Date: 2026-08-15T00:00:00+00:00
Keywords: Gospel harmony; life of Jesus Christ; the four Gospels; Orthodox Scripture study; Russian Orthodox spirituality; Theophan the Recluse; gospel narrative; Religion & Spirituality; Bibles / Gospels; Christianity / Orthodox
Description: Four Gospels, four vantage points on one life — and here Saint Theophan the Recluse sets them side by side and lets them run as a single stream. From the angel's word to Zechariah to the empty tomb and the road to Emmaus, he threads the accounts of Matthew, Mark, Luke, and John into one continuous narrative of Christ, pausing between the scenes only to mark how one follows upon another. It is the whole story of the Lord, told in order, in the Gospels' own words.

The Gospel History

Saint Theophan the Recluse

Royal Archives

2026

Copyright

The modern English translation and the cover design are © 2026 Royal Archives. All rights reserved.

The underlying source text is in the public domain.

Published by Royal Archives

First published 2026

Translated by Royal Archives

Source: Евангельская история о Боге Сыне, Богочеловеке, Господе нашем Иисусе Христе, изложенная согласно четырем Евангелиям / свт. Феофан Затворник. (1885)

Cover: The Sermon on the Mount by Vladimir Makovsky (Russian, 1846–1920), Wikimedia Commons, which is in the public domain.

Edition identifier: urn:royalarchives:evangelskaya_istoria:en:1

Introduction

The Author

Georgy Vasilievich Govorov, whom the Church remembers as Saint Theophan the Recluse, was born on January 10, 1815, in the village of Chernavsk in the Oryol province of central Russia. He came of clerical stock—his father served as a parish priest, and his mother too was from a priestly family—and so the world of church, service, and Scripture was his native air from the first. He was schooled first in the local ecclesiastical college at Livny, then at the Oryol seminary, and at last, from 1837, at the Kiev Theological Academy, one of the great centers of Russian learning and, close beside it, the ancient Monastery of the Caves whose caves and relics drew him repeatedly. It was there, while still a student, that the young man found his path. In 1840 he received monastic tonsure and the name Theophan—after Theophanes the Confessor—and in the same year was ordained to the diaconate and then the priesthood. He completed his degree the following year.

The three decades that followed carried him through nearly the whole range of service open to a learned Russian monk. He taught and held rectorships in a succession of seminaries and academies—Kiev, Novgorod, Saint Petersburg, Olonets. He spent years abroad in the East: from 1847 he served with the Russian ecclesiastical mission in Jerusalem, where he learned Greek and the languages of the region, studied iconography, and began the labor of translation from the Fathers that would occupy him for life; later he was rector of the Russian embassy church in Constantinople. In 1857 he was named rector of the Saint Petersburg Theological Academy, and in 1859 he was consecrated Bishop of Tambov and Shatsk, moving in 1863 to the larger see of Vladimir. By every outward measure his was a rising and distinguished career in the hierarchy of the Russian Church.

Yet the desire that had drawn him toward the caves at Kiev never left him, and in 1866 he did what few bishops have ever done: he asked to be released from the government of a diocese altogether. His petition granted, he withdrew to the Vysha Hermitage in the Tambov province, a quiet monastery he had come to love, and set aside the administration of the Church for a life of prayer, reading, and writing. For his first years there he still lived among the brethren, attending the services, receiving visitors, walking the monastery grounds. Then, after Pascha in 1872, he sealed himself off entirely. He ceased to leave his cell, stopped attending the monastery church, and saw no one but his confessor; he built a small chapel in his quarters, dedicating it to the Lord’s Baptism, and served the Liturgy there—for years on Sundays and feasts, and in his last years daily and alone. He remained in this reclusion for some twenty-two years, the only bishop-recluse in the history of the Russian Church, until his death on January 6, 1894. He was buried at Vysha, and in 1988, at the millennial council marking a thousand years of Christianity in Russia, the Russian Orthodox Church glorified him as a saint, honoring his writings as a faithful continuation of the teaching of the Fathers.

That paradox—a bishop who withdrew from the world only to become, through the written word, one of the most widely read spiritual teachers of his people—is the key to understanding him. Reclusion did not silence Theophan; it freed him to write. From the seclusion of Vysha came a flood of books and letters that made him a household counselor to Russian believers of every station: works on the interior life such as The Path to Salvation, a vast and intimate correspondence answering the questions of ordinary Christians, and above all his labors on Scripture and the Fathers. He rendered the Philokalia — the great anthology of Orthodox ascetic wisdom—into Russian, so that its treasures might pass from the language of scholars and monks into the reach of the reading laity, and he wrote extended interpretations of the Psalms and the epistles of Saint Paul. Everything he made bent toward a single end: to bring the sources of the faith close to the person in the pew, in language that person could actually use. The Gospel History belongs squarely within that lifelong project.

The Work: Occasion & Purpose

The Gospel History, published in 1885 under the full title The Gospel History of God the Son, the God-Man, our Lord Jesus Christ, Set Forth According to the Four Gospels, is the fruit of Theophan’s Vysha years and of his settled conviction that the Gospel is “the chief Book, which leads a person to salvation.” The occasion was pastoral need rather than controversy or commission. A reader who opens the four Gospels for the first time meets four accounts of one life, overlapping and diverging: events that one evangelist records and another passes over, sayings placed by Matthew in one setting and by Luke in another, a sequence that is plainly ordered in places and, in others, hard to reconstruct. For the scholar this is the material of study; for the simple believer it can be a thicket. Theophan’s aim was to clear a path straight through it, so that a person might follow the earthly life of the Savior in order, from beginning to end, as a single connected story.

The work is therefore best understood as a Gospel harmony — the interweaving of the four evangelists into one continuous narrative—rather than as an original treatise in the manner of Theophan’s discursive books on prayer or the moral life. The form is ancient, reaching back to the second-century Diatessaron of Tatian and cultivated in every later age of the Church, and Theophan took it up with a particular restraint. He did not paraphrase the Gospels or retell them in his own words. The narrative that runs through the book is the Gospel text itself, given in its Russian (Synodal) wording; what Theophan supplied was the arrangement and the connective tissue—brief editorial notes that carry the reader from one scene to the next and account for how the pieces fit together. His own voice enters chiefly to order and to join, not to expound. Every section stands beneath the Gospel references from which it is drawn, so that each episode can be traced back to its source in Matthew, Mark, Luke, or John.

The purpose shaped the apparatus. Theophan furnished the book with the tools of a working guide: titled parts and paragraphs that announce their contents, so a reader can find any Gospel event at a glance; an alphabetical index; and a detailed chronological table locating each episode within the whole. In an extended address “To the Readers,” he set out the principles and rules by which he had established the order of events—the reasoning behind every decision where the four accounts might be arranged more than one way. He wrote, by his own description, for a wide circle: for those still receiving “only the first words of the Holy Gospel” and for those who sought a deeper knowledge of Scripture “which leads to life and godliness.” It is a book meant to be used — opened beside the Gospels, consulted, followed through—and it stands among Theophan’s most substantial contributions to the biblical formation of ordinary Russian Christians.

Argument & Structure

Because the book is a harmony, its “argument” is its architecture: the order in which Theophan chose to lay the events of the Lord’s life, and the reasoning that governs that order. He built it in a clear and memorable shape.

At the threshold stand three short introductions, each attached to a foundational Gospel passage. The first is historiographical — the preface of Luke (Luke 1:1–4), on the trustworthiness of the Gospel record and the care of those “who from the beginning were eyewitnesses.” The second is historical — the two genealogies, Matthew’s descending line from Abraham (Matthew 1:1–17) and Luke’s ascending line back to Adam and to God (Luke 3:23–38), which root the coming Savior in the whole history of the human race. The third is dogmatic — the prologue of John (John 1:1–18), on the eternal Word who became flesh, the mystery of the Incarnation that the history is about to recount. Reliability, setting, and meaning: the reader is grounded before the story begins.

The narrative itself then unfolds in three parts.

The first part covers the hidden years—from the annunciations and the Nativity through the infancy and the long silence of Nazareth, up to the Lord’s coming forth to the world at His Baptism. Theophan divides it in two movements: the Son of God incarnate and remaining hidden until His manifestation, and then the Incarnate Lord revealing Himself to the world in the events surrounding John the Forerunner, the Baptism, and the beginning of the public ministry.

The second part, the great middle stretch of the book, gathers the public ministry, largely in Galilee—the teaching, the miracles, the calling and forming of the disciples. Here Theophan’s ordering is at its boldest and most characteristic. Rather than follow any one evangelist, he organizes the whole ministry around the Lord’s movements to and from His adopted town, structuring the section as an alternating rhythm of sojourns in Capernaum and journeys through Galilee: a first sojourn, a first journey, a second sojourn, a second journey, and so on through some ten cycles. It is an intricate reconstruction, and the reader can watch Theophan the harmonist at work—fitting the Sermon on the Mount, the parables, the healings, and the great confessions into a single itinerary of the Savior crossing and recrossing the region.

The third part turns to the final events, and the pace slows to the measure of days. From the last journey up to Jerusalem and the raising of Lazarus, the narrative moves into the closing week and marks it out hour by hour: Holy Monday, Holy Tuesday, Holy Wednesday, Holy Thursday, the night from Thursday into Good Friday, Good Friday itself, Holy Saturday. Then come the Resurrection and the appearances of the risen Lord, and the book closes with the Ascension. The daily articulation of Holy Week—the same reckoning the Church keeps in her services—lets the reader walk through the Passion in real time.

A final appendix, “Concerning the Sequence of Gospel Events,” is where Theophan lays his method bare. This section preserves his original address “To the Readers,” which in the first edition of 1885 stood at the front of the book. In it he explains the main divisions of the history, states the rules by which he has determined the order of events, and then works methodically through the Gospel accounts—division by division—showing how each rule applies and why he has placed each episode where he has. It is the scholarly engine room of the whole harmony, and it repays the reader who wants to understand how Theophan reasoned to his conclusions, beyond what those conclusions were. His guiding frame is simple and often stated in the text: after thirty years of hidden life, the Lord reveals Himself and acts “divinely among men” for three and a half years—a span the entire arrangement is built to honor.

Theological & Spiritual Significance

The significance of The Gospel History lies less in any novel thesis than in what it embodies: a particular vision of how Scripture is to be met. Theophan holds, and the whole design of the book proclaims, that the Gospel is first of all a history — the record of a real life, lived in a real land at a real time, from the angel’s word to Zechariah to the empty tomb and the road to Emmaus. To gather the four accounts into one continuous telling is to insist that they converge on a single Person and a single sequence of saving acts, and that the believer’s task is to know that life whole, in order, as it unfolded. The book is thus an act of confidence in the coherence and truth of the Gospel record—a confidence its first, historiographical introduction states outright.

There is a deeper theological logic in the way Theophan frames the story. By opening with the genealogies and the Johannine prologue before a single event is narrated, he sets the earthly life within its full sweep: the Word who was in the beginning with God, and the descent of that Word into the flesh and blood of a particular human lineage reaching back to Adam. The history that follows is, in this light, the working out of the Incarnation—“the work of the incarnate divine dispensation,” in the language of the third introduction. The hidden years, the Galilean ministry, the Passion and Resurrection form the stages of one economy of salvation rather than a string of disconnected episodes, the eternal Son making Himself known, giving Himself over, and rising. This is the ancient conviction of the whole Christian Church about the Gospels, and Theophan’s harmony is built to make it visible on the page.

Its spiritual purpose is inseparable from its scholarly one. Theophan was, above everything, a physician of souls, and he offered this book as a means of formation. To follow the Lord’s life in sequence—to accompany Him from Nazareth to Galilee to Jerusalem, and through the reckoned days of Holy Week to the cross and the tomb—is a devotional exercise as much as an informational one. The book equips a reader to hold the whole Gospel in mind, to see how any single scene stands within the larger movement, and so to read each part with the sense of the whole behind it. In this it belongs to the same pastoral labor as Theophan’s translation of the Philokalia and his commentaries on the Psalms and the epistles: the patient work of putting the sources of the faith into the hands of ordinary believers, in a form they can carry and use. That, in the end, is the enduring contribution of The Gospel History: a new door into the Gospels rather than a new argument about them.

Reception & Influence

Theophan’s writings entered the devotional life of the Russian Church almost as soon as they appeared and have never left it. His Philokalia, his letters, and his ascetic works became staples of Orthodox spiritual reading well beyond Russia, translated and circulated wherever Orthodox Christians read. When the Russian Church glorified him in 1988, the conciliar act singled out precisely the quality that runs through The Gospel History as well: a “deep theological understanding of the Christian teaching” that let his writings be received as a genuine development of the Fathers’ own. His works on Scripture in particular—the Pauline commentaries, the expositions of the Psalms, and this harmony of the Gospels—have continued to serve as trusted guides for readers seeking to enter the biblical text with the mind of the Church. The Gospel History holds a settled place among them as his most sustained attempt to present the life of Christ entire.

The Text & This Edition

This edition presents The Gospel History in a fresh modern English translation, rendered from the Russian. The basis is the public-domain Russian text of Theophan’s 1885 work, The Gospel History of God the Son, the God-Man, our Lord Jesus Christ, Set Forth According to the Four Gospels — the same arrangement, introductions, three-part narrative, and appendix on the sequence of events described above. The Gospel passages that make up the narrative are given as Theophan gave them, in his Synodal-based Russian wording; they have been translated afresh from that Russian throughout, rather than replaced with any existing English Bible, so that the reader meets the Scripture in the form and register the author actually set down. The connective notes, the titled divisions, and Theophan’s own address to the readers are translated in a plain, dignified modern English meant to read clearly for a contemporary audience.

A few conventions of this series apply here. Authorship follows the tradition the Church has always kept: the work is presented as Saint Theophan the Recluse’s own, and those who have carried it into English are credited as translators, never as authors. Scripture citations and the numbering of chapters, parts, and divisions are given in the ordinary modern style—Arabic numerals and the familiar chapter-and-verse form (for example, Luke 1:1–4, John 1:1–18)—for ease of reference and cross-checking against a Bible. The structural spine of the original is preserved intact: the three introductions, the three parts with their sojourns and journeys and their day-by-day Holy Week, and the closing appendix in which Theophan explains his method. What the reader holds is Theophan’s harmony as he built it, in readable present-day English—a single continuous history of the Lord, told in order and, so far as the form allows, in the Gospels’ own words.

Suggestions for Reading

The natural way to read this book is straight through, following the life of Christ as Theophan meant it to be followed—but a few orientations may help. The three introductions are worth reading slowly; they are short, and they frame everything that comes after. In the second part, the alternating “sojourns” and “journeys” are Theophan’s scaffolding for the Galilean ministry, not divisions in the Gospel text itself, and a reader need not track the itinerary closely to profit from the episodes it gathers; the scheme is there to keep the whole ministry in view at once. The daily sections of the third part reward being read in step with the Church’s own Holy Week, one day at a time. And the closing appendix, though it stands last, is where Theophan opens his workshop: anyone puzzled by why an event appears where it does will find the reasoning there. Above all, the book is best kept near an open Bible. It was made to be used that way—a guide walking beside the Gospels, drawing their four voices into one.

The Gospel History

A. The First Part of the Gospel History

1. The Son of God is Incarnate and Remains Hidden until His Manifestation to the World

4. The Angel Announces the Birth of the Forerunner. His Conception. Lk. 1:5–25

In the days of Herod, king of the Jews, there was a priest of the order of Abijah named Zechariah, and his wife was of the daughters of Aaron, and her name was Elizabeth. They were both righteous before God, walking blameless in all the commandments and ordinances of the Lord. But they had no children, because Elizabeth was barren, and both were well advanced in years.

Now while he was serving as priest before God when his division was on duty, it fell to him by lot to enter the temple of the Lord and offer incense, and the whole multitude of the people was praying outside at the hour of incense.

And there appeared to him an Angel of the Lord, standing on the right side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him. But the Angel said to him: Do not fear, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.

And you will have joy and gladness, and many will rejoice at his birth. For he will be great before the Lord; he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit even from his mother’s womb. And he will turn many of the sons of Israel to the Lord their God. And he will go before Him in the spirit and power of Elijah, to turn the hearts of fathers to their children, and the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared.

And Zechariah said to the Angel: How shall I know this? For I am an old man, and my wife is advanced in years. And the Angel answered him: I am Gabriel, who stands before God, and I have been sent to speak to you and to bring you this good tidings; and behold, you will be silent and unable to speak until the day when these things come to pass, because you did not believe my words, which will be fulfilled in their time.

Meanwhile the people were waiting for Zechariah and marveled that he delayed in the temple. But when he came out, he was unable to speak to them; and they perceived that he had seen a vision in the temple; and he made signs to them and remained mute. And when his time of service was ended, he went to his home.

After these days his wife Elizabeth conceived, and she hid herself for five months, saying: So the Lord has done for me in these days, when He looked upon me to take away my reproach among people.

5. The Angel Announces to the Virgin the Birth of the Son of God From Her. Lk. 1:26–38

Now in the sixth month, after John the Forerunner had been conceived, the Angel Gabriel was sent by God to a city of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David; and the virgin’s name was Mary.

The Angel entered to her and said: Rejoice, most favored one! The Lord is with you; blessed are you among women. When she saw him, she was troubled by his words and pondered what sort of greeting this might be.

And the Angel said to her: Do not fear, Mary, for you have found favour with God; and behold, you shall conceive in your womb and bear a Son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give him the throne of David his father, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.

Mary said to the Angel: How shall this be, seeing that I know not a man? The Angel said to her in answer: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the Holy One to be born shall be called the Son of God. And behold, Elizabeth, your kinswoman, who was called barren, she also has conceived a son in her old age, and this is the sixth month with her; for nothing will be impossible with God.

Then Mary said: Behold, I am the handmaid of the Lord; let it be to me according to your word.

And the Angel departed from her.

6. The Most Holy Virgin Visits Elizabeth. Lk. 1:39–56

And Mary arose in those days and went with haste into the hill country, to a city of Judea. And she entered the house of Zechariah and greeted Elizabeth.

When Elizabeth heard the greeting of Mary, the babe leaped in her womb, and Elizabeth was filled with the Holy Spirit, and cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb! And whence is it to me that the Mother of my Lord comes to me? For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. And blessed is she who believed, for there shall be a fulfillment of those things which were spoken to her from the Lord.

And Mary said: My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour, because he has regarded the lowliness of his handmaid; for behold, from this day forward all generations shall call me blessed; for he who is mighty has done great things for me, and holy is his name; and his mercy is on those who fear him throughout all generations: he has shown strength with his arm; he has scattered the proud in the imagination of their hearts; he has brought down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away; he has helped Israel his servant (his chosen one, his beloved), remembering his mercy, as he spoke to our fathers, to Abraham and to his descendants for ever.

Mary remained with her about three months and returned to her home.

7. The Birth and Circumcision of the Forerunner. Lk. 1:57–80

Now the time came for Elizabeth to be delivered, and she gave birth to a son. And her neighbours and kinsfolk heard that the Lord had shown great mercy upon her, and they rejoiced with her.

On the eighth day they came to circumcise the child and would have named him Zechariah after his father. But his mother said: No; he shall be called John. And they said to her: There is no one in your kindred who is called by this name.

And they asked his father by signs what he would have him called. And he asked for a writing tablet and wrote: His name is John. And they all marvelled. And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. And fear came on all their neighbours; and all these things were talked about throughout the hill country of Judea. And all who heard them laid them up in their hearts, saying: What then will this child become? And the hand of the Lord was with him.

And Zechariah, his father, was filled with the Holy Spirit and prophesied, saying:

Blessed be the Lord, the God of Israel, because He has visited and redeemed His people, and has raised up a horn of salvation for us in the house of His servant David, as He spoke through the mouth of His holy prophets of old, that He would save us from our enemies and from the hand of all who hate us; to show mercy toward our fathers and to remember His holy covenant, the oath which He swore to Abraham our father, to grant us that we, being delivered from the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him all the days of our life.

And you, child, will be called the prophet of the Most High, for you will go before the face of the Lord to prepare His ways, to give to His people knowledge of salvation through the forgiveness of their sins, through the tender mercy of our God, by which the Sunrise from on high shall visit us, to give light to those sitting in darkness and the shadow of death, to guide our feet into the way of peace.

And the child grew and became strong in spirit, and was in the deserts until the day of his manifestation to Israel.

8. The Revelation to Joseph of the Mystery of the Son of God’s Incarnation. Mt. 1:18–25

When the Mother of the Lord Jesus had been betrothed to Joseph, before they came together, it was found that She was with child from the Holy Spirit. And Joseph, her husband, being a righteous man and not willing to expose her, sought to send her away secretly.

But when he thought about this, behold, an Angel of the Lord appeared to him in a dream and said: Joseph, son of David! do not fear to take Mary as your wife; for that which is conceived in Her is of the Holy Spirit; and She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.

Now all this came to pass that it might be fulfilled which was spoken by the Lord through the prophet, who says: Behold, a Virgin shall conceive and bear a Son, and they shall call His name Emmanuel, which is interpreted, God with us (Is 7:14).

When Joseph awoke from his sleep, he did as the Angel of the Lord commanded him, and took his wife, and did not know her. [And] finally she gave birth to her Son, the firstborn, and he called His name Jesus.

9. The Nativity of Christ. Mt. 1:18, Lk. 2:1–7

And the birth of Jesus Christ was thus:

In those days a decree went out from Caesar Augustus that the whole world should be enrolled. This census was the first in the governance of Quirinius over Syria. And all went to be registered, each in his own city.

Joseph also went up from Galilee, from the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, to register with Mary, who was betrothed to him as his wife, and who was with child.

And while they were there, the time came for her to give birth. And she gave birth to her Son, the firstborn, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for them in the inn.

10. The Glorification of the Angels; the Adoration of the Shepherds. Lk. 2:8–20

In that region there were shepherds staying in the field, keeping watch over their flock at night. And behold, an angel of the Lord appeared to them, and the glory of the Lord shone around them; and they were filled with great fear. The angel said to them, “Do not be afraid; behold, I bring you good news of great joy which will be for all the people: for today in the city of David there has been born for you a Saviour, who is Christ the Lord; and this will be a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger.”

And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among men with whom He is pleased!”

When the angels had gone away from them into heaven, the shepherds said to one another, “Let us go straight to Bethlehem then, and see this thing that has happened, which the Lord has made known to us.” So they came in a hurry and found Mary and Joseph, and the baby lying in the manger. When they had seen this, they made known the statement which had been told them about this child. And all who heard it wondered at the things which were told them by the shepherds. But Mary treasured all these things, pondering them in her heart.

The shepherds went back, glorifying and praising God for all that they had heard and seen, just as it had been told to them.

11. The Circumcision and Presentation of the Lord. Lk. 2:21–39

When eight days had passed, when He was to be circumcised, He was circumcised and given the name Jesus, the name given by the angel before He was conceived in the womb.

When the time came for their purification according to the law of Moses, they brought Him up to Jerusalem to present Him to the Lord, as it is written in the law of the Lord, “Every first-born male shall be dedicated to the Lord” (Ex. 13:2), and to offer a sacrifice according to what was stated in the law of the Lord, a pair of turtledoves or two young pigeons.

Now there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.

And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, he took Him into his arms, and blessed God, and said,

Now You are releasing Your bond-servant to depart in peace, According to Your word; For my eyes have seen Your salvation, Which You have prepared in the presence of all peoples, A light of revelation to the Gentiles, And the glory of Your people Israel.

His father Joseph and His mother were amazed at the things which were being said about Him. And Simeon blessed them and said to Mary, His mother, “Behold, this child is appointed for the fall and rise of many in Israel, and for a sign to be opposed—and a sword will pierce even your own soul—so that thoughts from many hearts may be revealed.”

And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem.

When they had completed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth.

(But their worship of the Magi prevented its fulfillment at that time, and then there was the flight to Egypt)

12. The Adoration of the Magi. Mt. 2:1–12

When Jesus the Lord was born in Bethlehem of Judea, in the days of King Herod, behold, Magi came from the East to Jerusalem and said: Where is He that is born King of the Jews? For we have seen His star in the East and have come to worship Him.

Hearing this, King Herod was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them: Where is the Messiah to be born? They said to him: In Bethlehem of Judea; for thus it is written through the prophet: And you, Bethlehem, land of Judah, art in no way least among the governors of Judah; for out of you shall come forth a Leader, who shall shepherd My people, Israel (Mic. 5:2).

Then Herod, summoning the Magi in secret, learned from them the exact time the star appeared and, sending them to Bethlehem, said: Go and search diligently for the Child; and when you have found Him, bring word to me, so that I too may go and worship Him.

They, having heard the king, went their way. And behold, the star which they had seen in the East went before them, until at last it came and stood over the place where the Child was. Seeing the star, they rejoiced with exceeding great joy; and entering into the house, they saw the Child with Mary His mother, and falling down, they worshipped Him; and opening their treasures, they offered to Him gifts: gold, frankincense, and myrrh.

And being warned in a dream not to return to Herod, they departed to their own country by another way.

13. Flight Into Egypt and Return. Mt. 2:13–23

When the Magi had departed to their own country, behold, the Angel of the Lord appears in a dream to Joseph and says: Arise, take the Child and His mother and flee into Egypt, and remain there until I tell you; for Herod will seek the Child to destroy Him.

He rose, took the Child and His mother by night, and departed into Egypt. And he was there until the death of Herod, that what was spoken by the Lord through the prophet might be fulfilled, who says: Out of Egypt have I called My Son (Hos. 11:1).

Then Herod, seeing that he had been mocked by the Magi, was exceedingly angry and sent forth and slew all the male children in Bethlehem and in all its borders from two years old and under, according to the time which he had learned from the Magi. Then was fulfilled what was spoken through the prophet Jeremiah, saying: A voice was heard in Ramah, weeping and great mourning; Rachel weeping for her children, and she would not be comforted, because they are no more (Jer. 31:15).

But after Herod’s death, behold, the Angel of the Lord appears in a dream to Joseph in Egypt and says: Arise, take the Child and His mother and go into the land of Israel; for those who sought the Child’s life are dead.

He rose, took the Child and His mother, and went into the land of Israel. But hearing that Archelaus was reigning over Judea in place of Herod his father, he was afraid to go there; but being warned in a dream, he went to the region of Galilee and came and dwelt in a city called Nazareth, that what was spoken through the prophets might be fulfilled: He shall be called a Nazarene (Judg. 13:5).

14. The Twelve-Year-Old Jesus in the Temple of Jerusalem. Lk. 2:40–52

The Child Jesus grew and became strong, being filled with wisdom; and the grace of God was upon Him.

Every year His parents would go to Jerusalem for the feast of Passover. And when He was twelve years old, they went up according to the custom of the feast. When the feast days were completed and they were returning, the Child Jesus remained in Jerusalem; but Joseph and His mother did not notice it. They supposed He was going with their companions. After going a day’s journey, they began to seek Him among their relatives and acquaintances, and when they did not find Him, they returned to Jerusalem, searching for Him.

And after three days they found Him in the temple, sitting in the midst of the teachers, listening to them and asking them questions. And all who heard Him were amazed at His understanding and His answers. And when they saw Him, they were astonished; and His mother said to Him: Child, why have You done this to us? Behold, Your father and I have sought You with great sorrow.

He said to them: Why were you seeking Me? Did you not know that I must be in the things of My Father?

But they did not understand the words which He spoke to them.

And He went down with them and came to Nazareth, and was subject to them. And His mother kept all these words in her heart.

And Jesus increased in wisdom and in stature and in favour with God and man.

2. The Incarnate Lord Reveals Himself to the World

15. The Holy Forerunner Goes Out to His Ministry and Baptizes. Mt. 3:1–5; Lk. 3:1–6

Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governing Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of Ituraea and the region of Trachonitis, and Lysanias was tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John, the son of Zechariah, in the wilderness.

And he came into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, and saying: Repent! For the Kingdom of Heaven is at hand.

Behold, the beginning of the Gospel of the Lord Jesus Christ, the Son of God, as it is written among the prophets: Behold, I send My messenger before Your face, who will prepare Your way before You (Mal. 3:1). For he is the one of whom the prophet Isaiah spoke, as it is written in the book of the words of this prophet: A voice crying out in the wilderness: Prepare the way of the Lord, make His paths straight. Every valley shall be filled, and every mountain and hill shall be made low; the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God (Is. 40:3–5).

John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey.

Then the people of Jerusalem, all the region of Judea, and all the region around the Jordan came out to him, and they were all baptized by him in the river Jordan, confessing their sins.

16. The Holy Forerunner Gives Instruction. Mt. 3:7–10; Lk. 3:7–14

But when he saw many of the Pharisees and Sadducees coming to be baptized, the holy John said to them: Offspring of vipers! Who warned you to flee from the wrath to come? Therefore bear fruit worthy of repentance, and do not presume to say to yourselves: “We have Abraham as our father,” for I tell you that God is able to raise up children to Abraham from these stones. Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. And the people asked him: What then shall we do? And he answered them: Whoever has two garments, let him share with him who has none, and whoever has food, let him do likewise.

Tax collectors also came to be baptized, and said to him: Teacher! what should we do? He answered them: Exact nothing more than what is appointed to you.

Soldiers also asked him: And what should we do? And he said to them: Do not rob anyone, do not accuse falsely, and be satisfied with your wages.

17. Saint John Proclaims Christ the Lord. Mt. 3:11–12; Mk. 1:7; Lk. 3:15–18

When the people were in expectation, and all were pondering in their hearts concerning John, whether he might be the Messiah, John answered them all saying: I baptize you with water for repentance, but there comes after me One mightier than I, whose sandals I am not worthy to carry; He will baptize you with the Holy Spirit and with fire; His winnowing fan is in His hand, and He will thoroughly clean His threshing floor and gather His wheat into the barn, but the chaff He will burn with unquenchable fire.

Many things also did John preach to the people, teaching them.

18. The Baptism of the Lord. Mt. 3:13–17; Mk. 1:9–11; Lk. 3:21–23

And it came to pass in those days, when the whole people were baptized by John, that the Lord Jesus came from Galilee, from Nazareth of Galilee, to the Jordan to John to be baptized by him.

But John restrained Him and said: I have need to be baptized by You, and do You come to me? But the Lord Jesus said to him in answer: Allow it now; for so it is fitting for us to fulfill all righteousness. Then John permitted Him.

And the Lord Jesus was baptized by John in the Jordan.

And when He was baptized and prayed, behold, the heavens were opened to Him, and the Holy Spirit descended upon Him in bodily form, as a dove. And John immediately saw the heavens opening and the Spirit of God descending like a dove, and coming upon Him.

And behold, a voice came from heaven, saying to Him who was being baptized: You are My beloved Son; in You I am well pleased! and to the Baptist: This is My beloved Son, in whom I am well pleased!

Thus baptized, Christ the Lord immediately came out of the water. He was at that time about thirty years old.

19. The Forty-Day Fast. Mt. 4:1, 2; Mk. 1:12, 13; Lk. 4:1, 2

Immediately after this the Lord Jesus, full of the Holy Spirit, was led by the Spirit into the wilderness for temptation by the devil. And He was there in the wilderness forty days being tempted by Satan, and was with the wild beasts. He ate nothing in those days; and when they were ended, having fasted forty days and forty nights, He was finally hungry.

20. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

Then the devil the tempter came to Him and said to Him: If You are the Son of God, command that these stones become bread,—command even this one stone to become bread. But the Lord Jesus said to him in answer: It is written that man shall not live by bread alone, but by every word that proceeds from the mouth of God (Deut. 8:3).

Then the devil took Him to the holy city Jerusalem and set Him on the pinnacle of the temple, and said to Him: If You are the Son of God, cast Yourself down; for it is written, He shall give His angels charge concerning You; and they shall bear You up on their hands, lest You strike Your foot against a stone (Ps 90:11–12). Jesus said to him in answer: It is also written, You shall not put the Lord your God to the test (Deut 6:16).

Again the devil took Him to a very high mountain, and showed Him all the kingdoms of the world and their glory in an instant, and said to Him: All this I will give You if You will fall down and worship me. I will give You authority over all these kingdoms and their glory; for it has been delivered to me, and I give it to whom I will. So if You will worship me, all shall be Yours. Jesus said to him in answer: Depart from Me, Satan; for it is written, You shall worship the Lord your God, and Him only shall you serve (Deut 6:13).

Then, when the devil had finished every temptation, he departed from Him until a time. And behold, angels came and ministered to Him.

21. The Testimony of Saint John Concerning Christ the Lord. Jn. 19

And this is the testimony which John gave when the Jews sent priests and Levites from Jerusalem to ask him: Who are you? He declared, and did not deny, and declared that I am not the Messiah.

And they asked him: What then? Are you Elijah? He said: No. Are you the prophet? He answered: No. They said to him: Who are you then? that we may give an answer to those who sent us: What do you say of yourself? He said: I am the voice of one crying in the wilderness: Make straight the way of the Lord, as the prophet Isaiah said (Is 40:3).

Now those who were sent were from the Pharisees, and they asked him: Why then do you baptize, if you are not the Messiah, nor Elijah, nor the prophet? John answered them: I baptize with water; but there stands among you One whom you do not know. He is the One who comes after me, but who has become before me. I am not worthy to loose the thong of His sandal.

These things happened in Bethany beyond the Jordan, where John was baptizing.

The next day John saw Jesus coming toward him and said: Behold, the Lamb of God, who takes away the sin of the world! This is He of whom I said: After me comes a Man who has become before me, because He was before me. I did not know Him, but for this reason I came baptizing with water, that He might be revealed to Israel.

And John testified, saying: I saw the Spirit descending from heaven like a dove, and it remained upon Him. I did not know Him, but He who sent me to baptize with water said to me: Upon whomever you see the Spirit descending and remaining upon Him, that is the One who baptizes with the Holy Spirit. And I have seen and have testified that this is the Son of God.

22. The Calling of Certain Disciples. Jn. 1:35–51

Again the next day John stood with two of his disciples. And seeing Jesus walking toward them, he said: Behold, the Lamb of God! Hearing these words from him, the two disciples followed Jesus. Jesus turned and, seeing them following, said to them: What do you seek? They said to him: Rabbi, – which means: Teacher, – where do you stay? He said to them: Come and see. They came and saw where He was staying, and remained with Him that day. It was about the tenth hour.

One of the two disciples who heard from John about the Lord Jesus and followed Him was Andrew, the brother of Simon Peter. He first found his brother Simon and said to him: We have found the Messiah, which means: the Messiah. And he brought him to the Lord Jesus. Jesus, looking at him, said: You are Simon, son of Jonah; you shall be called Cephas, which means: stone (Peter).

The next day Jesus desired to go to Galilee, and He found Philip and said to him: Follow Me. Philip was from Bethsaida, the city of Andrew and Peter.

Philip found Nathanael and said to him: We have found Him of whom Moses wrote in the Law (Deut 18:15) and the prophets, – Jesus, the son of Joseph, from Nazareth. But Nathanael said to him: Can anything good come from Nazareth? Philip said to him: Come and see.

Jesus saw Nathanael coming to Him and said of him: Behold, truly an Israelite in whom is no deceit. Nathanael said to Him: How do You know me? Jesus answered him: Before Philip called you, when you were under the fig tree, I saw you. Nathanael answered Him: Rabbi! You are the Son of God, You are the King of Israel. Jesus said to him in answer: You believe because I said to you, I saw you under the fig tree; you will see greater things than these.

And He said to him: Truly, truly I say to you: henceforth you will see heaven opened and the angels of God ascending and descending upon the Son of Man.

23. The Miracle at Cana. Jn. 2:1–11

On the third day there was a wedding in Cana of Galilee, and the Mother of the Lord Jesus was there. The Lord Jesus and His disciples were also invited to the wedding.

And when the wine ran short, the Mother of the Lord Jesus said to Him: They have no wine. The Lord Jesus said to Her: What is that to you and to Me, Woman? My hour has not yet come. His Mother said to the servants: Whatever He says to you, do it.

Now there were six stone jars standing there, according to the custom of Jewish purification, each holding two or three measures. Jesus said to them: Fill the jars with water. And they filled them to the brim. And He said to them: Now draw some out and take it to the master of the feast. And they took it.

When the master of the feast tasted the water that had become wine, – and he did not know where it came from, though the servants who had drawn the water knew, – the master of the feast called the bridegroom and said to him: Every man serves the good wine first, and when men have drunk freely, then the poor wine; but you have kept the good wine until now.

Thus the Lord Jesus began His signs in Cana of Galilee and revealed His glory; and His disciples believed in Him.

24. Brief Sojourn in Capernaum. Jn. 2:12

After this sign in Cana, He, Christ the Lord, came to Capernaum, He and His Mother, and His brothers, and His disciples; and they remained there a few days.

25. The First Passover; the Cleansing of the Temple of the Traders. Jn. 2:13–22

The Passover of the Jews was at hand, and the Lord Jesus came to Jerusalem and found in the temple those who were selling oxen and sheep and doves, and the money changers were sitting. And making a whip of cords, He drove them all out of the temple, both the sheep and the oxen; and He poured out the money of the money changers and overturned their tables. And He said to those who were selling doves: Take these things away; do not make My Father’s house a house of trade.

His disciples remembered that it was written: Zeal for Your house will consume Me (Ps 68:10). The Jews said to Him: What sign do You show us, to prove that You have authority to do these things? Jesus answered them: Destroy this temple, and in three days I will raise it up. The Jews said: This temple was built forty-six years, and will You raise it up in three days?

But He was speaking of the temple of His body. When therefore He was raised from the dead, His disciples remembered that He had said this, and they believed the Scripture and the word which Jesus had spoken.

26. First Fruits of Faith in Jerusalem. Jn. 2:23–25

Now when He was in Jerusalem at the feast of Passover, many believed in Him when they saw the signs which He was performing. But Jesus Himself did not entrust Himself to them, because He knew all people and had no need that anyone should bear witness concerning man; for He Himself knew what was in man.

27. Discourse With Nicodemus. Jn. 3:1–21

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. He came to Jesus by night and said to Him: Rabbi! we know that You are a teacher come from God; for no one can do these signs that You do, unless God is with him.

Jesus answered him: Truly, truly I say to you: unless one is born again from above, he cannot see the Kingdom of God.

Nicodemus said to Him: How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?

Jesus answered: Truly, truly I say to you: unless one is born of water and the Spirit, he cannot enter the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you: You must be born again from above. The Spirit blows where it wills, and you hear the sound of it, but you do not know where it comes from and where it goes: so it is with everyone born of the Spirit. Nicodemus said to Him in reply: How can these things be?

Nicodemus said to Him in response: How can this be?

Jesus answered and said to him: You are the teacher of Israel, and do you not understand these things? Truly, truly I say to you: we speak of what we know, and we testify to what we have seen; but you do not receive our testimony. If I have told you earthly things and you do not believe, – how will you believe if I tell you heavenly things?

No one has ascended into heaven except He who came down from heaven, the Son of Man, who is in heaven. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in Him may have eternal life. For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.

For God did not send His Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; but he who does not believe is already judged, because he has not believed in the name of the only Son of God. Now this is the judgment: that the light has come into the world; but people have loved darkness rather than the light, because their deeds were evil, for everyone who does evil things hates the light and does not come to the light, lest his deeds be exposed, because they are evil, but he who acts according to the truth comes to the light, so that his deeds might be made known, because they have been accomplished in God.

28. The Final Testimony of Saint John Concerning the Lord. Jn. 3:22–36

After this Jesus came with His disciples into the land of Judea, and there He remained with them and baptized. John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and being baptized. For John had not yet been cast into prison.

