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So the other disciple, which + was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter. 17 The maid therefore that kept the door saith unto e Peter, Art thou also one of this man's disciples? He † saith, I am not. 18 Now the servants and the officers were standing there, having made a fire of coals; for it was cold; and they were warming themselves: and Peter also was with them, standing and warming himself.

19 The high priest therefore asked Jesus of his dis- + ciples, and of his teaching. 20 Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing. 21 Why askest thou me? ask them that have heard me, what I spake unto them: behold, these know the things which I said. 22 And when he had said this, one of the officers standding by struck Jesus with his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Annas therefore sent him bound unto Caiaphas the high priest.

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25 Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also one of his disciples? He denied, † and said, I am not. 26 One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, h saith, Did not I see the in the garden with him? 27 Peter therefore denied

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is not much broken or irregular. But here the letters in the margin of Luke are in more or less disorder; they do not follow the order in Matthew and Mark as closely as in B. Luke is harder to collate with Matthew and Mark in A than in B. The fact goes toward showing that one section underwent modification that the other did not, and this could hardly have been done unless the two were at one time independent works.

Another notable feature to this last section of the Gospels in contrast to all others is the fact that we find names mentioned. There are Caiaphas, Pontius Pilate, Barabbas, Simon of Cyrene the father of Alexander and Rufus, Joseph of Arimathæa, Mary Magdalene, Mary the mother of James and of Joses, Golgotha, the court of the high priest, the court Prætorium, and we may include Judas "one of the twelve" on pages xlvii and 1. These are all definite; there is no uncertainty about any of them. In any other section of the Gospels, Caiaphas would have been, one of the chief priests; Pontius Pilate would have been, a certain ruler; Barabbas, a robber; Joseph of Arimathæa, a certain rich man; Golgotha, a certain place; and so on. This is not overdrawn: Jesus was crucified at a place called Golgotha; but he was transfigured on "a high mountain," and fed the multitude in "a desert place."

And the names we meet in this section, even including that of Judas, and excepting only that of Peter, are not the names we met in other sections, of the few who are mentioned there. We come suddenly upon them here as though we had opened a new book. Joseph of Arimathæa did not figure in any of the previous accounts. Mary Magdalene is not mentioned elsewhere in the Gospels except by Luke alone in chapter 8 verse 2 on page xvii.

And the names to be found in other portions of the Gospels are wanting here. Neither Jairus, nor Lazarus, nor the widow of Nain, nor her son, nor the centurion, nor the nobleman, (if these were two persons,) nor blind Bartimæus,-not one of them, so far as we know, came to the cross or the tomb.

Section A does not contain even an allusion

to any of Jesus' miracles. Luke 23:8 says that Herod had "hoped to see some miracle done by him; " but this passage will be found set in italics in this book, and is questionable. It is a part of a paragraph about Pilate having sent Jesus to Herod, an incident not mentioned in either Matthew, Mark or John. If one will undertake to cast up from the Gospel narratives the number of diseased, crippled, etc.

2 And Pilate asked him, Art thou the King of the a Jews? And he answering

saith unto him, Thou sayest. 3 And the chief

b priests accused him of many things.

4 And Pilate again asked him, saying, Answerest Cthou nothing? behold how many things they accuse thee of 5 But Jesus no more answered anything;

velled.

3 Then Judas, which be-†† trayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou to it. 5 And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself. 6 And the chief dinsomuch that Pilate mar priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price; 10 and they gave them for the potter's field, as the Lord appointed me.

6 Now at the feast he e used to release unto them one prisoner, whom they asked of him. 7 And there was one called Barabbas, lying bound with them that had made insurrection, g men who in the insurrec

tion had committed murder. 8 And the multitude h him to do as he was wont went up and began to ask

to do unto them.

9 And Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

10 For he perceived that j for envy the chief priests

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13 And Pilate culled together the chief priests and the rulers and the people, 14 and said unto them, Ye brought unto me this man, as one that perverteth the people: and behold, I, having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. 16 I will therefore chastise him, and release him. 18 But they cried out all toh gether, saying, Away with this man, and release unto us Barabbas: 19 one who for a certain insurrection made in the city, and for murder, was cast into prison.

