But John himself, in whom our theologians rest all their confidence, expressly mentions ([iv. 45]) that at the first passover visited by Jesus after his baptism (and probably at others also) the Galileans were present, and apparently in great numbers, since as a consequence of their having witnessed his works in Jerusalem, Jesus found a favourable reception in Galilee. If we add to this, that most of the disciples who accompanied Jesus in his early journeys to the feasts were Galileans ([John iv. 22], [ix. 2]), it is inconceivable that tidings of the ministry of Jesus at Jerusalem should not from the first reach Galilee. Once there, could time extinguish them? We grant that it is in the nature of tradition to fuse and remodel its materials, and as the last journey of Jesus to Jerusalem was pre-eminently memorable, it might absorb the recollections of the previous ones. But tradition has also another impulse, and it is its strongest; namely to glorify. It may indeed be said that to circumscribe the early ministry of Jesus by the frontiers of Galilee would serve the purpose of glorifying that province, in which the synoptical tradition had its origin. But the aim of the synoptical legend was not to glorify Galilee, on which it pronounces severe judgments;—Jesus is the object round which it would cast a halo, and his greatness is proportionate to the sphere of his influence. Hence, to show that from the beginning of his ministry he made himself known beyond the Galilean angulus terræ, and that he often presented himself on the brilliant theatre of the capital, especially on occasions when it was crowded with spectators and hearers from all regions, was entirely according to the bent of the legend. If, therefore, there had historically been but one journey of Jesus to Jerusalem, tradition might be tempted to create more by degrees, since it would argue—how could so great a light as Jesus have remained so long under a bushel, and not rather have early and often placed himself on the lofty stand which Jerusalem presented? Opponents, [[270]]too, might object, like the unbelieving brethren of Jesus ([John vii. 3, 4]), that he who is conscious of the power to perform something truly great, does not conceal himself, but seeks publicity, in order that his capabilities may be recognized; and to these opponents it was thought the best answer to show that Jesus actually did seek such publicity, and early obtained recognition in an extended sphere. Out of this representation would easily grow the idea which lies at the foundation of the fourth gospel, that not Galilee, but Judea, was the proper residence of Jesus.
Thus, viewed from the point of the possible formation of a legend, the balance inclines in favour of the synoptical writers. But is the result the same when we ascend to the relations and designs of Jesus, and from this point of view inquire, if it be more probable that Jesus visited Jerusalem once only or several times during his public life?
The alleged difficulty, that the various journeys to the feasts offer the principal means of accounting for the intellectual development of Jesus is easily removed. For those journeys alone would not suffice to explain the mental pre-eminence of Jesus and as the main stress must still be placed on his internal gifts, we cannot pronounce whether to a mind like his, even Galilee might not present enough aliment for their maturing; besides, an adherence to the synoptical writers would only oblige us to renounce those journeys to the feasts which Jesus took after his public appearance, so that he might still have been present at many feasts previous to his messianic career, without assuming a conspicuous character. It has been held inconceivable that Jesus, so long after his assumption of the messianic character, should confine himself to Galilee, instead of taking his stand in Judea and Jerusalem, which, from the higher culture and more extensive foreign intercourse of their population, were a much more suitable field for his labours; but it has been long remarked, on the other hand, that Jesus could find easier access to the simple and energetic minds of Galilee, less fettered by priestcraft and Pharisaism, and therefore acted judiciously in obtaining a firm footing there by a protracted ministry, before he ventured to Jerusalem, where, in the centre of priestly and Pharisaic domination, he must expect stronger opposition.
There is a graver difficulty in the synoptical statement, considered in relation to the Mosaic law and Jewish custom. The law rigorously required that every Israelite should appear before Jehovah yearly at the three principal feasts ([Exod. xxiii. 14 ff.]), and the reverence of Jesus for the Mosaic institutes ([Matt. v. 17 ff.]) renders it improbable that, during the whole course of his ministry, he should have undertaken but one journey of observance.[14] The Gospel of Matthew, however, be our judgment what it may as to the date and place of its composition, did certainly arise in a community of Jewish Christians, who well knew what the law prescribed to the devout Israelite, and must therefore be aware of the contradiction to the law in which the practice of Jesus was involved, when, during a public ministry of several years’ duration, only one attendance at Jerusalem was noticed, or (in case the synoptical writers supposed but a single year’s ministry, of which we shall speak below) when he was represented as neglecting two of the great annual feasts. If then, a circle in close proximity to Jewish usage found nothing offensive in the opinion that Jesus attended but one feast, may not this authority remove all hesitation on the subject from our minds? Besides, on a more careful weighing of the historical and geographical relations, the question suggests itself, whether between the distant, half Gentile Galilee, and Jerusalem, the ecclesiastical bond was so close that the observance of all the feasts could be [[271]]expected from a Galilean? Even according to the fourth gospel, Jesus omitted attending one passover that occurred in the period of his public career ([John vi. 4]).