Then there arose a discussion on the part of John’s disciples with a Jew about purification. And they came to him and said to him: Rabbi! He who was with you beyond the Jordan, of whom you have borne witness, behold, He is baptizing, and all are coming to Him.

John answered: A man can receive nothing unless it has been given him from heaven. You yourselves bear me witness that I said, I am not the Messiah, but I have been sent before Him. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and listens to him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. He must increase, but I must decrease.

He who comes from above is above all; he who is of the earth belongs to the earth and speaks of the earth; He who comes from heaven is above all. What He has seen and heard, of that He testifies; and no one accepts His testimony. He who has accepted His testimony has set his seal to this, that God is true. For He whom God has sent speaks the words of God; for He gives the Spirit not by measure. The Father loves the Son and has given all things into His hand. He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath of God abides on him.

29. The Imprisonment of Saint John. Mt. 14:3–5; Mk. 6:17–20; Lk. 3:19–20

Now Herod the tetrarch, being rebuked by John the Baptist for Herodias, his brother’s wife, and for all the wicked things that Herod had done, added this also to them all, that he shut John up in prison. For Herod, having sent and seized John, bound him and put him in prison because of Herodias, the wife of his brother Philip, for he had married her; for John said to Herod: It is not lawful for you to have your brother’s wife.

And Herodias harbored a grudge against him and wanted to put him to death, but could not. And Herod wanted to put him to death, but feared the people, because they considered him a prophet. Herod feared John also, knowing that he was a righteous and holy man; and he kept him safe and, listening to him, did many things and heard him gladly.

30. The Lord’s Departure Into Galilee. Mt. 4:12; Mk. 4:14; Lk. 4:1–3

After John had been put under guard, when the Lord Jesus heard of it, and also learned that the report had come to the Pharisees that He was gaining and baptizing more disciples than John, – though Jesus Himself did not baptize, but His disciples, – He left Judea and departed again to Galilee.

31. Sojourn in Samaria. Jn. 4:4–43

Now He had to pass through Samaria. He came to a city of Samaria, called Sychar, near the plot of ground that Jacob had given to his son Joseph. Jacob’s well was there. Jesus, wearied from His journey, sat down beside the well. It was about the sixth hour.

A woman of Samaria came to draw water. Jesus said to her: Give Me a drink (for His disciples had gone away into the city to buy food).

The Samaritan woman said to Him: How is it that You, being a Jew, ask a drink of me, a Samaritan woman? For Jews have no dealings with Samaritans.

Jesus answered and said to her: If you knew the gift of God, and who it is that says to you, Give Me a drink, you would have asked Him, and He would have given you living water.

The woman said to Him: Sir! You have nothing to draw with, and the well is deep: where then do you get that living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, and his sons, and his cattle?

Jesus answered and said to her: Everyone who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; but the water that I shall give him will become in him a spring of water welling up to eternal life.

The woman said to Him: Sir! give me this water, so that I will not thirst, nor come here to draw.

Jesus said to her: Go, call your husband, and come here.

The woman said in reply: I have no husband.

Jesus said to her: You spoke truly when you said, I have no husband. You have had five husbands, and he whom you now have is not your husband; this you said truly.

The woman said to Him: Sir! I perceive that You are a prophet. Our fathers worshiped on this mountain; and you say that the place where men ought to worship is in Jerusalem.

Jesus said to her: Believe Me, that the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship Him. God is spirit, and those who worship Him must worship in spirit and truth.

The woman said to Him: I know that Messiah is coming, that is, the Messiah; when He comes, He will tell us all things.

Jesus said to her: I am He, the One who is speaking with you.

At this moment His disciples came and they marveled that He was talking with a woman; yet none said: What do You seek? or: Why are You speaking with her?

So the woman left her water jar and went into the city, and said to the people: Come, see a Man who told me all things that I have done: can this be the Messiah? They went out of the city and came to Him.

In the meanwhile His disciples urged Him, saying: Rabbi! eat. But He said to them: I have food to eat that you do not know about. So the disciples said to one another: Can someone have brought Him food? Jesus said to them: My food is to do the will of Him who sent Me and to accomplish His work. Do you not say, Four months more and then comes the harvest? But I say to you: lift up your eyes and look at the fields, for they are already white for harvest. The reaper is already receiving his wage and gathering fruit for eternal life, so that sower and reaper may rejoice together. For in this the saying holds true: one sows and another reaps. I sent you to reap that for which you did not labor; others have labored, and you have entered into their labors.

Many Samaritans from that city believed in Him because of the word of the woman who testified, He told me all that I have done. So when the Samaritans came to Him, they asked Him to stay with them; and He remained there two days. And many more believed because of His word. And they said to the woman: No longer do we believe because of what you said; for we have heard for ourselves, and we know that this is truly the Saviour of the world, the Messiah. After these two days He departed from there and went to Galilee.

32. Arrival in Galilee and Passing by Nazareth. Mt. 4:13; Lk. 4:14; Jn. 4:44, 45

And Jesus returned to Galilee in the power of the Spirit. When He came into Galilee, the Galileans received Him with honor, having seen all that He had done in Jerusalem at the feast, for they too had been at the feast.

When Jesus entered Galilee, He left His own hometown of Nazareth and, passing through it, set out to Capernaum to dwell there permanently. For Jesus Himself testified that a prophet has no honor in his own country.

(Cana was on the way, so the Lord entered it, and this was why the royal official came here from Capernaum.)

33. The Second Miracle at Cana. Jn. 4:46–54

So Jesus came again to Cana of Galilee, where He had turned water into wine.

There was a certain royal official in Capernaum whose son was ill. Hearing that Jesus had come from Judea to Galilee, he went to Him and asked Him to come down and heal his son, who was about to die. Jesus said to him: Unless you see signs and wonders, you will not believe. The royal official said to Him: Sir! come down before my child dies. Jesus said to him: Go; your son will live. The man believed the word that Jesus spoke to him and went on his way.

As he was going down, his servants met him and told him that his son was living. He inquired of them the hour when he began to mend. They said to him: Yesterday at the seventh hour the fever left him. The father knew that it was at that very hour when Jesus said to him: Your son will live. And he himself believed, and his whole household.

This was the second sign that Jesus performed, having come from Judea to Galilee.

34. Settlement in Capernaum. Mt. 4:13–17; Mk. 1:14, 15; Lk. 4:15

From Cana the Lord came and settled in Capernaum by the sea, in the region of Zebulun and Naphtali, that what was spoken by the prophet Isaiah might be fulfilled, who says: The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles, the people dwelling in darkness have seen a great light, and for those sitting in the region and shadow of death a light has dawned (Is 9:1–2).

From that time Jesus began to proclaim the Gospel of the Kingdom of God and to say: Repent, for the time is fulfilled and the Kingdom of God has drawn near, the Kingdom of Heaven; repent and believe the Gospel. He taught in their synagogues, and was glorified by all.

B. The Second Part of the Gospel History. Events in Galilee

1. The Lord’s First Sojourn in Capernaum

35. The Calling of Four Fishermen. Mt. 4:18–22; Mk. 1:16–20

Walking by the Sea of Galilee, Jesus saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishermen. And Jesus said to them: Follow Me, and I will make you fishers of men, I will make you fishers of men. And immediately they left their nets and followed Him.

Going on from there a little way, He saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. And immediately they left their father Zebedee in the boat with the hired servants and followed Him.

Then all of them came to Capernaum.

36. A Sabbath Sermon in the Synagogue and the Casting Out of a Demon. Mk. 1:21–28; Lk. 4:31–37

Soon after that, on a Sabbath, He entered the synagogue and taught. And they were astonished at His teaching, for His word was with authority, and He taught as one who had authority, and not as the scribes.

In the synagogue there was a man possessed by an unclean spirit, having a demon of an unclean spirit; and he cried out with a loud voice: What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God. But Jesus rebuked him, saying: Be silent and come out of him. And the unclean spirit, convulsing him and crying out with a loud voice, came out of him, and threw him down in the middle of the synagogue and came out of him, but did not harm him at all.

And fear came upon all, and they were all amazed, and discussing among themselves, they asked one another: What is this? What new teaching is this, that He commands even the unclean spirits with authority and power, and they obey Him and come out?

And immediately His fame spread throughout all the surrounding region, throughout all the surrounding region of Galilee.

37. The Healing of Simon’s Mother-in-Law and Many Others. Mt. 8:14–17; Mk. 1:29–34; Lk. 4:38–41

After coming out of the synagogue, Jesus and His disciples went to the house of Simon Peter and Andrew, with James and John. Simon’s mother-in-law lay sick with a fever, being seized with a high fever. They spoke to Him at once about her and asked Him on her behalf. Coming to her, Jesus saw her lying down and, approaching, touched her hand. Then, rebuking the fever, He took the sick woman by the hand and raised her up. The fever left her immediately, and she rose and began to serve them. As evening came, when the sun had set, they brought to Him many who were demon-possessed; also all those who had diseases brought them to Him. And the whole city gathered at the door.

Laying His hands on each of the sick, the Lord healed them; and in this way He healed many who were suffering from various diseases, that what was spoken by the prophet Isaiah might be fulfilled, who said: He took our infirmities and bore our diseases (Is 53:4).

He also cast out demons by His word; and He cast out many demons. The demons came out of many with crying and said: You are the Christ, the Son of God. But He rebuked them and did not permit the demons to speak, knowing that they knew He was the Messiah.

2. The Lord’s First Journey through Galilee

38. The First Journey Into Galilee to Preach. Mt. 4:23; Mk. 1:35–39; Lk. 4:42–44; Acts. 10:38

In the morning, while it was still very early, He rose and went out, and departed to a desolate place, and prayed there.

Simon and those with Him went after Him and, finding Him, said to Him: Everyone is looking for You. The Lord said to them: Let us go on to the neighboring villages and towns, that I may proclaim the Gospel there also; for that is why I came.

And the crowds sought Him and came to Him, and would have kept Him from leaving them. But He said to them: I must preach the good news of the Kingdom of God to the other cities as well; for I was sent for this purpose.

And Jesus went throughout all Galilee, teaching in their synagogues and proclaiming the Gospel of the Kingdom and healing every disease and every infirmity among the people, doing good and healing all who were oppressed by the devil, and casting out demons, because God was with Him, – and He was praised by all.

39. A Visit to Nazareth. Lk. 4:16–30

And He came to Nazareth, where He had been brought up, and as was His custom, He entered the synagogue on the Sabbath day and stood up to read. And the book of the prophet Isaiah was given to Him; and He unrolled the scroll and found the place where it was written: The Spirit of the Lord is upon Me, because He has anointed Me to proclaim good news to the poor; and He has sent Me to heal the brokenhearted, to proclaim release to the captives, and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Is 61:1–2). And having rolled up the scroll and given it back to the attendant, He sat down; and the eyes of all in the synagogue were fixed on Him.

And He began to say to them: Today this scripture has been fulfilled in your hearing. And all testified of Him and were amazed at the gracious words that proceeded out of His mouth, and said: Is this not Joseph’s son?

He said to them: Doubtless you will quote to Me the proverb: Physician, heal yourself; do here in your own country what we heard you did in Capernaum. And He said: Truly I say to you: No prophet is accepted in his own country. But I tell you truly: There were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, so that a great famine came over all the land; and to none of them was Elijah sent, except to a widow in Zarephath in Sidon. And there were many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.

When they heard this, all in the synagogue were filled with rage, and rising up, they drove Him out of the city and led Him to the brow of the hill on which their city was built, that they might throw Him down. But He passed through their midst and departed.

40. The Healing of a Leper. Mk. 1:40–45; Lk. 5:12–16

Once, when the Lord Jesus was in a certain city, there came a man full of leprosy; and seeing the Lord Jesus, he fell on his face and begged Him, saying: Lord! if You are willing, You can cleanse me. And Jesus, moved with compassion, stretched out His hand, touched him, and said: I am willing; be cleansed. And immediately the leprosy left him, and he was made clean.

And He charged him strictly and immediately sent him away, and said to him: See that you say nothing to anyone; but go, show yourself to the priest and make an offering for your cleansing, as Moses commanded, as a witness to them. But he went out and began to proclaim it freely and to spread the news abroad; and so the report of the Lord Jesus spread all the more, so that He could no longer go openly into a city, but was outside in isolated places.

And people came to Him from all sides; and great multitudes gathered to hear Him and to be healed by Him of their diseases. But He withdrew to deserted places and prayed.

3. The Lord’s Second Sojourn in Capernaum

41. Preaching From the Sea and the Miraculous Catch of Fish. Mk. 2:1; Lk. 5:1–11

After several days, Christ the Lord came to Capernaum again.

Once, as the crowd pressed around Him to hear the word of God, while He was standing by the Lake of Gennesaret, He saw two boats lying there by the lake; and the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, He asked him to put out a little from the shore and, sitting down, taught the crowd from the boat.

When He had finished speaking, He said to Simon: Put out into the deep and let down your nets for a catch. Simon answered and said: Master! we toiled all night and took nothing; but at Your word I will let down the nets. When they had done this, they enclosed a great shoal of fish, and even their net was beginning to break. And they signaled to their partners in the other boat to come and help them; and they came and filled both boats, so that they began to sink.

When Simon Peter saw it, he fell down at the knees of the Lord Jesus and said: Depart from me, for I am a sinful man, O Lord! For amazement had seized him and all who were with him, at the catch of fish which they had taken; and likewise James and John, sons of Zebedee, who were partners with Simon.

And Jesus said to Simon: Do not be afraid; from now on you will be catching men.

And when they had brought both boats to land, they left everything and followed Him.

42. The Healing of a Paralytic. Mt. 9:2–8; Mk. 2:1–12; Lk. 5:17–26

One day it was heard that He was in the house. And immediately so many gathered that there was no longer room, not even at the door; and He spoke the word to them.

Now while He was thus teaching, and Pharisees and teachers of the Law were sitting there, having come from every village of Galilee and Judea and from Jerusalem, and the power of the Lord was present to heal the sick, – there came some men bringing a paralyzed man on a bed, whom they sought to bring in and lay before Jesus. But finding no way to bring him in, because of the crowd, and having no means to get near the Lord, they went up to the roof, opened it, and lowered him through it on the bed into the midst, in front of Jesus.

When Jesus saw their faith, He said to the paralyzed man: Take heart, son; your sins are forgiven. And behold, some of the scribes and Pharisees who were sitting there began to discuss and ponder in their hearts: How does this man speak like this? He is blaspheming! Who can forgive sins but God alone? And they said to themselves: He is blaspheming.

And at once Jesus, perceiving in His spirit that they thus questioned within themselves, said to them: Why do you question these things in your hearts? Which is easier, to say to the paralyzed man, Your sins are forgiven, or to say, Rise, take up your bed and walk? But that you may know that the Son of Man has authority on earth to forgive sins, I say to you, – He said to the paralyzed man – Rise, take up your bed and go home. And he rose at once and, taking up his bed, went out before them all, and went to his home, glorifying God, so that amazement seized them all. Fear came upon all; and they glorified God, saying, We have seen strange things today. We are full of awe, and we say: Amazing things have we seen today; never did we see the like.

43. The Calling of Levi-Matthew and a Meal at His House. Mt. 9:9–17; Mk. 2:13–22; Lk. 5:27–39

After this the Lord went out again and walked by the sea; and all the crowd came to Him, and He taught them. Passing by, He saw a man sitting at the tax office, a tax collector, named Levi son of Alpheus, or Matthew, and He said to him: Follow Me; and he rose, left everything, and followed Him.

And Levi-Matthew made a great feast for Him in his house. And when Jesus reclined at table in his house, His disciples also reclined with Him; and many tax collectors and sinners came and reclined with Him and with His disciples; for there were many of them, and they followed Him; and there were many others who reclined with Him.

And some of the scribes and Pharisees, seeing that He was eating with tax collectors and sinners, said to His disciples: How is it that your Teacher eats and drinks with tax collectors and sinners? When Jesus heard this, He said to them in reply: Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous, but sinners to repentance (Hos 6:6).

Now John’s disciples and the Pharisees’ disciples were accustomed to fasting. And the scribes and Pharisees come to Him and say: Why do John’s disciples fast often and offer prayers, and likewise the Pharisees’ disciples, but Your disciples eat and drink? Then John’s disciples also come to Him and say: Why do we and the Pharisees fast often, but Your disciples do not fast? Jesus said to them: Can the wedding guests mourn while the bridegroom is with them? And can you make the wedding guests fast while the bridegroom is with them? For all the time the bridegroom is with them, they cannot fast. But days will come when the bridegroom will be taken away from them, and then they will fast in those days.

And He spoke to them a parable: No one sews a patch of unshrunk cloth on an old garment; for the patch tears away from the old, and a worse tear is made. (In Saint Luke’s account this parable is told thus: No one tears a piece from a new garment to patch an old garment; but if one does, one will tear the new, and the patch from the new will not match the old. – In this form it may have been presented by the Lord at some other time repetitively.)

And no one puts new wine into old wineskins; otherwise the new wine will burst the skins, and the wine will spill out, and the skins will be ruined. But new wine must be put into fresh wineskins; then both are preserved.

And no one after drinking old wine wishes at once for new; for one says, The old is better.

4. The Lord’s Second Departure from Capernaum

44. The Second Passover; the Healing of the Man Ill for Thirty-Eight Years. Jn. 5:1–16

After this there was a feast of the Jews, and Jesus went up to Jerusalem.

Now there is in Jerusalem by the Sheep Gate a pool, called in Hebrew Bethesda, having five porticoes. In these lay a multitude of invalids – blind, lame, and withered – waiting for the stirring of the water. For an angel of the Lord went down at certain seasons into the pool and stirred the water, and whoever stepped in first after the stirring of the water was made well, whatever disease he had.

One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been there a long time, He said to him: Do you want to be made well? The sick man answered Him: Yes, Lord, but I have no one to put me into the pool when the water is stirred; and while I am going, another steps down before me.

Jesus said to him, Rise, take up your bed and walk. And immediately he was healed, and he took up his bed and walked.

Now it was the Sabbath. The Jews therefore said to the man who was healed, It is the Sabbath; it is not lawful for you to take up your bed. He answered them, The one who healed me said to me, Take up your bed and walk. They asked him, Who is the man who said to you, Take up your bed and walk? But the one who was healed did not know who it was, for Jesus had withdrawn, there being a multitude in the place.

Afterward Jesus found him in the temple and said to him, Behold, you are well; sin no more, lest something worse befall you. The man went and told the Jews that it was Jesus who had healed him. And for this reason the Jews sought to kill Jesus, because he did such things on the Sabbath.

45. The Second Passover; the Teaching of the Lord Jesus Concerning His Equality With God the Father. Jn. 5:1–16

Jesus answered them, My Father works even until now, and I work.

For this reason the Jews sought all the more to kill him, because he not only was breaking the Sabbath, but was also calling God his Father, making himself equal to God.

Jesus said to them, Truly, truly, I say to you, the Son can do nothing of himself, except what he sees the Father doing; for whatever he does, the Son does likewise. For the Father loves the Son and shows him all that he himself does; and he will show him greater works than these, so that you will marvel.

For as the Father raises the dead and gives them life, so the Son also gives life to whom he will. For the Father judges no one, but has given all judgment to the Son; that all may honor the Son even as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.

Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life and does not come into judgment, but has passed from death into life. Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself.

And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this; for an hour is coming when all who are in the tombs will hear his voice and will come forth—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. I can do nothing of myself. As I hear, I judge; and my judgment is righteous, for I seek not my own will, but the will of him who sent me.

If I bear witness of myself, my testimony is not true. There is another who bears witness of me, and I know that the testimony which he bears of me is true. You sent to John, and he bore witness to the truth. Not that I accept human testimony, but I say these things that you may be saved. He was a lamp burning and shining, and you were willing to rejoice for a while in his light.

But I have a greater testimony than that of John; for the works which the Father has given me to accomplish, the very works that I am doing, bear witness that the Father has sent me.

And the Father who sent me has himself borne witness to me. You have never heard his voice nor seen his form. And you do not have his word abiding in you, because you do not believe him whom he sent.

Investigate the Scriptures, for you think through them to have eternal life; and they testify of Me. But you do not wish to come to Me, that you might have life.

I do not accept glory from people, but I know you: you do not have the love of God in yourselves. I came in the name of My Father, and you do not receive Me; but if another comes in his own name, him you will receive. How can you believe when you receive glory from one another, and do not seek the glory that comes from the only God?

Do not think that I will accuse you before the Father: there is Moses who accuses you, on whom you have set your hope. For if you believed Moses, you would believe Me, because he wrote concerning Me. But if you do not believe his writings, how will you believe My words?

46. Plucking Grain on the Sabbath and Its Justification. Mt. 12:1–8; Mk. 2:23–28; Lk. 6:1–5

On the Sabbath, the first after the second day of Passover, it came to pass that the Lord Jesus went through grain fields. His disciples were hungry and began as they went to pluck heads of grain and eat them, rubbing them with their hands. The Pharisees, seeing this, said to Him: Behold, Your disciples are doing what is not lawful to do on the Sabbath. See, why are they doing on the Sabbath what is not lawful to do? But some of the Pharisees also said to the disciples themselves: Why are you doing what is not lawful to do on the Sabbath?

The Lord Jesus said to them in answer: Have you never read what David did when he was hungry and wanted bread, he and those with him? How he entered the house of God, in the time of Abiathar the high priest, and took the loaves of the Presence, which it was not lawful for him to eat, nor for those with him, but only for the priests, and ate them and gave them also to those with him? Or have you not read also in the Law that on the Sabbaths the priests in the temple profane the Sabbath, yet are guiltless? But I say to you that something greater than the temple is here. If you had known what this means, “I desire mercy, not sacrifice,” you would not have condemned the guiltless (Hos. 6:6). And He said to them: The Sabbath was made for man, not man for the Sabbath. Therefore the Son of Man is lord even of the Sabbath. And He departed from there.

47. The Healing of a Withered Hand on the Sabbath and the Refutation of the Pharisees. Mt. 12:9–13; Mk. 3:1–5; Lk. 6:6–10

On another Sabbath it came to pass that He entered the synagogue and taught. And there was a man whose right hand was withered. The scribes and Pharisees were watching to see whether Christ the Lord would heal him on the Sabbath, that they might find a charge against Him. And they asked Him: Is it lawful to heal on the Sabbath?

But He, knowing their thoughts, said to the man with the withered hand: Rise and come forward. And he rose and came forward. Then the Lord Jesus said to them: I ask you: what is lawful to do on the Sabbath? To do good or to do evil? To save a life or to destroy it? But they were silent. Then He said to them: Which of you, if you have one sheep and it falls into a pit on the Sabbath, will not take hold of it and lift it out? How much more is a man worth than a sheep! Therefore it is lawful to do good on the Sabbath.

Then, looking upon them with anger, grieved at the hardness of their hearts, He said to that man, to the one with the withered hand: Stretch out your hand. And he stretched it out, and his hand was restored, whole like the other.

48. The Pharisees Become Angry. The Lord Withdraws to the Sea. Mt. 12:14; Mk. 3:6, 7; Lk. 6:11

The Pharisees went into a rage and talked among themselves about what they might do to the Lord Jesus. Then, going out, they immediately held counsel with the Herodians against Him, to destroy Him. But the Lord Jesus, knowing of the wicked plots against Him, withdrew from there with His disciples to the sea.

5. The Lord’s Third Sojourn in Capernaum

49. A Great Multitude Gathers. Mt. 12:15; Mk. 3:7–9

And a great multitude of people from Galilee, Judea, Jerusalem, Idumea, and beyond the Jordan followed Him. And those living in the region of Tyre and Sidon, hearing of what He did, came to Him in great numbers. And He told His disciples that a boat should be kept ready for Him because of the crowd, lest they press upon Him.

50. Many Healings. Mt. 12:15–21; Mk. 3:10–12

And He healed many at that time, so that those who had diseases came pressing upon Him that they might touch Him. And He healed them all. And the unclean spirits, whenever they saw Him, fell down before Him and cried out: You are the Son of God. But He sternly ordered them not to make Him known, and commanded them (the healed) not to speak of Him: that it might be fulfilled which was spoken by the prophet Isaiah, who says: Behold, My Servant whom I have chosen, My Beloved in whom My soul has found delight. I will put My Spirit upon Him, and He will proclaim justice to the nations; He will not quarrel or cry out, nor will anyone hear His voice in the streets; He will not break a bruised reed, and He will not quench a smoldering wick, until He brings justice to victory. And in His name the nations will hope (Is. 42:1–4).

6. The Lord’s Third Journey through Galilee

51. A Journey Through Galilee and All-Night Prayer. Mt. 4:23–25; Mk. 3:13; Lk. 6:12

Then again Jesus walked through Galilee, teaching in their synagogues and proclaiming the Gospel of the Kingdom, and healing every disease and every infirmity among the people. And a great multitude of people followed Him.

In those days He went up to a mountain to pray and spent the whole night in prayer to God.

52. The Choice of the Twelve Apostles. Mk. 3:13–19; Lk. 6:17–19

When it was day, the Lord called His disciples and chose from them twelve, whom He also named Apostles, that they might be with Him and that He might send them out to preach and to have authority to heal diseases and to cast out demons: Simon, whom He named Peter, and Andrew his brother, James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, which means “sons of thunder,” Philip and Bartholomew (or Nathanael), Matthew and Thomas, James the son of Alphaeus and Simon the Zealot, Judas the son of James (also called Thaddaeus, or Lebbaeus, surnamed Thaddaeus) and Judas Iscariot, who later became a traitor and betrayed Him.

53. Healings Upon Descending From the Mountain. Lk. 6:17–19; Mt. 4:24

Coming down with them to a level place, the Lord stood on a plain, and a great crowd of His disciples and a great multitude of people from all Judea and Jerusalem and the coastal regions of Tyre and Sidon, who came to hear Him and to be healed from their diseases, and those troubled by unclean spirits were healed. And all the people sought to touch Him, for power went out from Him and healed them all. For a report about Him had spread to all Syria; and they brought to Him all who were sick, afflicted with various diseases and torments, the demon-possessed, and epileptics, and the paralyzed, and He healed them.

54. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Seeing the crowd, the Lord went up on a mountain; and when He sat down, His disciples came to Him. And He opened His mouth and taught them, saying:

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

Blessed are those who mourn, for they shall be comforted.

Blessed are the meek, for they shall inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

Blessed are the merciful, for they shall receive mercy.

Blessed are the pure in heart, for they shall see God.

Blessed are the peacemakers, for they shall be called sons of God.

Blessed are those persecuted for righteousness, for theirs is the Kingdom of Heaven.

Blessed are you when they revile you and persecute you and say all manner of evil against you falsely for My sake. Rejoice and be glad, for great is your reward in heaven. For so they persecuted the prophets who were before you.

You are the salt of the earth. But if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled under foot by men. You are the light of the world. A city that is set on a hill cannot be hidden. And when they light a lamp, they do not put it under a bushel, but on a lampstand, and it shines to all in the house. So let your light shine before men, that they may see your good deeds and glorify your Father in heaven.

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not one iota or one stroke shall pass from the Law until all is fulfilled. Therefore, whoever breaks one of these least commandments and teaches men so shall be called least in the Kingdom of Heaven; but whoever does and teaches them shall be called great in the Kingdom of Heaven. For I say to you, unless your righteousness exceeds that of the scribes and Pharisees, you shall not enter the Kingdom of Heaven.

You have heard that it was said to those of old, “You shall not murder”; and whoever murders shall be liable to judgment (Ex. 20:13). But I say to you that whoever is angry with his brother without cause shall be liable to judgment; and whoever says to his brother, “Raca,” shall be liable to the council; and whoever says, “You fool,” shall be liable to the hell of fire. Therefore, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go; first be reconciled to your brother, and then come and offer your gift. Settle with your adversary quickly, while you are on the way with him, so that your adversary does not hand you over to the judge, and the judge to the officer, and you are thrown into prison. Truly I say to you, you will not come out from there until you have paid the last penny.

You have heard that it was said, “You shall not commit adultery” (Ex. 20:14). But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. If your right eye causes you to stumble, tear it out and throw it away from you, for it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away from you, for it is better that you lose one of your members than that your whole body be thrown into hell.

It has also been said that whoever divorces his wife must give her a certificate of divorce (Deut. 24:1). But I say to you that whoever divorces his wife, except for a cause of sexual immorality, causes her to become an adulteress; and whoever marries a divorced woman commits adultery.

Again, you have heard that it was said to those of old, “You shall not break your oath, but shall perform to the Lord what you have sworn” (Lev. 19:12; Deut. 23:21). But I say to you, do not swear at all—neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your word be, “Yes, yes” or “No, no”; anything beyond this comes from the evil one.

You have heard that it was said, “An eye for an eye and a tooth for a tooth” (Ex. 21:24). But I say to you, do not resist an evil person. But if someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your shirt, let him have your coat as well. And if someone forces you to go one mile, go with him two. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

You have heard that it was said, “You shall love your neighbor and hate your enemy” (Lev. 19:17,18). But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, so that you may be sons of your Father in heaven. For He makes His sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Therefore, be perfect, as your Father in heaven is perfect.

Be careful not to do your acts of charity in front of people to be seen by them, otherwise you will have no reward from your Father in heaven. Therefore, when you do your charitable deeds, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by men. Truly I say to you, they already have their reward. But when you do your charitable deeds, let not your left hand know what your right hand is doing, so that your charitable deed may be in secret; and your Father, who sees in secret, will reward you openly.

And when you pray, do not be like the hypocrites, for they love to stand and pray in the synagogues and on the corners of the streets, so that they may be seen by men. Truly I say to you, they already have their reward. But when you pray, go into your inner chamber, and shut your door, and pray to your Father, who is in secret; and your Father, who sees in secret, will reward you openly. And when you pray, do not use meaningless repetition, as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask Him.

Therefore pray like this: Our Father, who art in heaven, hallowed be Your name; Your kingdom come; Your will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our debts, as we also have forgiven our debtors; and do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.

For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

Moreover, when you fast, do not be downcast, as the hypocrites are, for they disfigure their faces so that they may appear to men to be fasting. Truly I say to you, they have their reward. But when you fast, anoint your head and wash your face, so that you may not appear to men to be fasting, but to your Father, who is in secret; and your Father, who sees in secret, will reward you openly.

Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also.

The eye is the light of the body. So if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. So if the light that is in you is darkness, how great is that darkness!

No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

Therefore I say to you, do not be anxious for your life, what you will eat or what you will drink; nor for your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? And who of you by being anxious can add a single cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow. They do not labor or spin, yet I say to you that even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you, O you of little faith! Therefore do not be anxious, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.

Do not judge, so that you will not be judged. For in the way you judge, you will be judged; and by the standard you use, it will be measured to you. Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how will you say to your brother, “Let me take the speck out of your eye,” and behold, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

Do not give what is holy to dogs, and do not throw your pearls before pigs, for they may trample them under their feet and then turn and tear you to pieces.

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. What man is there among you who, when his son asks him for bread, will give him a stone? Or when he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!

Therefore, in everything, treat people the way you want them to treat you, for this is the Law and the Prophets.

Enter by the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many there are who enter by it. For narrow is the gate and difficult is the way that leads to life, and few there are who find it.

Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will recognize them by their fruits. Do people pick grapes from thornbushes, or figs from thistles? Even so, every good tree produces good fruit, but a bad tree produces bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not produce good fruit is cut down and thrown into the fire. Therefore, you will recognize them by their fruits.

Not everyone who says to Me, “Lord, Lord,” will enter the kingdom of heaven, but the one who does the will of My Father in heaven. Many will say to Me on that day, “Lord, Lord, did we not prophesy in Your name, and cast out demons in Your name, and perform many miracles in Your name?” And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness.”

Therefore, everyone who hears these words of Mine and acts on them will be like a wise man who built his house on the rock. And the rain fell and the floods came, and the winds blew and beat against that house; yet it did not collapse because it had been founded on the rock. And everyone who hears these words of Mine and does not act on them will be like a foolish man who built his house on the sand. And the rain fell and the floods came, and the winds blew and beat against that house; and it collapsed, and great was its collapse.

When Jesus had finished these words, the crowds were amazed at His teaching, for He taught them as one who had authority, and not as their scribes and Pharisees.

55. The Sermon on the Mount According to Luke. Lk. 6:20–49

The Lord, lifting up His eyes to His disciples, said:

Blessed are the poor in spirit, for theirs is the kingdom of God.

Blessed are those who hunger now, for you will be filled.

Blessed are those who weep now, for you will laugh.

Blessed are you when men hate you and when they exclude you and revile you and reproach your name as evil, for the sake of the Son of Man. Rejoice in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers treated the prophets.

But woe to you who are rich, for you have already received your consolation. Woe to you who are well-fed now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when all men speak well of you; for in the same way their fathers treated the false prophets.

But I say to you who are listening, love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you. To the one who strikes you on the cheek, turn the other also; and from the one who takes away your coat, do not withhold your shirt either.

Give to everyone who asks you, and do not demand back from the one who takes away what is yours. And just as you want people to treat you, treat them the same way.

And if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive back, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind and merciful to the ungrateful and evil. Therefore, be merciful, just as your Father is also merciful.

Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Give, and it will be given to you; good measure, pressed down, shaken together, and running over, will they pour into your lap. For with the same measure that you measure, it will be measured back to you.

He also spoke a parable to them: “Can a blind man guide a blind man? Will they not both fall into a pit?”

A disciple is not above his teacher; but everyone, when fully trained, will be like his teacher.

Why do you look at the speck in your brother’s eye, but do not notice the log in your own eye? Or how can you say to your brother, “Brother, let me take out the speck from your eye,” when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck from your brother’s eye.

For there is no good tree that produces bad fruit, nor is there a bad tree that produces good fruit. For each tree is known by its own fruit; for they do not gather figs from thorns, nor do they pick grapes from a bramble bush. A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure of his heart brings forth evil; for out of the abundance of the heart his mouth speaks.

Why do you call Me “Lord, Lord,” and do not do what I say?

Everyone who comes to Me and hears My words and practices them, I will show you what he is like. He is like a man building a house, who dug deep and laid the foundation upon the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been built well.

But the one who heard and did not practice it is like a man who built a house on the ground without any foundation; and the torrent burst against it, and immediately it collapsed, and the destruction of that house was great.

56. The Healing of a Leper. Lk. 7:1; Mt. 8:1–4

When Jesus had finished all His words to the people who were listening, He came down from the mountain. A great crowd of people followed Him. And behold, a leper came up and, kneeling before Him, said: “Lord, if You are willing, You can make me clean.” Jesus stretched out His hand and touched him, saying, “I am willing; be cleansed.” And immediately he was cleansed of his leprosy. And Jesus said to him: “See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, as a testimony to them.”

7. The Lord’s Fourth Sojourn in Capernaum

57. The Healing of the Centurion’s Servant. Mt. 8:5–13; Lk. 7:2–10

After this, Jesus entered Capernaum. Now a certain centurion had a slave whom he valued highly, and who was sick and near death. When he heard about Jesus, he sent to Him some Jewish elders asking Him to come and heal his slave, saying to Him on his behalf: “Lord, my slave is lying at home paralyzed and suffering terribly. Please heal him.”

So when Jesus entered Capernaum, those who had been sent came to Him and earnestly implored Him, saying: “He is worthy of this, for he loves our nation and he himself built us the synagogue.” Jesus said to them: “I will come and heal him.” And He went with them.

When He was not far from the house, the centurion sent friends to Him, saying: “Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. For this reason I did not even consider myself worthy to come to You; but just say the word, and my servant will be healed. For I am also a man set under authority, and I have soldiers under me; and I say to this one, ”Go,“ and he goes; and to another, ”Come,“ and he comes; and to my servant, ”Do this,“ and he does it.”

When Jesus heard this, He marveled at him, and turning to the crowd that was following Him, He said: “Truly I say to you, I have not found such great faith even in Israel. I say to you that many will come from the east and the west and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven, but the sons of the kingdom will be thrown out into the outer darkness; there will be weeping and gnashing of teeth.”

And Jesus said to the centurion through those who had been sent: “Be it done for you as you have believed.” And his servant was healed at that very hour.

Those who had been sent, returning to the house, found the sick servant well.

8. The Lord’s Fourth Journey through Galilee

58. The Raising of the Young Man of Nain. Lk. 7:11–17

After this, Jesus went into a city called Nain, and many of His disciples and a great crowd went along with Him. As He approached the city gate, behold, a dead man was being carried out, the only son of his mother, and she was a widow; and a large crowd from the city was with her.

When the Lord saw her, He had compassion on her and said to her: “Do not weep.” And He came up and touched the coffin, and the bearers stood still. And He said: “Young man, I say to you, rise.” The dead man sat up and began to speak, and Jesus gave him back to his mother.

Fear seized them all, and they glorified God, saying: “A great prophet has arisen among us,” and “God has visited His people.” This report about Him spread throughout Judea and all the surrounding region.

59. The Mission of the Forerunner to the Lord. Mt. 11:2–6; Lk. 7:18–23

John’s disciples reported to him about all these things. So John, hearing in prison about the deeds of the Messiah, sent two of his disciples to ask Him: “Are You the One who is to come, or should we expect someone else?”

When they came to Jesus, they said: “John the Baptist sent us to You, asking: Are You the One who is to come, or should we expect someone else?”

At that time Jesus healed many from diseases and afflictions and evil spirits, and gave sight to many who were blind. And He answered them: “Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good tidings brought to them. And blessed is the one who does not take offense at Me.”

60. The Lord’s Praise of the Holy Forerunner. Mt. 11:7–15; Lk. 7:24–28

When John’s messengers had departed, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? But those who wear soft clothing live in the palaces of kings. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. For this is the one about whom it is written: ‘Behold, I send My messenger before Your face, who will prepare Your way before You’ (Mal. 3:1).”

Truly I say to you, among those born of women there has not appeared anyone greater than John the Baptist; there is no prophet greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.

From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and violent men lay hold of it. For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is Elijah who is to come.

He who has ears to hear, let him hear!

61. Reproof of the Unbelief of the Pharisees and Scribes. Mt. 11:16–19; Lk. 7:29–35

The Lord continued His word: And all the people, including the tax collectors, when they heard this, acknowledged God’s justice, having been baptized with John’s baptism. But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by him.

But to what shall I compare this generation? With whom shall I compare the people of this generation? And what are they like? They are like children who sit in the marketplace and call out to one another, saying: “We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.” For John the Baptist came neither eating bread nor drinking wine, and you say, “He has a demon.” The Son of Man came eating and drinking, and you say, “Look, a man who is a glutton and a drunkard, a friend of tax collectors and sinners.”

Yet wisdom is vindicated by all her children.

62. Reproach of Certain Cities for Their Unbelief. Mt. 11:20–24

Then He began to denounce the cities in which most of His mighty works had been done, because they did not repent: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, who have been exalted to heaven, you will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable for the land of Sodom on the day of judgment than for you.”

63. An Invitation to Come Unto Him. Mt. 11:27–30

All things have been handed over to Me by My Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal Him.

Come to Me, all you who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy, and My burden is light.

64. At the House of Simon, the Forgiveness of a Sinful Woman. Lk. 7:30–56

Now one of the Pharisees asked Him to dine with him; and He entered the Pharisee’s house and reclined at table. And behold, there was a sinful woman of that city who, learning that He was reclining at table in the Pharisee’s house, brought an alabaster jar of ointment and, standing behind Him at His feet weeping, she began to wet His feet with her tears and wiped them with the hair of her head and kissed His feet and anointed them with the ointment.

