two years before,
John 2:13‒17, he may have done the same thing twice, on two successive
days. Also read Luke 19:45.
=Bethany.= He retires at evening to Bethany, Matt. 21:17; Mark 11:11.
BETHANY AND BETHPHAGE.
=17. Bethany= was a little over a mile east of the lower part of the
city, about a mile and a half southeast from St. Stephen’s gate, if
measured along the road.
=Bethphage= has not been certainly identified, but it was probably
at a place one half-mile south of the Church of the Ascension, which
is on the top of the Mount of Olives. It was on the way from Bethany
to Jerusalem, where the road from Bethany winds around the south of
the highest part of the Mount of Olives. This was the supposition of
Dr. Barclay, and seems probable to the writer, who visited the place.
=On the way from Bethany to Jerusalem.= The fig-tree cursed, Matt.
21:19; Mark 11:12.
=18. Jerusalem.= Christ’s authority demanded, Matt. 21:23; Mark 11:27;
Luke 20:1.
Parable of the two sons, Matt. 21:28.
Parable of the wicked husbandmen, Matt. 21:33‒41; Mark 12:1; Luke 20:9.
Of the marriage of the king’s son, Matt. 22:2.
The cunning of the Pharisees regarding tribute to Cæsar, Matt. 22:15;
Mark 12:13; Luke 20:21.
The artful question of the Sadducees answered in respect to the
resurrection, Matt. 22:23; Mark 12:18; Luke 20:27.
A lawyer’s question, Which is the greatest commandment? Matt. 22:35;
Mark 12:28.
Jesus’ question as to why David calls the son Lord, Matt. 22:42; Mark
12:35; Luke 20:41.
He warns them against the scribes and Pharisees, Matt. 23:2‒36; Mark
12:38‒40; Luke 20:46, 47.
The widow’s two mites, Mark 12:41; Luke 21:1.
Some Greeks desire to see Jesus, John 12:20.
=19. Mount of Olives.= Warnings and foretelling of the destruction of
Jerusalem, Matt. 24:3‒51; Mark 13:3‒37; Luke 21:7‒36.
The ten virgins and the parable of the five talents, Matt. 25:1‒30.
A distinct announcement that he shall come in glory with the
angels, Matt. 25:31‒46; such an announcement was made before his
transfiguration, but only in brief allusion, see Mark 8:38.
=Jerusalem.= The chief priests, scribes, and elders of the people take
counsel to destroy Jesus, Matt. 26:3; Mark 14:1, 2; Luke 22:2.
Jesus appoints a place where he shall eat the passover, Matt. 26:17;
Mark 14:12; Luke 22:7.
The Lord’s Supper instituted at the close of the eating of the
passover, Matt. 26:26‒29; Mark 14:22‒26; Luke 22:19, 20. From the last
quotation, with its context both before and after, it is plain that the
institution followed the passover; read also from John 13:2.
Jesus washes his disciples’ feet. This includes Judas’ feet, as seen in
the record by John, 13:4‒30.
Jesus, after the departure of Judas, gives a remarkable series of
comforting instructions and exhortations to the apostles.
=20. Gethsemane.= He retires to Gethsemane and prays while his
disciples sleep, Matt. 26:36; Mark 14:32; Luke 22:39.
Betrayed by Judas, he is led away to Annas, who sends him bound to the
high-priest Caiaphas, who was with the Sanhedrin as they were assembled,
expecting Jesus at that hour, Matt. 26:47; Mark 14:43; Luke 22:47.
ANNAS, CAIAPHAS, PILATE.
=21. Annas= had been high-priest, but had been deposed by the
procurator of Judæa; =Caiaphas=, who was made high-priest, was his
son-in-law.[174]
Annas was a man of great influence and was probably at this time
president of the Sanhedrin.[175] Hence as he had been made a deputy by
the previous procurator and discharged some of the functions of the
office, he was called a high-priest.