There is, however, one point unfavourable to the synoptical writers. That Jesus in his last visit to Jerusalem should, within the short space of the feast day, have brought himself into such decided hostility to the ruling party in the capital, that they contrived his arrest and death, is inexplicable, if we reject the statement of John, that this hostility originated and was gradually aggravated during his frequent previous visits.[15] If it be rejoined, that even in Galilean synagogues there were stationary scribes and Pharisees ([Matt ix. 3], [xii. 14]), that such as were resident in the capital often visited the provinces ([Matt. xv. 1]), and that thus there existed a hierarchical nexus by means of which a deadly enmity against Jesus might be propagated in Jerusalem before he had ever publicly appeared there; we then have precisely that ecclesiastical bond between Galilee and Jerusalem which renders improbable on the part of Jesus the non-observance of a series of feasts. Moreover the synoptical writers have recorded an expression of Jesus which tells strongly against their own view. The words: Jerusalem, Jerusalem—how often would I have gathered thy children together—and ye would not, have no meaning whatever in Luke, who puts them into the mouth of Jesus before he had even seen Jerusalem during his public ministry ([xiii. 34]); and even from the better arrangement of Matthew ([xxiii. 37]) it is not to be understood how Jesus, after a single residence of a few days in Jerusalem, could found his reproaches on multiplied efforts to win over its inhabitants to his cause. This whole apostrophe of Jesus has so original a character, that it is difficult to believe it incorrectly assigned to him; hence to explain its existence, we must suppose a series of earlier residences in Jerusalem, such as those recorded by the fourth Evangelist. There is only one resource,—to pronounce the statement of the synoptical writers unhistorical in the particular of limiting the decisive visit of Jesus to Jerusalem to the few days of the feast, and to suppose that he made a more protracted stay in the capital.[16]
It will be seen from the foregoing discussion, whether, when so much is to be argued pro and contra, the unhesitating decision of the critics in favour of the fourth Evangelist’s statement is a just one. For our own part, we are far from being equally hasty in declaring for the synoptical writers, and are content to have submitted the actual state of the controversy, as to the comparative merits of John and the synoptical writers, to further consideration.
§ 58.
THE RESIDENCE OF JESUS AT CAPERNAUM.
During the time spent by Jesus in Judea, the capital and its environs recommended themselves as the most eligible theatre for his agency; and we might have conjectured that in like manner, when in Galilee, he would have chosen his native city, Nazareth, as the centre of his labours. Instead of this we find him, when not travelling, domesticated at Capernaum, as already mentioned; the synoptical writers designate this place the ἰδία πόλις of Jesus ([Matt. ix. 1], comp. [Mark ii. 1]); here, according to them, was the οἴκος, which Jesus was accustomed to inhabit ([Mark ii. 1], [iii. 20]; [Matt. xiii. 1], [[272]][36]) probably that of Peter ([Mark i. 29]; [Matt. viii. 14], [xvii. 25]; [Luke iv. 38]). In the fourth gospel, which only mentions very transient visits of Jesus to Galilee, Capernaum is not given as his dwelling-place, and Cana is the place with which he is supposed to have the most connexion. After his baptism he proceeds first to Cana ([ii. 1]), on a special occasion, it is true; after this he makes a short stay at Capernaum ([v. 12]); and on his return from his first attendance at the passover, it is again Cana to which he resorts and in which the fourth Evangelist makes him effect a cure ([iv. 46 ff.]), according to the synoptical writers, performed at Capernaum, and after this we find him once again in the synagogue at Capernaum ([vi. 59]). The most eminent disciples, also, are said by the writer of the fourth gospel, not as by the synoptical writers, to come from Capernaum, but partly from Cana ([xxi. 2]) and partly from Bethsaida ([i. 45]). The latter place, even in the synoptical gospels, is mentioned, with Chorazin, as one in which Jesus had been pre-eminently active ([Matt. xi. 21]; [Luke x. 13]).