When the Pharisee who had invited Him saw this, he said to himself: “If this man were a prophet, He would know who and what kind of woman is touching Him—that she is a sinner.” But Jesus answered him, saying: “Simon, I have something to say to you.” And he said: “Say it, Teacher.”

Jesus said: “A certain creditor had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he forgave them both. Now which of them will love him more?” Simon answered, “I suppose the one who had the larger debt forgiven.” And He said to him, “You have answered correctly.”

Then, turning toward the woman, He said to Simon: “Do you see this woman? I entered your house, and you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. You did not greet Me with a kiss, but she has not stopped kissing My feet since I came. You did not anoint My head with oil, but she has anointed My feet with ointment. Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” And He said to her, “Your sins are forgiven.”

Then those who were reclining at table with Him began to say to themselves: “Who is this, that He even forgives sins?” But He said to the woman, “Your faith has saved you; go in peace.”

65. Continued Journey Through Galilee Accompanied by Women. Lk. 8:1–3

After this, Jesus went through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with Him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others who provided for Him out of their means.

9. The Lord’s Fifth Sojourn in Capernaum

66. In Capernaum a Demoniac Who Was Blind and Mute Is Healed. Mt. 12:22–23; Mk. 3:20–21

Then He came to Capernaum, and His disciples came to the house. And again a crowd gathered, so that they could not even eat bread. When His family heard about this, they went out to take hold of Him, for people were saying that He had gone out of His mind. Then they brought to Him a man who was demon-possessed, blind, and unable to speak. And He healed him, so that the blind and mute man could both speak and see. And all the crowd was amazed and was saying, “Could this be the Son of David?”

67. The Blasphemy of the Pharisees on Account of This and Their Refutation. Mt. 12:24–30; Lk. 3:22–27

But when the Pharisees heard this, they said: “This fellow does not cast out demons except by Beelzebul, the prince of demons.” And the scribes who came from Jerusalem said that He had Beelzebul in Him and that He casts out demons by the power of the prince of demons.

Jesus, knowing their thoughts, called them to Him and spoke to them in parables: “How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. Any kingdom that is divided against itself is laid waste and cannot endure; and any city or house divided against itself will not stand.”

And if Satan rises up against himself and is divided, he cannot stand, but his end has come. So his kingdom cannot endure, but is coming to an end.

If I cast out demons by Beelzebul, by whom do your sons cast them out? So they will be your judges. But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.

Or how can anyone enter the house of a strong man and plunder his property, without first binding the strong man? And then indeed the house can be plundered. No one can enter the house of a strong man and take his goods unless he first binds the strong man. Whoever is not with Me is against Me, and whoever does not gather with Me scatters.

68. Blasphemy Against the Holy Spirit Is Unforgivable. Mt. 12:30–32; Lk. 3:28–30

Therefore I tell you, all sins and blasphemies will be forgiven people—all the sins and blasphemies of people will be forgiven them, whatever they blaspheme; but whoever blasphemes against the Holy Spirit will not be forgiven. Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. It will not be forgiven him, either in this world or in the world to come.

He said this because they were saying that He had an unclean spirit.

69. Where Do Wicked Words Come From? – And Answer Concerning Idle Words. Mt. 12:33–37

Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit. You brood of vipers! How can you speak good things when you are evil? For out of the abundance of the heart the mouth speaks. A good person brings good things out of a good treasure, while an evil person brings evil things out of an evil treasure.

I tell you that on the day of judgment people will give an account for every careless word they have spoken. For by your words you will be justified, and by your words you will be condemned.

70. An Answer to Those Seeking a Sign. Mt. 12:38–42

Then some of the scribes and Pharisees answered Him, saying: “Teacher, we wish to see a sign from You.” But He answered them: “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the sea creature, so for three days and three nights the Son of Man will be in the heart of the earth.”

The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the proclamation of Jonah, and behold, something greater than Jonah is here. The queen of the South will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. (If I had performed a sign for you, you would have believed for a while, but then, because of your own corruption, you would have become even worse.)

71. Concerning the Going Out of an Unclean Spirit From a Person and Its Return. Mt. 12:43–45

When an unclean spirit goes out of a person, it wanders through waterless regions looking for a resting place, and finds none. Then it says, “I will return to my house from which I came”; and when it comes, it finds the house empty, swept clean, and put in order. Then it goes and brings along seven other spirits more evil than itself, and they enter and live there; and the last condition of that person is worse than the first. So will it be also with this evil generation.

72. Who Are Blessed. Spiritual Kinship With the Lord. Lk. 11:27–28; Mt. 12:46–50; Mk. 3:31–35; Lk. 8:19–21

As He was saying these things, a woman in the crowd raised her voice and said to Him: “Blessed is the womb that bore You, and the breasts at which You nursed!” But He said: “Blessed rather are those who hear the word of God and obey it.”

While He was saying these things to the crowd, His mother and His brothers came, and standing outside, they wanted to speak to Him. And they stood outside, wanting to speak with Him, but they could not come to Him because of the crowd. So those standing outside sent someone to call Him. A crowd was sitting around Him, and someone told Him: “Your mother and Your brothers are standing outside and want to speak with You.”

But He answered the one who told Him this: “Who is My mother? And who are My brothers?” Then, pointing to His disciples, He looked around at those seated about Him and said: “Here are My mother and My brothers.”

For My mother and My brothers are those who hear the word of God and do it. For whoever does the will of God, the will of My Father in heaven, that one is My brother and sister and mother.

73. A Word to the People in Parables. Mt. 13:1–3; Mk. 4:1–2; Lk. 8:4

On that day, Jesus went out of the house and sat beside the sea. And great crowds gathered around Him, so that He got into a boat and sat there, while all the crowd stood on the beach. And He told them many things in parables, saying: “Listen!”

Behold, a sower went out to sow his seed. And as he sowed, some fell along the path, and it was trampled on, and the birds of the air came and devoured it. Some fell on rocky ground, on the rocky places, where there was not much soil, and it sprang up quickly because the soil was shallow; but when the sun rose, it was scorched, and since it had no root and no moisture, it withered. Some fell among thorns, and the thorns grew up and choked it, and it bore no fruit. And some fell on good soil and brought forth fruit, which grew up and increased and bore fruit—some thirty, some sixty, and some a hundred.

Having said this, He called out: “He who has ears to hear, let him hear!”

He presented another parable to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed weeds among the wheat and left. When the grain sprouted and bore fruit, then the weeds appeared as well. The servants of the householder came and said to him, ‘Master, did you not sow good seed in your field? Where then did these weeds come from?’ He said to them, ‘An enemy has done this.’ The servants said to him, ‘Then do you want us to go and gather them?’ But he said, ‘No, lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”

Again He said: “The kingdom of God is like this: a man scatters seed on the ground, and sleeps and rises night and day, and the seed sprouts and grows, he knows not how. The earth produces of itself, first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”

According to the Gospel of Matthew. He presented to them another parable, saying: “The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field, which is smaller than all other seeds, but when it has grown, it becomes greater than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

According to the Gospel of Mark. And He said, “How shall we liken the Kingdom of God, or what parable shall we use to describe it? It is like a grain of mustard seed, which, when sown in the earth, is smaller than all the seeds upon the earth; but when it is sown, it springs up and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow.”

Another parable He spoke to them: The Kingdom of Heaven is like to leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

Again, the Kingdom of Heaven is like to treasure hidden in a field; which a man finding, hid, and for joy thereof goes and sells all that he has, and buys that field.

Again, the Kingdom of Heaven is like to a merchant seeking goodly pearls; who, having found one pearl of great price, went and sold all that he had, and bought it.

Again, the Kingdom of Heaven is like to a net cast into the sea, and gathering of every kind of fish; which, when it was full, they drew to the shore, and sat down and gathered the good into vessels, but threw the bad away. So shall it be at the end of the age: the Angels shall come forth, and shall separate the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

All these things Jesus spoke to the multitude in parables, and with many such parables He spoke the word to them, as much as they were able to hear; and without a parable spoke He not to them concerning His Kingdom; that it might be fulfilled which was spoken by the prophet, saying, “I will open My mouth in parables; I will utter things hidden from the foundation of the world” (Ps 77:2). But to His disciples He explained all things privately.

74. Certain Explanations Concerning the Parables

When the Lord Jesus had sent the multitude away, He entered into the house and remained with His own alone, without the multitude; and those who were about Him together with the twelve came to Him and asked Him concerning the parable, and said to Him: Why do you speak to them in parables – to the multitude? He answered and said to them: To you it is given to know the mysteries of the Kingdom of God, of Heaven, but to them it is not given; to those who are without, all things are done in parables. For to him that has shall be given, and he shall have abundance; but from him that has not shall be taken away even that which he has. Therefore I speak to them in parables, because they seeing see not, and hearing hear not, and understand not; that they should not turn, and their sins be forgiven them. And upon them is fulfilled the prophecy of Isaiah, which says: By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should turn, that I might heal them (Is 6:9–10).

But blessed are your eyes, for they see; and your ears, for they hear. For verily I say to you, that many prophets and righteous men desired to see those things which you see, and saw them not; and to hear those things which you hear, and heard them not.

They also asked Him, what might be the meaning of the parable of the sower? He said to them: Do you not understand this parable? How then shall you understand all the parables? Hearken to the meaning of this parable. Hear the explanation of the parable of the sower.

The sower sows the word; the seed is the word of God.

The seed that fell by the wayside represents those who hear the word concerning the Kingdom and do not understand; to whom, when they have heard, immediately comes the evil devil – Satan, and snatches away the word that was sown in their hearts, and takes away the word from their heart, that they should not believe and be saved. Thus is the seed that was sown by the wayside.

In like manner, the seed sown on rocky ground represents those who, when they hear the word, immediately receive it with joy; but they have no root in themselves and are inconstant; for a time they believe, but then in time of temptation, when tribulation or persecution arises for the word’s sake, they immediately stumble and fall away.

The seed sown among thorns represents those who hear the word, but in whom the cares of this age, the deceitfulness of riches, and other desires, entering in, choke the word, and it becomes unfruitful – those who, departing from the hearing of the word of God, are overwhelmed by the cares, riches, and pleasures of this life and bear no fruit.

The seed sown on good earth represents those who hear the word, receive it and understand it, and bear fruit – those who, having heard the word, keep it in a good and pure heart and bear fruit with patience, one thirty-fold, another sixty-fold, another a hundred-fold.

The disciples asked the Lord again to explain the parable of the tares in the field. He answered them, saying: The sower of the good seed is the Son of Man; the field is the world; the good seed, these are the sons of the Kingdom; and the tares are the sons of the evil one; the enemy that sowed them is the devil; the harvest is the end of the age, and the reapers are the Angels. Therefore as the tares are gathered and burned in the fire, so shall it be at the end of this age: the Son of Man shall send forth His Angels, and they shall gather out of His Kingdom all things that offend and those who practice iniquity, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the Kingdom of their Father. He that has ears to hear, let him hear!

Then the Lord said to His disciples: Is a lamp brought to be put under a bushel or under a bed? Is it not brought to be put upon a lampstand? Yes: no one, having lit a lamp, covers it with a vessel or puts it under a bed, but sets it upon a lampstand, that those who enter may see the light.

There is nothing hidden that shall not be made manifest; and nothing is secret that shall not come to light, that shall not be made known and revealed.

If anyone has ears to hear, let him hear!

Again the Lord said: Take heed to what you hear, and observe how you hear. With what measure you measure, it shall be measured to you and added to you, even to you who hear. For whoever has shall be given; but whoever has not, even that which he has shall be taken away from him, and that which he supposes he has.

Finally the Lord Jesus asked them: Do you understand all these things? They said to Him: Yes, Lord! And He said to them: Therefore every scribe who is instructed in the Kingdom of Heaven is like a householder who brings forth out of his treasure things both new and old.

10. The Lord’s Fifth Journey

75. On the Way to the Sea; the Lord’s Answers Concerning Following After Him. Mt. 8:8–22; Mk. 4:35

In the evening of that day, when He had discoursed in parables and concerning parables, the Lord commanded His disciples to prepare for crossing to the other side and directed them toward the Lake of Galilee (which because of its size is also called a sea).

Then one scribe approached and said to Him: Teacher! I will follow you wherever you go. The Lord Jesus said to him: The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay His head. Another of His disciples said to Him: Lord! permit me first to go and bury my father. But the Lord Jesus said to him: Follow me, and leave the dead to bury their own dead.

76. The Calming of the Storm During the Crossing of the Sea. Mt. 8:23–27; Mk. 4:35–41; Lk. 8:22–25

Seeing a great multitude, the Lord entered into a boat. Behind Him, having sent away the multitude, His disciples entered also, and He said to them: Now let us go across to the other side of the lake. And they set forth. And other boats followed after Him.

During their voyage He fell asleep. And behold, a great storm arose, a fierce wind, and there was great turbulence upon the sea; the waves beat upon the boat so that it was covered with waves and already began to fill with water; they were being swamped, and they were in danger.

And the Lord was sleeping on the stern upon a pillow. Then His disciples, coming to Him, awakened Him and said: Master! Master! we perish. Lord! save us: we perish. So they wake Him and say to Him: Teacher! Do you not care that we are perishing?

The Lord said to them: Why are you so fearful, O you of little faith? Then, rising up, He rebuked the wind and the surge of the water and said to the sea: Silence! cease! The wind ceased, and there was great calm upon the sea. Then He said to His disciples: Where is your faith? Why are you so fearful? How is it that you have no faith?

And the men, marveling at what had happened, spoke to one another in great fear, saying: Who then is this, that He commands even the winds and the water, and the winds and the sea obey Him?

77. The Expulsion of a Legion of Demons in the Gadarene Country. Mt. 8:28; 9, 1; Mk. 5:1–21; Lk. 8:26–39

Thus they crossed to the other shore of the sea and came to the country of the Gadarenes, or Gergesenes, which lies opposite to Galilee. When the Lord went out from the boat onto the shore, He was immediately met by two demoniacs, coming out from the tombs (from caves where they buried), so fierce that no one dared to pass by that way. And behold, they cried out, saying: What have you to do with us, Jesus, Son of God? Have you come here to torment us before the appointed time?

Especially was one of them most fierce – a man from the city, possessed by demons from long ago, and he wore no clothes, and did not live in a house, but had his dwelling in the tombs; whom no one could restrain, not even with chains. Many times he was bound with shackles and chains, being kept under guard; but he would break the chains and shatter the shackles, and he was driven by the demon through the wilderness; and no one was able, nor had the strength, to subdue him. Always, day and night, in the mountains and in the tombs, he would cry out and beat himself against the rocks.

And behold, they – both demoniacs – cried out, saying: What have you to do with us, Jesus, Son of God? Have you come here to torment us before the appointed time? Especially the most fierce one, seeing the Lord Jesus from afar, ran and bowed before Him and, crying out with a loud voice, said: What have you to do with me, Jesus, Son of the Most High God? I beseech you and adjure you by God, do not torment me. For the Lord Jesus commanded the unclean spirit to come out of this man, saying to him: Come out, unclean spirit, from this man!

And the Lord Jesus asked him: What is your name? And he answered, saying: Legion is my name, because we are many – because many demons have entered into him. And they besought the Lord much, that He would not command them to go into the abyss, and would not send them forth out of that land.

Now there was feeding at a distance from them upon a mountain a great herd of swine. And all the demons besought Him, saying: If you cast us out, send us into the herd of swine and permit us to enter into them. The Lord Jesus immediately permitted them, saying: Go. And the unclean spirits, coming forth, rushed upon the herd of swine and entered into them. And behold, the whole herd of swine rushed down the steep bank into the sea and perished, being drowned in the water. And there were about two thousand of them.

The swineherds, seeing what had happened, fled and told it in the city and in the villages about all things, and what had happened to the demoniacs. And behold, the whole city came out to meet Jesus; all the inhabitants came out to see what had occurred. They came to the Lord Jesus and saw that he who had been possessed, in whom was the legion, sat at His feet, clothed, and in his right mind. And they were frightened. And those who saw it told them how it happened to the demoniac, and about the swine.

Then the whole city and all the people from the surrounding region of the Gadarenes began to beseech the Lord to depart from them, to withdraw from their borders, because they were seized with great fear. And the Lord Jesus entered into a boat, in order to return.

But when He entered into the boat, the man who had been possessed, out of whom the demons had gone, besought Him, that he might be with Him. But the Lord Jesus did not permit him, but sent him away, saying: Go home to your own people and tell them what God has done for you, and how He had mercy upon you. And he went forth and began to proclaim throughout the whole city and in all the Decapolis what the Lord Jesus had done to him. And all marveled.

And the Lord, having entered into the boat, crossed over the sea again and arrived at His own city.

11. The Lord’s Sixth Sojourn in Capernaum

78. The Healing of the Woman With the Hemorrhage. Mt. 9:18–22; Mk. 5:21–34; Lk. 8:40–48

When the Lord Jesus had crossed over in the boat to His own shore, a great multitude gathered to Him; and the people received Him, because they all waited for Him.

He was still by the sea. And behold, there came one of the rulers of the synagogue, named Jairus, and seeing Him, fell at His feet, beseeching Him to come into his house, because he had an only daughter, about twelve years of age, and she was at the point of death. And he besought the Lord earnestly, saying: My daughter is at the point of death; come and lay your hands upon her, that she may be healed and live.

The Lord Jesus went with him. A great multitude followed after Him; and as He went, the people pressed upon Him.

And behold, a woman who had suffered from a flow of blood for twelve years, who had endured much under many physicians, and had spent all her substance, and was not healed by any – who had spent all that she had and was not benefited, but came into a worse state – this woman, having heard of the Lord Jesus, came behind Him in the crowd and touched the hem of His garment. For she said within herself: If I can only touch His garment, I shall be healed. And immediately the source of her blood was dried up; and she felt in her body that she was healed of her affliction.

At the same time the Lord Jesus, having perceived in Himself that power had gone out from Him, turned in the crowd and said: Who touched My garment? When all denied it, Peter and those with Him said: Master! You see that the multitude surrounds You and presses upon You, and You say: Who touched Me? But the Lord Jesus said: Someone touched Me, for I felt power go out from Me. And He looked around to see her who had done this.

The woman, seeing that she could not be hid, and knowing what had happened to her, came to the Lord in fear and trembling, and fell before Him and told Him the whole truth – she declared before all the people for what reason she had touched Him and how she was immediately healed.

Then the Lord Jesus said to her: Take courage, daughter! Your faith has saved you; go in peace, and be whole from your affliction.

The woman was healed from that hour.

79. The Raising of the Daughter of Jairus. Mt. 9:23–26; Mk. 5:35–43; Lk. 8:49–56

While the Lord was still speaking these things, there came one from the house of the synagogue ruler and said to him: Your daughter is dead; why do you trouble the Teacher further? Do not trouble the Teacher. But the Lord Jesus, hearing these words, immediately said to the ruler of the synagogue: Do not fear, only believe, and she shall be saved.

When they came to the house of the synagogue ruler, the Lord permitted no one to follow Him inside and enter the house except Peter, James, and John, the brother of James. Having entered the house, the Lord Jesus saw the flute players and the crowd in commotion, weeping and wailing aloud. All were weeping and lamenting over her; but He said to them: Why are you troubled and weeping? Do not weep: the maiden is not dead, but sleeps. And they laughed at Him, knowing that she was dead. But He sent them all out, saying: Go out.

When the crowd had been sent out, He took with Him the father and mother of the maiden and those of His disciples who were with Him, and goes into the place where the maiden was lying. Then, taking the maiden by the hand, He said to her: “Talitha, koumi,” which means: Maiden, arise! And her spirit returned; and she immediately rose and walked, for she was twelve years old. And He ordered that food be given to her. Those who saw this and her parents came into great amazement. The Lord strictly commanded them to tell no one what had happened, that no one should know of this. But the report of this spread throughout all that land.

80. The Healing of Two Blind Men and a Mute Demoniac. Mt. 9:27–34;

When the Lord Jesus went out from there – from the house of Jairus to His own – two blind men followed after Him and cried out: Have mercy upon us, Jesus, Son of David! When He had entered a house, the blind men came to Him. The Lord Jesus said to them: Do you believe that I am able to do this? They said to Him: Yes, Lord! Then He touched their eyes and said: According to your faith be it to you. And their eyes were opened. The Lord Jesus strictly charged them: See that no one knows of this. But they, going out, spread the news about Him throughout that whole land.

As they went out, behold, they brought to Him a man who was dumb and possessed by a demon. And when the demon was cast out, the dumb man spoke. And the people, marveling, said: Never was such a thing seen in Israel. But the Pharisees said: He casts out demons by the power of the prince of demons.

12. The Lord’s Sixth Journey through Galilee

81. A Second Visit to Nazareth. Mt. 13:53–58; Mk. 6:1–6;

Then the Lord went out from Capernaum and went into His own country (Nazareth); His disciples followed after Him.

Coming into His own country, when the Sabbath had come, He began to teach in the synagogue. Those who heard were astonished and said in amazement: Where did He get this – such wisdom and such mighty works? What wisdom is this that has been given to Him? And how are such miracles wrought by His hands? Is He not the carpenter’s son? Is not His Mother called Mary, and are not His brothers James and Joses and Simon and Judas? Is He not Himself a carpenter, the son of Mary, brother of James, Joses, Judas and Simon? Are not all His sisters here among us? Where then did He get all this? And they were offended at Him.

But the Lord Jesus said to them: A prophet is not without honor, except in his own country, and among his own kinsmen, and in his own house. And He could not do many mighty works there, because of their unbelief; only He laid His hands upon a few sick and healed them. And He marveled at their unbelief.

82. Traveling Through Cities and Villages and Compassion for the Sheep Without a Shepherd. Mt. 9:35–38; Mk. 6:6;

Then the Lord went about through the surrounding villages and through all the cities and villages, teaching in their synagogues, proclaiming the Gospel of the Kingdom and healing every disease and every infirmity among the people. Seeing the multitudes of people, He was moved with compassion toward them, because they were weary and scattered abroad, as sheep having no shepherd. Then He said to His disciples: The harvest is plentiful, but the laborers are few. Therefore pray to the Lord of the harvest, that He send forth laborers into His harvest.

83. The Sending of the Twelve Apostles to Preach. Mt. 10:1–5; Mk. 6:7; Lk. 9:1–2

Then, having called and gathered to Himself His twelve disciples, the Lord gave them power and authority over unclean spirits and over all demons, to cast them out and to heal every disease and every infirmity, and began to send them out two by two, to proclaim the Kingdom of God and to heal the sick.

And the names of the twelve Apostles are these: first Simon, called Peter, and Andrew, his brother; James son of Zebedee and John, his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus and Lebbaeus, called Thaddaeus; Simon the Canaanite and Judas Iscariot, who also betrayed Him.

84. Instructions to the Apostles for This Mission. Mt. 10:5–15; Mk. 6:8–11; Lk. 9:3–5

These twelve the Lord Jesus sent forth and commanded them, saying: Go not into the way of the Gentiles, and enter not into any city of the Samaritans. But go rather to the lost sheep of the house of Israel. As you go, preach that the Kingdom of Heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give.

He further commanded them to take nothing with them on the journey, except a staff alone, neither gold nor silver nor copper in their belts, neither a bag, nor two tunics, nor sandals (spare), but only simple shoes, and neither two tunics, nor a staff (other than what they have), nor bread. For the worker is worthy of his sustenance.

Into whatever city or village you enter, seek out who in it is worthy; abide with him until you depart from that place, and from there set out on your journey again. And when you enter a house, greet it, saying: Peace be to this house. And if the house is worthy, your peace shall come upon it; but if it is not worthy, let your peace return to you.

But if anyone will not receive you and will not hear you, will not listen to your words, then, going out from there, from that house or city, shake off the dust from your feet, as a testimony against them. Verily I say to you: It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

85. Instruction for the Whole of Apostolic Activity. Mt. 10:16–42

Behold, I send you forth as sheep in the midst of wolves: therefore be as wise as serpents and as innocent as doves. And beware of men: for they will deliver you to their councils and will scourge you in their synagogues. And they shall bring you before rulers and kings for My sake, for a testimony to them and to the Gentiles. And when they shall deliver you up, take no thought how or what you shall speak; for in that hour it shall be given to you what you shall speak. For it shall not be you that speak, but the Spirit of your Father that speaks in you.

A brother shall deliver up his brother to death, and a father his son; and children shall rise up against their parents and put them to death. And you shall be hated of all for My name’s sake; but he that endures to the end shall be saved. And when they shall persecute you in one city, flee into another. For verily I say to you: You shall not have gone through the cities of Israel before the Son of Man shall come.

A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple that he be as his teacher, and for the servant that he be as his master. If they have called the master of the house Beelzebul, how much more shall they call those of his household? Therefore fear them not: for there is nothing concealed that shall not be revealed, and nothing hidden that shall not be known. What I say to you in darkness, speak in the light; and what you hear whispered in your ear, proclaim from the housetops. And fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in Gehenna. Are not two sparrows sold for a penny? And not one of them shall fall to the ground without the will of your Father. But even the hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.

Whosoever therefore shall confess Me before men, him will I also confess before My Father in Heaven. But whoever shall deny Me before men, him will I also deny before My Father in Heaven.

Do not think that I have come to bring peace upon the earth; I have not come to bring peace, but a sword. For I have come to set a man at variance with his father, and a daughter with her mother, and a daughter-in-law with her mother-in-law. And a man’s enemies shall be those of his own household (Mic 7:6).

He that loves father or mother more than Me is not worthy of Me; and he that loves son or daughter more than Me is not worthy of Me. And he that does not take up his cross and follow Me is not worthy of Me. He that seeks to save his life shall lose it; and he that loses his life for My sake shall save it.

He that receives you receives Me, and he that receives Me receives Him that sent Me. He that receives a prophet in the name of a prophet shall receive a prophet’s reward; and he that receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink to one of these little ones only a cup of cold water in the name of a disciple, verily I say to you, he shall not lose his reward.

86. The Journey With Preaching: the Lord Separately, the Apostles Separately. Mt. 11:1; Mk. 6:12, 13; Lk. 9:6

When the Lord Jesus had finished giving instructions to His twelve disciples, He departed thence to teach and to preach in their cities.

And the Apostles went forth and went about through the villages, preaching glad tidings and proclaiming repentance and healing everywhere. They cast out many demons, and anointed many sick with oil, and healed them.

87. At This Time, or Shortly Before, the Beheading of the Forerunner. Mt. 14:6–12; Mk. 6:19–29

Herodias, cherishing malice toward John the Baptist, sought by all means to put him to death, and could not. But at last a convenient day came, when Herod, on the occasion of his birthday, made a feast for his nobles, the commanders of thousands, and the chief men of Galilee. During the celebration of this day the daughter of Herodias came in and danced before the assembly and pleased Herod and those who were reclining with him. The king said to the maiden: Ask of me whatsoever you wish, and I will give it to you. And he swore to her with an oath: Whatsoever you shall ask of me, I will give you, even to the half of my kingdom.

She went out and asked of her mother: What shall I ask? She answered: The head of John the Baptist. Instructed thus by her mother, the maiden at once went in haste to the king and asked, saying: I wish that you give me this very moment the head of John the Baptist on a platter.

And the king was made sorrowful; but because of his oath and those reclining with him, he did not wish to refuse her. And immediately he sent an executioner to cut off the head of John in prison and bring it. He went and cut off John’s head and brought it on a platter. And they gave it to the maiden, and the maiden brought it to her mother.

And John’s disciples, having heard of this, came and took his body and laid it in a tomb.

Then they went and reported these things to the Lord Jesus.

88. The Disturbance of Herod Upon Hearing of the Lord’s Deeds. Mt. 14:1, 2; Mk. 6:14–16; Lk. 9:7–9

At that time, while the Apostles were going about Galilee with their preaching, and the Lord was preaching in their cities, Herod the tetrarch heard of the fame of the Lord Jesus and of all that He was doing: for His name had become known – and he was perplexed. For some said that John had risen from the dead; others said that Elijah had appeared; and still others said that one of the ancient prophets had risen again. Hearing this, Herod said to himself: I beheaded John; but who is this of whom I hear such things? But his conscience caused him to fix upon John, and he openly began to say to his servants: This is John the Baptist. He has risen from the dead, and that is why such mighty works are wrought by him.

And when others said: This is Elijah, or This is a prophet or one of the prophets of old; he kept insisting on one thing: This is John, whom I beheaded; he has risen from the dead. And he sought to see Him.

13. The Lord’s Seventh Sojourn in Capernaum

89. The Return of the Apostles. And Withdrawal Into the Wilderness of Bethsaida. Mt. 14:13; Mk. 6:30–33; Lk. 9:10–11

The Apostles, having returned, gathered to the Lord Jesus and told Him all things, both what they had done and what they had taught. He said to them: Come away by yourselves into a deserted place and rest a little while. For there were many coming and going, so that they had no leisure even to eat. Then, hearing of Herod’s desire to see Him, the Lord also resolved to withdraw; and, taking the Apostles with Him, He withdrew to the other side of the Sea of Galilee, into a deserted place near the city called Bethsaida.

And they departed into that deserted place by boat alone. But the people saw them departing, many recognized them; and they ran there on foot from all the cities and got ahead of them and gathered to Him. Thus a great multitude followed the Lord, because they saw the miracles which He wrought upon the sick.

14. The Lord’s Seventh Journey

90. The Miraculous Feeding of Five Thousand. Mt. 14:14–23; Mk. 6:34–46; Lk. 9:11–17; Jn. 6:3–15

Having crossed over to the other side, the Lord Jesus went up into a mountain and there sat with His disciples.

And the Passover, a feast of the Jews, was at hand.

The Lord Jesus, lifting up His eyes and seeing that a great multitude was coming to Him, was moved with compassion toward them, because they were as sheep having no shepherd, and, going out to them, began to teach them, and taught much, discoursing with them about the Kingdom of God; and then He healed their sick and healed all who needed healing.

Thus much time passed, and the day began to draw toward evening. When evening came, His twelve disciples came to Him and said: The place is desolate, and the time is already late; send the crowd away, that they may go into the surrounding villages and hamlets to lodge and get themselves food, buying bread; for they have nothing to eat, because we are here in a desolate place.

The Lord Jesus said to them: They do not need to go; you give them something to eat. And, turning to Philip, He asked: Where shall we buy bread, so that they may eat? But He said this to test him; for He Himself knew what He would do. Philip answered Him: Two hundred denarii worth of bread would not be enough for them, to give each a little. Then the other Apostles also said to Him: Shall we go and buy bread for two hundred denarii and give them to eat?

But He asked them: How many loaves do you have here? Go and see. They went and found out. And one of them, Andrew, the brother of Simon Peter, said to Him: There is a boy here who has five barley loaves and two fishes; but what is that among so many? For there were about five thousand men. The others also said the same: We have here only five loaves and two fishes.

Then the Lord Jesus said to His disciples: Bring them to Me here; and command the people to recline and seat them in rows of fifty. There was much grass in that place; and the Lord commanded them to seat all the people in companies upon the green grass. They did so and seated them all upon the grass. And they all reclined in rows of a hundred and of fifty.

Then the Lord Jesus, taking the five loaves and the two fishes and looking up to heaven, blessed them and, giving thanks, began to break the loaves and to give them to His disciples, and the disciples distributed them to those who were reclining; and likewise He divided the two fishes among all, as much as they wished. And they all ate, and were satisfied.

And when they were satisfied, the Lord said to His disciples: Gather up the broken pieces that are left over, so that nothing is wasted. They gathered and filled twelve baskets with the broken pieces from the five barley loaves and from the fishes, which remained with those who had eaten. And those who ate were about five thousand men, besides women and children.

Then the people who saw the miracle which the Lord Jesus had wrought said: This is truly the Prophet, who is to come into the world.

Immediately, after gathering the loaves, the Lord Jesus constrained His disciples to enter into the boat and to go before Him to the other side toward Bethsaida, while He should dismiss the multitude.

Then, having sent the multitude away and perceiving that they wished to come suddenly and take Him and make Him king, He withdrew again into the mountain alone, to pray in solitude; and in the evening He remained there alone.

91. Walking on the Water. Mt. 14:24–33; Mk. 6:47–52; Jn. 6:16–21

When evening had come, His disciples went down to the sea and, having entered into the boat, set out toward the other side of the sea, toward Capernaum. Darkness had come on, and the Lord Jesus had not yet come to them. A strong wind was blowing, and the sea was troubled.

The boat was now in the middle of the sea, and it was being tossed about by the waves, because the wind was against them. Seeing them toiling in their rowing, the Lord Jesus came to them, walking upon the sea. About the fourth watch of the night, when they had rowed some twenty-five or thirty furlongs, He came near to them and wished to pass by them. But they, seeing Him walking upon the sea and drawing near to the boat, and thinking that it was a ghost, were terrified and cried out, saying: It is a phantom, and they were afraid. They all saw Him and were frightened.

But the Lord Jesus immediately spoke to them and said: Take heart; it is I, do not be afraid! Peter answered Him and said: Lord! if it is you, command me to come to you upon the water. He said: Come. And Peter, going out of the boat, walked upon the water to come to the Lord Jesus. But seeing the strong wind, he was afraid, and beginning to sink, cried out: Lord! save me. The Lord Jesus immediately stretched out His hand and caught him, and said to him: O you of little faith, why did you doubt? And He entered into the boat with him; and when they had entered into the boat, the wind ceased. And those in the boat came and worshiped Him, saying: Truly you are the Son of God! They were exceedingly amazed and wondered greatly.

92. The Miracles of the Lord in the Land of Gennesaret. Mt. 14:34–36; Mk. 6:53–56

As soon as the disciples had joyfully received the Lord into the boat, immediately the boat came to the land where they were going. And they came into the land of Gennesaret; and when they had come out of the boat, the people of that place, knowing the Lord, immediately sent word throughout that whole region and brought to Him all who were sick, carrying them on beds to wherever, as they had heard, He was. And they brought to Him all the sick and besought Him that they might only touch the hem of His garment; and those who touched were healed.

And so it came to pass that wherever the Lord went, into villages or cities or villages, the sick were laid in the open places and they besought Him that they might touch even the hem of His garment; and those who touched were healed.

(On that same day, the next day after the miraculous feeding of the five thousand, the Lord came from there to Capernaum early.)

15. The Lord’s Eighth Sojourn in Capernaum

93. The Discourse of the Lord Concerning the Bread From Heaven. Jn. 6:22–71

On this next day the multitude which had remained on the other side of the sea, seeing that there was no other boat there except the one into which His disciples had entered, and that the Lord Jesus had not gone into the boat with His disciples, but His disciples had gone away alone, were puzzled as to where the Lord was. When therefore other boats from Tiberias came near to the place where they had eaten bread after the Lord had given thanks, the multitude, seeing that the Lord Jesus was not there, nor His disciples, went aboard the boats and came to Capernaum, seeking the Lord Jesus.

And, finding Him on the other side of the sea, they said to Him: Rabbi! when did You come here? The Lord Jesus answered them and said: Verily, verily I say to you: You seek Me, not because you saw the miracles, but because you ate the loaves and were filled. Labor not for the food which perishes, but for the food which endures to life eternal, which the Son of Man shall give to you; for upon Him has God the Father set His seal.

They said to Him: What shall we do, that we may work the works of God? The Lord Jesus answered and said to them: This is the work of God, that you believe on Him whom He has sent. They said to Him: What sign therefore do You give, that we may see and believe You? What work do You do? Our fathers ate the manna in the wilderness; as it is written, He gave them bread from heaven to eat (Ps 77:24).

The Lord Jesus said to them: Verily, verily I say to you: It was not Moses who gave you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.

They said to Him: Lord! give us always this bread. And the Lord Jesus said to them: I am the bread of life; he that comes to Me shall not hunger, and he that believes in Me shall never thirst. But I said to you, that you have seen Me, and yet you do not believe. All that the Father gives Me shall come to Me; and him that comes to Me I will not cast out. For I have come down from heaven, not to do My own will, but the will of Him that sent Me, the Father. And the will of the Father who sent Me is this: that of all that He has given Me, I should lose nothing, but should raise it up at the last day. And the will of Him that sent Me is this: that everyone who sees the Son and believes in Him may have eternal life; and I will raise him up at the last day.

Then the Jews murmured about Him because He said, I am the bread that came down from heaven. And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then does He say, I came down from heaven?

The Lord Jesus answered and said to them: Stop murmuring among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the Prophets, And they shall all be taught of God (Is 54:13). Everyone that has heard from the Father and has learned comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father.

Verily, verily I say to you: He that believes in Me has eternal life. I am the bread of life (eternal). Your fathers ate the manna in the wilderness, and they are dead. But the bread that comes down from heaven is such that he who eats it shall not die. I am the living bread that came down from heaven: if anyone eats of this bread, he shall live forever; and the bread which I shall give is My flesh, which I give for the life of the world.

Then the Jews began to dispute among themselves, saying: How can this man give us His flesh to eat? The Lord Jesus said to them: Verily, verily I say to you: Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life (eternal) in you. He that eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is true food, and My blood is true drink. He that eats My flesh and drinks My blood abides in Me, and I in him. As the living Father has sent Me, and I live because of the Father, so he that eats Me shall live because of Me. This is the bread that came down from heaven. It is not like the manna your fathers ate and died: he who eats this bread shall live forever.

He spoke these things in the synagogue, teaching at Capernaum. Many of His disciples, hearing this, said: This is a hard saying! Who can listen to this? But the Lord Jesus, knowing in Himself that His disciples were murmuring about this, said to them: Does this offend you? What then if you were to see the Son of Man ascending to where He was before? It is the Spirit that gives life; the flesh profits nothing. The words that I speak to you are spirit and life. But there are some of you who do not believe. For the Lord Jesus knew from the beginning who they were that did not believe and who would betray Him. And He said: For this reason I said to you, that no one can come to Me unless it is granted to him by My Father.

From that time many of His disciples went back and walked with Him no more. Then the Lord Jesus said to the twelve: Do you also wish to go away? Simon Peter answered Him: Lord! to whom shall we go? You have the words of eternal life. And we have believed and have come to know that You are the Messiah, the Son of the living God. The Lord Jesus answered them: Have I not chosen you twelve? And yet one of you is a devil. He spoke of Judas, son of Simon Iscariot; for it was he who would betray Him, being one of the twelve.

16. The Lord’s Eighth Journey

94. The Refutation of the Pharisees for Their Vain Traditions. Mt. 15:1–20; Mk. 7:1–23; Jn. 7:1

After these things the Lord Jesus went about in Galilee: for He did not wish to go about in Judea, because the Jews sought to kill Him. Once the Pharisees and some of the scribes who had come from Jerusalem gathered to Him. The third Passover had already passed. Seeing some of His disciples eating bread with unwashed, that is, unclean hands, they reproached them. For the Pharisees and all the Jews, holding to the tradition of the elders, do not eat unless they wash their hands thoroughly; and when they come from the marketplace, they do not eat unless they wash. And there are many other things which they have undertaken to observe: the washing of cups and pitchers and kettles and couches. Then they came to the Lord and said: Why do Your disciples not walk according to the tradition of the elders, but transgress it? For they do not wash their hands when they eat bread, but eat with unwashed hands.

He said to them in answer: Why do you also transgress the commandment of God for the sake of your tradition? For God commanded, saying: Honor your father and mother; and, He that curses father or mother, let him be put to death (Ex. 20:12; 21:17). But you say: If a man says to his father or mother, It is a gift to God, that by which you would have been helped by me; then he is not obliged to honor his father or mother. Thus you have made void the word of God by your tradition, which you have established for yourselves; and many things like this you do. You hypocrites! Well did Isaiah prophesy concerning you, saying: This people honors Me with their lips, but their heart is far from Me. In vain do they worship Me, teaching as doctrines the commandments of men (Is 29:13). For you, abandoning the commandment of God, hold to the tradition of men, the washing of cups and pitchers, and many other such things you do. Is it well that you set aside the commandment of God so as to keep your own tradition?