=22. Pilate= succeeded to the office of procurator A. D. 26, and
gave to the Jewish priests the management of their own affairs,
in order to conciliate them, but at times he was exceedingly cruel
and exacting.[176] As an instance, when he desired to bring water
into Jerusalem from a distance of twenty-five miles, to aid in the
enterprise he seized upon the money laid up in the Temple for sacred
purposes. This act so enraged the Jews that they assembled by thousands
at the palace gates demanding the restoration of the money. Pilate
ordered his soldiers to disperse them, and they with their short
daggers charged the crowds into the very precincts of the Temple,
slaying great numbers even upon the altars of their sacrifices.[177]
=23. Jerusalem.= The Sanhedrin lead Jesus to Pilate, Matt. 27:2; Mark
15:1; Luke 23:1; John 18:28.
Pilate endeavors to deliver Jesus from death, but finally gives him
over to crucifixion, Matt. 27:11‒26; Mark 15:9‒15; Luke 23:4‒24; John
18:38; 19:16.
The supernatural darkness, from the sixth hour (twelve, midday) to
the ninth hour (three in the afternoon), Matt. 27:45; Mark 15:33;
Luke 23:44.
The rending of the veil of the Temple, Matt. 27:51; Mark 15:38;
Luke 23:45.
=24. This veil was= sixty feet high and of very heavy material,
according to Jewish writers. A veil to cover the holy place was used
in the temples of Diana at Ephesus and of Jupiter at Olympia, and as
they were of the same material, of woollen and richly embroidered and
in color purple, it seems they must have been suggested by the veil
in the Jewish Temple, which was of the same material, work, and color.
The Jewish veil was the inner one separating the “Holy of holies” from
the other part of the sanctuary.[178] For the original description see
Exod. 26:31.
The earthquake, Matt. 27:51. Rocks rent and graves opened, Matt. 27:52.
Centurion surprised, Matt. 27:54; Mark 15:39; Luke 23:47; Luke adds
“all the people.”
Women beholding afar off, Matt. 27:55, 56; Mark 15:40; Luke 23:49;
John 19:25; John states that some stood by the cross.
=25. Joseph of Arimathæa= applies for the body of Jesus, Matt. 27:57‒60;
Mark 15:42‒47; Luke 23:50‒53; John 19:38.
Nicodemus brings spices to the sepulchre, John 29:39.
The Jews, by Pilate’s permission, set a watch, Matt. 27:62‒66.
The descent of an angel who rolls away the stone, Matt. 28:2;
Mark 16:5; Mark says a young man was sitting in the sepulchre when the
two Marys came with spices. Luke 24:4 states two men (angels) stood
at the sepulchre. John 21 mentions no angel at the first visit, but
afterward Mary Magdalene on her return sees two angels in the sepulchre,
John 20:11, 12.
=26. The chief priests= bribe the soldiers to keep the secret, Matt.
28:11‒15.
The two disciples, Peter and Cleopas, going to Emmaus, see Jesus,
Luke 24:13‒35.
EMMAUS.
=27. The site of this town= has not been identified beyond doubt.
But the village Amwas, fifteen miles northwest by west from Jerusalem,
has been supposed to be the place. Its distance is almost too great
for the disciples to have travelled in the time specified, and it is
farther off than the sixty furlongs which is given as its distance from
Jerusalem in Luke 24:13. But the distance is given in several of the
old manuscripts as 160 furlongs instead of sixty; especially is it so
stated in the old Sinaitic manuscript. This fact, with the similarity
of name, and the statement by Jerome that it was at this place,
formerly called Nicopolis, leads to the general impression that the
site of Emmaus is to be found at Amwas.
=28. Jesus suddenly appears= to the apostles as they are gathered in
a room, Thomas being absent, and again eight days afterward when Thomas
was present. This is according to John 20:19‒29. Luke only mentions
the one appearance in the room, Luke 24:36‒48; also in Mark only one
appearance in the room as they sat at meat or together, Mark 16:14; but
this appearance is omitted in Matthew.
The apostles and perhaps many others go into Galilee, Matt. 28:16, 17;
Mark makes no statement, nor does Luke, in reference to the going into
Galilee. John 21:1‒23 gives the meeting of Jesus at the Sea of Tiberias.
After this he meets the apostles and over 500 brethren at once; is
“seen of James,” and finally “of all the apostles,” having led them
out to Bethany, where his ascension took place, 1 Cor. 15:6, 7;
Luke 24:49‒53.