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28 They lead Jesus therefore from Caiaphas into the palace and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the passover. 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this inan were not an evil-doer, we should not have delivered him up unto thee. 31 Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death: 32 that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die.

33 Pilate therefore entered again into the palace, and called Jesus, and said unto a him, Art thou the King of the Jews? 34 Jesus answered, Sayest thou this of thyself, or did others tell it thee concerning me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done? 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king a then? Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my Voice. 38 Pilate saith unto him, What is truth?

And when he had said this, he went out again unto the Jews, and saith unto Z them, I find no crime in him. 39 But ye have a custom, e that I should release unto you one at the passover: will ive therefore that I release unto you the King of the Jews? 40 They cried out therefore again, saying, Not this man, h but Barabbas. Now Barabbas was a robber.

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which Jesus must have healed, he cannot arrive at a lower estimate than three or four hundred, and it is fair to say that he must have performed, if the stories told of him be true, two or three times that number of miracles. Such passages as Mark 3:9-10 and Mark 6: 56 (pages xix and xxvii) imply that he healed a great many people; and there must be as many as twenty-five or thirty such passages in the Gospels. Not one of all these miracles was mentioned, either by Pilate or to him, in Jesus' defence. Pilate was anxious to wash his hands of Jesus' blood. He plead with those who clamored for his condemnation that he could find no fault in him. He wished to release Jesus instead of Barabbas. It is strange that he did not mention one of his miracles, or seek to find some person who could testify of his mighty and divine benevolence.

There are a few passages of a miraculous character in section A which are conspicuous for being in but one of the Gospels only. Luke 22:51 says that Jesus touched the servant's ear and healed him. In view of the point which has here been made that this portion of the Gospels is a truthful and authentic history of the crucifixion, and that in consequence it contains little or nothing of a supernatural character, it is not only surprising but significant that neither Matthew, Mark nor John say anything of Jesus having healed the servant's ear. Of much the same cast is Matthew 27:52-53, and including part of verse 51. It does not seem possible that the writers of the other Gospels could have "omitted" an incident of so much importance.

In connection with this last, we are brought to the consideration of the two passages marked on page liv with the letters j and o. These are in the three synoptic Gospels but not in John; and the fact that John makes no mention of these miraculous occurrences is important. It does not seem that he would have omitted or forgotten them, for they must have been if true amongst the most important features of this most memorable event. It is not without import that j and o are given together in Luke, as though they constituted a single interpolated passage, afterwards divided by the introduction of k-m, and by the transposition of n and o. If some copyist could insert such a passage as Luke 22:51 or Matthew 27:5253, it is not unreasonable to suppose that Luke 23:44-45 was likewise inserted; the only difference being that the first two were inserted at so late a date that they appear in one of the Gospels only, whereas Luke 23:44-45 was inserted at sufficiently early a date that it

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20 Now the chief priests and the elders persuaded the a multitudes that they should ask for Barabbas, and destroy Jesus.

21 But the governor answered and said unto them, Whether of the twain will ye that I release unto you? And they said, Barabbas.

22 Pilate saith unto them, b What then shall I do unto Jesus which is called Christ? C They all say, Let him be

crucified. 23 And he said, d Why, what evil hath he

done? But they cried out e exceedingly, saying, Let him be crucified.

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24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man: see ye to it. And all the people answered and said, His blood be on us, and on our children.

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And they stripped him, and put on him a scarlet robe. h29 And they plaited a crown

of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocki ed him, saying, Hail, King of the Jews! 30 And they spat upon him, and took the reed and smote him on

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the head. 31 And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.

32 And as they came out, they found a man of Cyrene, 1 Simon by name: him they compelled to go with them, that he might bear his cross. 33 And when they were come unto a place called Golgotha, that is to say, The place of a skull,

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11 But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. 12 And Pilate again answered and said unto them, What then shall I do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 And Pilate said unto them, Why, what evil hath he done? But they cried out exceedingly, Crucify him. 15 And Pilate, wishing to content the multitude, released unto them Barabbas, and delivered Jesus, when he had scourged him, to be crucified.