And, calling the whole multitude to Him, He said: Hear Me all and understand: it is not that which goes into the mouth that defiles a man – and nothing that enters from outside can defile him; but what comes out of him, what proceeds from his mouth, that defiles a man. If anyone has ears to hear, let him hear!

Then His disciples came and said to Him: Do you know that the Pharisees were offended when they heard this saying? But He answered and said: Every plant which My Father in Heaven has not planted shall be rooted up. Leave them alone: they are blind guides of the blind; and if the blind lead the blind, both shall fall into a pit.

When He had entered the house away from the people, His disciples asked Him about the parable, and Peter on behalf of all said to Him: Explain this parable to us. The Lord Jesus said to them: Are you also still without understanding? Are you also so slow to understand? Do you not yet understand that whatever enters from outside cannot defile a man? Because all that goes into the mouth enters the belly and is cast out in the privy, whereby all food is cleansed. But what comes out of the mouth – proceeds from the heart, and this defiles the man. For out of the abundance of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man; but to eat with unwashed hands – does not defile a man.

95. The Healing of the Daughter of the Syrophoenician Woman. Mt. 15:21–28; Mk. 7:24–30

Going out from there, the Lord Jesus withdrew into the region of Tyre and Sidon. And behold, a Canaanite woman, whose daughter was possessed by an unclean spirit, came out of that region and cried out to Him: Have mercy on me, Lord, Son of David! My daughter is severely tormented by a demon. But He did not answer her a word. And His disciples, coming to Him, asked Him: Send her away, for she cries after us. But He said: I was sent only to the lost sheep of the house of Israel.

And going into a house, He did not wish anyone to know it; but He could not be hid. For the woman, coming there also, fell at His feet and bowed before Him and said: Lord! help me! She was a Gentile, a Syrophenician by birth, and she asked Him to cast the demon out of her daughter.

But the Lord Jesus said to her: Let the children first be satisfied; for it is not right to take the children’s bread and cast it to the dogs. But she said to Him in reply: Yes, Lord; yet the dogs under the table eat the crumbs that fall from the table of their masters.

Then the Lord said to her in reply: O woman! great is your faith; let it be to you as you desire; for this word go; the demon has gone out of your daughter. And her daughter was healed from that same hour. And she went to her house and found that the demon had gone out, and her daughter was lying on the bed, whole.

96. The Healing of a Deaf and Mute Man. Mk. 7:31–37

Going out from the region of Tyre and Sidon, the Lord Jesus again went to the Sea of Galilee, through the region of the Decapolis, that is, on the eastern side. There they brought to Him a man who was deaf and had an impediment in his speech, and they asked Him to lay His hand upon him.

The Lord, taking him aside from the multitude, put His fingers into his ears, and spitting, touched his tongue; and looking up to heaven, He sighed and said: “Ephphatha,” that is, Be opened! And immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.

And the Lord commanded them that they should tell no one. But the more He commanded them, the more widely they proclaimed it. And they were exceedingly amazed and said: He has done all things well – He makes even the deaf to hear, and the dumb to speak.

97. The Healing of Various Sick People. Mt. 15:29–31

After this the Lord Jesus went up into a mountain and sat there. And a great multitude came to Him, bringing with them the lame, the blind, the dumb, the maimed, and many others, and laid them at the feet of Jesus. And He healed them. Insomuch that the multitude marveled, seeing the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel.

98. The Miraculous Feeding of Four Thousand People. Mt. 15:32–38; Mk. 8:1–9

At that time, when a great multitude had gathered and had nothing to eat, the Lord Jesus, calling His disciples to Him, said to them: I have compassion on the multitude, because they have been with Me now three days and have nothing to eat; and I do not wish to send them away without food, lest they become faint on the way. And if I send them away fasting to their homes, they will become weak on the way, for some of them have come from far away. His disciples answered Him: Where can we find enough loaves in the wilderness to feed such a multitude? The Lord Jesus asked them: How many loaves do you have? They said: Seven, and a few small fishes.

Then the Lord commanded the people to recline on the ground. And taking seven loaves and giving thanks, He broke them and gave them to His disciples, and the disciples distributed them to the people. Then He took the fish, and blessing them, commanded them to be distributed as well.

And all ate and were filled, and they collected the leftover fragments—seven baskets full. And those who ate were about four thousand, or four thousand people, besides women and children. And the Lord sent them away.

99. An Answer to Those Seeking a Sign in the Regions of Magdala and Dalmanutha. Mt. 15:39; 16:1–4; Mk. 8:10–13

Having sent the people away, the Lord Jesus immediately got into a boat with His disciples and came to the region of Magdala and Dalmanutha. There the Pharisees and Sadducees came out and, approaching the Lord, began to argue with Him and, testing Him, asked and demanded of Him to show them a sign from heaven. And He, sighing deeply, said: Why does this generation seek a sign? Truly I say to you, no sign will be given to this generation.

And He said to them in answer: In the evening you say, “It will be fair, for the sky is red”; and in the morning, “Today there will be foul weather, for the sky is crimson.” Hypocrites! You know how to discern the appearance of the sky, but you cannot discern the signs of the times. An evil and adulterous generation seeks a sign; and no sign will be given to it except the sign of the prophet Jonah.

And leaving them, the Lord departed, got back into the boat, and went away to the other side.

100. A Warning Concerning the Leaven of the Pharisees and Sadducees. Mt. 16:5–12; Mk. 8:13–21

Now His disciples had crossed over to the other side and forgotten to take bread, and had nothing with them in the boat except one loaf. And the Lord Jesus commanded them, saying: Take heed, beware of the leaven of the Pharisees and of the Sadducees and of Herod. But the disciples, thinking about it among themselves and reasoning together, said: He says this because we did not take bread—that we have no bread.

Perceiving this, the Lord Jesus said to them: Why do you reason among yourselves, O you of little faith, that you have no bread, and why do you think about not having bread? Do you still not understand and comprehend? Is your heart still hardened? Having eyes, do you not see? Having ears, do you not hear? And do you not remember the five loaves for the five thousand, nor the seven loaves for the four thousand? When I broke the five loaves for the five thousand, how many baskets full of fragments did you collect? They said to Him: Twelve. And when the seven for the four thousand, how many baskets of the leftovers did you collect? They said: Seven. He said to them: How is it that you do not understand that I did not speak to you about bread, saying: Beware of the leaven of the Pharisees and Sadducees? Then they understood that He told them to beware not of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

101. The Healing of a Blind Man in Bethsaida of Galilee. Mk. 8:22–26

Coming to the other side, the Lord comes to Bethsaida beyond the Jordan; and they bring a blind man to Him and ask Him to touch him. He took the blind man by the hand, led him out of the village, and spitting on his eyes, laid His hands on him and asked him: Do you see anything? He looked up and said: I see people; they look like trees walking. The Lord again laid His hands on his eyes and told him to look. And he was healed and saw everything clearly. And He sent him home, saying: Do not even go into the village, and do not tell anyone in the village.

102. The Apostles’ Confession of Jesus Christ as the Son of God. Mt. 16:13–20; Mk. 8:27–30; Lk. 9:18–21

After this the Lord Jesus went into the villages of Caesarea Philippi. On the way, at one time, when He had prayed in a solitary place and the disciples were with Him, He asked them: Who do people say that I am, the Son of Man? They answered Him: Some say John the Baptist; others Elijah; still others Jeremiah or one of the prophets, saying that one of the ancient prophets has been raised.

The Lord Jesus asked them: But who do you say that I am? Simon Peter answered Him: You are the Messiah, the Son of the living God. The Lord said to him: Blessed are you, Simon, son of Jonah, for flesh and blood did not reveal this to you, but My Father who is in heaven. And I say to you: you are Peter, and on this rock I will build My church, and the gates of Hades will not overcome it. I will give you the keys of the Kingdom of Heaven: and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven.

Then the Lord strictly commanded them to tell no one about this—He forbade His disciples to say to anyone that He is the Messiah.

103. The Lord Foretells His Death and Resurrection. Mt. 16:21–23; Mk. 8:31–33; Lk. 9:22

From that time the Lord Jesus began to reveal to His disciples and teach them, telling them that He, the Son of Man, must go to Jerusalem and suffer much and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised. And He spoke of this openly.

But Peter, drawing Him aside, began to remonstrate with Him: “God forbid, Lord! This shall never happen to You!”

But the Lord, turning and looking at His disciples, rebuked Peter, saying: Get behind Me, Satan! You are an offense to Me; for you think not of the things that are of God, but of the things that are of men.

104. A Word to All Concerning Taking Up One’s Cross. Mt. 16:24–28; Mk. 8:34; 9, 1; Lk. 9:23–27

Then summoning the crowd with His disciples, the Lord Jesus said to all: If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake and the Gospel’s will save it—will find it. For what will it profit a man if he gains the whole world, but forfeits his soul? What profit is there if one gains the whole world, yet destroys himself, harms himself? Or what ransom will a man give for his soul?

For the Son of Man will come in the glory of His Father with His Angels, and then He will repay each according to his deeds. And whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man will also be ashamed when He comes in the glory of His Father and His own, with the holy Angels.

The Lord concluded this discourse thus: Truly I say to you, there are some standing here who will not taste death until they see the Kingdom of God having come in power—until they see the Son of Man coming in His Kingdom.

105. The Transfiguration of the Lord. Mt. 17:1–13; Mk. 9:2–13; Lk. 9:28–36

After these words, following an interval of eight or six days, the Lord Jesus took Peter, and James, and John, his brother, and led them up a high mountain alone—these three alone—and went up the mountain with them to pray.

Now while He prayed, Peter and those with Him were burdened with sleep, but they awoke (by the effect of extraordinary light). They saw the glory of the Lord, for as He prayed, He was transfigured wholly: the appearance of His face changed, and it shone like the sun; His garments also became white as snow, very white, whiter than any bleacher on earth could make them—they became radiant like light.

And behold, two men appeared in glory, who were Moses and Elijah, and they began to speak with the Lord Jesus, and they spoke of His departure, which He was to accomplish in Jerusalem.

Now as they were departing, Peter said to the Lord Jesus: Master! Teacher! Lord! It is good for us to be here; if You wish, we will make three tents here: one for You, and one for Moses, and one for Elijah—not knowing what he said, for he did not know what to say, because they were seized with fear.

But while he was yet speaking, a bright cloud appeared and overshadowed them; and they became even more afraid when they entered into the cloud. And behold, a voice came out of the cloud, saying: This is My beloved Son, in whom I am well pleased; hear Him! When this voice came, the Lord Jesus was left alone.

And His disciples, hearing this voice, fell on their faces and were very much afraid. But the Lord Jesus, approaching, touched them and said: Rise, and be not afraid. They lifted up their eyes, but looking around, they saw no one with them any longer except the Lord Jesus alone.

When they were coming down from the mountain, the Lord did not allow anyone to speak of what they had seen; He forbade them, saying: Tell no one about this vision until the Son of Man has risen from the dead. And they kept silent and told no one in those days about what they had seen.

But they seized upon that saying—“until he rises from the dead”—and discussed with one another what it meant to rise from the dead.

Then these disciples of His asked the Lord: How is it that the scribes say Elijah must come first? He answered them: True, Elijah is to come first and restore all things. But I tell you, Elijah has already come, and they did not recognize him, but did to him whatever they pleased—as it is written of him. So also the Son of Man will suffer at their hands; for the Son of Man is destined, as it is written of Him, to suffer much and be despised.

Then His disciples understood that He was speaking to them about John the Baptist.

106. The Healing of a Demoniac Who Was Demon-Possessed at Each New Moon. Mt. 17:14–21; Mk. 9:14–29; Lk. 9:37–44

On the following day, when they came down from the mountain, a great crowd met Him, and when they saw Him, they were amazed, and running up, greeted Him. As He came to the disciples, the Lord Jesus saw a large crowd around them and scribes arguing with them. He asked the scribes: What are you arguing about with them?

But suddenly a man from the crowd came forward and, kneeling before Him, cried out: Teacher! I beseech You to look upon my son, possessed by a mute spirit; he is seized by the demon and suffers terribly, for often it throws him into the fire and into the water. Wherever the spirit seizes him, it throws him down and tears him, so that he suddenly cries out, foams at the mouth, grinds his teeth, and becomes rigid; the evil spirit scarcely departs from him, having tormented him. Teacher! I brought him to You, but You were not there. I brought him to Your disciples and asked them to cast out the spirit, but they were not able to heal my son. Lord, have mercy on my son; he is my only child.

Answering him, the Lord Jesus said: O faithless and corrupt generation! How long shall I be with you? How long shall I bear with you? Bring him here to Me—bring your son here to Me.

And they brought him to Him. But as he was coming and when the boy merely saw Him, the unclean spirit convulsed him, threw him to the ground, and he began to roll about, foaming at the mouth.

The Lord asked his father: How long has this been happening to him? He said: From childhood. And the spirit often throws him both into fire and into water to destroy him. But if You can do anything, have compassion on us and help us. The Lord Jesus said to him: If you can believe, all things are possible to one who believes. At once the father of the boy cried out with tears: I believe, Lord! Help my unbelief.

The Lord Jesus, seeing that a crowd was gathering, rebuked the unclean spirit, saying to it: You mute and deaf spirit! I command you, come out of him, and do not enter into him again. And it cried out and convulsed him greatly and came out. The boy became as if dead, so that many said he was dead. But the Lord Jesus, taking him by the hand, raised him up. The boy was healed in that hour and stood, and the Lord gave him back to his father.

And all marveled at the greatness of God. But when all were marveling at everything the Lord Jesus was doing, He said to His disciples: Let these words sink into your ears: The Son of Man is to be delivered into the hands of men.

When He had entered a house, His disciples, coming to Him privately, asked Him: Why were we not able to cast it out? The Lord Jesus said to them: Because of your lack of faith; for truly I tell you: if you have faith as a grain of mustard seed, and say to this mountain, “Move from here to there,” it will move; and nothing will be impossible for you. But this kind can only be driven out by prayer and fasting—cannot come out any other way except through prayer and fasting.

107. The Lord Travels Through Galilee and Again Speaks of His Death and Resurrection. Mt. 17:22–23; Mk. 9:30–32; Lk. 9:45, 46

Going out from there, the Lord and His disciples passed through Galilee; and He did not wish that anyone should know it. For during this time while they were in Galilee, He was teaching His disciples again and telling them: The Son of Man will be delivered into the hands of men, and they will kill Him, and after He is killed, on the third day He will rise.

But they did not understand this saying, and it was hidden from them, so that they did not comprehend it and did not understand it; and they were afraid to ask the Lord about it. And they were deeply grieved.

In this journey they were making their way toward Capernaum.

Then the thought came to them as to who among them would be greatest; and they began to reason about this, but came to no conclusion.

17. The Lord’s Ninth Sojourn in Capernaum

108. The Temple Tax and the Miraculous Shekel. Mt. 17:24–27

When they came to Capernaum, the collectors of the drachma tax came to Peter and said: Does your Teacher not pay the drachma tax? He said: Yes. And when he came into the house, the Lord Jesus, speaking first, said to him: What do you think, Simon? From whom do the kings of the earth collect taxes or tributes? From their own sons, or from strangers? Peter said to Him: From strangers. The Lord Jesus said to him: Then the sons are free. But so that we may not offend them, go to the sea, cast a line, and take the first fish that comes up; open its mouth and you will find a stater; take it and give it to them for Me and for yourself.

109. Discourse With the Disciples in Capernaum

At that time the disciples, not having settled who was greatest, were gathering to approach the Lord and ask: Who is the greatest in the Kingdom of Heaven? But the Lord anticipated them, and seeing the thoughts of their hearts, Himself asked them: What were you discussing along the way? They were silent; for that question illuminated their consciences, and they realized the impropriety of what they had been discussing along the way—who among them was greatest.

Then the Lord, sitting down, called the twelve and said to them: If anyone wishes to be first, let him be last of all and servant of all. Then, calling a child and placing him, He set him in the midst of them and, embracing him, said: Truly I tell you, unless you turn and become like children, you will not enter the Kingdom of Heaven. Whoever humbles himself like this child is the greatest in the Kingdom of Heaven. And whoever receives one such child in My name receives Me; but whoever receives Me receives not Me, but Him who sent Me. For whoever among you is least of all, he is great.

Then John said: Teacher! We saw a man casting out demons in Your name, and we forbade him, because he does not follow with us.

The Lord Jesus said to him: Do not forbid him; for no one who does a miracle in My name is able soon after to speak evil of Me. Whoever is not against you is for you. And whoever gives you a cup of water to drink in My name, because you belong to Christ, truly I tell you, he will not lose his reward.

Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a great millstone were hung around his neck and he were drowned in the depth of the sea, thrown into the sea.

Woe to the world because of stumbling blocks! For it is necessary that stumbling blocks come; but woe to that man through whom the stumbling block comes.

If your hand causes you to stumble, cut it off and throw it away: it is better for you to enter into eternal life maimed without a hand, than with two hands to go into Gehenna and be cast into the unquenchable fire, where their worm does not die, and the fire is not quenched.

And if your foot causes you to stumble, cut it off and throw it away: it is better for you to enter into life lame without a foot, than with two feet to be cast into Gehenna, into the unquenchable fire, where their worm does not die, and the fire is not quenched.

And if your eye causes you to stumble, tear it out and throw it away: it is better for you to enter into the Kingdom of God and into life with one eye, than with two eyes to be cast into the fiery Gehenna, where their worm does not die, and the fire is not quenched.

For everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is a good thing, but if salt should lose its saltiness, with what will you restore it? Have salt in yourselves, and be at peace with one another.

See that you do not despise any of these little ones; for I tell you that their Angels in heaven always behold the face of My Father in heaven. For the Son of Man came to seek and to save the lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine in the mountains and go out to seek the one that went astray? And if it comes to pass that he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that did not go astray.

So it is not the will of your Father in heaven that one of these little ones should perish.

But if your brother sins against you, go and rebuke him between you and him alone; if he heeds you, you have won your brother.

But if he does not listen, take with you one or two others, so that by the mouth of two or three witnesses every word may be confirmed.

But if he does not listen to them, tell it to the Church; and if he does not listen even to the Church, let him be to you as a Gentile and a tax collector.

Truly I tell you: whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven.

Truly also I say to you, if two of you agree on earth about anything they ask for, it will be done for them by My Father in heaven. For where two or three are gathered in My name, there I am in the midst of them.

Then Peter came to Him and said: Lord! How many times must I forgive my brother when he sins against me? Up to seven times? The Lord Jesus said to him: I do not say to you, up to seven, but up to seventy times seven.

For this reason the Kingdom of Heaven is like a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And as he could not pay, the master commanded that he be sold, and his wife and children, and all that he had, and payment be made. Then that servant fell down and, kneeling before him, said: Master, have patience with me, and I will pay you everything. The master, moved with compassion toward that servant, released him and forgave him the debt.

But that servant, when he went out, found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying: Pay me what you owe. Then his fellow servant fell down at his feet and pleaded with him, saying: Have patience with me, and I will pay you everything. But he was unwilling, and went and threw him into prison until he should pay the debt.

His fellow servants, seeing what had happened, were very distressed, and coming to their master, they reported to him all that had occurred. Then the master called him and said to him: You wicked servant! I forgave you all that debt because you begged me. Ought you not also to have had compassion on your fellow servant, just as I had compassion on you? And in anger, his master handed him over to the torturers until he should pay all that was due to him.

So also will My heavenly Father do to you, if each of you does not forgive his brother from his heart for his offenses.

18. The Lord’s Ninth and Final Journey through Galilee

110. A Samaritan Village Refuses to Receive the Lord. Lk. 9:51–56

Now as the days drew near for the Lord Saviour to be taken up from the world, He resolved to go to Jerusalem; and He sent messengers ahead of Him; and they went and entered a village of the Samaritans to make preparations for Him. But they did not receive Him, because He had the appearance of one traveling to Jerusalem. Seeing this, His disciples, James and John, said: Lord! Do You wish us to command fire to come down from heaven and consume them, as Elijah did? But He turned and rebuked them and said: You do not know what manner of spirit you are of. For the Son of Man came not to destroy the lives of men, but to save them. And they went to another village.

111. Answers to Some, Contrary to Their Wishes. Lk. 9:57–62

Now as they went on their way, someone said to the Lord: Lord! I will follow You wherever You go. The Lord Jesus said to him: Foxes have dens, and birds of the air have nests; but the Son of Man has nowhere to lay His head.

And He said to another: Follow Me. But he said: Lord! Permit me first to go and bury my father. But the Lord Jesus said to him: Let the dead bury their own dead; but you go and proclaim the Kingdom of God.

And yet another said: I will follow You, Lord! But first permit me to say farewell to those in my household. But the Lord Jesus said to him: No one who puts his hand to the plow and looks back is fit for the Kingdom of God.

112. The Sending Out of the Seventy

After this the Lord appointed seventy others also and sent them out two by two ahead of Him to every city and place where He Himself was about to go. And He said to them: The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into His harvest. Go! I am sending you out as lambs in the midst of wolves.

Carry neither a purse, nor a bag, nor sandals, and greet no one on the road. In whatever house you enter, first say, “Peace be to this house”; and if a son of peace is there, your peace will rest upon him, but if not, it will return to you. In that house remain, eating and drinking what they provide, for the laborer is worthy of his wages. Do not move from house to house. And whenever you enter a city and they receive you, eat what is set before you. And heal the sick in it, and tell them, “The Kingdom of God has come near to you.”

But whenever you enter a city and they do not receive you, go out into its streets and say, “Even the dust of your city that clings to our feet we wipe off in protest against you; yet know that the Kingdom of God has come near.” I tell you, it will be more tolerable for Sodom on that day than for that city.

Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon at the judgment than for you. And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades.

He who listens to you listens to Me, and he who rejects you rejects Me; but he who rejects Me rejects Him who sent Me.

113. An Answer to One Asking About the Inheritance of Eternal Life; the Parable of the Merciful Samaritan. Lk. 10:25–37

And behold, a lawyer stood up and, testing Him, said: Teacher! What must I do to inherit eternal life? The Lord Jesus said to him: What is written in the Law? How do you read it? He answered and said: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.” The Lord Jesus said to him: You have answered correctly: do this, and you will live in eternal life.

But he, desiring to justify himself, said to the Lord Jesus: And who is my neighbor?

In reply the Lord Jesus said: A certain man was going down from Jerusalem to Jericho and fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. Likewise a Levite, when he came to the place and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came upon him; and when he saw him, he was moved with compassion. And he came to him and bound up his wounds, pouring on oil and wine; and he set him on his own beast and brought him to an inn and took care of him. And on the next day he took out two denarii and gave them to the innkeeper and said to him: Take care of him; and whatever more you spend, I will repay you when I come back.

Which of these three, do you think, proved himself a neighbor to the man who fell among the robbers? He said: The one who showed him mercy. Then the Lord Jesus said to him: Go, and you also do likewise.

114. Jesus in the House of Martha and Mary. Lk. 10:38–42

Now in the course of their journey—the Lord and His disciples through Galilee—the Lord Jesus came to a certain village; and a woman named Martha received Him into her house. And she had a sister called Mary, who sat at the feet of the Lord Jesus and listened to His word. But Martha was distracted with much serving, and she came up and said: Lord! Do You not care that my sister has left me to serve alone? Tell her to help me. The Lord Jesus answered her: Martha, Martha, you are anxious and troubled about many things; but one thing is needful. Mary has chosen the good portion, which will not be taken away from her.

115. Thus Pray: the Lord’s Prayer. Lk. 11:1–4

Now it came to pass that as the Lord Jesus was praying in a certain place, and when He ceased, one of His disciples said to Him: Lord! Teach us to pray, as John also taught his disciples.

And He said to them: When you pray, say:

Our Father who are in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our debts, as we also have forgiven our debtors; and do not lead us into temptation, but deliver us from evil.

116. Instruction Concerning Persistence in Prayer—Parabolic. Lk. 10:5–13

And He said to them: Suppose one of you has a friend, and goes to him at midnight and says to him: Friend! Lend me three loaves of bread, for a friend of mine has come to me from a journey, and I have nothing to set before him; and he answers from within: Do not trouble me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything. Yet, I say to you, if he will not get up and give him anything because he is his friend, yet because of his importunity he will get up and give him as much as he needs.

And I tell you, ask and it will be given you; seek and you will find; knock and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

What father among you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a serpent instead of a fish? Or if he asks for an egg, will give him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!

117. The Casting Out of a Mute Demon; the Rebuke of the Pharisees for the Words, That He Casts Out by Beelzebul. Lk. 11:14–28

Now He was casting out a demon that was mute; and when the demon had gone out, the mute man spoke. And the crowds marveled. But some of them said: He casts out demons by the power of Beelzebub, the prince of demons. And others, testing Him, were seeking from Him a sign from heaven.

But He, knowing their thoughts, said to them: Every kingdom divided against itself is laid waste, and a divided house falls. If Satan also is divided against himself, how will his kingdom stand? Yet you say that I cast out demons by Beelzebub.

And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. But if it is by the finger of God that I cast out demons, then the Kingdom of God has come to you.

When a strong man, fully armed, guards his own household, his possessions are in peace. But when a stronger one attacks him and overpowers him, he takes away all his armor in which he trusted, and divides his spoils.

He who is not with Me is against Me, and he who does not gather with Me scatters.

When the unclean spirit has gone out of a man, it passes through waterless places, seeking rest, and finding none, it says: I will return to my house from which I came. And when it comes, it finds the house swept and put in order. Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there. And the condition of that man becomes worse than the first.

118. Certain Teachings After This. Lk. 11:29–36

And as the crowds were gathering, He began to say: This generation is an evil generation; it seeks a sign, but no sign will be given to it except the sign of the prophet Jonah. For as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.

The Queen of the South will rise up at the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

No one after lighting a lamp puts it in a cellar or under a bushel, but on a stand, so that those who enter may see the light.

The lamp of the body is the eye; therefore, if your eye is clear, then your whole body will be full of light; but if your eye is bad, then your whole body will be full of darkness. See to it, then, that the light in you is not darkness. If therefore your whole body is full of light, with no part of it in darkness, then it will be wholly bright, as when the lamp shines on you with its rays.

119. The Refutation of Pharisees and Lawyers at a Pharisee’s Dinner. Lk. 11:37–54

Now as He was saying these things, a Pharisee asked Him to dine with him. And He went in and reclined at table. The Pharisee marveled to see that He did not first wash His hands before dinner. But the Lord said to him: Now you Pharisees clean the outside of the cup and of the dish, but inside you are full of robbery and wickedness. Foolish ones! Did not He who made the outside make the inside also? But give what is inside as alms, and behold, everything is clean for you. But woe to you Pharisees! For you tithe mint and rue and every herb, and you neglect justice and the love of God: these you ought to have done, without neglecting the others. Woe to you Pharisees! For you love the chief seats in the synagogues and greetings in the marketplaces. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden tombs, and the people walk over them without knowing it.

One of the lawyers said to Him: Teacher! In saying these things, you insult us also. But the Lord said: Woe to you lawyers also! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. Woe to you! For you build the tombs of the prophets, and your fathers killed them. So you are witnesses and approve of the deeds of your fathers, for they killed the prophets, and you build their tombs. Therefore also the Wisdom of God said: I will send them prophets and apostles, some of whom they will kill and persecute, so that the blood of all the prophets, shed from the foundation of the world, will be required of this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation. Woe to you lawyers! For you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.

And as He said these things to them, the scribes and the Pharisees began to be very hostile and to press Him hard, questioning Him about many things, lying in wait for Him, to catch something He might say that could be used against Him.

120. Certain Instructions Following This. Lk. 12:1–12

In the meantime, when so many thousands of the crowd had gathered that they were trampling one another, He began to say to His disciples first: Beware of the leaven of the Pharisees, which is hypocrisy. Nothing is covered up that will not be revealed, or hidden that will not be known. Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered in the rooms will be proclaimed on the housetops.

And I say to you, My friends, do not fear those who kill the body and after that have nothing more they can do. But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into Gehenna. Yes, I tell you, fear Him. Are not five sparrows sold for two assaria? And not one of them is forgotten before God. But even the hairs of your head are all numbered. Fear not; you are of more value than many sparrows.

And I tell you, everyone who confesses Me before men, the Son of Man will also confess before the Angels of God. But he who denies Me before men will be denied before the Angels of God.

And everyone who speaks a word against the Son of Man will be forgiven; but he who blasphemes against the Holy Spirit will not be forgiven.

And when they bring you before the synagogues and the rulers and the authorities, do not be anxious about how you are to answer or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to say.

121. An Answer to One Asking About a Division, and Teachings Concerning It:

Someone in the crowd said to the Lord: Teacher! Tell my brother to divide the inheritance with me. But He said to him: Man, who made Me a judge or an arbiter over you?

And He said to them: Take heed and beware of all covetousness, for a man’s life does not consist in the abundance of his possessions. And He told them a parable: The land of a rich man produced abundantly; and he thought to himself, saying: What shall I do? I have no place to store my crops. And he said: I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul: Soul, you have ample goods laid up for many years; relax, eat, drink, be merry. But God said to him: Fool! This very night your soul will be demanded of you; and the things you have prepared, whose will they be?

So is it with the one who lays up treasure for himself, and is not rich toward God.

And He said to His disciples: Therefore I tell you, do not be anxious for your life, what you will eat, nor for your body, what you will wear. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap; they have no storehouse or barn, and yet God feeds them. How much more valuable are you than the birds!

And which of you by being anxious can add a single hour to your span of life? If then you are not able to do as small a thing as that, why are you anxious about the rest?

Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith!

And do not seek what you are to eat and what you are to drink, and do not be worried. For all the nations of the world seek after these things, and your Father knows that you need them. But seek His Kingdom, and these things will be added to you.

Fear not, little flock, for it is the Father’s good pleasure to give you the Kingdom. Sell your possessions and give to the poor. Provide for yourselves purses that do not grow old, an unfailing treasure in heaven, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also.

Let your loins be girded and your lamps be burning. And you yourselves be like men who are waiting for their master to come home from a wedding, so that when he comes and knocks, they may open to him at once. Blessed are those servants whom the master, when he comes, will find watching. Truly I tell you, he will gird himself and have them sit at table, and he will come and serve them. And if he comes in the second watch, or in the third watch, and finds them so, blessed are those servants.

Understand this: if the master of the house had known at what hour the thief was coming, he would have watched and would not have let his house be broken into. You also must be ready; for the Son of Man comes at an hour you do not expect.

Then Peter said to Him: Lord! Are You telling this parable to us or to everyone? The Lord said: Who then is the faithful and wise steward, whom the master puts in charge of his servants to give them their portion of food at the proper time? Blessed is that servant whom the master, when he comes, will find so doing. Truly I tell you, he will set him over all his possessions.

But if that servant says in his heart, “My master will delay in coming,” and begins to beat the male and female servants, and to eat and drink and get drunk, then the master of that servant will come on a day when he does not expect him, and at an hour he does not know, and will cut him in pieces and put him with the unfaithful.

And that servant who knew his master’s will but did not get ready or act according to his will shall receive a severe beating. But the one who did not know and did what deserved a beating will receive a light beating. Everyone to whom much was given, of him much will be demanded; and from the one to whom much was entrusted, even more will be asked.

122. Solemn Reminders

I have come to bring fire (of the Holy Spirit) upon the earth, and how I wish it were already kindled! I have a baptism to be baptized with (to undergo suffering and death); and how I am constrained until it is accomplished!

Do you think that I have come to give peace on the earth? No, I tell you, but rather division. For henceforth in one house there will be five divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.

He also said to the crowd: When you see a cloud rising in the west, you immediately say it is going to rain, and so it does. And when you see the south wind blowing, you say there will be scorching heat, and it happens. Hypocrites! You know how to interpret the appearance of the earth and sky, but how is it that you do not know how to interpret the present time? And why do you not judge for yourselves what is right?

As you go with your accuser before the magistrate, make an effort to settle with him on the way, so that he may not drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. I tell you, you will never get out until you have paid the very last penny.

123. Teachings Concerning Repentance:

At that very time some were present who told Him about the Galileans whose blood Pilate had mixed with their sacrifices. The Lord Jesus answered them: Do you think that these Galileans were worse sinners than all other Galileans, because they suffered thus? No, I tell you; but unless you repent, you will all perish just as they did.

Or those eighteen people on whom the tower in Siloam fell and killed them—do you think they were worse offenders than all others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.

And He told this parable: A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser: Behold, for three years now I have come looking for fruit on this fig tree and find none. Cut it down. Why should it use up the ground? But he answered him: Sir, let it alone for one more year, until I dig around it and put on manure. And if it bears fruit next year, well and good; but if not, you can cut it down.

124. The Healing of a Woman Bent Over on the Sabbath. Lk. 13:10–17

In one of the synagogues He was teaching on the Sabbath. There was a woman there who for eighteen years had had a spirit of infirmity; she was bent over and could not straighten up at all. When the Lord Jesus saw her, He called to her and said: Woman, you are freed from your infirmity. And He laid His hands on her, and she immediately became straight and glorified God.

At this the ruler of the synagogue, indignant that the Lord Jesus had healed on the Sabbath, said to the people: There are six days in which work ought to be done; on those days come and be healed, and not on the Sabbath day.

The Lord answered him: Hypocrite! Does not each of you on the Sabbath loose his ox or his ass from the manger and lead it to water? And should not this daughter of Abraham, whom Satan bound, lo, for eighteen years, be loosed from her bonds on the Sabbath day?

And when He said this, all His adversaries were put to shame; and all the people rejoiced at all the glorious works done by Him.

125. The Parables of the Mustard Seed and the Leaven. Lk. 13:18–21

And He said: To what is the Kingdom of God like? and to what shall I compare it? It is like a grain of mustard seed, which a man took and sowed in his garden; and it grew and became a great tree, and the birds of the air nested in its branches.

Again He said: To what shall I compare the Kingdom of God? It is like leaven which a woman took and hid in three measures of flour, until all of it was leavened.

126. An Answer to the Question: “Are There Few Who Are Saved?” Lk. 13:22–30

And the Lord went through the cities and villages, teaching and making His way toward Jerusalem.

And someone said to Him: Lord, are there few that are being saved? And He said to them: Strive to enter through the narrow door, for many, I say to you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, then you will stand outside and knock at the door, saying: Lord, Lord, open to us; but He will answer you: I do not know you, where you are from. Then you will begin to say: We ate and drank before You, and You taught in our streets. But He will say: I tell you, I do not know you, where you are from; depart from Me, all you workers of iniquity. There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the Kingdom of God, and yourselves cast out. And they will come from east and west and north and south, and will recline at table in the Kingdom of God. And behold, some are last that will be first, and some are first that will be last.

127. Answer to the Words: “Herod Seeks to Kill You; Depart”. Lk. 13:31–35

At that time some Pharisees came and said to Him: Go forth and depart from here, for Herod wants to kill You. And He said to them: Go, tell that fox: Behold, I cast out demons and perform healings today and tomorrow, and on the third day I finish. But yet it is necessary for Me to go on today and tomorrow and the day following, for it cannot be that a prophet perish outside of Jerusalem.

O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you desolate.

And I say to you, you will not see Me until the time comes when you shall say: Blessed is He that comes in the name of the Lord!

128. A Dinner at a Pharisee’s House: the Healing of the Man With Dropsy. Lk. 14:1–6

It came to pass that on the Sabbath He went to the house of one of the rulers of the Pharisees to take a meal, and they were watching Him. And behold, there was a man before Him who had dropsy. For this reason the Lord Jesus asked the lawyers and Pharisees: Is it lawful to heal on the Sabbath? And they were silent.

Then the Lord, touching him, healed him and let him go. And He said to them: Which of you, if your ass or your ox falls into a well, will not immediately pull it out on the Sabbath? And they could not answer Him on this.

129. A Dinner at a Pharisee’s House:

And when He saw how the guests chose the places of honor, He said to them a parable: When you are invited by anyone to a wedding feast, do not sit down in the place of honor, lest someone more distinguished than you has been invited by him, and the one who invited you both will come and say to you: Give place to this man; and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you: Friend, move up higher; then you will be honored in the presence of all your fellow guests.

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

He said also to the man who had invited Him: When you give a dinner or a supper, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the righteous.

130. A Dinner at a Pharisee’s House: the Parable of the Great Supper Given by a Certain Man. Lk. 14:15–24

When one of those at table with Him heard this, he said to Him: Blessed is he who shall eat bread in the Kingdom of God! But He said to him: A certain man gave a great supper, and invited many. And at the time for the supper he sent his servant to say to those who had been invited: Come; for all things are now ready.

But they all alike began to make excuses. The first said to him: I have bought a field, and I must go out and see it; I pray you, have me excused. And another said: I have bought five yoke of oxen, and I go to examine them; I pray you, have me excused. And another said: I have married a wife, and therefore I cannot come.

So the servant came and reported this to his master. Then the householder in anger said to his servant: Go out quickly to the streets and lanes of the city, and bring in the poor and maimed and blind and lame. And the servant said: Sir, what you commanded has been done, and still there is room. And the master said to the servant: Go out to the highways and hedges, and compel people to come in, that my house may be filled. For I tell you, none of those men who were invited shall taste my supper.

For many are called, but few are chosen.

131. Teachings on the Way: on Renunciation of Kinsfolk and the Bearing of the Cross. Lk. 14:25–27

Now great multitudes accompanied Him; and He turned and said to them: If anyone comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.

Whoever does not bear his own cross and come after Me, cannot be My disciple.

132. Teachings on the Way: Parables—of the Building of a Tower, of War, of Salt. Lk. 14:15–24

For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, saying: This man began to build, and was not able to finish.

Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is still far away, he sends a delegation and asks for peace. So therefore, whoever of you does not renounce all that he has cannot be My disciple.

Salt is a good thing; but if salt has lost its flavor, how shall it be seasoned? It is fit neither for the land nor for the dunghill; men throw it out. He who has ears to hear, let him hear!

133. Parables Concerning God’s Mercy Toward Sinners

Now all the tax collectors and sinners were drawing near to Him to hear Him. And the Pharisees and the scribes murmured, saying: He receives sinners and eats with them. But He said to them the following parable:

What man of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing, and when he comes home, he calls together his friends and his neighbors and says to them: Rejoice with me, for I have found my sheep that was lost.

I tell you, just so there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek carefully until she finds it? And when she has found it, she calls together her friends and neighbors and says: Rejoice with me, for I have found the coin that I had lost.

Thus, I say to you, there is joy before the Angels of God over one sinner who repents.

134. The Parable of the Prodigal Son. Lk. 15:11–32

And the Lord said: A certain man had two sons; and the younger of them said to his father: Father, give me the portion of property that falls to me. And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property by living loosely.

Now when he had spent everything, a severe famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have filled his belly with the pods that the swine ate; and no one gave him anything.

But when he came to himself he said: How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; receive me as one of your hired servants.

And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him: Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.

But the father said to his servants: Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found. And they began to celebrate.

Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. He said to him: Your brother has come; and your father has killed the fatted calf, because he has received him safe and sound.

