Chapter V: 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.