CHAPTER IV.
John compared with the three other Gospels.
Were it not for the dates supplied by John, we should be sadly at a loss in arranging the
Gospel—narrative. But as it is, the Gospel of John by means of its invaluable dates serves as
a frame—work around which to arrange the materials furnished by the other three Gospels.
The following are the principal notes of time and place, found in John:
| John ,, ,, ,, ,, ,, ,, ,, ,, |
2. 13. 3. 22–24. 4. 35. 5. 1. 6. 4. 7. 2. 14. 10. 22. 11. 55. 12. 1. |
"The Jews' Passover" (April). "John not yet cast into prison." "Yet four months to the harvest"(Dec.) "A feast of the Jews" (Purim, March). "The Passover, a feast of the Jews," "The Jews' feast of Tabernacles" (Oct.) "The feast of the Dedication" (Dec.) "The Jews' Passover nigh at hand." "Six days before the Passover" (Apr.) |
Jesus at Jerusalem. Purification of the temple. Jesus tarrying & baptizing in the country of Judea. Jesus in Samaria, returning to Galilee. Jesus at Jerusalem. Bethesda. Jesus remaining in Galilee. Five thousand fed. Jesus at Jerusalem (7. 14–10. 21). Jesus at Jerusalem. Jesus secluded at Ephraim, after having raised Laz. Jesus arrives at Bethany. |
As indicated above, we take the unnamed "feast of the Jews" in 5. I to be the Purim—festival.
It depends mainly on the interpretation of this passage, how the question as to the duration of
Our Lord's Public Ministry is determined. If this unknown "feast" really was the festival of
Purim, we have but the three Passovers, distinctly mentioned by John (2. 13; 6. 4; 12. 1) as
falling within the time of Christ's public labours, and consequently the latter lasted only about
two full years and some months, whereas the supposition, that the "feast" in 5. I signifies any
other festival than the Purim—be it the Passover, or Pentecost, or the feast of Tabernacles or what—
ever else, —forces us to insert a whole year and four months between John 4. 54 and 6. 1. And
of these sixteen months, representing nearly one half of the whole period of Christ’s Ministry,—
is it possible that John would have recorded but this one incident (5.)? This seems improbable
in the highest degree. Far more natural and reasonable seems the conclusion, that with the
previous dates in 4. 35 (December) and the subsequent one in 6. 4. (April), the unnamed "feast"
in 5. I must refer to an intermediate festival betwixt December and April, which can be none
other than Purim (March). —Moreover, the very circumstance that John omits the name of this
"feast," while in every other instance he most carefully specifies the sacred seasons (vide the
wording in the list above), seems to involve the idea that this "feast" cannot well have been
one of the greater festivals, that, in fact, John considered it too insignificant to mention its
name to Hellenic readers. This applies very well to Purim, celebrated in memory of the Jews'
deliverance from the machinations of Haman.
It has been objected that the Jews did not go up to Jerusalem to celebrate the Purim, but
contented themselves with reading the book of Esther in their local synagogues. But why should
the absence of a legal compulsion have prevented Our Lord from visiting Jerusalem? If He
deemed it right to resume his work there, why should He wait any longer? The Jews' atten—
dance at the feast of the Dedication was also not obligatory, and yet we see Jesus present at
Jerusalem on that occasion 1) (10. 22). Besides, it is very probable, that Christ went to Jeru—
salem in the month of March with the full intention, to stay there the following few weeks, so
as to be present at the Passover too, a plan which he subsequently had to abandon in conse—
quence of the intense conflict with the hierarchy (5. 16, 18. comp. with 7. 1, 21–23). As to
the "multitude" in 5. 13, the streets of Jerusalem with her 120,000 inhabitants were on such
a day certainly crowded enough to save us from the necessity of assuming that that term could
only be applied to a concourse of strangers such as on the great festivals.
1) that the latter festival occurred "while Christ remained in or near Jerusalem after the feast of Taber—
nacles," is but an improved assertion, as will be shown in the sequel.