He was angry and would not go in. His father, going out, began to call to him. But he answered his father, saying: See, I have served you all these years and never transgressed your commandment, yet you never gave me a goat that I might celebrate with my friends. But when this son of yours, who squandered your property with harlots, came, you slaughtered for him the fattened calf.

And he said to him: My son! You are always with me, and all that is mine is yours. But it was necessary to rejoice and be glad, because your brother was dead and came to life; he was lost and has been found.

135. The Parable of the Unjust Steward and Teachings From It. Lk. 16:1–18

The Lord also said to his disciples: There was a certain rich man who had a steward, and it was reported to him that this man was wasting his property. He called him and said to him: What is this I hear about you? Give an account of your stewardship, for you can no longer be steward. Then the steward said to himself: What shall I do? My master is taking away my stewardship; I cannot dig, I am ashamed to beg. I know what I shall do, so that when I am removed from the stewardship, they may receive me into their homes. And calling each one of his master’s debtors, he said to the first: How much do you owe my master? He said: A hundred measures of oil. And he said to him: Take your bill, and sit down quickly and write fifty. Then he said to another: And how much do you owe? He answered: A hundred measures of wheat. And he said to him: Take your bill and write eighty.

And his master commended the unjust steward because he had acted shrewdly; for the sons of this world are more shrewd in their own generation than the sons of light.

And I say to you, make friends for yourselves by unrighteous wealth, so that when it fails, they may receive you into the eternal dwellings.

He who is faithful in very little is faithful also in much; and he who is unfaithful in very little is unfaithful also in much.

If then you have not been faithful with unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own?

No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and wealth.

The Pharisees, who were lovers of money, heard all this and scoffed at him. And he said to them: You are those who justify yourselves before men, but God knows your hearts; for what is exalted among men is an abomination in the sight of God.

The law and the prophets were until John; since then the good tidings of the kingdom of God are proclaimed, and everyone enters it by force. But it is easier for heaven and earth to pass away than for one stroke of a letter of the law to fail.

Everyone who divorces his wife and marries another commits adultery; and he who marries a woman divorced from her husband commits adultery.

136. The Parable of the Rich Man and Lazarus. Lk. 16:19–31

There was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day. And there was a certain beggar named Lazarus, who lay at his gate full of sores and desired to be fed with crumbs that fell from the rich man’s table; moreover the dogs came and licked his sores.

The beggar died and was carried away by the angels to Abraham’s bosom. The rich man also died and was buried. And in Hades, being in torment, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. And he cried out and said: Father Abraham! have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.

But Abraham said: Child! remember that you in your lifetime received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, so that those who would pass from here to you cannot, and those from there cannot come to us.

Then he said: I beg you therefore, father, send him to my father’s house, for I have five brothers; let him warn them, lest they also come into this place of torment. Abraham said to him: They have Moses and the prophets; let them hear them. But he said: No, father Abraham! but if someone from the dead goes to them, they will repent. Then Abraham said to him: If they do not hear Moses and the prophets, neither will they be convinced if someone should rise from the dead.

137. Various Teachings to the Disciples. Lk. 17:1–10

He said also to his disciples: It is impossible but that offences will come; but woe to him through whom they come! It would be better for him if a millstone were fastened about his neck and he were cast into the sea, than that he should cause one of these little ones to stumble.

Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in the day, and turns to you seven times, and says, I repent, you shall forgive him.

The Apostles said to the Lord: Increase our faith! And the Lord said: If you had faith like a grain of mustard seed, you could say to this sycamine tree, Be rooted up, and be planted in the sea, and it would obey you.

Which of you, having a servant plowing or keeping sheep, will say to him when he comes in from the field, Come at once and sit at table? Will he not rather say to him: Prepare something for me to eat, and gird yourself and serve me while I eat and drink; and afterward you shall eat and drink? Does he thank that servant because he did what was commanded? I think not. So you likewise, when you have done all that is commanded you, say: We are unworthy servants; we have only done what was our duty.

138. The Healing of Ten Lepers. Lk. 17:11–19

As he went to Jerusalem, he passed between Samaria and Galilee. And as he entered a village, there met him ten lepers, who stood at a distance and lifted up their voices, saying: Jesus, Master! have mercy on us. And when he saw them, he said to them: Go and show yourselves to the priests. And as they went, they were cleansed. Now one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at his feet, giving him thanks; and he was a Samaritan. Then Jesus said: Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner? And he said to him: Rise and go; your faith has made you well.

139. Concerning the Coming of the Kingdom of God. Lk. 17:20–37

Being asked by the Pharisees when the kingdom of God would come, he answered them: The kingdom of God is not coming with signs to be observed; nor will they say, See here! or There! For behold, the kingdom of God is within you.

He said also to the disciples: The days will come when you will long to see one of the days of the Son of Man, and you will not see it. And they will say to you, See here! or See there! Do not go out or follow them. For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.

But first he must suffer many things and be rejected by this generation.

As it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking, marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building; but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all.

So it will be on the day when the Son of Man is revealed.

On that day, let the one who is on the housetop not come down to take away his possessions; and likewise the one in the field must not turn back. Remember Lot’s wife. Whoever seeks to preserve his life will lose it, and whoever loses his life will keep it alive.

I tell you, on that night there will be two people in one bed; one will be taken and the other left. There will be two women grinding together; one will be taken and the other left. There will be two in the field; one will be taken and the other left.

They said to him in reply: Where, Lord? He said to them: Where the body is, there the eagles will also gather.

140. The Parable of the Unjust Judge. Lk. 18:1–8

Then he told them a parable about the need to always pray and not give up, saying: In a certain city there was a judge who neither feared God nor respected people. In that same city there was a widow, and she kept coming to him and saying: Grant me justice against my opponent. For a long time he refused; but finally he said to himself: Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.

And the Lord said: Listen to what the unjust judge says. And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? I tell you, he will quickly grant them justice. But when the Son of Man comes, will he find faith on the earth?

141. The Parable of the Tax Collector and the Pharisee. Lk. 18:9–14

He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: Two people went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus: God, I thank you that I am not like other people—thieves, rogues, adulterers—or even like this tax collector. I fast twice a week; I give a tenth of all my income. But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying: God, be merciful to me, a sinner!

I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.

19. The Lord’s Tenth and Brief Sojourn in Capernaum

142. The Return of the Seventy Apostles and the Lord’s Word to Them. Thanksgiving to God the Father. Lk. 10:17–24

(At this time the Lord returned for a few days to Capernaum. To him) the seventy disciples returned with joy, saying: Lord, even the demons submit to us because of your name! But he said to them: I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.

At that same hour Jesus rejoiced in the Holy Spirit and said: I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will.

All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.

And turning to the disciples, he said to them privately: Blessed are the eyes that see what you see! For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.

5. The Third Part of the Gospel History. Final Events

1. Final Events

143. The Lord Goes to Judea for the Feast of Tabernacles. Jn. 7:2–10; Mt. 19:1; Mk. 10:1

The feast of the Jews, the Feast of Booths, was drawing near. His brothers then said to Him: Leave here and go into Judea, so that your disciples also may see the works that you do. For no one does anything in secret if he seeks to be known openly. If you are doing these works, manifest yourself to the world. For even his brothers did not believe in Him.

Jesus therefore said to them: My time has not yet come, but your time is always ready. The world cannot hate you, but it hates me because I testify about it, that its works are evil. You go up to the feast; I am not yet going up to this feast, because my time has not yet been fulfilled.

Having said this to them, the Lord remained in Galilee. But when his brothers had gone, then he also went up to the feast, not openly but in secret.

Thus the Lord departed from Galilee and went into the regions of Judea by the way across the Jordan.

144. The Lord in the Temple at the Midst of the Feast of Tabernacles. Jn. 7:11–36

The Jews were seeking Him at the feast and said: Where is He? And there was much discussion about Him among the people. Some said: He is good. Others said: No, he leads the people astray. However, no one spoke openly about Him, for fear of the Jews.

But when the feast was now half over, Jesus went up into the temple and began to teach. And the Jews marveled, saying: How does he know the scriptures without having been taught? Jesus answered them and said: My teaching is not mine, but his who sent me. If anyone is willing to do his will, he will know whether the teaching is from God or whether I speak on my own. The one who speaks from his own behalf seeks his own glory; but the one who seeks the glory of him who sent him, he is true, and there is no unrighteousness in him.

Did not Moses give you the Law? And yet none of you keeps the Law. Why do you seek to kill me?

The crowd answered: You have a demon! Who is seeking to kill you?

Jesus answered and said to them: I did one work (healed on the Sabbath), and you all marvel. Moses gave you circumcision, though it is not from Moses but from the fathers. And on the Sabbath you circumcise a man. If a man receives circumcision on the Sabbath so that the Law of Moses may not be broken, are you angry with me because I healed a whole man on the Sabbath? Do not judge according to appearance, but judge with righteous judgment.

So some of the people of Jerusalem were saying: Is he not the one they seek to kill? And here he is speaking openly, and they say nothing to him. Could it be that the rulers really know that this is the Messiah? But we know where this man is from; when the Messiah comes, no one will know where he is from.

Then Jesus cried out in the temple, teaching and saying: You know me and you know where I am from, yet I have not come of myself. But the one who sent me is true, whom you do not know. I know him, because I am from him, and he sent me.

And they sought to seize him, but no one laid hands on him because his hour had not yet come. Yet many of the people believed in him, saying: When the Messiah comes, will he perform more signs than these that this man has done?

The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to seize him.

Then Jesus said to them: I am with you a little longer, and then I go to him who sent me. You will seek me and will not find me, and where I am you cannot come.

The Jews then said to one another: Where does he intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? What does he mean by saying, ‘You will seek me and will not find me, and where I am you cannot come’?

145. Jesus in the Temple on the Last Day of the Feast. Jn. 7:37–53

On the last day of the feast, the great day, Jesus stood and cried out, saying: If anyone is thirsty, let him come to me and drink. He who believes in me, as the scripture has said, ‘Out of his belly will flow rivers of living water’ (Is 12:3; Joel 3:18). Now this he said about the Spirit, which those who believed in him were to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.

When they heard these words, some of the people said: This is really the Prophet. Others said: This is the Messiah. But others said: Surely the Messiah does not come from Galilee? Does not the scripture say that the Messiah comes from the seed of David and from Bethlehem, the village where David was? So there was a division among the people on account of him. Some of them wanted to seize him, but no one laid hands on him.

The officers then returned to the chief priests and Pharisees, and they said to them: Why did you not bring him? The officers answered: Never has anyone spoken like this man. The Pharisees answered them: Have you also been deceived? Have any of the rulers believed in him, or any of the Pharisees? But this crowd does not know the Law – they are accursed.

Nicodemus, who had come to him by night, being one of them, said to them: Does our Law judge a person before it hears him and knows what he is doing? They answered and said to him: Are you also from Galilee? Search and see that no prophet arises from Galilee. And everyone went to his own home. But Jesus went to the Mount of Olives.

146. The Lord Forgives a Penitent Sinful Woman on the Morning of the Last Day of the Feast. Jn. 8:1–11

In the morning Jesus came again into the temple, and all the people came to him. And he sat down and began to teach them.

The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst, they said to him: Teacher, this woman has been caught in the act of adultery. And Moses in the Law commanded us to stone such women. So what do you say? They said this to test him, in order to have grounds for accusing him.

But Jesus bent down and began writing with his finger on the ground, not paying attention to them. When they continued to ask him, he straightened up and said to them: Let he who is without sin among you be the first to cast a stone at her. And again he bent down and wrote on the ground.

And when they heard this, they went away one by one, beginning with the older ones, and he was left alone with the woman standing in their midst.

Jesus straightened up and, seeing no one but the woman, said to her: Woman, where are your accusers? Has no one condemned you? She said: No one, Lord. Jesus said to her: Neither do I condemn you. Go, and from now on sin no more.

147. The Word of the Lord to the People: “I Am the Light…” Jn. 8:12–20

Then Jesus spoke to the people and said to them: I am the light of the world. The one who follows me will not walk in darkness, but will have the light of life.

The Pharisees then said to him: You are testifying about yourself; your testimony is not valid.

Jesus answered and said to them: Even if I testify about myself, my testimony is valid, because I know where I came from and where I am going. But you do not know where I am from (as the Son of God, sent by the Father) or where I am going. You judge according to the flesh; I judge no one. Yet even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me. And it is written in your Law that the testimony of two is valid (Deut 19:15). I testify about myself, and the Father who sent me also testifies about me.

They said to him then: Where is your Father? Jesus answered: You know neither me nor my Father. If you knew me, you would know my Father also.

These words he spoke at the treasury, while teaching in the temple. And no one seized him, because his hour had not yet come.

148. A Word to the People: “I Go…”—A Prediction of His Death. Jn. 8:21–32

Again Jesus said to them: I am going away, and you will seek me, and will die in your sins. Where I am going, you cannot come.

The Jews then said: Will he kill himself, that he says, ‘Where I am going, you cannot come’?

He said to them: You are from below, I am from above. You are of this world, I am not of this world. That is why I said to you that you will die in your sins. For if you do not believe that I am, you will die in your sins.

They said to him then: Who are you? Jesus said to them: Just what I have been telling you from the beginning. I have much to say and to judge concerning you. But he who sent me is truthful, and I speak to the world what I have heard from him.

They did not understand that he was speaking to them of the Father.

So Jesus said to them: When you have lifted up the Son of Man, then you will know that I am, and that I do nothing of myself. But as the Father taught me, I speak these things. And he who sent me is with me. The Father has not left me alone, for I always do what is pleasing to him.

As he said these things, many believed in him. Jesus then said to the Jews who had believed in him: If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.

149. A Word to the People: Concerning Bondage to Sin and Kinship With the Devil Through It. Jn. 8:33–50

They answered him: We are the seed of Abraham and have never been slaves to anyone. How can you say, ‘You will become free’? Jesus answered them: Truly, truly, I say to you, everyone who commits sin is a slave to sin. Now a slave does not remain in the house forever; a son remains forever. So if the Son frees you, you will be free indeed. I know that you are the seed of Abraham. Yet you seek to kill me because my word finds no place in you. I speak what I have seen with my Father, and you do what you have heard from your father.

They answered and said to him: Abraham is our father. Jesus said to them: If you were children of Abraham, you would be doing the works of Abraham. But now you seek to kill me, a man who has spoken the truth to you, which I heard from God. Abraham did not do this. You are doing the works of your father.

They said to him: We were not born of immorality; we have one Father – God. Jesus said to them: If God were your Father, you would love me, because I came from God and I am here; for I have not come of myself, but he sent me. Why do you not understand my speech? It is because you cannot hear my word. Your father is the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, because he is a liar and the father of lies. But because I speak the truth, you do not believe me. Which of you convicts me of sin? If I speak the truth, why do you not believe me? Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God.

The Jews answered and said to him: Are we not right in saying that you are a Samaritan and have a demon? Jesus answered: I do not have a demon, but I honor my Father, and you dishonor me. However, I am not seeking my own glory; there is one who seeks it and judges.

150. A Word to the People: the Lord, by Pointing to His Eternal Being, Enrages the Jews. Jn. 8:51–59

Truly, truly, I say to you, if anyone keeps my word, he will never see death. The Jews said to him: Now we know that you have a demon. Abraham died, and so did the prophets. Yet you say, ‘If anyone keeps my word, he will never taste death.’ Are you greater than our father Abraham, who died? And the prophets died. Who do you make yourself out to be?

Jesus answered: If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say, ‘He is our God,’ and yet you do not know him. But I know him. And if I said, ‘I do not know him,’ I would be a liar like you. But I do know him and I keep his word. Your father Abraham rejoiced to see my day; and he saw it and was glad.

The Jews then said to him: You are not yet fifty years old, and have you seen Abraham? Jesus said to them: Truly, truly, I say to you, before Abraham was, I am.

Then they took up stones to throw at him. But Jesus was hidden and went out of the temple, passing through their midst, and went on his way.

151. The Healing of a Man Born Blind. Jn. 9:1–7

As he passed along, Jesus saw a man blind from his birth. His disciples asked him: Rabbi, who sinned, this man or his parents, that he was born blind? Jesus answered: Neither this man sinned nor his parents, but that the works of God might be displayed in him. We must do the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world.

Having said this, Jesus spat on the ground and made mud from the spittle, and anointed the blind man’s eyes with the mud, and said to him: Go, wash in the pool of Siloam (which means Sent). He went and washed and came back seeing.

152. Opinions of the People About This and Investigation by the Pharisees. Jn. 9:8–34

The neighbors and those who had seen him before as a beggar were saying: Is not this the man who used to sit and beg? Some said: It is he. Others said: No, but he is like him. He kept saying: I am the man. They asked him: How then were your eyes opened? He answered: The man called Jesus made mud and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed and received my sight. They said to him: Where is he? He said: I do not know.

They brought to the Pharisees the man who had been blind. Now it was a Sabbath when Jesus made the mud and opened his eyes. So the Pharisees asked him how he had received his sight. And he said to them: He put mud on my eyes, and I washed, and I see. Some of the Pharisees said: This man is not from God, for he does not keep the Sabbath. Others said: How can a man who is a sinner perform such signs? And there was a division among them. They said to the blind man again: What do you say about him, since he opened your eyes? He said: He is a prophet.

Then the Jews did not believe that he had been blind and gained his sight, until they summoned the parents of the man who had received his sight. And they asked them: “Is this your son, who you say was born blind? How then does he see now?” His parents answered them: “We know that this is our son and that he was born blind. But how he now sees we do not know, or who opened his eyes, we do not know. He is of age; ask him; let him speak for himself.” Thus his parents answered, because they feared the Jews; for the Jews had already agreed that anyone who should confess him to be the Christ would be put out of the synagogue. Therefore his parents said: “He is of age; ask him.”

So a second time they called the man who had been blind, and said to him: “Give glory to God; we know that this Man is a sinner.” He answered: “Whether he is a sinner, I do not know; one thing I know, that I was blind, and now I see.” Again they asked him: “What did he do to you? How did he open your eyes?” He answered: “I have already told you, and you did not listen; why do you want to hear it again? Or do you also want to become his disciples?” They reviled him and said: “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses; but as for this fellow, we do not know where he comes from.” The man who had received his sight answered them: “Why, this is a marvel, that you do not know where he comes from, yet he has opened my eyes. We know that God does not listen to sinners; but if anyone is a worshipper of God and does his will, God listens to him. Never since the beginning of time has it been heard that anyone has opened the eyes of someone born blind. If this man were not from God, he could do nothing.”

They answered him: “You were altogether born in sin, and do you teach us?” And they cast him out.

153. The Faith of the Healed Man. Jn. 9:35–41

The Lord Jesus heard that they had cast him out, and having found him, said to him: “Do you believe in the Son of God?” He answered and said: “And who is he, Lord, that I may believe in him?” The Lord Jesus said to him: “You have both seen him, and it is he who is speaking with you.” He said: “I believe, Lord!” And he worshipped him.

And Jesus said: “I came into the world for judgment, so that those who do not see may see, and those who see may become blind.” Hearing this, some of the Pharisees who were with him said to him: “Are we also blind?” The Lord Jesus said to them: “If you were blind, you would have no sin; but now that you say, ‘We see,’ your sin remains.”

154. A Word Concerning the Good Shepherd. Jn. 10:1–21

Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in by another way, is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. And when he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. But they will not follow a stranger, but will flee from him, for they do not know the voice of strangers.

This parable Jesus spoke to them; but they did not understand what the things were that he was saying to them. So Jesus said to them again: “Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers; but the sheep did not listen to them. I am the door; if anyone enters by me, he will be saved, and will go in and out and find pasture.”

The thief comes only to steal and kill and destroy. I came that they may have life, and have it to the full. I am the good shepherd; the good shepherd lays down his life for the sheep. But he who is a hireling, and not a shepherd, to whom the sheep do not belong, sees the wolf coming, and leaves the sheep and flees; and the wolf snatches them and scatters them. And the hireling flees because he is a hireling and cares nothing for the sheep. I am the good shepherd; I know my own, and my own know me. As the Father knows me, so I know the Father; and I lay down my life for the sheep.

And I have other sheep, which are not of this fold; I must bring those also, and they will hear my voice, and there will be one flock and one Shepherd. For this reason the Father loves me, because I lay down my life, that I may take it up again. No one takes it from me, but I lay it down of myself. I have power to lay it down and I have power to take it up again. This commandment I received from my Father.

There was a division again among the Jews because of these words. Many of them said: “He is possessed by a demon and is out of his mind; why listen to him?” Others said: “These are not the words of one possessed by a demon. Can a demon open the eyes of the blind?”

155. The Lord at the Feast of Dedication. Jn. 10:22–39

Then came the Feast of Dedication in Jerusalem, and it was winter. And Jesus was walking in the temple in the portico of Solomon. The Jews gathered around him and said to him: “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus answered them: “I have told you, and you do not believe; the works that I do in the name of my Father, these bear witness to me. But you do not believe, because you are not of my sheep, as I have said to you. My sheep hear my voice, and I know them, and they follow me. And I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the hand of my Father. I and the Father are one.”

Again the Jews picked up stones to stone him. Jesus answered them: “I have shown you many good works from my Father; for which of these works do you stone me?”

The Jews answered him: “It is not for a good work that we stone you, but for blasphemy; because you, being a man, make yourself God.”

Jesus answered them: “Is it not written in your law, ‘I said, you are gods’ (Ps. 81:6)? If he called them gods to whom the word of God came, and scripture cannot be annulled, do you say to him whom the Father consecrated and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’? If I do not do the works of my Father, do not believe me. But if I do, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.”

Again they tried to seize him; but he escaped from their hands.

156. The Lord’s Crossing of the Jordan and Reception There. Jn. 10:40–42; Mt. 19:2; Mk. 10:1

And Jesus went again beyond the Jordan to the place where John had been baptizing before, and he remained there. And great crowds came to him, and he taught them as he had been accustomed to do.

And many people followed him there, and he healed them there. Many came to him and said among themselves that John performed no sign, but everything that John said about him was true. And many there believed in him.

157. An Answer on the Question of Divorce. Mt. 19:3–9; Mk. 10:2–12

Some Pharisees came up and, testing him, asked: “Is it lawful for a man to divorce his wife for any reason?” The Lord said to them in answer: “What did Moses command you?” They said: “Moses allowed us to write a certificate of divorce and to put her away.” The Lord Jesus said to them: “Because of your hardness of heart, he wrote you this commandment. But from the beginning of creation, God made them male and female. Have you not read that He who created all things from the beginning made them male and female (Gen. 1:27), and said: For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh (Gen. 2:24)? So they are no longer two, but one flesh. Therefore what God has joined together, let no man separate.”

They said to him: “Why then did Moses command us to give a certificate of divorce and to put her away?” The Lord says to them: “I have said that Moses, because of your hardness of heart, permitted you to divorce your wives; but from the beginning it was not so.”

And I say to you: whoever divorces his wife except for unchastity and marries another, commits adultery; and whoever marries a divorced woman commits adultery.“

His disciples said to him again in the house: “If such is the case of a man with his wife, it is better not to marry.” And he said to them again: “Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.””

158. Instruction Concerning Celibacy. Mt. 19:10–12

His disciples said to him: “If such is the obligation of a man toward his wife, it is better not to marry.” But he said to them: “Not all can accept this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the Kingdom of Heaven.”

Let the one who is able to accept this accept it.

159. The Blessing of Children. Mt. 19:13–15; Mk. 10:13–16; Lk. 18:15–17

Then they brought to the Lord also infants and children, in order that he might touch them and pray for them. But the disciples, seeing this, rebuked them and did not permit those who brought them.

But when the Lord Jesus saw this, he was indignant and, calling them to him, said to them: “Let the children come to me and do not hinder them, for to such belongs the Kingdom of God. Truly, I say to you: whoever does not receive the Kingdom of God as a child will not enter it.”

And he embraced them, blessed them, laying his hands on them; and when he had laid his hands on all of them, he departed from there.

160. Instruction to a Rich Young Man—Give Up All. Mt. 19:16–26; Mk. 10:17–25; Lk. 18:18–27

As the Lord was setting out on his journey, a certain man of wealth (a young man) ran up to him and, falling on his knees before him, asked him: “Good Teacher! What must I do to inherit eternal life? What good deed must I do to have eternal life?” The Lord Jesus said to him: “Why do you call me good? No one is good except God alone. And if you wish to enter into eternal life, keep the commandments.” The young man said to him: “Which ones?” The Lord Jesus said: “You know the commandments: You shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; do not defraud; honor your father and mother; and, you shall love your neighbor as yourself” (Ex. 20:12–16; Lev. 19:18). The young man said to him: “Teacher! I have kept all these things from my youth. What else do I lack?”

Hearing this, the Lord Jesus loved him and, looking at him, said to him: “One thing you still lack; if you wish to be perfect, go, sell all that you have, give it to the poor, and come, follow me, taking up your cross; and you will have treasure in heaven.” Hearing this word, the young man became sorrowful and, troubled by this saying, went away grieving, for he was very rich and had great possessions.

The Lord Jesus, seeing that he was sorrowful, looked around and said to his disciples: “How hard it is for those who have wealth to enter the Kingdom of God! Truly, I say to you, it is hard for the rich to enter the Kingdom of Heaven.” The disciples were amazed at his words. But the Lord Jesus, answering this, said to them again: “Children! How hard it is for those who trust in riches to enter the Kingdom of God! It is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of God!” Hearing this, his disciples were greatly astounded and said to one another: “Then who can be saved?” But the Lord Jesus, looking at them, said to them: “With man this is impossible, but not with God; for all things are possible with God. What is impossible for men is possible for God.”

161. Promises to All Who Have Left All for the Lord’s Sake. Mt. 19:27–30; Mk. 10:28–31; Lk. 18:28–30

Then Peter, answering, began to say to the Lord: “Behold, we have left everything and have followed you; what then shall we have?” The Lord Jesus said to them: “Truly, I say to you, you who have followed me, in the regeneration, when the Son of Man will sit on his throne of glory, you also will sit on twelve thrones judging the twelve tribes of Israel.”

And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for the sake of my name, will receive a hundredfold and inherit eternal life. Truly, I say to you: there is no one who has left such things for my sake and for the Gospel who will not receive now, in this present time, amid persecutions, a hundredfold in houses, brothers, sisters, fathers, mothers, children, and lands, and in the age to come eternal life.“

But many who are first will be last, and the last will be first.”

162. The Parable of the Laborers in the Vineyard. Mt. 20:1–16

For the Kingdom of Heaven is like a householder who went out early in the morning to hire laborers for his vineyard. And having agreed with the laborers for a denarius a day, he sent them into his vineyard. Going out about the third hour, he saw others standing idle in the marketplace. And he said to them: “Go and you too into my vineyard, and whatever is right I will give you.” And they went. Again he went out about the sixth and ninth hour and did the same. Finally, going out about the eleventh hour, he found others standing idle, and he said to them: “Why do you stand here idle the whole day?” They said to him: “No one has hired us.” He said to them: “Go and you too into my vineyard, and you will receive whatever is right.”

When evening came, the master of the vineyard said to his steward: “Call the laborers and pay them their wages, beginning with the last to the first.” And when those who were hired about the eleventh hour came, they received a denarius. Now when the first came, they thought they would receive more; but they also received a denarius. And when they received it, they began to murmur against the master of the house, saying: “These last worked only one hour, and you have made them equal to us who have borne the burden and heat of the day.” But he replied to one of them: “Friend! I am not wronging you. Did you not agree with me for a denarius? Take what is yours and go; but I wish to give to this last man the same as to you. Am I not allowed to do what I choose with my own? Or is your eye envious because I am generous?”

So the last will be first, and the first will be last; for many are called, but few are chosen.

2. The Beginning of the Lord’s Final Days on Earth

163. The Lord Goes to Raise Lazarus. Jn. 11:1–16

There was a certain man sick named Lazarus of Bethany, from the village where Mary and Martha, her sister, lived. Mary, whose brother Lazarus was sick, was the one who anointed the Lord with ointment and wiped his feet with her hair. The sisters sent word to him: “Lord! See, the one you love is sick.” When the Lord Jesus heard this, he said: “This sickness is not to death, but for the glory of God, so that the Son of God may be glorified through it.”

The Lord Jesus loved Martha and her sister and Lazarus. When therefore he heard that Lazarus was sick, he remained two days in the place where he was. Then he said to his disciples: “Let us go to Judea again.” The disciples said to him: “Rabbi! The Jews were only lately seeking to stone you, and are you going there again?” The Lord Jesus answered: “Are there not twelve hours in the day? Those who walk in the day do not stumble, because they see the light of this world. But those who walk at night stumble, because they have no light.”

Having said this, he then said to them: “Lazarus, our friend, has fallen asleep, but I go to awaken him.” His disciples said: “Lord! If he has fallen asleep, he will recover.” The Lord Jesus was speaking of his death, but they thought he was speaking of taking natural sleep. Then the Lord Jesus told them plainly: “Lazarus is dead. And I am glad for your sake that I was not there, so that you may believe; but let us go to him.” Then Thomas, called the Twin, said to the disciples: “Let us also go, that we may die with him.”

164. The Lord’s Word Concerning His Impending Death and Resurrection. Mt. 20:17–19; Mk. 10:32–34; Lk. 18:31–34

When the Lord and his disciples were on the way, going up to Jerusalem, the Lord Jesus went ahead of them, and they followed him, and they were amazed and in fear. Drawing the twelve disciples aside, he began again to tell them what was to happen to him. “Behold, we are going up to Jerusalem, and everything written through the prophets concerning the Son of Man will be fulfilled. For the Son of Man will be delivered to the chief priests and the scribes, and they will condemn him to death and deliver him to the Gentiles for mockery and scourging and crucifixion. And they will mock him and revile him and beat him and spit on him, and having beaten him, they will kill him; and on the third day he will rise.” But they understood nothing of this; these words were hidden from them, and they did not grasp what was being said.

165. The Request of the Mother of the Sons of Zebedee and of Them Themselves; and the Lord’s Words on This Occasion. Mt. 20:20–28; Mk. 10:35–45

Then the mother of the sons of Zebedee came to the Lord with her sons, kneeling before him and asking something of him. He said to her: “What is it that you want?” She said to him: “Grant that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.”

Then the sons of Zebedee themselves, James and John, came to him and said: “Teacher! We want you to do for us all that we ask of you.” He said to them: “What do you want me to do for you?” They said to him: “Grant us to sit, one at your right hand and one at your left, in your glory.”

But the Lord Jesus said to them in reply: “You do not know what you are asking. Can you drink the cup that I drink and be baptized with the baptism with which I am baptized?” They answered him: “We can.” But the Lord Jesus said to them: “You will indeed drink the cup that I drink and be baptized with the baptism with which I am baptized; but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.”

Hearing this, the other ten disciples began to be indignant with James and John. But the Lord Jesus, calling them to him, said to them: “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you; rather, whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be the slave of all. For the Son of Man came not to be served but to serve and to give his life as a ransom for many.”

166. The Healing of a Blind Man as Jesus Entered Jericho. Lk. 18:35–40

As the Lord was drawing near to Jericho, a blind man was sitting by the roadside, begging. And hearing a crowd going past, he asked what was happening. They told him that Jesus of Nazareth was passing by. Then he cried out: “Jesus, Son of David! Have mercy on me.” Those who were in front rebuked him, telling him to be silent; but he cried out all the more: “Son of David! Have mercy on me.”

The Lord Jesus stopped and commanded that he be brought to him; and when he came near, he asked him: “What do you want me to do for you?” He said: “Lord! That I may see.” The Lord Jesus said to him: “Receive your sight; your faith has saved you.” And immediately he received his sight and followed him, glorifying God; and all the people, when they saw it, gave praise to God.

167. The Lord Calls Zacchaeus to Repentance. Lk. 19:1–10

Then the Lord entered Jericho and was passing through it. And there was a man named Zacchaeus, a chief tax collector, who was rich, and he was seeking to see who Jesus was, but could not because of the crowd, for he was short of stature. So he ran ahead and climbed up into a sycamore tree to see him, for he knew that Jesus would pass by there.

When the Lord Jesus came to the place, he looked up and saw him and said to him: “Zacchaeus, make haste and come down; for I must stay at your house today.” So he hastened and came down and received him joyfully. And all who saw it began to murmur, saying that he had gone to be the guest of a man who is a sinner.

But Zacchaeus stood and said to the Lord: “Lord! I give half of my goods to the poor; and if I have defrauded anyone of anything, I restore it fourfold.” The Lord Jesus said to him: “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek and to save the lost.”

168. At Zacchaeus’ House—The Parable of the Ten Minas. Lk. 19:11–27

As they listened to this, the Lord added a parable; for he was near Jerusalem, and they supposed that the Kingdom of God was to appear immediately. So he said:

“A nobleman went to a far country to receive a kingdom for himself and to return. And he called ten of his servants and gave them ten minas and said to them: ‘Engage in business until I come back.’”

“But his countrymen hated him and sent an embassy after him, saying: ‘We do not want this man to reign over us.’”

“And when he returned, having received the kingdom, he commanded these servants to whom he had given the money to be called to him, that he might know what they had gained. The first came and said: ‘Master, your mina has earned ten more minas.’ And he said to him: ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ The second came and said: ‘Master, your mina has earned five minas.’ And he said to him likewise: ‘And you are to rule over five cities.’ Then another came and said: ‘Master, here is your mina, which I kept laid away in a cloth. For I was afraid of you, because you are a severe man; you take up what you did not lay down, and reap what you did not sow.’ The master said to him: ‘Out of your own mouth will I judge you, you wicked servant. You knew that I am a severe man, taking up what I did not lay down and reaping what I did not sow; why then did you not put my money in a bank, so that when I came I might have demanded it with interest?’ And he said to those standing by: ‘Take the mina from him and give it to him who has ten minas.’ They said to him: ‘Master, he has ten minas.’ But he replied: ‘I tell you that to everyone who has, more will be given; but from the one who has not, even what he has will be taken away.’”

“But as for these enemies of mine, who did not want me to reign over them, bring them here and slay them before me.’”

169. The Healing of Two Blind Men as Jesus Left Jericho. Lk. 19:28; Mt. 20:29–34; Mk. 10:46–52

Having said this, the Lord went on and was journeying up to Jerusalem. As he was leaving Jericho with his disciples and a great crowd following him, there were two blind men sitting by the roadside, one of whom was Bartimaeus, the son of Timaeus, and they were begging. Hearing that Jesus of Nazareth was passing by, they began to cry out and say: “Have mercy on us, Lord, Son of David! Jesus, Son of David! Have mercy on us!” The crowd rebuked them and told them to be silent, but they cried out all the more: “Have mercy on us, Lord, Son of David!”

The Lord Jesus stopped and called to them. They called to the blind men and said: “Take courage; rise, he is calling you.” So they threw off their cloaks and rose and came to the Lord Jesus. The Lord Jesus asked them: “What do you want me to do for you?” The blind men said to him: “Lord! That our eyes may be opened. Master! That we may see.” The Lord Jesus, moved with compassion, said to them: “Your faith has saved you,” and he touched their eyes; and immediately their eyes were opened, and they followed the Lord Jesus on the road.

170. The Raising of Lazarus. Jn. 11:17–46

The Lord Jesus, having come to Bethany, found that Lazarus had already been in the tomb for four days. Bethany was near Jerusalem, about fifteen stadia away from it. And many of the Jews had come to Martha and Mary to console them concerning their brother.

When Martha heard that the Lord Jesus was coming, she went to meet him; but Mary sat in the house. Martha said to the Lord Jesus: “Lord! If you had been here, my brother would not have died. But even now I know that God will give you whatever you ask of him.” The Lord Jesus said to her: “Your brother will rise again.” Martha said to him: “I know that he will rise again in the resurrection at the last day.” The Lord Jesus said to her: “I am the resurrection and the life; whoever believes in me, though he die, yet shall he live. And everyone who lives and believes in me shall never die. Do you believe this?” She said to him: “Yes, Lord! I believe that you are the Christ, the Son of God, who is to come into the world.”

Having said this, Martha went and called her sister Mary privately, saying: “The Teacher is here and is calling for you.” She, as soon as she heard this, rose quickly and went to him. The Lord Jesus had not yet entered the village, but was in the place where Martha had met him. The Jews who were with Mary in the house, comforting her, seeing that she rose quickly and went out, followed her, supposing that she was going to the tomb to weep there.

Mary, having come to where Jesus was, fell at his feet and said to him: “Lord! If you had been here, my brother would not have died.” When the Lord Jesus saw her weeping and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly disturbed, and said: “Where have you laid him?” They said to him: “Lord! Come and see.” Jesus wept. Then the Jews said: “See how he loved him!” But some of them said: “Could not he who opened the eyes of the blind man have also kept this man from dying?”

The Lord Jesus, again deeply moved, came to the tomb. It was a cave, and a stone lay against it. The Lord Jesus said: “Remove the stone.” Martha, the sister of the dead man, said to him: “Lord! By this time there is a stench, for he has been dead four days.” The Lord Jesus said to her: “Did I not tell you that if you would believe, you would see the glory of God?”

So they removed the stone from the place where the dead man was. The Lord Jesus lifted up his eyes and said: “Father! I thank you that you have heard me. I know that you always hear me; but I have said this on account of the people standing here, that they may believe that you sent me.” Having said this, he cried out with a loud voice: “Lazarus, come out!” And the dead man came out, bound hand and foot with burial cloths, and his face was wrapped in a cloth. The Lord Jesus said to them: “Unbind him and let him go.”

Many of the Jews therefore, who had come to Mary and had seen what Jesus did, believed in him. But some of them went to the Pharisees and told them what Jesus had done.

171. The Sanhedrin Resolves to Kill the Lord. He Goes to Ephraim. Jn. 11:47–54

Then the chief priests and the Pharisees gathered a council and said: “What are we to do? This man is performing many signs. If we leave him like this, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation.” But one of them, Caiaphas, being high priest that year, said to them: “You know nothing at all! Do you not realize that it is better for you that one man should die for the people than that the whole nation should perish?” He said this not of his own accord, but being high priest that year, he prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad.

From that day on they resolved to kill the Lord Jesus. Therefore he no longer went about openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he remained with his disciples.

172. The People Seek the Lord; the Supper at Bethany Six Days Before the Passover. Jn. 11:55–57; 12:1–11

Now the Passover of the Jews was drawing near, and many went up from the country to Jerusalem before the Passover, to purify themselves. They were looking for Jesus and saying to one another as they stood in the temple: “What do you think? That he will not come to the feast?” Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they could arrest him.

Six days before the Passover, the Lord Jesus came to Bethany, where Lazarus was, the man he had raised from the dead. There they made him a supper; Martha served, and Lazarus was one of those at table with him. Mary took a pound of costly perfume made of pure nard, anointed the feet of the Lord Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the perfume.

But Judas Iscariot, one of his disciples (he who was about to betray him), said: “Why was this perfume not sold for three hundred denarii and the money given to the poor?” He said this not because he cared about the poor, but because he was a thief; he had a money box and used to steal what was put into it.

But the Lord Jesus said: “Leave her alone. She has kept it for the day of my burial. For you always have the poor with you, but you do not always have me.”

Many of the Jews therefore learned that he was there, and came not only on account of Jesus but also to see Lazarus, whom he had raised from the dead. So the chief priests resolved that they would put Lazarus also to death, because on account of him many of the Jews were going away and believing in the Lord Jesus.

