CHAP. IV. JOHN COMPARED WITH THE THREE OTHER GOSPELS. 17
Again it has been urged that the Purim was essentially a day of rejoicing, when the Jews
indulged in excessive eating and drinking, in addition whereunto the national joy found its ex—
pression in sending presents to friends and relations, as well as in deeds of benevolence to the
poor in general. Was it then becoming of our Lord, to attend such feastings? We answer:
Why not? Was there anything in those proceedings, that could in reality defile Him, the Holy
One? Nay, was it not most becoming, that Jesus on such a day of universal joy should reveal
the riches of His lovingkindness and mercy in restoring health to the poor sufferer at Bethesda,
as if He wanted to say: If ye know how to make each other happy, surely I won't be behind
you in munificence!
Lastly it is alleged, that the Purim was never celebrated on a Sabbath, whereas the Jews
took offence at the miracle having been performed on the Sabbath. But the Sabbath spoken of
in v. 9 may have preceded or succeeded the feast which, in fact, lasted two days. Moreover,
the above assertion is contradicted by Professor Dr. Wieseler, the most distinguished of modern
chronologists.
Assuming then, on the authority of John, that our Lord's public ministry lasted about two
and a half years, we have now to harmonize the contents of John's Gospel with the account
given by the three other Evangelists.
Besides the transactions connected with the last days of our Saviour, there is but one identi—
cal event, recorded by all the four writers, the miraculous feeding of the five thousand (John 6.
11). Hence John 6th coincides with the Compound-Chain No. 2 (see page 14).
As to the incidents narrated in John I. 19–4. 54, we have on the one hand to place them
after the baptism and temptation of Christ, since in 1. 31–34 the Baptist refers to our Lord's
baptism as a thing of the past,—on the other hand they must precede the commencement of His
public ministry in Galilee as recorded in Comp.—Chain No. 1, and this for the following reason:
According to Matthew 4. 12 and Mark I. 14, 15 Christ entered upon His Galilean labours
after the Baptist's imprisonment. John indeed tells us of a former stay of Jesus in Galilee (2.
1–12), but the distinct remark in 3. 24, that during Christ's subsequent sojourn in Judea “John
was not yet cast into prison," renders it clear enough, that only our Lord's second arrival at
Galilee (John 4. 43–45) can be parallel with the one mentioned by Matt. (4. 12) and Mark
(1. 14, 15), as also John's statement in 4. 44 fully corresponds with the story of Christ's rejec—
tion at Nazareth narrated in Luke 4. 16–30. Hence the order of succession will be as follows:
Baptism and temptation of Christ.
John 1. 19–4. 54.
Christ's rejection at Nazareth (Luke 4. 16 ff.).
Compound—Chain No. 1.
Luke D (see page 14).
John 5. 1–47.
Compound–Chain No. 2 (including John 6th).
Do. ,, 3
John 7. 1–10. 21. 1)
The reason for inserting Comp.—Chain No. 3 between Comp.—Chain No. 2 and John 7th is
that John himself by his remark in 7. 1 informs us of continued wanderings and labours
of Christ in Galilee during the six months lying between John 6th (April) and John 7th (October),
—a period, which we should be at a loss to find sufficient events for were it not for the matter
supplied by Matthew xv.—xviii., while on the other hand we should hardly be able, satisfactorily
to dispose of this and all the remaining portions of Gospel—history within the short limits of the
final half year, terminating with the Passion—week.
1) With the exception of John 7. 53–8. 11, a portion not existing at all in the earliest and best Manu—
scripts of the N. T. and therefore considered an interpolation by many leading commentators, the incidents and
discourses recorded in John 7. 1–10. 21 form but one continuous whole, occupying the space of not more than a
few days. 7. 37–52 contains the description of the last day of the feast. The "again” in 8. 12, 21 denotes the
close connection of the new discourse (8. 12–59) with the previous one. Further, 8.59 closes with the words:....
"and so passed by," while 9. 1 resumes the thread by the words: "And as Jesus passed by". 10. 1–6 is
the direct continuation of the speech commenced in 9. 41 and ought never to have been separated therefrom,
and as to 10. 7–21, its connection with the preceding parable is self-evident.
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