In striking contrast with this lowest computation of time, is the tradition, also very ancient, that Jesus was baptized in his thirtieth year, but at the time of his crucifixion was not far from his fiftieth.[44] But this opinion is equally founded on a misunderstanding. The elders who had conversations with John the disciple of the Lord, in Asia, πρεσβύτεροι οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ Κυρίου μαθητῇ συμβεβληκότες,—on whose testimony Irenæus relies when he says, such is the tradition of John, παραδεδωκέναι ταῦτα τὸν Ἰωάννην,—had given no information further than that Christ taught, ætatem seniorem habens. That this ætas senior was the age of from forty to fifty years is merely the inference of Irenæus, founded on what the Jews allege as an objection to the discourse of Jesus, [John viii. 57]: Thou art not yet fifty years old, and hast thou seen Abraham? language which according to Irenæus could only be addressed to one, qui jam quadraginta annos excessit, quinquagesimum autem annum nondum attigit. But the Jews might very well say to a man a little more than thirty, that he was much too young to have seen Abraham, since he had not reached his fiftieth year, which, in the Jewish idea, completed the term of manhood.[45]
Thus we can obtain no precise information from our gospels as to how long the public labours of Jesus lasted; all we can gather is, that if we follow the fourth gospel we must not reckon less than two years and something over. But the repeated journeys to the feasts on which this calculation is founded are themselves not established beyond doubt.
Opposed to this minimum, we gain a maximum, if we understand, from [Luke iii. 1 ff.] and [23], that the baptism of Jesus took place in the fifteenth year of Tiberius, and add to this that his crucifixion occurred under the procuratorship of Pontius Pilate. For as Pilate was recalled from his post in the year of Tiberius’s death,[46] and as Tiberius reigned rather more than seven years after the fifteenth year of his reign,[47] it follows that seven years are the maximum of the possible duration of the ministry of Jesus after his baptism. But while one of these data, namely, that Jesus was crucified under Pilate, is well attested, the other is rendered suspicious by its association with a chronological error, so that in fact we cannot achieve here even a proximate, still less an accurate solution of our question. [[278]]
§ 60.
THE ATTEMPTS AT A CHRONOLOGICAL ARRANGEMENT OF THE PARTICULAR EVENTS IN THE PUBLIC LIFE OF JESUS.
In attempting a chronological arrangement of the particular events occurring in the interval between the baptism of Jesus and his crucifixion, the peculiar relation of the synoptical writers to John, renders it necessary to give them both a separate and a comparative examination. As to the latter, if its result be a reconciliation of the two accounts, the journeys to the feasts in John must form the panels between which the materials of the synoptical writers must be so inserted, that between each pair of journeys with the incidents at Jerusalem to which they gave rise, would fall a portion of the Galilean history. For this incorporation to be effected with any certainty, two things would be essential; first, a notice of the departure of Jesus from Galilee by the first three Evangelists, as often as the fourth speaks of a residence in Jerusalem; and, secondly, on the part of John, an intimation, if not a narration, between his accounts of the several feasts, of the Galilean occurrences represented by the synoptical writers as an uninterrupted train. But we have seen that the synoptical writers fail in the required notice; while it is notorious that John, from the baptism of Jesus to the closing scenes of his life, is only in two or three instances in coincidence with the other Evangelists. John says ([iii. 24]) that when Jesus began his ministry, John was not yet cast into prison; Matthew makes the return of Jesus into Galilee subsequent to the imprisonment of the Baptist ([iv. 12]), hence it has been inferred that that return was from the first passover, and not from the baptism;[48] but it is undeniable that Matthew places the commencement of the public ministry of Jesus in Galilee, and presupposes no earlier ministry at the feast in Jerusalem, so that the two statements, instead of dovetailing, as has been imagined, are altogether incompatible. The next, but very dubious point of contact, occurs in the healing of the nobleman’s son, according to [John iv. 46 ff.], or the centurion’s servant, according to [Matt. viii. 5 ff.], and [Luke vii. 1 ff.], which John places ([v. 47]) immediately after the return of Jesus from his prolonged residence in Judea and Samaria, during and after the first passover. It was to be expected, then, that the corresponding narration of the synoptical writers would be preceded by some intimation of the first journey made by Jesus to a feast. Not only is such an intimation wanting—there