3. The Lord’s Last Days on Earth

173. The Triumphal Entry of the Lord Into Jerusalem. Mt. 21:1–9; Mk. 11:1–10; Lk. 19:29–44; Jn. 12:12–19

The next day, after the supper in Bethany, the Lord went to Jerusalem. When they drew near to Jerusalem, to Bethany and Bethphage, at the Mount of Olives, the Lord Jesus sent two of his disciples, saying to them: “Go into the village opposite you, which you will find right ahead; as you enter it, you will at once find a donkey tied, and a colt with her, on which no one has ever sat. Untie them and bring them to me. If anyone says anything to you, if anyone asks: ‘What are you doing?’ or ‘Why are you untying them?’ Say that the Lord has need of them; and he will at once send them here.”

The disciples went and did as the Lord Jesus commanded them; they untied the donkey and the colt that was tied with her at the gate in the street. As they were untying them, the owners and some of those standing there said to them: “What are you doing? Why are you untying them?” They answered as the Lord Jesus had commanded them, that the Lord had need of them; and they let them go.

They brought them to the Lord Jesus and, throwing their cloaks on the colt, set the Lord upon it. He sat on it and went toward the city. All this took place to fulfill what was spoken through the prophet, which says: “Tell the daughter of Zion, Behold, your King is coming to you, meek and riding on a donkey, on a colt, the foal of a beast of burden” (Zech. 9:9). His disciples did not understand this at first; but when Jesus was glorified, they remembered that this had been written about him, and that they had done this to him.

As he went, most of the people spread their clothes on the road; and others cut branches from the trees and spread them on the road. As he approached the descent from the Mount of Olives, the whole multitude of the disciples began to praise God with a loud voice for all the mighty works they had seen, saying: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!”

A great crowd of those who had come to the feast heard that Jesus was coming to Jerusalem, and they took branches of palm trees and went out to meet him, crying out: “Hosanna (Save us, help us, O Lord)! Blessed is he who comes in the name of the Lord, the King of Israel!”

All the crowd, both those who went before and those who came after, cried out: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming! Hosanna in the highest!”

The crowd that had been with him testified that he had called Lazarus out of the tomb and raised him from the dead. For this reason the crowd also met him, for they heard that he had performed this sign.

The Pharisees then said to one another: “You see that you can do nothing; look, the whole world has gone after him.” Some of the Pharisees in the crowd said to the Lord: “Teacher! Tell your disciples to be silent.” But he answered them: “I tell you, if these were silent, the very stones would cry out.”

As he drew near and saw the city, he wept over it, saying: “Oh that you knew, even you, on this day, what makes for your peace! But now it is hidden from your eyes. For the days will come upon you when your enemies will build an embankment around you and encircle you and hem you in on every side, and tear you down to the ground, you and your children within you, and they will not leave one stone upon another in you, because you did not know the time of your visitation.”

174. Stirring in the City; the Cleansing of the Temple; Healings; the Praise of the Children. Mt. 21:10–16; Mk. 11:11; Lk. 19:45–46

And the Lord Jesus entered Jerusalem and the temple. When he entered Jerusalem, the whole city was in turmoil, asking: “Who is this?” The people said: “This is Jesus, the Prophet from Nazareth of Galilee.”

And the Lord Jesus entered the temple of God and drove out all those who were selling and buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves; and he said to them: “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers” (Is. 56:7; Jer. 7:11).

And the blind and the lame came to him in the temple, and he healed them.

But when the chief priests and the scribes saw the wonderful things that he did and heard the children crying out in the temple and saying: “Hosanna to the Son of David!” they became indignant and said to him: “Do you hear what they are saying?” The Lord Jesus said to them: “Yes! Have you never read: ‘Out of the mouths of infants and nursing babies you have prepared praise for yourself’” (Ps. 8:3)?

175. What Happened When Greeks Wished to See the Lord. Jn. 12:20–50

Now among those who went up to worship at the feast were some Greeks. They came to Philip, who was from Bethsaida of Galilee, and said to him: “Sir! We wish to see Jesus.” Philip went and told Andrew; then Andrew and Philip told Jesus.

And Jesus answered them: “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. If any one serves me, they must follow me; and where I am, there my servant will be also. And if anyone serves me, the Father will honor them. Now my soul is troubled; and what should I say? ‘Father, save me from this hour’? No, for this very reason I have come to this hour. Father, glorify your name.”

Then a voice came from heaven: “I have glorified it, and I will glorify it again.”

The crowd standing there heard it and said that it had thundered; others said that an angel had spoken to him. The Lord Jesus said: “This voice has come not for my sake, but for yours. Now is the judgment of this world; now the ruler of this world will be driven out. And when I am lifted up from the earth, I will draw all people to myself.”

He said this to indicate the kind of death he was to die. The crowd answered him: “We have heard from the law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” Then the Lord Jesus said to them: “A little longer, the light (I myself, the Lord) is with you. Walk while you have the light, so that the darkness may not overtake you; those who walk in the darkness do not know where they are going. While you have the light, believe in the light, so that you may become children of light.” Having said this, the Lord Jesus departed and hid from them.

Though he had performed so many signs before them, they did not believe in him. This was to fulfill the word spoken by the prophet Isaiah: “Lord, who has believed what he has heard from us? And to whom has the arm of the Lord been revealed?” (Is. 53:1). For this reason they could not believe, because Isaiah also said, “He has blinded their eyes and hardened their heart, so that they might not see with their eyes, and understand with their heart and turn – and I would heal them” (Is. 6:10). Isaiah said this because he saw his glory and spoke about him. Nevertheless, many even of the authorities believed in him; but because of the Pharisees they would not confess it, for fear of being expelled from the synagogue. For they loved human glory more than the glory of God. Then Jesus cried out and said: “Whoever believes in me believes not in me but in him who sent me. And whoever sees me sees him who sent me. I have come as light into the world, so that everyone who believes in me should not remain in the darkness. If anyone hears my words and does not keep them, I do not judge him; for I came not to judge the world, but to save the world. The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge. For I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me.”

176. The End of the Day of Entry, With a Note on the Course of Events in These Days. Mt. 21:17; Mk. 11:11; Lk. 19:47–48

Having said this, the Lord left them – the chief priests, the scribes, and the people – and, having looked around at everything, as it was now late, he went out from the city to Bethany with the twelve and spent the night there. Thus he taught every day in the temple, but at night he would go out to Bethany or to the Mount of Olives. The chief priests and the scribes and the elders of the people were seeking to destroy him. But they could not find any way to do it, for all the people were hanging on his words.

4. Holy Monday

177. The Curse of the Fig Tree and a Word on This Occasion. Mt. 21:18–20; Mk. 11:12–14

In the morning as they were returning from Bethany, the Lord Jesus became hungry. Seeing from a distance a fig tree covered with leaves, he went to it to see whether he could find anything on it. But when he came to it, he found nothing but leaves, for it was not the season for figs. He said to it: “Never again shall anyone eat fruit from you,” and his disciples heard it. And the fig tree withered at once.

When the disciples saw this, they were amazed and said: “How did the fig tree wither so quickly?” But the Lord Jesus said to them in reply: “Truly, I say to you: if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Rise up and throw yourself into the sea,’ it will happen. And everything that you ask for in prayer with faith, you will receive.”

178. A Second Cleansing of the Temple. Mk. 11:15–19

Then they came to Jerusalem. When the Lord Jesus entered the temple, he began again to drive out those who were selling and buying in the temple; and he overturned the tables of the money changers and the seats of those who sold doves; and he would not allow anyone to carry merchandise through the temple. He was teaching and saying: “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers” (Is. 56:7).

The scribes and chief priests heard this and looked for a way to destroy him; for they were afraid of him, because all the people were astonished by his teaching.

And when evening came, he went out from the city.

5. Holy Tuesday

179. Another Word on the Withering of the Fig Tree. Mk. 11:20–26

In the morning, as they passed by, the disciples saw that the fig tree had withered to its roots. Peter remembered and said to the Lord: “Rabbi! Look! The fig tree that you cursed has withered!” The Lord Jesus, answering, said to them:

“Have faith in God. Truly, I say to you, if anyone says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. Therefore I tell you, everything you ask for in prayer, believe that you have received it, and it will be yours.”

And whenever you stand in prayer, forgive, if you have anything against anyone, so that your Father in heaven may also forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses.

180. Discourse in the Temple: An Answer to “By What Authority Do You Do This?” Mt. 21:23–27; Mk. 11:27–33; Lk. 20:1–8

They came again to Jerusalem. When he had come into the temple during one of those last days, and was walking in it and teaching and bringing good tidings, the chief priests and the scribes with the elders came to him and said to him: “Tell us, by what authority are you doing these things? And who gave you this authority to do this?”

Jesus said to them in reply: “I will also ask you one thing; if you tell me the answer, then I will tell you by what authority I do these things. Was the baptism of John from heaven or from men? Answer me.”

And they argued with one another: “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ But if we say, ‘From men’ – we are afraid of the crowd; for everyone held that John was truly a prophet.” And they answered the Lord Jesus: “We do not know where it came from.”

Then the Lord Jesus said to them: “Neither will I tell you by what authority I do these things.”

181. Discourse in the Temple: The Parable of the Two Sons. Mt. 21:28–32; Mk. 12:1

And the Lord began to speak to them and the people in parables. “What do you think? A man had two sons; and he went to the first and said, ‘Son, go and work in the vineyard today.’ And he answered, ‘I will not.’ But afterwards he repented and went. And he went to the other and said the same; and he answered, ‘I go, sir,’ and did not go.”

Which of the two did the will of his father? They said to him, ‘The first.’ The Lord Jesus said to them: ‘Truly, I say to you, the tax collectors and the prostitutes are going into the Kingdom of God ahead of you. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your mind and believe him.’

182. Discourse in the Temple: The Parable of the Vinedressers. Mt. 21:33–46; Mk. 12:1–12; Lk. 20:9–19

“Now listen to another parable,” said the Lord. “There was a master of a house who planted a vineyard, and put a fence around it, and dug a wine press in it, and built a tower, and leased it to tenants, and went away to another country.”

“When the season for the fruit drew near, he sent his servants to the tenants to get his produce. But the tenants seized his servants, beat one, killed another, and stoned still another. Again he sent other servants, more than the first; and they treated them the same way. Afterwards he sent his son, thinking, ‘They will respect my son.’ But when the tenants saw the son, they said to one another, ‘This is the heir; come, let us kill him and get his inheritance’; and they seized him, threw him out of the vineyard, and killed him.”

“Finally, having one more son, whom he loved dearly, he said: ‘What shall I do? I will send my beloved son. Perhaps they will respect him.’ And he sent his son to them, saying: ‘Perhaps when they see him, they will be ashamed.’ But the tenants, when they saw the son, said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours.’ So they seized him, cast him out of the vineyard, and killed him.”

“Now when the master of the vineyard comes, what will he do to those tenants?” They said to him: “He will put those wicked men to a miserable death, and let out the vineyard to other tenants who will give him the produce at the proper times.”

“Yes,” confirmed the Lord, “he will come and destroy those tenants, and will give the vineyard to others.” Hearing this, the chief priests said: “God forbid!” But the Lord, looking at them, said: “What then is this that is written: ‘The stone that the builders rejected has become the head of the corner. This was the Lord’s doing, and it is marvelous in our eyes’? Have you never read this in the Scripture?” (Ps. 117:22–23) “Therefore I tell you, the Kingdom of God will be taken away from you and given to a nation producing the fruits of it. And whoever falls on this stone will be broken to pieces; and when it falls on anyone, it will crush them.”

When the chief priests and Pharisees heard his parables, they understood that he was speaking about them; they perceived that he had told this parable concerning them. And they wanted to arrest him and lay hands on him, but they were afraid of the crowd, because they held him to be a prophet.

183. Discourse in the Temple: The Parable of the Wedding Feast. Mt. 22:1–14

The Lord Jesus, continuing to speak to them in parables, said: “The Kingdom of Heaven may be compared to a king who gave a wedding feast for his son. And he sent his servants to call those who were invited to the wedding feast; but they would not come. Again he sent other servants, saying: ‘Tell those who are invited: Behold, I have prepared my dinner, my oxen and my fatted calves have been slaughtered, and everything is ready; come to the wedding feast.’ But they paid no attention and went away, one to his farm, another to his business. And the rest seized his servants, treated them shamefully, and killed them.”

“The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said to his servants: ‘The wedding feast is ready, but those who were invited were not worthy. Go therefore to the main roads and invite to the wedding feast anyone you find.’ And those servants went out into the roads and gathered all whom they found, both bad and good; and the wedding hall was filled with guests.”

“But when the king came in to look at the guests, he noticed a man who was not wearing a wedding garment, and he said to him: ‘Friend, how did you get in here without a wedding garment?’ The man was speechless. Then the king said to the attendants: ‘Bind his hands and feet, and cast him into the outer darkness; there will be weeping and gnashing of teeth.’ For many are called, but few are chosen.”

184. Discourse in the Temple: “Should We Give Tribute to Caesar?” Mt. 22:15–22; Mk. 12:13–17; Lk. 20:20–26

Then the Pharisees, having left him, went away; and they took counsel together as to how they might entrap him in his words; and watching him closely, they sent some of their disciples with the Herodians, wishing to catch him in his talk. And they came and said to him: “Teacher! We know that you are truthful, speak the truth, and teach the way of God truthfully, and show deference to no one; for you do not regard the position of people. Tell us, then, what do you think? Is it lawful to pay taxes to Caesar, or not?”

“But the Lord Jesus, seeing their malice and perceiving their wickedness, said to them: ‘Why are you putting me to the test, you hypocrites? Show me the coin used for the tax.’ And they brought him a coin. He said to them: ‘Whose head is this, and whose title?’ They answered: ‘The emperor’s.’ Then he said to them: ‘Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.’”

“And they were not able to trap him in what he said before the people. But marveling at his answer, they fell silent and, leaving him, went away.”

185. The Confuting of the Sadducees on the Question of the Resurrection. Mt. 22:23–33; Mk. 12:18–27; Lk. 20:27–39

On the same day some Sadducees came to him, saying that there is no resurrection; and they asked him, saying: “Teacher! Moses wrote for us that if a man’s brother dies, having a wife but no children, the man shall marry the widow and raise up offspring for his brother” (Deut. 25:5). “Now there were seven brothers among us; the first married and died, and having no offspring left his wife to his brother. So too the second and the third, down to the seventh. Last of all, the woman died. Now in the resurrection, of the seven, whose wife will she be? For they all had married her.”

The Lord Jesus answered them: “You are wrong, because you know neither the scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like the angels of God in heaven. As for the children of this age, they marry and are given in marriage; but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. Indeed, they cannot die anymore, because they are like the angels and are children of God, being children of the resurrection.”

“And as for the resurrection of the dead, have you not read in the book of Moses, in the passage about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?” (Ex. 3:6) “Now he is God not of the dead, but of the living; for to him all of them are alive. So you are quite wrong.”

Some of the scribes answered: “Teacher! You have spoken well.” And the people, when they heard this, were astonished at his teaching.

186. Discourse in the Temple: “What Is the Greatest Commandment?” Mt. 22:34–40; Mk. 12:28–34; Lk. 20:40

Now when the Pharisees heard that the Lord Jesus had silenced the Sadducees, they gathered together; and one of them, a lawyer (a scribe and expert in the law), who had heard their disputation and saw that he had answered them well, came up and, to test him, asked: “Teacher! Which commandment in the law is the greatest and first of all the commandments?”

The Lord Jesus answered him, ‘The first of all the commandments is: Hear, O Israel! The Lord our God is the Lord alone; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first and greatest commandment (Deut. 6:4–5). The second, which is like it, is this: You shall love your neighbour as yourself (Lev. 19:18). No commandment is greater than these. On these two commandments the whole Law and the Prophets depend.’

The scribe said to the Lord, ‘Well said, Teacher! You have truly said that He is one and there is no other beside Him; and to love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love one’s neighbour as oneself, is more than all burnt offerings and sacrifices.’

And the Lord Jesus, seeing that he had answered with understanding, said to him, ‘You are not far from the Kingdom of God.’

And after this no one dared to ask Him any more questions.

187. The Lord’s Question: “Whose Son Is the Christ?” Mt. 22:41–46; Mk. 12:35–37; Lk. 20:40–44

When the Pharisees were gathered together again, the Lord Jesus, continuing to teach in the temple, asked them, ‘The scribes say that the Messiah is the Son of David; what do you think about the Messiah? Whose son is He?’ They said to Him, ‘The son of David.’

The Lord said to them, ‘How then does David himself, inspired by the Holy Spirit, in the Book of Psalms call Him Lord, when he says: The Lord said to my Lord, Sit at my right hand until I place your enemies beneath your feet (Ps. 109:1)? If David himself calls Him Lord, how then is He his son?’

And no one could answer Him a word; and from that day on no one dared to ask Him anything further. And the multitude of people listened to Him with great delight.

188. Discourse in the Temple: Reproof of Scribes and Pharisees. Mt. 23:1–39; Mk. 12:38–40; Lk. 20:45–47

The Lord Jesus, when all the people were listening to Him, said in His teaching to His disciples, ‘Beware of the scribes, who love to walk in long robes and desire greetings in the marketplaces, to have the chief seats in the synagogues and the places of honour at feasts. These men, who devour the houses of widows and for a pretence make long prayers, will receive the greater condemnation.’

Then He began to say to the people and to His disciples, ‘The scribes and Pharisees sit on Moses’ seat. Therefore, all that they tell you to observe, observe and do; but do not do their works, for they say and do not do. They bind heavy and burdensome loads and lay them on the shoulders of men, but they themselves are unwilling to lift them even with a finger. All their works they do to be seen by others; they make their phylacteries broad and enlarge the borders of their garments. They also love the chief places at feasts and the chief seats in the synagogues, and the greetings in the marketplaces, and to be called by men, Rabbi! Rabbi!’

But you, do not be called Rabbi, for one is your Teacher—the Messiah, and you are all brothers. And do not call anyone on earth your father, for you have one Father, who is in heaven. And do not be called leaders, for you have one leader—the Messiah. The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.’

‘Woe to you, scribes and Pharisees, hypocrites! For you shut up the Kingdom of Heaven against mankind; you do not enter yourselves, and those who are trying to enter you prevent.’

‘Woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, and for a pretence make long prayers; for this reason you will receive the greater condemnation.’

‘Woe to you, scribes and Pharisees, hypocrites! For you traverse sea and land to make a single convert, and when he becomes so, you make him twice as much a child of Gehenna as yourselves.’

‘Woe to you, blind guides, who say: If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is bound by his oath. Foolish and blind! Which is greater: the gold, or the temple that sanctifies the gold? Also, you say: If anyone swears by the altar, it is nothing; but if anyone swears by the gift that is on the altar, he is bound by his oath. Blind fools! Which is greater: the gift, or the altar that sanctifies the gift? Therefore, he who swears by the altar swears by it and by everything on it; and he who swears by the temple swears by it and by Him who dwells in it; and he who swears by heaven swears by the throne of God and by Him who sits upon it.’

‘Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the Law: justice, mercy, and faith; these you ought to have done without neglecting those. Blind guides, who strain out a gnat but swallow a camel!’

‘Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First cleanse the inside of the cup and the dish, so that their outside may also become clean.’

‘Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and every kind of impurity. So also on the outside you appear righteous to men, but inside you are full of hypocrisy and lawlessness.’

‘Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, and you say: If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Thus you testify against yourselves that you are the sons of those who murdered the prophets. Fill up then the measure of your fathers.’

‘You serpents, offspring of vipers! How will you escape the condemnation of Gehenna?’

‘Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, and some you will flog in your synagogues and pursue from city to city; so that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Truly I say to you, all these things will come upon this generation.’

‘Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to you! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were unwilling! See, your house is left to you desolate. For I tell you, you will not see me again until you say: Blessed is the one who comes in the name of the Lord.’

189. The Great Value of the Widow’s Offering. Mk. 12:41–44; Lk. 21:1–4

Then the Lord Jesus sat down opposite the treasury and observed how the people were putting money into it. Observing, He saw the rich putting their gifts into the treasury. Many rich people were putting in much. He also saw a poor widow who, coming forward, put in two small coins, which make a penny. And, calling His disciples to Him, He said to them, ‘Truly I tell you, this poor widow has put in more than all those who have given to the treasury. For all of them have given out of their abundance, but she, out of her poverty, has put in everything she had, all her livelihood.’

190. On the Way to the Mount of Olives: the Prediction of the Temple’s Fate. Mt. 24:1–2; Mk. 13:2; Lk. 21:5–6

Then the Lord Jesus came out from the treasury and was leaving the temple. And His disciples came up to point out to Him the buildings of the temple; and one of them said to Him, ‘Teacher, look—what wonderful stones and what wonderful buildings!’ And others were speaking of the temple, saying that it was adorned with beautiful stones and with votive offerings.

The Lord Jesus said to them, ‘Do you see all these great buildings? Truly I tell you, there will come days when not one stone will be left upon another; everything will be thrown down.’

191. Discourse on the Mount of Olives: Signs of the Lord’s Coming and the End of the Age. Mt. 24:3–14; Mk. 13:3–13; Lk. 21:7–19

When the Lord then sat down on the Mount of Olives opposite the temple, Peter and James and John and Andrew came to Him privately along with the other disciples and asked Him, ‘Teacher, tell us, when will this be, and what will be the sign of Your coming and of the end of the age, when all these things are to take place?’

Answering them, the Lord Jesus began to speak and said, ‘See that you are not led astray, that you are not deceived. For many will come in My name and will say: I am the Messiah. And the time is near; and many will be led astray. Do not go after them.’

You will hear also of wars and rumours of wars. But when you hear of these wars and rumours of wars and tumults, see that you are not terrified and do not be afraid, for all these things must take place first; but the end is not yet. For nation will rise against nation, and kingdom against kingdom; and there will be famines, pestilences, and great earthquakes in various places; there will be tumults and terrors and great signs from heaven. Yet all these are but the beginning of the birthpangs. But take heed to yourselves.’

‘But before all these things, the Gospel must be proclaimed to all the nations. And then they will lay hands on you and persecute you, delivering you up to councils and to synagogues and to prisons; and you will be brought before kings and governors for My name’s sake, for a testimony to them (concerning the truth of the Gospel).’

‘When they lead you away to deliver you up to judges and governors, and when it comes time for you to give testimony concerning Me, do not be anxious beforehand what you are to say, and do not take thought beforehand to prepare your answer; but whatever is given to you in that hour, speak that. For I will give you a mouth and wisdom which all your adversaries will not be able to withstand or contradict. For it is not you who will be speaking, but the Holy Spirit.’

‘And then many will stumble and will betray one another and will hate one another. And many false prophets will arise and will lead many astray. And because lawlessness will increase, the love of many will grow cold. You will be betrayed even by parents and brothers and kinsmen and friends; and some of you they will put to death. You will be hated by all men, – by all nations, – because of My name. Yet not a hair of your head will be lost. By your endurance you will gain your souls. The one who endures to the end will be saved.’

‘And this Gospel of the Kingdom will be proclaimed throughout the whole world as a testimony to all the nations; and then the end will come.’

192. Discourse on the Mount of Olives: Prophecy Concerning the Fate of Jerusalem. Mt. 24:15–22; Mk. 13:14–20; Lk. 21:20–24

‘So when you see the abomination of desolation, spoken of by the prophet Daniel (Dan. 9:27), standing in the holy place where it ought not to be, – let the reader understand, – then those in Judea must flee to the mountains. And whoever is on the roof must not come down to take what is in the house; and whoever is in the field must not turn back to get a garment. Woe to those who are pregnant and to those who are nursing infants in those days! Pray that your flight may not be in winter or on a Sabbath.’

‘When you see Jerusalem surrounded by armies, then know that its desolation has drawn near. Then let those in the city depart from it; and let those in the country not enter it. For these are days of vengeance, to fulfill all that is written. For there will be then great tribulation – such tribulation as has not been from the beginning of the world – from the beginning of creation that God created – until now, and will not be. For there will be great distress upon the earth and wrath upon this people. And they will fall by the edge of the sword and be led captive into all the nations; and Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled. And if the Lord had not shortened those days, no flesh would be saved; but for the sake of the elect whom He chose, He has shortened those days – and they have been shortened.’

(To the prophecy concerning the destruction of Jerusalem, the Lord Jesus joined the prophecy concerning the end of the world and His second, glorious coming)

193. Discourse on the Mount of Olives: Concerning the Second Coming of the Lord. Mt. 24:3–14; Mk. 13:3–13; Lk. 21:7–19

‘Then, if someone says to you: Look, here is the Messiah, or Look, there He is, do not believe it. For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand.’

‘So if they say to you: Look, He is in the wilderness, do not go out; or Look, He is in the inner rooms, do not believe it. For as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man. For wherever the corpse is, there the eagles will gather.’

There will be signs in the sun, and in the moon, and in the stars, and on the earth distress of nations in perplexity; and the sea roaring and tossing. Men will faint from fear and expectation of the calamities coming upon the whole world.

And suddenly in those days, after that tribulation, the sun will be darkened, and the moon will give no light, and the stars will fall from heaven, and the powers of the heavens will be shaken.

Then the sign of the Son of Man will appear in heaven; and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His Angels with a loud trumpet; and they will gather His elect from the four winds, from one end of the earth to the other end of heaven.

When these things begin to come to pass, straighten up and lift your heads, because your redemption is drawing near. And He told them a parable: Look at the fig tree and all the trees; when the branches of the fig tree become tender and put out their leaves, when also the trees are budding, then, seeing these things, you know of yourselves that summer is already near. So also when you see all these things coming to pass, know that the Kingdom of God is near, at the very doors.

Truly I say to you: this generation will not pass away, as long as all these things come to pass: heaven and earth will pass away, but My words will not pass away. But of that day and hour no one knows, neither the Angels of heaven, nor the Son, but the Father alone.

194. Discourse on the Mount of Olives: “Be Watchful and Pray”—Parables of the Ten Virgins and the Talents. Mt. 24:42–51; 25, 1–30; Mk. 13:33–37; Lk. 21:34–36

Watch, be awake, and pray, for you do not know when that time will come. It is like a man going on a journey and leaving his house, giving his servants authority, and to each his own work, and he commanded the doorkeeper to stay awake. Therefore, stay awake; for you do not know when the master of the house will come, in the evening, or at midnight, or at the crowing of the cock, or in the morning, so that, coming suddenly, he might not find you sleeping. And what I say to you, I say to all: stay awake.

So watch over yourselves, that your hearts not be weighed down with excess eating, and drunkenness, and the cares of this life, and that day come upon you suddenly. For it will come as a snare upon all who dwell on the face of the whole earth. Therefore, stay awake at all times and pray, that you may be worthy to escape all these coming calamities and to stand before the Son of Man.

As it was in the days of Noah, so also will it be at the coming of the Son of Man. For as in the days before the flood they ate, they drank, they married and were given in marriage, until the day when Noah entered the ark, and they did not think, until the flood came and destroyed all – so also will it be at the coming of the Son of Man. Then two will be in the field: one is taken, and the other is left; two grinding at the mill: one is taken, and the other is left. Therefore, stay awake, because you do not know in what hour your Lord will come.

You know that if the master of the house had known in what watch the thief would come, he would have stayed awake and would not have suffered his house to be broken into. Therefore, you also be ready, for the Son of Man comes in an hour when you do not expect Him.

Who then is the faithful and prudent servant, whom his master set over his servants to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Truly I say to you, he will set him over all his possessions. But if that servant, being wicked, says in his heart: my master does not come soon, and begins to beat his fellow servants, and to eat and drink with the drunkards – then the master of that servant will come on a day when he does not expect, and in an hour when he does not think, and will cut him asunder, and appoint him his portion with the hypocrites; there will be weeping and gnashing of teeth.

Then the Kingdom of Heaven will be like ten virgins who, taking their lamps, went out to meet the bridegroom. Of them, five were wise and five were foolish. The foolish ones, taking their lamps, did not take oil with them. The wise, however, with their lamps, took oil in vessels with them. And as the bridegroom delayed, they all became drowsy and fell asleep. But at midnight there was a cry: Behold, the bridegroom comes! Go out to meet him.

Then all those virgins arose and trimmed their lamps. The foolish ones said to the wise ones: Give us some of your oil, for our lamps are going out. But the wise answered: In case there is not enough for both us and you, go rather to those who sell and buy for yourselves. While they went to buy, the bridegroom came, and those who were ready entered with him into the marriage feast, and the door was shut. Afterward, the other virgins also came and said: Lord! Lord! Open to us. But He answered and said to them: Truly I say to you: I do not know you.

Therefore, stay awake, for you do not know the day or the hour in which the Son of Man will come.

For He will act as a man who, going abroad into a foreign country, called his servants and entrusted to them his possessions. And to one he gave five talents, to another two, to yet another one, to each according to his ability; and straightway he went away.

The one who received the five talents went and put them to work and gained another five talents. In the same way, he who received the two talents gained another two. But he who received the one talent went and buried it in the earth and hid his master’s money.

After a long time the master of those servants came and demanded an accounting from them. And the one who received the five talents came forward and brought five more talents, and said: Master! You gave me five talents; behold, I have gained five more talents besides them. His master said to him: Well done, good and faithful servant! You have been faithful in a small matter; I will set you over many things; enter into the joy of your master.

The one who received the two talents also came and said: Master! You gave me two talents; behold, I have gained two more talents besides them. His master said to him: Well done, good and faithful servant! You have been faithful in a small matter; I will set you over many things; enter into the joy of your master.

And he who had received the one talent also came and said: Master! I knew you, that you are a hard man: you reap where you have not sown, and gather where you have not scattered, and, being afraid, I went and hid your talent in the earth: here is your property. His master answered him and said: Wicked and slothful servant! You knew that I reap where I have not sown, and gather where I have not scattered; therefore, you ought to have given my money to the bankers, and I, returning, would have received my own with profit. Therefore, take the talent from him and give it to the one who has ten talents. For to everyone who has will be given, and he will have abundance; but from the one who has not, even what he has will be taken away. And cast out the unprofitable servant into the outer darkness: there will be weeping and gnashing of teeth. Having said this, the Lord cried out: He who has ears to hear, let him hear!

195. Discourse on the Mount of Olives: A Picture of the Last Judgment. Mt. 25:31–46

When the Son of Man comes in His glory, and all the holy Angels with Him, then He will sit on the throne of His glory, and all the nations will be gathered before Him; and He will separate them one from another, as a shepherd separates the sheep from the goats; and He will place the sheep on His right side, and the goats on the left.

Then the King will say to those on His right: Come, you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink; I was a stranger, and you received Me; I was naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.

Then the righteous will answer Him, saying: Lord! When did we see You hungry, and feed You? or thirsty, and give You to drink? When did we also see You as a stranger, and receive You? or naked, and clothe You? When did we see You sick, or in prison, and come to You?

And the King will answer and say to them: Truly I say to you: inasmuch as you did it to one of these My least brothers, you did it to Me.

Then He will also say to those on His left: Depart from Me, cursed ones, into the eternal fire prepared for the devil and his angels. For I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink; I was a stranger, and you did not receive Me; I was naked, and you did not clothe Me; I was sick and in prison, and you did not visit Me.

Then they also will answer Him, saying: Lord! When did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not serve You.

Then He will answer them, saying: Truly I say to you: inasmuch as you did not do it to one of these least, you did not do it to Me.

And these will go away into eternal punishment, but the righteous into eternal life.

195. a). The Conclusion of the Third Day; and Again on the Manner of Acting in These Days. Mt. 26:1–2; Lk. 21:37–38

When the Lord Jesus had finished all these words, He said to His disciples: You know that after two days will be the Passover, and the Son of Man will be delivered up to be crucified.

During the day the Lord taught in the temple, and at night, leaving the temple and the city, He spent His time on the mountain called the Mount of Olives, or in Bethany. And all the people came to Him in the temple early in the morning and listened to Him.

6. Holy Wednesday

196. The Consultation of the Sanhedrin to Destroy the Lord. Mt. 26:3–5; Mk. 14:1–2; Lk. 22:1–2

When the feast of the Unleavened Bread, called the Passover, drew near, the chief priests and the scribes and the elders of the people gathered in the courtyard of the high priest named Caiaphas, and sought how they might destroy the Lord Jesus. And they took counsel to arrest Him by stealth and kill Him. But they said: Not during the feast, lest there be an uproar among the people, for they feared the people.

197. A Dinner in Bethany at the House of Simon. Mt. 26:6–13; Mk. 14:3–9

(Meanwhile in Bethany they had made a supper for the Lord.) And when He was in Bethany, in the house of Simon the leper, and was reclining; a woman came to Him with an alabaster jar of precious ointment; and breaking the jar, she poured the ointment on His head as He reclined.

Seeing this, His disciples and some others became indignant and said to one another: Why this waste of ointment? For this ointment could have been sold for a great price – more than three hundred denarii – and given to the poor. And they grumbled against her.

But the Lord Jesus, perceiving this, said to them: Why do you trouble the woman? She has done a good work for Me. For you always have the poor with you, and whenever you wish, you can do good to them; but you do not always have Me. She has done what she could. By pouring this ointment on My body, she has prepared Me for burial. Truly I say to you: Wherever this Gospel is proclaimed in the whole world, what she has done will be told in remembrance of her.

198. The Betrayal of Judas. Mt. 26:14–16; Mk. 14:10, 11; Lk. 22:3–6

Satan entered into Judas, surnamed Iscariot, one of the Twelve. And he went to the chief priests and officers to betray the Lord Jesus, and said to them: What will you give me, and I will deliver Him to you?

Hearing this, they were glad, and agreed to give him money, and offered him thirty pieces of silver. And he agreed. And from that time he sought an opportunity to betray Him to them away from the crowd.

7. Holy Thursday

199. The Last Supper: The Preparation of the Paschal Meal. Mt. 26:17–19; Mk. 14:12–16; Lk. 22:7–13; Jn. 13:1

Just before the feast of the Passover, on the first day of Unleavened Bread, when they were slaughtering the Passover lamb, the disciples came to the Lord Jesus and said to Him: Where do you wish us to go and prepare for You to eat the Passover? We will go and make ready. And the Lord sent two of His disciples, Peter and John, saying to them: Go and prepare the Passover for us to eat. And they said to Him: Where do you wish us to prepare?

The Lord said to them: Go into the city; and behold, when you enter the city, you will meet a man carrying a pitcher of water; follow him into the house where he goes, and say to the master of that house: The Teacher says to you: My time is near; I shall keep the Passover at your house with My disciples. Where is the room in which I may eat the Passover with My disciples? And he will show you a large upper room, furnished and ready; there prepare for us.

And these disciples went, and came into the city, and found it as He had said to them: they did all as the Lord had commanded them, and prepared the Passover.

200. The Last Supper: Its Beginning; They Came and Reclined. Mt. 26:20–29; Mk. 14:17; Lk. 22:14–18

And when evening had come, the Lord comes to the prepared upper room with His twelve disciples. And when the hour had come, He reclined, and the twelve Apostles with Him; and He said to them: With desire I have desired to eat this Passover with you before My suffering. For I tell you that I will not eat it again until it is fulfilled in the Kingdom of God. And, taking the cup and giving thanks, He said: Take this and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the Kingdom of God comes, until that day when I drink with you new wine (to taste blessedness in eternal life) in the Kingdom of My Father God.

201. The Last Supper: The Washing of the Feet. Jn. 13:1–20

After this the Lord Jesus, knowing that His hour had come to depart from this world to the Father, demonstrated by deed that, having loved His own who were in the world, He loved them to the end. And during the supper, when the devil had already put into the heart of Judas the son of Simon Iscariot to betray Him, the Lord Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, rose from supper, and took off His outer garment, and, taking a towel, girded Himself. Then He poured water into the basin and began to wash the feet of the disciples and to wipe them with the towel with which He was girded.

He comes to Simon Peter, and Peter says to Him: Lord! Do You wash my feet? The Lord Jesus said to him in reply: What I am doing you do not now understand, but you will comprehend afterward. Peter says to Him: You shall never wash my feet. The Lord Jesus answered him: If I do not wash you, then you have no part with Me. Simon Peter says to Him: Lord! Not only my feet, but also my hands and my head. The Lord Jesus says to him: He who has bathed needs only to wash his feet, because he is clean altogether; and you are clean, but not all. For He knew who would betray Him, and therefore He said: Not all of you are clean.

When then the Lord had washed their feet and put on His garment, He reclined again, and said to them: Do you know what I have done to you? You call Me Teacher and Lord, and you speak correctly: for so I am. Therefore, if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you.

Truly, truly I say to you: A servant is not greater than his master, nor an apostle greater than the one who sent him. If you know these things, blessed are you if you do them.

I speak not of all of you: I know whom I have chosen. But let the Scripture be fulfilled: He who eats bread with Me has lifted up his heel against Me (Ps. 40:10). Now I tell you before it happens, so that when it comes to pass, you may believe that it is I.

Truly, truly I say to you: He who receives one whom I send receives Me; and he who receives Me receives the One who sent Me.

202. The Last Supper: The Announcement of the Betrayer. Mt. 26:21–25; Mk. 14:18–21; Lk. 22:21–30; Jn. 13:21–30

Having said this, the Lord Jesus, when they all were reclining and eating, was troubled in spirit, and testified, and said: Truly, truly I say to you, that one of you, eating with Me, will betray Me. And behold, the hand of the one betraying Me is with Me at the table.

Then the disciples began to look at one another, bewildered, not knowing of whom He spoke, and, being greatly grieved, began to say to the Lord each in turn: Surely not I, Lord? and another: Surely not I? And He, answering, said to them: One of the Twelve, the one dipping with Me in the dish, shall betray Me. However, the Son of Man goes as it is appointed; He goes away, as it is written of Him; but woe to that man by whom the Son of Man is betrayed: it would be better for that man not to have been born.

And Judas, the one betraying Him, said: Surely not I, Rabbi? The Lord says to him: You have said so. But the others, not noticing this, began again to ask one another who it was that would do this.

Now one of His disciples, whom the Lord Jesus loved, was reclining in His bosom. Simon Peter made a sign to him to ask who it was of whom He spoke. And he, leaning back against Jesus’s breast, said to Him: Lord! Who is it? The Lord Jesus answered: It is the one to whom I give the bread after dipping it. And having dipped the bread, He gave it to Judas the son of Simon Iscariot.

After this bit of bread, Satan entered into him. Then the Lord Jesus said to him: What you do, do it quickly. But none of those reclining understood why He said this to him. And since Judas had the money bag, some thought that the Lord Jesus was saying to him: Buy what we need for the feast, or that he should give something to the poor.

And he, having received the bread, straightway went out, and it was night.

203. The Last Supper: “Who Is Greatest?”. Lk. 22:24–30

Then a dispute arose among the disciples as to which of them should be considered greatest. And the Lord said to them: The kings of the nations lord it over them, and those who exercise authority over them are called benefactors. But you are not to be like this: rather, the greatest among you should be as the least, and the leader as the servant. For who is greater: the one reclining or the one serving? Is it not the one reclining? But I am in the midst of you as one who serves.

But you have remained with Me in My trials; and I assign to you, as My Father has assigned to Me, a Kingdom, that you may eat and drink at My table in My Kingdom, and sit on thrones judging the twelve tribes of Israel.

204. The Last Supper: The Institution of the Sacrament of the Body and Blood. Mt. 26:26–29; Mk. 14:22–25; Lk. 22:19–20; 1 Cor. 11:23–25

And as they were eating, the Lord Jesus, taking bread and giving thanks and blessing, broke it, and, distributing to His disciples, said: Take, eat: this is My Body, broken for you, which is given for you. Do this in remembrance of Me.

And, taking the cup after supper and giving thanks, He passed it to them, saying: Drink from it, all of you. And all of them drank from it. He said to them: This cup is the New Covenant in My Blood; this is My Blood, poured out for you and for many for the forgiveness of sins. Do this, whenever you drink, in remembrance of Me.