16 And the soldiers led him away within the court, which is the Prætorium; and they call together the whole band. 17 And they clothe him with purple, hand plaiting a crown of

thorns, they put it on him; 18 and they began to sai lute him, Hail, King of the Jews! 19 And they smote

his head with a reed, and jdid spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off from him the purple, and put on him his garments. And they led him out to crucify him.

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20 And Pilate spake unto b them again, desiring to release Jesus; 21 but they c shouted, saying, Crucify, crucify him. 22 And he said unto them the third d time, Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him. 23 But they were instant with loud voices, asking that he might be crucified. And their voices prevailed. 24 And Pilate gave sentence that what they asked for should be f done. 25 And he released

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him that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.

26 And when they led him away, they laid hold 1 upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.

27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 31 For if they do these things in the green tree, what shall be done in the dry?

32 And there were also two oth rs, malefactors, led with him to be put to death.

33 And when they came m unto the place which is called The skull,

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1 Then Pilate therefore took f Jesus, and scourged him. 2 And

the soldiers plaited a crown of h thorns, and put it on his head,

and arrayed him in a purple garment; 3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. 4 And Pilate went out again, and saith unto them, Behold, I bring him out to you, that d ye may know that I find no crime

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in him. 5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, Behold, the man! 6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take him yourselves, and crucify him: for I find no crime in him. 7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard this saying, he was the more afraid; 9 and he entered into the palace again, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Pilate therefore saith unto him, Speakest thou not unto me? knowest thou not that I have power to release thee, and have power to crucify thee? 11 Jesus answered him, Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin. 12 Upon this Pilate sought to release him but the Jews cried out, saying, If thou release this man, thou art not Cæsar's friend: every one that maketh himself a king speaketh against Cæsar. 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgement-seat at a place called The Pavement, but in Hebrew, Gabbatha. 14 Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King! 15 They therefore cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar. 16 Then therefore he f delivered him unto them to be crucified.

found its way into the three synoptic Gospels but not into John.

The character of the accusation brought against Jesus by the Jews is not in harmony with other portions of the Gospels, excepting possibly some of the stories told of him in B. The charge, either truthfully or falsely, that he had proclaimed himself "King of the Jews" is a new idea, quite in keeping however with some scattering passages about his "kingdom"; quite in keeping also with his prophecy that he was to return to the earth again, in the clouds of heaven, with his holy angels, "in his kingdom," before the generation then living should pass away. Pilate asked Jesus, "Art thou the King of the Jews?" The high priest said unto him, "Tell us whether thou be the Christ, the Son of God." They mocked him, "Hail, King of the Jews!" They wrote over his cross in derision, "THE KING OF THE JEWS. There is nothing of this prior to the account of the betrayal by Judas on page 1. It is true that the Gospels before this point reveal some opposition to Jesus, but it was because he had healed on the sabbath day. This charge was not brought against him before Pilate, Section A and previous portions of the Gospels are as different as two books by different authors.

Another important peculiarity of this section of the Gospels is the total absence of all reference to Jesus' disciples. They are mentioned once in Matthew 26:56 and once in Matthew 27:64, but the authenticity of both of these passages is not beyond question when viewed from the ground that the synoptic Gospels had a common origin in older manuscripts which preceded them. These facts, together with others which have been pointed out, imply that Jesus did not have disciples in the sense in which he is usually credited with them.

John, in chapter 18 verse 15, mentions in In verse a strage way "another disciple." 16, he refers to him again as "the other disciple, which was known unto the high priest. In chapter 19 verse 26, he calls him the disciple "whom he loved"; and in verse 27, he speaks of him twice as "the disciple." In chapter 20 verses 2-8, there seems to be a studied effort to avoid giving this disciple's name. John says at the end of his book that it was from him that he received the information he has recorded. The synoptic Gospels-three independent works they are called-are silent in regard to any disciple whom Jesus particularly