Last days at Jerusalem, and afterwards: xix. 29-xxiv. 53.—Entry into Jerusalem, Christ's second lament over Jerusalem, cleansing of the temple (xix. 29-xx.). Christ challenged, parable of the vineyard, two questions to entrap Christ, His question (xx.). The widow's mites, predictions of the destruction of the temple, siege of Jerusalem, the second coming (xxi.). Judas' bargain, the Passover, agony on the mount of Olives, the betrayal, Peter's denial, Jesus tried before the elders (xxii.). Jesus before Pilate, Herod, Pilate again, Simon of Cyrene, the daughters of Jerusalem, the crucifixion, burial by Joseph of Arimathaea (xxiii.).

The women at the sepulchre, and Peter, the walk to Emmaus, Jesus appears to the disciples and eats, His commission, the Ascension (xxiv.).

The Date of our Lord's Birth.—It is fairly well known that the dates of our Lord's Birth and of His Death are both, in all probability, misrepresented in popular chronology. The best ancient chronology fixes the date of the Crucifixion in A.D. 29. The Birth was probably about six years before the commencement of our present era. Various reasons make this date probable, including the fact that there was at that time a conjunction of Jupiter, Saturn, and Mars, which must have presented a most brilliant appearance in the sky, and would {79} certainly have attracted the star-loving sages of the East. The great astronomer Kepler was of opinion that this conjunction was followed by the brief appearance of a new star, which is the star mentioned in Matt. ii. 2. This is of importance in considering the statements of St. Luke. Several objections have been made to his account of the census held under Quirinius. (1) It is said that Quirinius was not governor of Syria when Jesus was born; his administration was from A.D. 6 to A.D. 9, and Quinctilius Varus was governor in A.D. 1. But St. Luke cannot be proved to say that Quirinius was governor; he describes his office by a participle which may mean "acting as leader," and there is proof that Quirinius was engaged in a military command in the time of Herod, and also proof that some high official twice governed Syria in the time of Augustus. St. Luke's expression might fit either of these two facts. (2) It is said that Herod was reigning as king in Palestine, and that his subjects would not be included in a Roman census. But in the year 8-7 B.C. Augustus wrote to Herod, saying that he would henceforth treat him as a subject. His dominions must henceforth have been treated like the rest of the dominions of Augustus. (3) It is said that no census took place at that time, and that if there had been a census, it would have been carried out by households, according to Roman custom, and not by families. But there seems to have been a census in Egypt and Syria in B.C. 8, and after Augustus determined to put Herod under his authority, the census would naturally be extended to Judaea. Herod would probably be allowed to carry out the census on his own lines, so long as it was really carried out. And he would plainly prefer to do it in the Jewish fashion, so as to irritate the Jews as little as might be.

The question is still involved in some obscurity, but St. Luke's accuracy has not been in the least disproved by the controversy. He is the only evangelist who connects his narrative with the history of Syria and of the Roman empire, and we have every reason to believe that he did his work with care as well as sympathy.

[1] Adv. Har. iii. 1.

[2] Matt. v. 3 has "poor in spirit." The same Aramaic word might be used for both "poor" and "poor in spirit."

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CHAPTER VI
THE GOSPEL ACCORDING TO ST. JOHN

[Sidenote: The Author.]