205. The Farewell Discourse: Its Beginning. Jn. 13:31–38

(And then the Lord Jesus began His farewell discourse with His disciples.) And He said: Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him at once.

Children! Yet a little while I am with you. You will seek Me, and, as I said to the Jews, where I am going, you cannot come; so I say to you now.

A new commandment I give you: that you love one another, as I have loved you, so you also love one another. By this all will know that you are My disciples, if you have love for one another.

Simon Peter said to Him: Lord! Where are You going? The Lord Jesus answered him: Where I am going, you cannot follow Me now, but you will follow afterward. Peter said to Him: Lord! Why cannot I follow You now? I will lay down my life for You. The Lord Jesus answered him: Will you lay down your life for Me? Truly, truly I say to you: before the cock crows, you will deny Me three times.

206. The Farewell Discourse: Comfort for the Disciples. Jn. 14:1–31

Do not let your hearts be troubled; believe in God, and believe also in Me.

In My Father’s house are many dwelling places. And if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to Myself, so that where I am, you may be also. And where I am going, you know, and the way you know.

Thomas said to Him: Lord! We do not know where You are going; how can we know the way?

The Lord Jesus said to him: I am the way, and the truth, and the life; no one comes to the Father except through Me. If you had known Me, you would know also My Father. And from now on you know Him and have seen Him.

Philip said to Him: Lord! Show us the Father, and it is enough for us. The Lord Jesus said to him: Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; how then can you say: Show us the Father? Do you not believe that I am in the Father, and the Father is in Me? The words that I speak to you, I do not speak on My own authority; the Father, dwelling in Me, He does the works. Believe Me, that I am in the Father and the Father is in Me; but if not, believe Me because of the very works.

Truly, truly I say to you: He who believes in Me, the works that I do he will do also, and greater works than these he will do; because I am going to My Father. And if you ask anything (of the Father) in My name, I will do it, so that the Father may be glorified in the Son. If you ask anything in My name, I will do it.

If you love Me, keep My commandments, and I will ask My Father, and He will give you another Comforter, that He may abide with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, because He abides with you and will be in you.

I will not leave you orphaned; I come to you. Yet a little while, and the world will see Me no more; but you will see Me, because I live, and you will live also. In that day you will know that I am in My Father, and you in Me, and I in you. He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father; and I will love him and will manifest Myself to him.

Judas—not the Iscariot—said to Him: Lord! What is this, that You will reveal Yourself to us, and not to the world? The Lord Jesus answered him in reply: If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.

These things I have spoken to you while dwelling with you. But the Comforter, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of all that I have said to you.

Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your hearts be troubled, and do not be afraid. You heard that I said to you: I am going away, and I come to you. If you loved Me, you would have rejoiced, because I said: I am going to the Father; for the Father is greater than I (I am less than Him in My human nature).

And now I have told you before it comes to pass, that when it comes you may believe. No longer will I speak much with you; for the prince of this world is coming, and he has nothing in Me. But so that the world may know that I love the Father, and as the Father commanded Me, so I do: arise, let us go from here.

(Yet the discourse continued even here, in the upper room.)

207. The Farewell Discourse: Instructive Teachings. Jn. 15:1–27

I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it, so that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. I am the vine, and you are the branches; he who abides in Me and I in him, he bears much fruit; because without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and withers; and such branches are gathered and thrown into the fire, and they burn. If you abide in Me and My words abide in you, ask whatever you will, and it will be done for you. By this My Father is glorified, that you bear much fruit and become My disciples.

As the Father has loved Me, so also have I loved you; abide in My love. If you keep My commandments, you will abide in My love, as also I have kept the commandments of My Father and abide in His love. These things I have spoken to you, so that My joy may be in you and your joy may be complete.

This is My commandment: that you love one another as I have loved you. Greater love has no one than this, that he lay down his life for his friends.

You are My friends if you do what I command you. I no longer call you servants, for a servant does not know what his master is doing; but I have called you friends, because I have made known to you all that I have heard from My Father.

You did not choose Me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in My name, He may give it to you.

This I command you: that you love one another. If the world hates you, know that it hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: A servant is not greater than his master. If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.

But all these things they will do to you for My name’s sake, because they do not know the One who sent Me. If I had not come and spoken to them, they would have no sin; but now they have no excuse for their sin. He who hates Me hates also My Father. If I had not done among them the works that no one else did, they would have no sin; but now they have seen and hated both Me and My Father. But the word written in their law must be fulfilled: They hated Me without cause (Ps. 68:5).

But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will testify concerning Me. And you also will testify, because you have been with Me from the beginning.

208. The Farewell Discourse: Promises. Jn. 16:1–33

These things I have told you so that you will not fall away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think that he is offering service to God. Thus they will act, because they have not known either the Father or Me. But I have told you these things so that when the hour comes, you may remember that I told you of them; I did not tell you these things from the beginning, because I was with you.

But now I am going to the One who sent Me, and none of you asks Me: Where are you going? But because I have said these things to you, grief has filled your hearts. Yet I tell you the truth: it is to your advantage that I go away; for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you. And when He comes, He will convict the world concerning sin and righteousness and judgment. Concerning sin, because they do not believe in Me; concerning righteousness, because I go to My Father and you will see Me no longer; concerning judgment, because the prince of this world is condemned.

I have yet many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own authority, but will speak what He hears, and will announce to you the things that are to come. He will glorify Me, for He will take of Mine and will announce it to you. All that the Father has is Mine; therefore I said that He will take of Mine and will announce it to you. Soon you will not see Me, and again soon you will see Me, because I am going to the Father.

Then some of His disciples said to one another: What is this that He says to us: Soon you will not see Me, and again soon you will see Me, and: I am going to the Father? Therefore, they said: What is this that He says: ‘Soon’? We do not understand what He is saying.

The Lord Jesus, perceiving that they wanted to ask Him, said to them: Are you asking yourselves about what I said: Soon you will not see Me, and again soon you will see Me? Truly, truly I say to you: you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. A woman, when she is in labor, has sorrow because her hour has come; but when she has borne the child, she no longer remembers the anguish, for joy that a child has been born into the world. So also you have sorrow now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you.

And in that day you will ask Me nothing. Truly, truly I say to you: Whatever you ask the Father in My name, He will give it to you. Until now you have asked nothing in My name; ask, and you will receive, so that your joy may be complete.

I have spoken to you in figures of speech; but the hour is coming when I will no longer speak to you in figures, but will tell you plainly about the Father. In that day you will ask in My name, and I do not say to you that I will ask the Father on your behalf: for the Father Himself loves you, because you have loved Me and have believed that I came forth from God. I came forth from the Father and have come into the world; and again I am leaving the world and going to the Father.

His disciples said to Him: Behold, now You are speaking plainly, and using no figure of speech. Now we see that You know all things and have no need for anyone to question You. By this we believe that You came forth from God.

The Lord Jesus answered them: Do you now believe? Behold, an hour is coming, and has already come, when you will be scattered, each to his own place, and will leave Me alone; but I am not alone, because the Father is with Me.

These things I have spoken to you, so that in Me you may have peace. In the world you will have tribulation; but be of good courage: I have overcome the world.

209. The Prayer of the Lord Saviour to God the Father. Jn. 17:1–26

After these words the Lord Jesus lifted up His eyes to heaven, and said:

Father! The hour has come: glorify Your Son, so that Your Son may glorify You, as You gave Him power over all flesh, so that to all whom You have given Him, He may give eternal life. And this is eternal life: that they may know You, the only true God, and the One You have sent, Jesus Christ. I have glorified You on earth, having completed the work that You gave Me to do. And now, glorify Me, O Father, with Yourself, with the glory that I had with You before the world was made.

I have revealed Your name to the people whom You gave Me from the world; they were Yours, and You gave them to Me, and they have kept Your word. Now they understand that all things that You have given Me are from You. For the words that You gave Me I have given to them, and they have received them and truly understand that I came forth from You, and they have believed that You sent Me. I am praying for them; I am not praying for the world, but for those You have given Me, because they are Yours. And all that is Mine is Yours, and Yours is Mine, and I am glorified in them.

And now I am no longer in the world, but they are in the world, and I am coming to You. Holy Father! Keep them in Your name, those whom You have given Me, so that they may be one, as We are. When I was with them in the world, I kept them in Your name; I have guarded those whom You gave Me, and none of them has been lost except the son of perdition, so that the Scripture might be fulfilled (Ps. 108:17).

But now I am coming to You, and I say these things while I am in the world, so that they may have My joy made complete in themselves. I have given them Your word; and the world has hated them, because they are not of the world, just as I am not of the world. I do not ask that You take them out of the world, but that You keep them from evil. They are not of the world, just as I am not of the world. Sanctify them in Your truth; Your word is truth. As You sent Me into the world, so also have I sent them into the world. And on behalf of them I sanctify Myself, so that they themselves also may be sanctified in the truth.

But I am not praying for them alone, but also for those who will believe in Me through their word, that they all may be one, as You, Father, are in Me, and I in You, so that they also may be in Us one – so that the world may believe that You sent Me. And the glory that You have given Me I have given to them; that they may be one, as We are one. I in them, and You in Me; that they may be perfected into one, and that the world may know that You sent Me and have loved them as You have loved Me.

Father, I desire that those whom You have given Me may also be with Me where I am, so that they may see My glory, which You have given Me, because You loved Me before the foundation of the world.

Righteous Father! The world has not known You, but I have known You, and these have known that You sent Me. And I have made Your name known to them, and will make it known, so that the love with which You have loved Me may be in them, and I in them.

210. The End of the Supper. Lk. 22:31–38

(Before leaving the Passover chamber) The Lord said to Peter: Simon! Simon, behold, Satan has asked to sift you as wheat. But I have prayed for you, that your faith may not fail; and you, when once you have turned back, strengthen your brothers. Peter answered Him: Lord! With You I am ready to go both to prison and to death. But the Lord said to him: I tell you, Peter, the cock will not crow today before you have denied Me three times.

Then the Lord said to them all: When I sent you out without a purse and a bag and sandals, did you lack anything? They answered: Nothing. Then He said to them: But now, whoever has a purse, let him take it, and likewise a bag; and he who has no sword, let him sell his cloak and buy one (acquire strength of spirit for the coming struggle with the spiritual enemy, dangers, and hardships).

For I tell you that what is written about Me must be fulfilled: and He was reckoned with the transgressors. For what concerns Me is coming to an end (Is. 53:12).

They said to Him: Lord! Here are two swords. He said to them: It is enough. (The Lord ended the conversation, seeing that they did not understand Him.)

211. The Departure to Gethsemane. Jn. 14:31; 18, 1; Lk. 22:39; Mt. 26:30–35; Mk. 14:26–31

Having said this, the Lord repeated: Rise, let us go from here. And, having sung a hymn, He went out with His disciples, and went as was His custom to the other side of the brook Kidron to the Mount of Olives. His disciples followed Him.

On the way the Lord says to them: All of you will fall away because of Me this night; for it is written: I will strike the Shepherd, and the sheep of the flock will be scattered (Zech. 13:7). But after My resurrection, I will go before you to Galilee.

Peter answered Him and said: Even if all fall away because of You, I will not; I will never fall away. The Lord Jesus said to him: Truly I say to you, that you, this night, before the cock crows twice, you will deny Me three times. But Peter said to Him with even more vehemence: Even if I must die with You, I will not deny You. And all the disciples said the same or similar things.

8. The Night from Thursday to Good Friday

212. The Lord’s Passion: The Prayer Concerning the Cup. Mt. 26:36–46; Mk. 14:32–42; Lk. 22:40–46; Jn. 18:1–2

Then the Lord Jesus came with His disciples to a place called Gethsemane, where there was a garden, into which He and His disciples entered. But Judas, His betrayer, also knew this place, because the Lord Jesus often met there with His disciples.

Coming to His usual place in the garden, the Lord said to His disciples: Sit here while I go over there and pray. And you pray as well, so that you may not enter into temptation.

And taking with Him Peter and both sons of Zebedee, James and John, He began to be sorrowful, amazed, and troubled. And He said to them: My soul is sorrowful even to death; remain here and keep awake with Me.

And going a little further from them, about a stone’s throw, He knelt down, fell on His face on the ground, and prayed, asking if possible that this hour might pass from Him, saying:

My Father! If it is possible, let this cup pass from Me; nevertheless, let it be not as I will, but as You will.

Abba, Father! All things are possible for You; take this cup away from Me; yet, let it be not what I will, but what You will.

Father! If You are willing, take this cup from Me. Nevertheless, not My will, but Yours be done.

And there appeared to Him an Angel from heaven, strengthening Him. And being in agony, He prayed more earnestly; and His sweat became like drops of blood falling to the ground.

Rising from prayer, He returns to His disciples, and finds them sleeping from sorrow, and says to Peter: Simon! Are you sleeping? Were you not able to keep awake for one hour? Then He said to all of them: So, were you not able to keep awake with Me for even one hour? Why do you sleep? Rise, keep awake, and pray, so that you may not enter into temptation. The spirit is willing, but the flesh is weak.

And departing again, He prayed a second time, saying: My Father! If this cup cannot pass from Me unless I drink it, may Your will be done.

And returning to His disciples, He found them sleeping again; for their eyes were heavy, and they did not know what to answer Him.

And leaving them again, He departed and prayed a third time, saying the same words.

Then He comes to His disciples the third time and says to them: Are you still sleeping and resting? It is finished. Behold, the hour is come, and the Son of Man is betrayed into the hands of sinners. Rise, let us go; behold, he who betrays Me is at hand.

213. The Passion: The Lord Delivers Himself Into the Hands of Sinners. Mt. 26:47–56; Mk. 14:43–50; Lk. 22:47–53; Jn. 18:3–11

While this was happening in the garden of Gethsemane, Judas, taking a band of soldiers and servants from the chief priests and Pharisees, comes there with lanterns and torches and weapons. And behold, when the Lord was still speaking these words to His disciples, this crowd appeared; one of the Twelve, called Judas, went before them, and following him was a great crowd with swords and clubs, from the chief priests and scribes and elders of the people.

Going ahead of all, Judas approached the Lord Jesus in order to kiss Him; for this betrayer had given them a sign, saying: Whoever I kiss, that is He; arrest Him and lead Him away carefully. Coming to the Lord Jesus, he said: Rabbi! Rabbi! Hail, Rabbi! and kissed Him. The Lord Jesus said to him: Friend, for what purpose are you here? Judas! Do you betray the Son of Man with a kiss?

When then those with Judas came up, the Lord, knowing all that was to happen to Him, stepped forward and said to them: Whom do you seek? They answered: Jesus of Nazareth. The Lord Jesus says to them: I am He. Now Judas, His betrayer, was standing with them. And when the Lord said to them: I am He, they drew back and fell to the ground. And when they got up, He asked them again: Whom do you seek? They said: Jesus of Nazareth. The Lord Jesus answered them: I have already told you that I am He. Therefore, if you seek Me, let these go – My disciples – go free: so that the word might be fulfilled which He had spoken before: Of those whom You gave Me, I have lost none.

Then those with Judas came near, laid their hands on the Lord Jesus, and seized him.

Those with the Lord, seeing where this was heading, said to him: Lord! Shall we strike with the sword? And behold, one of them, Simon Peter, who had a sword, drew it and struck the servant of the high priest, cutting off his right ear. The servant’s name was Malchus.

Then the Lord Jesus said: Let be; enough! And, touching the ear of the wounded servant, he healed him. And he said to Peter: Put your sword into its sheath—return it to its place; for all who take up the sword will perish by the sword. Or do you think that I cannot now call upon my Father, and he will send me more than twelve legions of Angels? How then shall the Scriptures be fulfilled, that it must be so?

In that hour the Lord Jesus said to the crowd and to the high priests and captains of the temple and elders gathered against him: Have you come out as against a robber, with swords and clubs, to take me? Every day I was with you in the temple, sitting with you in the temple, teaching daily; and you did not raise hands against me or seize me. But now is your hour, and the power of darkness.

All this came to pass, so that the Scriptures of the prophets might be fulfilled.

Then the soldiers and the captain and the officers of the Jews seized the Lord Jesus and bound him.

His disciples, seeing this, all abandoned him and fled.

214. The Lord at the House of Annas. Mt. 26:57–58; Mk. 14:51–54; Lk. 22:54; Jn. 18:13–24

Those who had seized the Lord Jesus led him from the garden to the high priests.

A young man, wearing only a linen cloth about his naked body, followed him. The soldiers seized him, but he left the linen cloth and fled naked from them.

Those leading the Lord brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. This Caiaphas was the one who had given counsel to the Jews that it was expedient that one man should die for the people.

Simon Peter and another disciple followed the Lord Jesus from afar to the courtyard of the high priest. This disciple was known to the high priest and entered with the Lord Jesus into the courtyard of the high priest; but Peter stood outside at the door. Then the other disciple, who was known to the high priest, went out and spoke to the doorkeeper and brought Peter in.

Annas the high priest questioned the Lord Jesus about his disciples and about his teaching. The Lord Jesus answered him: I have spoken openly to the world; I have always taught in the synagogue and in the temple, where all the Jews come together, and I have said nothing in secret. Why do you question me? Ask those who have heard me, what I have said to them; behold, they know what I have said.

When he had said this, one of the officers standing nearby struck the Lord Jesus on the cheek, saying: Is that how you answer the high priest? The Lord Jesus answered him: If I have spoken wrongly, bear witness to the wrong; but if rightly, why do you strike me?

After this, Annas sent the Lord bound to Caiaphas the high priest.

215. The Lord at the Trial Before Caiaphas. Mt. 26:59–68; Mk. 14:53–65

And the Lord Jesus was brought into the house of Caiaphas the high priest, where all the other high priests and elders and scribes had gathered.

These high priests and elders and the whole Sanhedrin sought false testimony against the Lord Jesus to put him to death, and found none; and though many false witnesses came, they found none because their false testimony was insufficient.

Finally two false witnesses came and said (one of them spoke): We heard him say: I am able to destroy the temple of God and in three days build it; (the other false witness testified differently): I will destroy this man-made temple, and in three days I will raise up another not made by hands. But not even such testimony was sufficient.

Then the high priest rose up and stood in the midst and first questioned the Lord Jesus: What, do you answer nothing? Do you hear what they are testifying against you? But when the Lord Jesus kept silent and gave no answer, the high priest turned to him with these words: I adjure you by the living God, tell us, are you the Christ, the Son of God, the Son of the Blessed God?

The Lord Jesus says to him: You have said so. And moreover I tell you: from now you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.

Then the high priest tore his garments and said: He is blaspheming! Why do we still need witnesses? Behold, now you have heard his blasphemy! What do you think? They all declared him guilty of death and said in answer: He is worthy of death. Then some began to spit in his face and to strike him; others beat him on the cheeks; and others, covering his face, struck him and said: Prophesy to us, O Christ, who struck you! and the servants beat him on the cheeks.

(After this the Lord was led out into the courtyard and held in custody until morning.)

216. Peter’s First Denial, According to John. Jn. 18:17–18, 27

When the holy Peter was brought by the holy John into the courtyard of the high priest, a maidservant, the doorkeeper, said to Peter: Are you not also one of the disciples of this man? He said: No.

Meanwhile the servants and officers had built a fire, because it was cold, and stood warming themselves. Peter also stood with them and warmed himself.

When the Lord moved from Annas to Caiaphas, whose house was in the same courtyard, Simon Peter continued to stand with the others and to warm himself by the fire. Then they said to him: Are you not also one of his disciples? He denied it and said: No.

One of the servants of the high priest, a kinsman of him whose ear Peter cut off, said: Did I not see you in the garden with him? Peter denied it again.

217. Peter’s Second Denial, According to Matthew and Mark. Mt. 26:69–75; Mk. 14:54–72

When Peter, following the Lord from afar as he was led to the courtyard of the high priest, went inside to see the outcome, and, sitting with the servants in the courtyard, warmed himself by the fire, one of the maidservants of the high priest came there and, seeing Peter warming himself and looking at him closely, said: You also were with Jesus the Galilean—the Nazarene. But he denied it before everyone, saying: I do not know and do not understand what you are saying. Saying this, he went out into the outer courtyard; and a rooster crowed.

When he went out to the gate leading to the outer courtyard, another maidservant saw him and began to say to those standing there: This man is one of them; this man was with Jesus the Nazarene. But Peter denied it again with an oath, saying that he did not know the man.

A little while later those standing there came up to Peter again, saying: Certainly you are one of them, for your accent betrays you; you are a Galilean, and your dialect is the same. He began to curse and swear, saying: I do not know this man of whom you speak.

218. Peter’s Third Denial, According to Luke. Lk. 22:55–62

After this Peter went back from the outer courtyard to the main courtyard and sat by the fire. When the servants were sitting in the middle of the courtyard by the fire, Peter sat among them. A maidservant, seeing him sitting by the fire and looking at him closely, said: He also was with him. But Peter denied him, saying to the woman: I do not know him.

A little while later, another saw him and said: You are also one of them. But Peter said to this man: No!

About an hour later, another insisted: Certainly this man also was with him, for he is a Galilean. But Peter said to this man: I do not know what you are saying. And immediately, as he was still speaking, a rooster crowed a second time.

Then the Lord, coming out of the Sanhedrin that was sitting in the courtyard there, turned and looked at Peter; and Peter remembered the word of the Lord, as he had said to him: Before the rooster crows twice, you will deny me three times. And, going out, he began to weep bitterly.

219. The Mockery of the Guards Over the Lord. Lk. 22:63–65

The men who held the Lord Jesus mocked him and beat him; and covering his face, they struck him and asked him: Prophesy, who struck you? And they spoke many other insults against him.

9. Good Friday

220. The Lord Is Delivered to Pilate. Mt. 27:1–2; Mk. 15:1; Lk. 22:66–71; 23, 1; Jn. 18:28

As soon as day came, early in the morning the elders of the people, the high priests, and the scribes gathered together, and the whole Sanhedrin convened and took counsel to put the Lord to death. They brought him into their Sanhedrin and said: Tell us, are you the Christ? He said to them: If I tell you, you will not believe; and if I also ask you, you will not answer me or release me. From now on the Son of Man will sit at the right hand of the Power of God.

They all said to him: Are you then the Son of God? He answered them: You say that I am. And they said: Why do we need further testimony? For we ourselves have heard it from his own mouth.

Then the whole multitude of them rose up, and binding the Lord Jesus, they led him from Caiaphas to the praetorium, and delivered him to Pontius Pilate, the governor.

221. The Lord at Trial Before Pilate. Mt. 27:11–14; Mk. 15:2–5; Lk. 23:2–5; Jn. 18:28–38

It was morning when they brought the Lord to Pilate. Those who brought him did not enter the praetorium, so as not to be defiled, but so that they would be able to eat the Passover.

Pilate came out to them and said: What accusation do you bring against this man? They said to him in answer: If he were not an evildoer, we would not have delivered him to you. Pilate said to them: Take him yourselves and judge him according to your law. The Jews said to him: We are not permitted to put anyone to death; that the word of Jesus might be fulfilled which he spoke, indicating by what death he would die. And they began to accuse him, saying: We found that he is perverting our nation and forbidding to give tribute to Caesar, calling himself the Christ, a King.

Then Pilate entered the praetorium again and called the Lord Jesus. When the Lord stood before the governor, the governor asked him: Are you the King of the Jews? The Lord Jesus answered him: Do you say this of yourself, or have others told you about me? Pilate answered: Am I a Jew? Your own nation and the chief priests have delivered you to me; what have you done? The Lord Jesus answered: My kingdom is not of this world; if my kingdom were of this world, my servants would be fighting for me, so that I would not be delivered to the Jews; but my kingdom is not from here. Pilate said to him: So you are a king? In answer, the Lord Jesus said to him: You say rightly that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth listens to my voice.

Pilate said to him: What is truth? And saying this, he went out again to the Jews and said to the chief priests and the people: I find no guilt in him; I find nothing guilty in this man. Then the chief priests began to accuse the Lord of many things. But when these chief priests and with them the elders accused him, he made no answer.

Then Pilate said to him: You give no answer? Do you not hear how many accusations they bring against you? Do you see how many charges are against you? But the Lord answered him nothing, not a single word, so that the governor Pilate marveled greatly.

Meanwhile they insisted, saying that he was stirring up the people, teaching throughout all Judea, beginning from Galilee even to this place. When Pilate heard about Galilee, he asked: Is he a Galilean? And learning that he was from Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem at that time.

222. The Lord’s Passion: Jesus Before Herod. Lk. 23:8–12

Herod, seeing the Lord Jesus, was very glad; for he had long desired to see him, because he had heard much about him and hoped to see some miracle performed by him. And he put many questions to him, but he answered him nothing. The chief priests and the scribes stood and vehemently accused him. But Herod with his soldiers, treating him with contempt and mocking him, clothed him in a bright robe and sent him back to Pilate. And Pilate and Herod became friends that day, for before they had been at enmity with each other.

223. Pilate’s Unsuccessful Attempts to Release the Lord. Mt. 27:15–23; Mk. 15:6–14; Lk. 23:13–23; Jn. 18:39–40

When the Lord returned from Herod, Pilate, calling together the chief priests, and the magistrates, and the people, said to them: You brought this man to me as one perverting the people; and behold, I have examined him before you and have found him guilty of none of the things of which you accuse him, and Herod also, for I sent you to him; and nothing worthy of death is found in him. Therefore, having punished him, I will release him.

Now he was obliged to release to them one prisoner at the festival, for it was his custom at the Passover festival to release to the people one prisoner whom they wished and for whom they asked, and him he would release to them. And the people, remembering this, began to cry out and to ask Pilate for what he always did for them. Pilate wished to turn this to the benefit of the one unjustly accused and said to them in answer: Do you want me to release to you the King of the Jews? For he knew that the chief priests had delivered him from envy. And to the chief priests themselves he turned with the same word: You have a custom that I release to you one at the Passover; do you want me to release to you the King of the Jews?

But while he sat on the judgment seat, his wife sent to him, saying: Have nothing to do with that righteous man, for I have suffered much in a dream because of him today. By this Pilate’s attention was somewhat diverted from the people; and the chief priests and elders succeeded in persuading the people and roused them to ask instead for the release of Barabbas and for the destruction of the Lord Jesus. So, when Pilate turned again to the people, expecting an answer, all the people cried out: Not him, but Barabbas.

Now Barabbas was a robber who had been put in prison for a revolt that had taken place in the city and for murder, and was sitting there with other rebels who had committed murder during the revolt.

Pilate, confused by such a demand from the people, asked them again: Which of the two do you want me to release to you, Barabbas or Jesus, called the Christ? They cried out again: Barabbas.

Pilate said to them: What then shall I do with Jesus, called the Christ? What do you wish me to do with him whom you call the King of the Jews? They all cried out to him: Let him be crucified! Crucify him! Condemn him, and release Barabbas to us!

Pilate again raised his voice, wishing to release the Lord Jesus. But they cried out even more loudly: Crucify, crucify him!

He said to them a third time: What evil has he done? I find nothing in him worthy of death. Therefore, having punished him, I will release him. But they continued with a great clamor to demand that he be crucified.

And their clamor and that of the chief priests prevailed: Pilate decided to grant their request; he released to them Barabbas, who had been put in prison for rebellion and murder, whom they asked for.

224. The Lord’s Passion: The Scourging. Mt. 27:27–30; Mk. 15:16–19; Jn. 19:1–3

Then Pilate took the Lord Jesus and ordered the soldiers to beat him. The soldiers of the governor, taking him, led him into the inner courtyard of the praetorium and gathered the whole garrison around him. Stripping him of his clothes, they put on him a scarlet robe, and weaving a crown of thorns, they put it on his head, and put a reed in his right hand, and knelt before him in mockery, saying: Hail, King of the Jews! and they struck him on the cheeks, and spat on him, and took the reed and struck him on the head.

225. The Lord’s Passion: “Behold, the Man”. Jn. 19:4–12

After this Pilate went out again and said to them: Behold, I bring him out to you, that you may know that I find no guilt in him. Then the Lord Jesus came out, wearing the crown of thorns and the scarlet robe. Pilate said to them: Behold the man! But when the chief priests and the officers saw him, they cried out: Crucify, crucify him!

Pilate said to them: Take him yourselves and crucify him, for I find no guilt in him. The Jews answered him: We have a law, and according to our law he ought to die, because he made himself the Son of God.

When Pilate heard these words, he was more afraid; and he went into the praetorium again and said to the Lord Jesus: Where are you from? But the Lord Jesus gave him no answer. Pilate said to him: Do you not speak to me? Do you not know that I have power to crucify you and power to release you? The Lord Jesus answered: You would have no power over me if it had not been given you from above; therefore the one who delivered me to you has the greater sin.

From that moment Pilate sought to release him. But the Jews cried out: If you release him, you are not a friend of Caesar. Everyone who makes himself a king is an opponent of Caesar.

226. The Lord’s Passion: The Sentence of Condemnation. Mt. 27:24–26; Mk. 15:15; Lk. 23:25; Jn. 19:13–16

When Pilate heard these words, he brought the Lord Jesus out and sat down on the judgment seat, in a place called the Stone Pavement, and in Hebrew called Gabbatha.

It was the day of Preparation for the Passover, and it was about the sixth hour.

And Pilate said to the Jews: Behold your King! But they cried out: Take away, take away, crucify him! Pilate said to them: Shall I crucify your King? The chief priests answered: We have no king but Caesar.

Pilate, seeing that nothing availed, but the disturbance was increasing, took water and washed his hands before the people, saying: I am innocent of the blood of this righteous man; see to it yourselves. All the people answered him: Let his blood be on us and on our children.

Then finally Pilate, wishing to satisfy the people, delivered the Lord to them to be crucified.

227. The Way to Golgotha. Mt. 27:31–32; Mk. 15:20–21; Lk. 23:26–32; Jn. 19:16–17

And the soldiers, taking the Lord, removed the scarlet robe from him and clothed him in his own garments and led him away to crucifixion.

And, bearing his cross, he went out to the place called the Skull, which in Hebrew is called Golgotha.

And as the soldiers led him, they met on the way, going out from the city, a certain Simon of Cyrene, the father of Alexander and Rufus, coming from the field. They seized him and laid the cross of the Lord Jesus upon him and forced him to carry it behind him.

And a great multitude of people followed the Lord and women who mourned and wailed for him. But the Lord Jesus, turning to them, said: Daughters of Jerusalem! do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say: Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck. Then they will begin to say to the mountains: Fall on us! and to the hills: Cover us! For if they do these things when the wood is green, what will happen when it is dry?

And there were led with him to death two criminals.

228. The Lord’s Passion: The Crucifixion of the Lord. Mt. 27:33–39; Mk. 15:22–27; Lk. 23:32–38; Jn. 19:18–24

They finally brought the Lord to Golgotha, to the place called the Skull, and offered him wine mingled with gall; but having tasted it, he would not drink; they offered him wine with myrrh, but he did not accept this either.

After this they crucified the Lord Jesus.

It was the third hour when they crucified him. With him they crucified two robbers and criminals, one on his right and one on his left, with the Lord Jesus in the middle. And the word of Scripture was fulfilled: and he was numbered among the transgressors (Is. 53:12).

And there was an inscription of his charge over him. Pilate wrote this inscription and had it fixed on the cross. And it was written: This is Jesus of Nazareth, King of the Jews; and it was written in Hebrew, in Greek, and in Latin. Many of the Jews read this inscription, for the place where the Lord Jesus was crucified was near the city. And the chief priests of the Jews said to Pilate: Do not write: King of the Jews, but that he himself said: I am King of the Jews. Pilate answered: What I have written, I have written.

The soldiers who crucified the Lord Jesus, when they had crucified him, took his garments and divided them, making four parts, one for each soldier, and also his tunic. But dividing the garments of the Lord, they cast lots for them, to determine who should take what. Now the tunic was without seam, woven from top to bottom. And the soldiers said to one another: Let us not tear it, but cast lots for it, to see whose it will be. This was to fulfill the Scripture that was spoken: They divided my garments among them, and for my clothing they cast lots (Ps. 21:19). This is what the soldiers did; and, sitting down, they kept watch over him there.

229. The Seven Words of the Lord From the Cross: First—A Prayer for Those Who Crucify Him. Mt. 27:39–43; Mk. 15:29–32; Lk. 23:34–35

The people stood before the cross watching. Those passing by reviled him, shaking their heads and saying: Aha! You who would destroy the temple and build it in three days! Save yourself. If you are the Son of God, come down from the cross. The rulers mocked him likewise; similarly the chief priests with the scribes and elders and Pharisees, mocking, said to one another: He saved others, but he cannot save himself! Let him save himself, if he is the Christ, the chosen one of God. Christ, King of Israel! If he is the King of Israel, let him now come down from the cross, that we may see and believe in him. He trusted in God; let God deliver him now, if he desires him. For he said: I am the Son of God. The soldiers also mocked him, coming up and offering him sour wine and saying: If you are the King of the Jews, save yourself.

Seeing all this and hearing it, the Lord Jesus said: Father! forgive them; for they do not know what they are doing.

230. The Second Word From the Cross—To the Thief. Mt. 27:44; Mk. 15:32; Lk. 23:39–43

And one of the criminals who was crucified with the Lord reviled him and cursed him, saying: If you are the Christ, save yourself and us. But the other rebuked him, saying: Do you not fear God, when you are condemned to the same sentence? And we are condemned justly, for we are receiving the due reward of our deeds, but he has done nothing wrong. And he said to the Lord Jesus: Remember me, Lord, when you come into your kingdom! And the Lord Jesus said to him: Truly I say to you, today you will be with me in paradise.

231. The Third Word—To the Mother of God and to John. Jn. 19:25–27

At the Cross of the Lord Jesus stood his Mother and his Mother’s sister, Mary the wife of Clopas, and Mary Magdalene. The Lord Jesus, seeing his Mother and the disciple whom he loved standing there, said to his Mother: Woman! Behold, your son! Then he said to the disciple: Behold, your mother! And from that hour the disciple took her into his own home.

232. Darkness; the Fourth Word—a Cry to God the Father. Mt. 27:45–47; Mk. 15:33–35; Lk. 23:44–45

It was about the sixth hour of the day; and at the sixth hour darkness came over the whole land and lasted from the sixth hour until the ninth hour; and the sun was darkened.

At the ninth hour the Lord Jesus cried out with a loud voice, saying: Eli, Eli! Eloi, Eloi! lamma sabachthani? Which means: My God, my God! Why have you forsaken me?

Some of those who stood there, hearing this, said: Behold, he is calling for Elijah.

233. The Fifth Word: “I Thirst!”. Mt. 27:48; Mk. 15:36; Jn. 19:28–29

After this, the Lord Jesus, knowing that all things were now finished, so that the Scripture might be fulfilled, said: I am thirsty. There was a vessel full of sour wine standing there. And immediately one of the soldiers ran and, filling a sponge with sour wine, put it on a reed and gave it to his mouth to drink. And others said: Wait; let us see whether Elijah will come to take him down and save him.

234. The Sixth Word: “It Is Finished”. Jn. 19:30

When the Lord Jesus had tasted the sour wine, he said: It is finished!

235. The Seventh Word: “Father, Into Your Hands I Commit My Spirit”; and Death. Mt. 27:50; Mk. 15:37; Lk. 23:46; Jn. 19:30

Finally the Lord Jesus, crying out with a loud voice, said: Father! Into your hands I commit my spirit. And saying this, he bowed his head and gave up his spirit, committing it to God the Father.

236. Signs After the Death of the Lord. Mt. 27:51–54; Mk. 15:38–39; Lk. 23:45–48

And behold, the veil of the temple was torn in two, from top to bottom; and the earth was shaken; and the rocks were split; and the tombs were opened; and many bodies of the holy dead rose; and coming out of the tombs after his resurrection, they entered the holy city and appeared to many.

The centurion who stood facing him, seeing that he had thus cried out and breathed his last, and seeing what had happened after, glorified God and said: Truly this man was righteous, was the Son of God.

And not only the centurion, but also those who were with him guarding the Lord Jesus, seeing the earthquake and all that had happened, were very frightened and likewise said: Truly he was the Son of God.

And all the multitude who had come together to see this spectacle, seeing what had happened, returned home beating their breasts.

237. Those Devoted to the Lord at the Cross. Mt. 27:55–56; Mk. 15:40–41; Lk. 23:49

And there were those who knew the Lord, and many women who had followed him from Galilee, serving him. Among them were Mary Magdalene, and Mary, the mother of James the Less and of Joseph, and the mother of the sons of Zebedee, Salome, who also when he was in Galilee followed him and served him, and many other women. They had come up with him to Jerusalem, and now stood at a distance, watching from afar all that was happening.

238. The Piercing of the Side. Jn. 19:31–37

Since it was Friday, the Jews, so that the bodies would not remain on the cross on the Sabbath—for that Sabbath was a great day—asked Pilate that their legs be broken and they be taken down.

So the soldiers came and broke the legs of the first and of the other who was crucified with him. But when they came to the Lord Jesus, seeing that he was already dead, they did not break his legs; but one of the soldiers pierced his side with a spear, and immediately blood and water flowed out.

And he who saw it has borne witness, and his testimony is true; he knows that he is telling the truth, that you also may believe. For this happened so that the Scripture might be fulfilled: A bone of him shall not be broken (Ex. 12:10, 46). And again in another place Scripture says: They shall look on him whom they pierced (Zech. 12:10).

239. The Burial. Mt. 27:57–60; Mk. 15:42–46; Lk. 23:50–54; Jn. 19:38–42

Now when evening had come, since it was Friday, that is, the day before the Sabbath, a certain rich man from Arimathea, named Joseph, a good and righteous man, a prominent member of the council who had not agreed with their purpose and deed against the Lord, and who himself was waiting for the kingdom of God and had been a disciple of the Lord Jesus, though a secret one for fear of the Jews, came to Pilate and boldly asked permission to take away the body of Jesus.

Pilate was surprised that he was already dead; and calling the centurion, he asked him: Has it been long since he died? And learning from the centurion, he ordered the body to be given to Joseph.

Joseph went and bought a linen shroud and took down the body of Jesus.

Nicodemus also came, who had come to the Lord Jesus by night before, and brought a mixture of myrrh and aloes, about a hundred pounds.

Then they took the body of the Lord Jesus and wrapped it in a clean linen shroud with the spices, as was the custom of the Jews in burial.

In the place where the Lord Jesus had been crucified there was a garden, and in the garden a new tomb, hewn out by Joseph from the rock, in which no one had yet been laid. There they laid the Lord Jesus, because of the Friday of the Jews, for the tomb was near; and, rolling a stone against the door of the tomb, they went away.

That day was Friday, and the Sabbath was beginning.

240. Women as Witnesses to the Burial. Mt. 27:61; Mk. 15:47; Lk. 23:55

Following Joseph and Nicodemus to the place of burial, there were also certain women who had come with the Lord Jesus from Galilee—Mary Magdalene and the other Mary, the wife of Joseph (Joanna, Salome, and others). They sat opposite the tomb and watched where the Lord was laid, and how his body was placed.

Returning to the city, some of them prepared spices and ointments; and on the Sabbath they rested according to the commandment.

241. The Death of Judas. Mt. 27:3–10

Judas, who had betrayed the Lord, seeing that he was condemned, and repenting, returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned by betraying innocent blood. But they said to him: What is that to us? See to it yourself.

And, throwing down the pieces of silver in the temple, he went out and hanged himself.

