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CHAP. III. LUKE COMPARED WITH MATTHEW AND MARK. 13

second time rejected by His own, He starts on a general circuit through the Galilean villages
(Mark 6. 6; Matt. 4. 23), teaching, preaching, healing, and followed by great multitudes,
gathered from all parts of Palestine. Gladdened by the sight of this first great and general
rising of the people and pressed by their eager expectations, Jesus feels constrained, in a solemn
discourse to disclose unto them the true nature of His Kingdom, and this He does by the
Sermon on the Mount, after a night in prayer and the choosing of the twelve Apostles in the
early morning. Descending from the Mount, he heals a leper. They reach Capernaum, but
the throng about the house is still so great, that Jesus, tired as He is, cannot even spare time
for eating but continues devoting Himself to the people, till even His friends go out to lay
hold on Him, declaring it madness thus to neglect the duty of self—preservation. No sooner
has Christ's arrival at Capernaum become known, than the elders of the Jews appear before Him,
to plead the centurion's case. Jesus goes with them, marvels at the centurion's faith, and heals
his servant. This was on a Sabbath morning 1). For in the course of the same day we see the
Saviour in the synagogue, casting out an unclean spirit; from the synagogue He hastens to
Peter's house, where He restores Peter's wife's mother, lying ill of a fever,—and later on in
the evening performs a great many more miracles by healing a crowd of diseased ones and
demoniacs, gathered at His door. On the following morning, long before dawn, He is engaged
in prayer in a solitary place. Found out by eager hearts and requested to stay with them, He
declines to do so, and starts for a long day's march, 2) reaching the gates of Nain just in time to
meet the funeral procession which carries out the widow's only son. A word of comfort to the
mother, a word of life to the corpse, and he that was dead, sits up and begins to speak! Well
might they glorify God for having visited His people.

With this excursion to Nain commences the third subdivision of Christ's Galilean Ministry
of this early period. For the journey to Nain was only the starting—point of a fresh circuit,
distinctly stated by Mark (I. 38, 39) and Luke (4. 43, 44) in direct connection with the above—
mentioned miracles. That we possess no detailed account of this journey, matters nothing; the
fact remains the same. Probably, however, this journey wound up with Christ's appearance at
Jerusalem on "a feast of the Jews" (John 5. I the festival of Purim, as we shall see in the
sequel), in which case the silence on His further movements, on the part of Matthew, Mark and
Luke, could be easily accounted for, since of all the journeys to Jerusalem they record but the
last one, that of the Passion—week. The Baptist's embassy too, which Luke brings into direct
connection with the raising of the widow's son at Nain, cannot have occurred immediately after
the latter miracle. For John was kept a prisoner in the castle of Mach------rus, on the Southern
border of Per----a, near the Dead Sea, and we must at any rate allow a week or two for the report
of that miracle to reach John and again John's message to reach Christ.

To proceed with the adjusting of the matter supplied by Luke's narrative, we embody

Luke F in Compound—Chain No. 2.
,, G, i do. ,, 3.
,, z, aa, bb, do. ,, 4,

without obtaining however any other harmonistic results than those gained and stated before
(Page 5).

But as regards Luke e and f (the plucking of corn and the healing of a withered hand),
corresponding with Matth. F and Mark e, f, g, we have now to determine the time of these
incidents. And here it is Luke who with his strange date "én Sabbátǫ deuteroprótǫ” (“on a
second—first Sabbath" 6. I) must show us the way. Among the various interpretations of this


1) That it was a Sabbath, we know from Mark B and Luke A (see page 3). That the centurion's servant
was healed in the earlier part of the same day, we judge from Matthew's way of joining these incidents in
8. 5–17 and especially from v. 16. where the remark: “when the even was come" evidently connects v. 5–13
as well as V. 14–15 with v. 16–17, as comprising miracles performed on one and the same day at Capernaum,
whither Our Lord had just then returned (8. 5). Moreover, this view seems supported by Luke's statement
(7. 11), that the journey to Nain took place on the day after Jesus had healed the centurion's servant. For
this implies, that if there is any connection at all between the passages Matt. 8. 5–13 and v. 14–17, the in—
cidents recorded therein must have followed each other in immediate succession, since Christ's stay at Capernaum
was limited to that one single day.

2) Nain is about 25 miles distant from Capernaum.

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