is not a single aperture to be found for the insertion of this journey, since, according to the synoptical writers, the cure in question was an immediate sequel to the Sermon on the Mount, which Matthew and Luke represent as the culminating point, of an apparently uninterrupted course of teaching and miracles in Galilee. Thus neither at this point is the chronology of the first three Evangelists to be eked out by that of the fourth, since they nowhere present a joint on to which the statements of the latter can be articulated. Another more decided coincidence between the two parties exists in the associated narratives of the miracle of the loaves, and that of walking on the sea, [John vi. 1–21], [Matt. xiv. 14–36] parall., which John places in the interval immediately preceding the second passover, unvisited by Jesus; but he differs so completely from the synoptical writers in his account of these miracles, both in their introduction and termination, that either he or they must inevitably be wrong. For while, according to Matthew, Jesus retires from Nazareth [[279]]probably, at all events from some part of Galilee, to the opposite side of the sea, where he effects the multiplication of the loaves; according to John he sets out from Jerusalem. Further, in the first two gospels Jesus proceeds after the miracle of the loaves into a district where he was less known (both [Matt. v. 35] and [Mark v. 54] expressly stating that the people knew him), whereas in John he goes directly to Capernaum, with which of all places he was the most familiar. We know not here whether to tax the synoptical writers or John with a mistake: and as we cannot pronounce whether he or they have placed this incident too early or too late, we are equally ignorant how much of the synoptical narratives we are to place before, and how much after, the second passover, which John makes nearly cotemporary with the feeding of the five thousand. Here, however, the points of contact between this Evangelist and his predecessors are at an end, until we come to the last journey of Jesus; and if they are too uncertain to promise even a simple division of the synoptical materials by the two Passovers, how can we hope, by the journeys of Jesus to the feast of the Jews, ἑορτὴ τῶν Ἰουδαίων, to the feast of Tabernacles, or to the feast of Dedication, if that be a separate journey, to classify chronologically the uninterrupted series of Galilean occurrences in the first three gospels? Nevertheless this has been attempted by a succession of theologians down to the present time, with an expenditure of acumen and erudition, worthy of a more fertile subject;[49] but unprejudiced judges have decided, that as the narrative of the first three Evangelists has scarcely any elements that can give certitude to such a classification, not one of the harmonies of the gospels yet written has any claim to be considered anything more than a tissue of historical conjectures.[50]
It remains to estimate the chronological value of the synoptical writers, apart from John. They are so frequently at variance with each other in the order of events, and it is so seldom that one has all the probabilities on his side, that each of them may be convicted of numerous chronological errors, which must undermine our confidence in his accuracy. It has been maintained that, in the composition of their books, they meditated no precise chronological order,[51] and this is partially confirmed by their mode of narration. Throughout the interval between the baptism of Jesus and the history of the Passion, their narratives resemble a collection of anecdotes, strung together mostly on a thread of mere analogy and association of ideas. But there is a distinction to be made in reference to the above opinion. It is true that from the purport of their narratives, and the indecisiveness and uniformity of their connecting phrases, we can detect their want of insight into the more accurate chronological relations of what they record; but that the authors flattered themselves they were giving a chronological narration, is evident from those very connecting phrases, which, however indecisive, have almost always a chronological character, such as καταβάντι ἀπὸ τοῦ ὄρους, παράγων ἐκεῖθεν, ταῦτα αὐτοῦ λαλοῦντος, ἐν αὐτῇ τῇ ἡμέρᾳ, τότε, καὶ ἰδοὺ, etc.[52]
The incidents and discourses detailed by John are, for the most part, peculiar to himself; he is therefore not liable to the same control in his chronology from independent authors, as are the synoptical writers from each other; neither is his narration wanting in connectedness and sequence. Hence our [[280]]decision on the merits of his chronological order is dependent on the answer to the following question: Is the development and progress of the cause and plan of Jesus, as given by the fourth Evangelist, credible in itself and on comparison with available data, drawn from the other gospels? The solution to this question is involved in the succeeding inquiry. [[281]]