The chief priests took the pieces of silver and said: It is not lawful to put them into the treasury of the church, because it is the price of blood. Having taken counsel, they bought with them a field of a potter for the burial of strangers. Therefore that field has been called the Field of Blood to this day.

Then what was spoken by the prophet Jeremiah was fulfilled, who says: And they took the thirty pieces of silver, the price of him on whom a price had been set by the sons of Israel, and they gave them for the potter’s field, as the Lord had directed me (Zech. 11:12, 13).

10. Holy Saturday

242. Women at the Tomb on Saturday Evening. Mt. 28:1; Mk. 16:1

After the Sabbath had passed, as the first day of the week was beginning, according to the ecclesiastical order, Mary Magdalene and the other Mary (the wife of James) came to see the tomb. After returning to the city, where Salome joined them, they bought spices, so that they might go in the morning to anoint the Lord Jesus.

243. Guards Placed at the Tomb. Mt. 27:62–66

Meanwhile, on that same day—the day after Friday (in the evening)—the chief priests and Pharisees gathered to Pilate and said: Sir! we remember that that impostor said, while he was still alive, After three days I will rise. Therefore command that the tomb be guarded until the third day, lest his disciples come by night and steal him away, and tell the people, He has risen from the dead. And the last deception will be worse than the first.

Pilate said to them: You have a guard; go, guard it as you know how.

They went and posted a guard at the tomb and sealed the stone.

(This was when the women had already departed from Golgotha.)

11. The Resurrection of the Lord

244. The Resurrection of the Lord, Attested by His Appearances After Rising. 1 Pet. 3:18–19; Acts 2:24–31, 10:40–41, 13:31

Christ the Lord, to bring us to God, suffered once for our sins, the righteous for the unrighteous, being put to death in the flesh, yet alive in the spirit, by which also he preached to the spirits in prison. But God raised him, breaking the bonds of death; for it was impossible for death to hold him, as David, foreseeing, spoke concerning the resurrection of Christ the Lord, that his soul was not left in Hades, and his flesh did not see corruption (Ps. 15:10). God raised him on the third day and allowed him to appear not to all the people, but to witnesses chosen beforehand by God, those who ate and drank with him after his resurrection from the dead. To these chosen ones the Lord Jesus showed himself alive, after his suffering and after his death, with many infallible proofs, appearing to them over forty days and speaking of the kingdom of God.

(The resurrection of the Lord came to pass invisibly and was known to no one.)

245. A General Account of the Appearances of the Lord by Saint Mark and Saint Paul. Mk. 16:9–14; 1 Cor. 15:3–7

Rising early on the first day of the week, the Lord Jesus appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and reported to those who had been with him, weeping and mourning. But when they heard that he was alive and had been seen by her, they did not believe. After this he appeared in another form to two of them on the road as they were going into the country. And they returned and reported to the others, but (some) did not believe them either. Finally he appeared to the eleven themselves as they reclined at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him risen.

I passed on to you, as the holy Paul writes, what I also received, that Christ the Lord died for our sins according to Scripture, and that he was buried, and that he rose on the third day according to Scripture, and that he appeared to Cephas, and then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, and again to all the Apostles.

246. The Holy Women at the Tomb: Mary Magdalene; the First Appearance of the Lord. Mt. 28:2–4; Jn. 20:1–18

In the night from the Sabbath to the first day of the week there was a great earthquake, for the angel of the Lord, descending from heaven, came and rolled away the stone from the door of the tomb and sat upon it. His appearance was like lightning, and his clothing was white as snow. Being afraid of him, those who guarded it trembled and became like dead men; and, recovering themselves, they hurried away into the city.

On the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and sees that the stone has been rolled away from the tomb. The angel present there did not show her his face. So she runs and comes to Simon Peter and to the other disciple, whom the Lord Jesus loved, and says to them: They have taken the Lord from the tomb, and we do not know where they have laid him.

Peter and the other disciple at once went out and went to the tomb. They both ran together; but the other disciple ran faster than Peter and reached the tomb first. Bending down, he saw the linen cloths lying there, but he did not enter the tomb. Then Simon Peter came following him, and he went into the tomb and sees the linen cloths lying, and the napkin that was on his head, not lying with the other cloths, but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, also went in, and he saw and believed. For they did not yet understand from Scripture that he must rise from the dead. So the disciples went back to their own homes.

But Mary stood outside the tomb weeping. And as she wept, she bent over to look into the tomb. And she sees two angels in white robes sitting, one at the head and one at the feet, where the body of the Lord Jesus had lain. They say to her: Woman! Why are you weeping? She says to them: They have taken away my Lord, and I do not know where they have laid him.

Saying this, she turned around and sees the Lord Jesus standing there, but she did not know that it was the Lord Jesus. The Lord Jesus says to her: Woman! Why are you weeping? Whom are you seeking? She, supposing him to be the gardener, says to him: Sir! If you have borne him away, tell me where you have laid him, and I will take him. The Lord Jesus says to her: Mary! Turning to him, she says: Rabboni!—which means: Teacher!

The Lord Jesus says to her: Do not cling to me, for I have not yet ascended to my Father; but go to my brothers and tell them: I am ascending to my Father and your Father, to my God and your God.

Mary Magdalene goes and proclaims to the disciples that she has seen the Lord and that he has said these things to her.

247. Holy Women at the Tomb: Joanna and Others. The Appearances of Angels. Lk. 24:1–9

Meanwhile as Mary Magdalene was going to the Apostles, other women also came very early to the tomb, bringing the spices they had prepared. This was Joanna together with some of the others.

And they found the stone rolled away from the tomb and, having entered, did not find the body of the Lord Jesus. But as they were perplexed about this, suddenly two men in shining garments appeared before them; and when they were in fear and had cast down their eyes to the ground, they said to them: Why do you seek the living among the dead? He is not here; He has risen. Remember how He spoke to you when He was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.

And they remembered His words and, having returned from the tomb, reported all this to the eleven Apostles and to all the others.

248. Holy Women at the Tomb: Mary the Mother of James and Salome. The Second Appearance of the Lord. Mt. 28:5–10; Mk. 16:2–8

On that same first day of the week, at the rising of the sun, Mary of James and Salome go to the tomb, and perhaps some others with them, and they say to one another: Who will roll away the stone from the door of the tomb for us? And looking, they see that the stone has been rolled away; and it was very large.

As they approached the place of the Lord’s tomb, they saw an Angel sitting on the rolled-away stone, and they were afraid. And the Angel, addressing the women, said: Do not be afraid; I know that you seek the Lord Jesus who was crucified. He is not here; He has risen, as He said. Come, see the place where the Lord lay. And go quickly, tell His disciples that He has risen from the dead and goes before you into Galilee; there you will see Him. Behold, I have told you.

Having entered the tomb, the women saw a young man sitting on the right side, clothed in a white garment, and they were astonished. And he (the Angel) said to them: Do not be astonished. You seek Jesus of Nazareth, who was crucified; He has risen; He is not here. Behold the place where He was laid. But go, tell His disciples and Peter that He goes before you into Galilee; there you will see Him.

And, having come out hastily from the tomb, the women with fear and great joy ran to tell His disciples. They no longer saw the Angel on the stone because of the confusion. They were seized by trembling and fear, and they said nothing to anyone on the way, because they were afraid.

And as they went to tell His disciples, behold, the Lord Jesus Himself met them and said: Rejoice! And they, coming forward, took hold of His feet and worshiped Him. Then Jesus said to them: Do not be afraid; go, tell My brethren to go into Galilee; and there they will see Me.

249. The Apostles’ Disbelief of the Women’s Words; the Appearance of the Lord to Peter. The Third. Lk. 24:9–12; Mk. 16:10–11; Lk. 24:34; 1 Cor. 15:5

The women, having returned from the tomb, reported all that they had seen and heard to the eleven Apostles and to all the others. These were Mary Magdalene, and Joanna, and Mary the mother of James, Salome and others with them, who reported this to the Apostles.

Joanna reported this with the others. And their words seemed to the Apostles like idle talk, and they did not believe them.

Mary Magdalene reported to those who had been with the Lord, weeping and lamenting, what she had seen and heard. But they, hearing that He was alive and that she had seen Him, did not believe.

They did not believe the words of Mary of James with Salome either.

But Peter, rising up, ran to the tomb and, bending down, saw the linen cloths lying there; and he went away marveling to himself at what had come to pass.

After this the Lord appeared to Cephas, Simon Peter.

250. The Jews’ Attempt to Obscure the Truth of the Resurrection. Mt. 28:11–15

As the women went with the good tidings of the Lord’s resurrection to the Apostles, some of the guards, having entered the city, reported to the chief priests all that had taken place. And these, having gathered with the elders and taken counsel, gave a considerable sum of money to the soldiers and said: Say that His disciples came at night and stole Him while we slept. And if this rumor reaches the governor, we will persuade him and rid you of trouble. They, taking the money, acted as they had been instructed; and this saying has been spread abroad among the Jews to this day.

251. The Appearance of the Lord to the Disciples at Emmaus. Fourth. Lk. 24:13–35

On that same first day of the week, two of the disciples were going to a village sixty furlongs from Jerusalem, called Emmaus, and they talked with one another about all these things that had happened. And as they talked and reasoned together, Jesus Himself drew near and went with them. But their eyes were kept from recognizing Him. And He said to them: What are these things that you are discussing with one another as you walk, and why are you sad? And one of them, named Cleopas, answered Him: Are you the only stranger in Jerusalem who does not know the things that have happened there in these days? He said to them: What things? They said to Him: Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people; how our chief priests and rulers delivered Him up to be condemned to death, and crucified Him. But we had hoped that it was He who was to redeem Israel. But besides all this, it is now the third day since this happened. Moreover, some women of our company amazed us; they were at the tomb early, and did not find His body; and they came back saying that they had even seen a vision of angels, who said that He was alive. Some of those who were with us went to the tomb and found it just as the women had said; but they did not see Him.

And He said to them: O foolish men, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer and enter into His glory? And beginning with Moses and with all the prophets, He interpreted to them in all the scriptures the things concerning Himself.

So they drew near to the village to which they were going; and He appeared to be going farther. But they urged Him, saying: Stay with us, for it is toward evening and the day is now far spent. And He went in to stay with them.

When He was at table with them, He took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized Him; and He vanished out of their sight. They said to each other: Did not our hearts burn within us while He talked to us on the road and opened to us the scriptures?

And they rose that same hour and returned to Jerusalem; and they found the eleven gathered together and those who were with them, who said: The Lord has risen indeed, and has appeared to Simon. Then they told what had happened on the road, and how He was known to them in the breaking of the bread.

252. The Appearance of the Lord to All the Apostles Except Thomas—the Fifth, in the Evening of the Same Day. Lk. 24:36–40; Jn. 20:19–23

On the evening of that first day of the week, when the doors were shut where the disciples were, for fear of the Jews, the Lord Jesus came and stood in their midst and said to them: Peace be with you! They were startled and frightened, thinking they saw a ghost.

But He said to them: Why are you troubled, and why do doubts arise in your hearts? See My hands and My feet, that it is I Myself; handle Me and see; for a spirit has not flesh and bones as you see that I have. Saying this, He showed them His hands and feet and side. The disciples were glad when they saw the Lord.

While they still disbelieved for joy, and wondered, He said to them: Have you anything here to eat? They gave Him a piece of broiled fish and some honeycomb. He took it and ate before them.

And He said to them: This is what I told you, while I was still with you, that everything written about Me in the law of Moses and the prophets and the psalms must be fulfilled. Then He opened their minds to understand the scriptures, and said to them: Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in His name to all nations, beginning from Jerusalem. You are witnesses of these things.

Jesus said to them again: Peace be with you. As the Father has sent Me, even so I send you. And when He had said this, He breathed on them, and said to them: Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you withhold forgiveness from any, it is withheld.

253. The Sixth Appearance of the Lord: Again to All, and With Thomas. Jn. 20:24–31

But Thomas, one of the twelve, called the Twin, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.

Eight days later, the disciples were again inside, and Thomas was with them. Although the doors were shut, Jesus came and stood among them, and said: Peace be with you. Then He said to Thomas: Put your finger here, and see My hands; and put out your hand, and place it in My side; do not be faithless, but believing.

Thomas answered Him: My Lord and my God! Jesus said to him: Have you believed because you have seen Me? Blessed are those who have not seen and yet have believed.

254. The Seventh Appearance of the Lord: By the Sea of Tiberius. Jn. 21:1–6

After this Jesus revealed Himself again to the disciples by the Sea of Tiberias. And He revealed Himself in this way. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. Simon Peter said to them: I am going fishing. They said to him: We will go with you. They went out and got into the boat; but that night they caught nothing.

Just as day was breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. Jesus said to them: Children, have you any fish? They answered Him: No. He said to them: Cast the net on the right side of the boat, and you will find some.

255. The Miraculous Catch of Fish. Jn. 21:6–14

So they cast it, and now they were not able to haul it in, for the quantity of fish was so great. That disciple whom Jesus loved therefore said to Peter: It is the Lord! When Simon Peter heard that it was the Lord, he put on his clothes, for he was stripped for work, and sprang into the sea. But the other disciples came in the boat, dragging the net full of fish; for they were not far from the land, but about a hundred yards off.

When they got out on land, they saw a charcoal fire there, with fish lying on it, and bread. Jesus said to them: Bring some of the fish that you have just caught. So Simon Peter climbed back into the boat and dragged the net ashore, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn.

Jesus said to them: Come and have breakfast. None of the disciples dared ask Him: Who are you? They knew it was the Lord. Jesus came and took the bread and gave it to them, and so with the fish.

This was now the third time that Jesus was revealed to the disciples after He was raised from the dead.

256. The Seventh Appearance: Discourse During the Catch of Fish. Jn. 21:15–24

When they had finished breakfast, Jesus said to Simon Peter: Simon, son of John, do you love Me more than these? He said to Him: Yes, Lord; You know that I love You. He said to him: Feed My lambs.

He said to him a second time: Simon, son of John, do you love Me? He said to Him: Yes, Lord; You know that I love You. He said to him: Tend My sheep.

He said to him the third time: Simon, son of John, do you love Me? Peter was grieved that the Lord asked him a third time, Do you love Me? and he said to Him: Lord, You know all things; You know that I love You. Jesus said to him: Feed My sheep.

Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go. This He said to show by what death he was to glorify God. And after this He said to him: Follow Me.

Peter turned and saw following them the disciple whom Jesus loved, who had lain close to His breast at the supper and had said: Lord, who is it that will betray You? When Peter saw him, he said to Jesus: Lord, what about this man?

Jesus said to him: If I will that he remain until I come, what is that to you? You follow Me. The saying spread abroad among the brethren that this disciple was not to die; yet Jesus did not say to him that he was not to die, but: If I will that he remain until I come, what is that to you?

This is the disciple who is bearing witness to these things, and who has written these things; and we know that his testimony is true.

257. The Eighth Appearance: To More Than Five Hundred Brethren on a Mountain. Lk. 24:9–12; Mk. 16:10–11; Lk. 24:34; Jn. 21:15–24

Then He appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep.

Among them were also the eleven disciples. This was in Galilee on a mountain whither the Lord had directed them to go, and where they went from Jerusalem.

And when they saw Him, they worshiped Him; but some doubted.

And Jesus came and said to them: All authority in heaven and on earth has been given to Me.

He who believes and is baptized will be saved; but he who does not believe will be condemned.

And these signs will accompany those who believe: in My name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.

258. The Ninth Appearance: To James the Apostle 1 Cor. 15:7

Then He appeared to James;

12. The Ascension of the Lord

259. The Tenth Appearance. Acts. 1:1–14; Mt. 28:19–20; Mk. 16:19–20; Lk. 24:49–53

To them He presented Himself alive after His passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. And while staying with them He charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, He said, you heard from Me;

And on the same day he gathered them and commanded them: Do not depart from Jerusalem, but wait for the promise of the Father, which you heard from Me. Behold, I send the promise of My Father upon you; but stay in the city of Jerusalem, until you are clothed with power from on high. For John baptized with water; but you will be baptized with the Holy Spirit not many days hence.

So when they had come together, they asked Him: Lord, will You at this time restore the kingdom to Israel? He said to them: It is not for you to know times or seasons which the Father has fixed by His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses in Jerusalem and in all Judea and Samaria and even to the end of the earth.

Go into all the world and preach the Gospel to the whole creation. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.

And behold, I am with you always, even to the end of the age.

After these things Jesus led them out as far as Bethany, and lifting up His hands, He blessed them. And while He blessed them, He was parted from them and carried up into heaven. He was lifted up before their eyes, and a cloud received Him out of their sight.

And while they were gazing into heaven as He went, behold, two men stood by them in white robes, and said: Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.

Then they worshiped Him and returned to Jerusalem with great joy. And they went up to the upper room where they were staying, Peter and James and John and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James.

All these with one accord devoted themselves to prayer and petition, with the women and Mary the mother of Jesus, and with His brothers. And they were continually in the temple, praising God.

So the Lord ascended into heaven and sat at the right hand of God. And the Apostles, after the descent of the Holy Spirit, went forth and preached everywhere, the Lord working with them and confirming the message by the signs that accompanied it.

260. Concluding Postscript. Jn. 20:30–31, 21:25

Jesus did many other signs in the presence of His disciples, which are not written in this book. But these are written so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

Now there are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

Amen.

Preface

“The Gospel History of the Son of God” is one of the most important exegetical works of Metropolitan Theophan the Recluse, occupying a special place in Russian spiritual literature.

In it we are given a wonderful guide to the Holy Gospel – the chief Book, which leads a person to salvation. The entire earthly life of our Saviour is set forth in detail by the author in the words of the holy Evangelists in chronological order. The reader will easily find a description of the Gospel event of interest to him by the title of the parts and paragraphs, which indicate their content. For those who wish to know the place of any event in the general course of other accounts in the Gospel History, there are an alphabetical index and a detailed chronological table. In his extensive address to the readers, the Metropolitan explains the principles and rules he adopted for establishing the order of Gospel events, offers an appropriate outline of the Gospel History with designation of its chief parts and all subdivisions, and a detailed table of contents of the Gospels.

The book is addressed to a wide circle of readers – both those who are still receiving only the first words of the Holy Gospel and those who seek a deeper knowledge of Sacred Scripture and its saving power, “which leads to life and godliness”.

In working on the text of “The Gospel History of the Son of God” the Bible published by the Publishing House of the Moscow Patriarchate in 1990 was used. – Ed.

Three Introductions to the Gospel History

1. Introduction: Historiographical. The Reliability of the Gospel Accounts. Lk. 1:1–4

Just as many have undertaken to compile accounts of the events that have been fully established among us, as those who from the beginning were eyewitnesses and ministers of the Word have delivered them to us, so it seemed good to me also, having investigated everything carefully from the beginning, to write it out in order for you, most excellent Theophilus, so that you may know the firm foundation of the teachings in which you have been instructed.

Lk 1:1-4

2. Introduction: Historical.

3. Introduction: Dogmatic. The Work of the Incarnate Divine Dispensation. Jn. 1:1–18.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being that has come into being. In him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God; his name was John. He came to bear witness to the light, that all might believe through him. He was not the light, but came to bear witness to the Light.

The true Light was coming, which enlightens every man who comes into the world. He was in the world, and the world came into being through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But to as many as received Him, to those who believed in His name, He gave the right to become children of God, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, full of grace and truth; and we saw His glory, the glory as of the only-begotten of the Father. John bore witness concerning Him and, crying out, said: This is He of whom I said, He who comes after me has come to be before me, because He was before me.

And from His fullness we have all received, grace upon grace. For the law was given through Moses; but grace and truth came through Jesus Christ. No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, He has revealed Him.

Jn 1:1-18

Concerning the Sequence of Gospel Events

To the Readers

In presenting to your attention the Gospel History in its present form, among the many things that could be said on this occasion, I consider it absolutely necessary to explain to you in full detail why I have chosen precisely this order, and not another, for the succession of Gospel events.

1. The Main Divisions of the Gospel History

First of all, let me indicate the general order of the Saviour’s action.

After thirty years of hidden life, the Lord reveals Himself to the world and for three and a half years acts divinely among men, showing Himself as God – incarnate divine wisdom in His teaching, divine power in signs and miracles, divine wisdom, goodness and holiness in His life and manner of action, and divine omniscience in His knowledge of the thoughts of hearts and future things.

The beginning of such action, after His Baptism, forty-day fast, and brief stay in Galilee, the Lord establishes in Jerusalem at the Feast of Passover, and here, or generally in Judea, He continues it for about two-thirds of a year; as we can see from the circumstance that when the Lord, returning from Judea to Galilee, was speaking with His disciples at Jacob’s well in Samaria, He mentioned among other things that in four months the harvest would be, which means that in four months another Passover would come, because there the harvest coincides with Passover. Consequently, from the first Passover to the time when this was spoken, eight months had passed, or two-thirds of a year. If we add to this the time from the Baptism of the Lord to the first Passover, then altogether up to now, or until the Lord’s settling in Capernaum, a whole year must be reckoned as having elapsed from His revelation to the world.

The end of this action likewise takes place in Jerusalem, or generally in Judea, beginning from the Feast of Tabernacles until the Passion, death, Resurrection and Ascension. For the Lord, having come down from Galilee to Jerusalem and Judea, did not leave there anymore, but remained there to the end; only beyond the Jordan He crossed once for a short time. This is another half year or a bit more – from the end of September to the beginning of May.

The middle of this action takes place entirely in Galilee. Upon His return from Judea to Galilee, the Lord settled in Capernaum, lived there and from there went forth to preach throughout Galilee. He went to Jerusalem only once for the second Passover, and did not linger there; but after healing the man infirm for thirty-eight years, He solemnly declared His equality with God the Father and at once returned to Galilee. The action in Galilee thus lasted about two years continuously – and everything proceeded so that the Lord, having spent time in Capernaum, would set out with His disciples to go through Galilee preaching and performing beneficial miracles, and after completing the appointed journey would return to Capernaum, so that, having spent some time there, He would again begin a new journey through Galilee; so that all this time of the Lord’s action can be divided into His stays in Capernaum and His journeys through Galilee, giving the latter, for easier remembrance, names based on some particularly remarkable action of the Lord during it.

2. Rules for Establishing the Order of Gospel Events

Since the subject of my discourse to you is to indicate the methods for establishing the order of succession of Gospel events, let me first note in general that at the beginning and end of the Lord’s action establishing the order of the course of Gospel events presents no difficulties. There and here the nature of events and direct indications in the narratives require that they be taken in one order rather than another. Not so with regard to the middle of the Lord’s action. Here the narratives do not give clear indications for this, and the nature of events is not such that they themselves determine their place. Therefore, here it is necessary first to establish certain rules and then to be guided by them in ordering Gospel events. The indication of these very rules is the main point in my discourse to you. For as soon as you agree to recognize their validity, you will not refuse to recognize that the order of Gospel events in which the present Gospel History presents them rests on a firm foundation.

These rules are not complex – indeed, there is but one, with certain necessary supplements to it – namely: one must follow the order of Gospel events which two evangelists follow. For as soon as two agree, on the other side only one remains, who should yield to the two, according to the word of the Lord, that at the mouth of two witnesses every saying shall be established. Only three evangelists are taken into account because all the middle of Gospel history is transmitted by only three evangelists: holy Matthew, holy Mark, and holy Luke. The Gospel of John enters here only through the account of the Lord’s stay at the second Passover, which he alone possesses, and the account of the miraculous feeding of the five thousand in the wilderness, consistent with the other evangelists.

As a supplement to this rule, the following must be added:

1) As soon as we come, following the indication of two evangelists, to an event which is transmitted by only one evangelist, and with that evangelist it stands immediately after the last one determined by the indication of the two, then it is fitting to place it here and nowhere else;

2) In giving a place to an event according to the indication of two evangelists, it is necessary to also draw in the account of it from the third evangelist and to borrow from him, where they exist, supplementary details for a more complete portrayal of the event. This is understood and done of itself, as soon as the account drawn from the third evangelist harmoniously enters with its peculiarities into the account of the two.

But 3) when these peculiarities are of such a kind that they cannot be introduced into the account of the two without disrupting it, then that event must be recognized as having recurred with such peculiarities, and its account must be given separately and placed in another fitting place, being guided either by the first supplementary rule or by any considerations arising from the relations of the event;

4) the same thing must be said of the words of the Lord the Saviour – when they, in content touching upon one and the same subject, in their portrayal contain significant peculiarities with one evangelist, they should be considered as repeated in that particular circumstance in which they stand, and their place should be determined by following the first or third supplementary rule.

These rules, although adapted for the middle part of Gospel history, nevertheless also find application in the narratives of the beginning and end events of this history.

3. A Review of All Gospel Accounts for the Purpose of Establishing, according to the Stated Rules, the Sequence of Gospel Events

Someone will say: So it turns out that the course of events is determined by the eyes, and consequently combining them into one is mechanical work. – Not entirely mechanical, but predominantly such. And this is the most reliable path.

One could construct the Gospel History according to some idea. But as many heads, so many minds, and as many minds, so many ideas and theories – which certainly no one would wish for the Gospel History. One could construct it based on reasoning, grounded in some indications in the nature of events, or their relations, or in the narratives about them. The beginning and end events are thus ordered, but for the middle, as has been noted, there are no such indications. They would need to be invented and contrived in that case, and there is a wide field for arbitrary assumptions. Consequently, this is also an unreliable path.

Without reasoning, of course, one cannot do, but it must be placed within a definite framework, otherwise it will fly about in all directions like free little birds. These rules set forth above serve precisely as such a framework. Reasoning is established by law to come only to the aid of the work of ordering events according to those rules, and must not extend beyond the limits indicated by them.

In the proposed Gospel History, matters proceed thus. The principal actors here are the eyes, but to aid them sometimes[1] reasoning is called in. By both means a consecutive history is constructed, for which each event has its own foundation in determining its place.

Since indicating such foundations in the Gospel History itself would pepper it with extraneous additions – which is not entirely pleasant to encounter – it occurred to me to review with you beforehand all the Gospel narratives in order to precisely determine the place of each event according to the stated rules, calling in reasoning where necessary to aid, so that in the actual presentation of the Gospel History we need not return to this.

To aid you in this, I find it necessary to do the same thing I did for myself. I prepared a detailed outline of the content of the Gospels, setting them side by side in separate columns. There one immediately sees where the narratives proceed in agreement, where they diverge, where all evangelists agree, where three or two apparently disagree with one – and the eye without difficulty determines the order of events.

Such an outline I shall present to you in three sections, one for each part of Gospel history:

the first will be for the initial events of Gospel history – up to the Lord’s settling in Capernaum;
the second – for the middle – up to His departure from Galilee to Jerusalem for the Feast of Tabernacles;
the third – for the end – from the Feast of Tabernacles until the Ascension.

They are placed at the end.

[1] Sometimes (Church Slavonic) – in another place. – Ed.

4. A Review of the First Division of Gospel Accounts and the Determination of the Sequence of Events for the First Part of the Gospel History

By reviewing the first section of the outline of Gospel content, you can easily see that the events indicated here are divided into two parts: some constitute the hidden life of the Lord before His revelation to the world; others took place in the Lord’s revelation of Himself to the world, or were the initial acts of His incarnate economy.

The hidden life of the Lord was lived in Galilee in Nazareth, but its deeds remained unknown. What is known from the early years of the Lord’s incarnate presence on earth all took place in Jerusalem and Judea; in Galilee there was only the Annunciation.

Likewise the Lord’s revelation of Himself to the world, and His first actions in this order took place chiefly in Jerusalem and Judea; in Galilee there was only the miracle at Cana and a brief stay of the Lord in Capernaum before the first Passover.

The Lord’s return from Judea to Galilee through Samaria marks the transition to the second part of Gospel history.

Let us now review everything part by part.

Let us first distinguish three prefaces, or introductions, to Gospel history.

The first is given by the Evangelist Luke in the opening verses of his Gospel. This is a historiographic introduction. With it, anyone wishing can recall all the arguments for the authenticity of the Gospels and, if desired, all the disputes about it.

The second is given by the genealogies of the God-man, transmitted by the Evangelist Matthew and the Evangelist Luke. This is a historical and biographical introduction to Gospel history. The genealogies bring to mind all the prophecies and prefigurements that foretold and indicated the appearing on earth of God incarnate for our salvation; and they introduce into the contemplation of the New Testament Gospel in the Old Testament. And when, having reached the end of the genealogy of the Evangelist Luke, we read: Son of God, we cannot but recall the Lamb slain from the foundation of the world, and not think that at the basis of creation lay the mystery of the incarnate economy, all the more so because the end of the world is determined by the attainment of its purposes.

The third is given by the Evangelist John the Theologian in his divinely illuminated contemplation of the mystery of the incarnate economy. This is a dogmatic introduction to Gospel history. Here lies the seed of all Christian theology.

All of them have a special place at the beginning, as befits introductions or prefaces.

The Hidden Life of the Lord Saviour

The events that take place here arrange themselves in order, as has been noted, by themselves – through their own nature and the indications of the narratives. It remains only to recount them.

The beginning of Gospel events is marked by the Archangel’s announcement to the righteous priest Zechariah of the birth of the Lord’s Forerunner, John, who is then conceived.

Six months later that same Archangel announces to the Most Pure Virgin Mary the birth from her of the Son of God and God.

The joyful Holy Virgin hastens to share this joy with Her kinswoman, the elderly Elizabeth, mother of the Forerunner, who is the first to acknowledge Her as the Mother of God. Thence the Virgin, the Mother of God, returns to Her home after three months.

Then the holy John the Forerunner is born, circumcised, and receives his name with wonderful prophecies about him from the mouth of his father Zechariah.

Meanwhile in Nazareth Joseph, troubled by doubts, receives a revelation about the birth from the Virgin Mary of the Son of God and is reassured.

The time comes for Him to be born. A census brings the righteous Joseph and the Most Pure Virgin to Bethlehem, where the Lord is born, as had long been foretold.

The newborn Lord is glorified by Angels and receives the worship of the shepherds.

Then He is circumcised and as a man receives the name predetermined from on high, and in due time is presented before the Lord in the temple with the testimonies and prophecies about Him of the righteous Simeon and the prophetess Anna.

After completing all according to the Law, the Mother of God and Her betrothed, the righteous Joseph, were preparing to return to Nazareth; but first they were stopped by the arrival from the East of the Magi to worship the incarnate God, and then entirely prevented by the flight into Egypt by command from on high, because of the evil intentions toward the newborn King-God from Herod, who issued a command for the slaughter of all infants in Bethlehem and round about. They had to make this return only from Egypt, when the danger from Herod had passed with his death. Then, having received a command from on high, they returned with the Eternal Infant in their arms to their city Nazareth, without going into Jerusalem.

There the Lord remained, hiding His divine majesty in humble humanity, until the time of His revelation to the world as the God-man. Only once, when He was twelve years old, being with His parents in Jerusalem at the Feast of Passover, He astonished the learned teachers of the Jews in the temple with extraordinary wisdom, and announced to His parents that He has another Parent, in whose spirit and purposes it behooves Him to remain and act.

This is all that the Holy Spirit was pleased to inspire the holy evangelists to proclaim to us concerning the hidden presence on earth of God incarnate, until the time of His revelation to the world as He is. The sequence of the events recounted is thus, and not otherwise, and requires no confirmation. Only one circumstance needs explanation, namely: the evangelist Luke says that, having finished everything according to the Law, the parents of the Lord after the flesh returned to Nazareth. But if immediately after presenting the newborn firstborn before the Lord they returned to Nazareth, then there was no time here for the adoration of the Magi. It would have to be placed before the Meeting; and then the flight into Egypt would have to be represented as undertaken from Nazareth, or else the parents with the Lord would have to be brought again to Bethlehem—a year later, of course—and thence directed into Egypt, supposing, naturally, that Herod’s godless command to slay the infants in Bethlehem and round about was given a year after the departure of the Magi, or that the very arrival of these Magi took place a year after the birth of the Lord.—All these are needless suppositions. The words of holy Luke give no unavoidable occasion for them. Having no intention of speaking of the adoration of the Magi and of the flight into Egypt closely bound up with it, he said: having finished everything according to the Law, they returned to Nazareth. And this he necessarily had to say. So would the evangelist Matthew also have said, had he not gone on to speak of the adoration of the Magi and the flight into Egypt: for then this alone would have remained for him to say. But, having resolved to speak of these two events, he could speak of the return to Nazareth only after them: which he did. The words of holy Luke will produce no confusion if we insert into their midst a single word: purposed, or made ready. And it will read: having finished everything according to the Law, the parents of the Lord purposed, made ready, were prepared to return to Nazareth; but the Magi came and detained them; and after their departure the Angel of the Lord commanded them to withdraw in haste into Egypt, and only after returning from Egypt did they come to fulfil their desire to return to Nazareth. Moreover, such suppositions impose great difficulties as well: to go to Jerusalem after the adoration of the Magi, as the Meeting requires, means to give oneself into Herod’s hands. Likewise, if the flight into Egypt be undertaken from Nazareth, one will not escape his hands, because it will be necessary to pass through his region. And a certain strangeness comes out here: the danger threatens the Lord—the Infant—in Bethlehem, yet the flight is undertaken from Nazareth. As for the supposition that the adoration of the Magi and the flight into Egypt took place a year after the Nativity of Christ, we have no hint of it in the Gospel accounts; on the contrary, we meet circumstances that do not admit of it. His parents could come into Judea a year after the birth of the Lord only for some feast, and would stop in Jerusalem, without going further to Bethlehem. But the adoration of the Magi was in Bethlehem; and from there the flight into Egypt also began.

The Lord’s Manifestation of Himself to the World

The time had come for the Lord to reveal Himself to the world. Since this was no ordinary human matter, but a divine and all-provident one, it was preceded by intimations and testimonies from on high and by the solemn consecration of humanity in the God-man to a share in the accomplishment of the incarnate economy of our salvation. And we see that, at a voice from on high, the Forerunner of the Lord, John, comes forth from the wilderness and smooths the way of the Lord to the hearts of men by the preaching and baptism of repentance—urging all to make their paths straight and impressing on them that after him comes One mightier than he. To Him the Lord Himself also comes, and, while He humbly receives the baptism of repentance, He is solemnly consecrated in His humanity to His work by the visible descent of the Holy Spirit upon Him, and is attested by a voice from on high to be the Son of God, in whom rests all the good pleasure of the Father.

Since, having revealed Himself to the world, the God-man had to act humanly and among men, He was pleased first to undergo human preparation. And He underwent it in a forty-day fast, in combat with the devil the tempter, and in his victorious defeat.

Then the very revelation of the Lord to the world did not open all at once in its full power; but first the priesthood and the people are prepared to receive Him by the testimonies and direct indication of Him to His people by the holy John the Forerunner, – then the Lord accomplishes certain acts which it is fitting to call the vestibule of His entering the world with His work, such as:the selection of some disciples, – selection, because their calling came much later; and the selection and inspectionof a new place of dwelling; between whichthe miracle at Cana was accomplished by chance, having been obtained from justice by mercy; for it was recognized as such, for whichHis hour had not yet come.

And finally, the very revelation of Himself to the world was now accomplished, in Jerusalem at the Feast of Passover. There it behooved Him to begin His work according to the incarnate economy, that He might there also complete it. Here we see the Lord acting first in Jerusalem, then throughout all the land of Judea. Out of the many things, of course, that were accomplished here, Saint John transmits to us only several acts.

By cleansing the temple of merchants, the Lord wished only to draw attention to Himself. But by a parabolic explanation of the authority by which He does this, He indicated the path to those loving to go deeper into God’s ways, by which they could come to understand His entire work.

Then the Lord taught and performed signs. Both aroused faith in many, but it was not such as could be considered firm and one could rely on it.

Even distinguished men believed, and one of them, Nicodemus, came to the Lord at night to converse with Him. The Lord in His conversation with him explained to him the essence and mystery of the new economy of our salvation.

When then, leaving Jerusalem, the Lord journeyed throughout the land of Judea, all went to Him, as John’s disciples complained. The Lord received all and commanded His disciples to baptize them.

This gave occasion to Saint John to give a new testimony about the Lord, that He is from above, is the Son of God, into whose hands the Father has delivered all things, and that only he who believes in Him has eternal life.

All this aroused dangerous jealousy among the Pharisees. This trouble, increased by the imprisonment of Saint John the Forerunner in prison, gave the Lord occasion to leave Judea and go into Galilee for a long stay and ministry there.

He went there through Samaria, where, first awakening faith in a certain Samaritan woman in His conversation with her at Jacob’s well, and then also in the inhabitants of the city of Sychar, He stayed with them two days to strengthen the faith of those who believed, as it were in rebuke and instruction of the weak-willed Jews; and then entered Galilee to the joy of the Galileans. Here, passing by Nazareth and passing through Cana, where He performed another miracle – the remote healing of the sick son of a certain nobleman who lived in Capernaum – He arrived in Capernaum and there settled for permanent residence, according to the prophecies concerning it.

This transition of the Lord from Judea to Galilee serves as the transition to the second part of Gospel history.

Let us note concerning the order of succession of events in this section:

The words of the evangelist Luke—that when the Lord returned to Galilee, word about Him spread throughout all the neighboring region and that He taught in the synagogues—could suggest that the Lord, immediately upon entering Galilee, went about preaching. But such word could not have spread without some extraordinary deeds of the Lord. The evangelist Mark explains this very thing. He speaks of word spread everywhere about the Lord, but places as the cause of this the striking miracles accomplished by the Lord in Capernaum. Consequently, this word was preceded by the Lord’s taking up residence in Capernaum. Then the evangelist Mark tells that on the next day, after performing miracles, the Lord went through Galilee with preaching and preached in the synagogues. Consequently, this preaching in the synagogues took place after the Lord’s residence in Capernaum during his first journey through Galilee.

Thus, the words of the evangelist Luke cited above cannot prevent us from recognizing the order of the Lord’s first deeds in Galilee, as determined by the evangelist Matthew, as the most correct. We need only insert into it the miracle at Cana, of which the holy John speaks. And this establishes itself naturally. Passing by Nazareth, the Lord went to Capernaum. Cana lies on this path. The Lord entered it and performed there a new miracle.

5. A Review of the Second Division of Gospel Accounts and the Determination of the Sequence of Events for the Second Part of the Gospel History

The second section of the Gospel contents lies before you. Here are accounts of events that constitute the middle of Gospel history. I will not repeat what has been said about this in the general indication of the main parts of this history, and I begin directly to determine the course of events which should constitute its content.

The Lord’s First Sojourn in Capernaum, after Settling There

In this stay, the evangelist Matthew and the evangelist Mark give first place to the calling by the Lord of certain four fishermen to follow Him. After this, the evangelist Matthew goes his own way in his accounts; to the evangelist Mark joins the evangelist Luke—after his account of the Lord’s visit to Nazareth, to which a different place is given—and both of them place in complete agreement one after another the following events: teaching in the synagogue of Capernaum with healing of a demoniac in it; the healing of Simon’s mother-in-law in his house; in the evening the healing of many; withdrawal to a lonely place and in the morning going out to preach through Galilee.

From these events, only the calling of the fishermen holds attention. Those called here to follow the Lord were already called by Him and accompanied Him to the first Passover and back. But upon returning to Capernaum, having free time, they took up their usual occupation—fishing. The Lord now calls them away from this occupation, intending soon to undertake a journey through Galilee with preaching. This event the evangelist Matthew and the evangelist Mark place first after the Lord’s taking up residence in Capernaum. And in the evangelist Luke as well the fishing and the reminder to the fishermen about their calling to fish for men are described. But although the fishermen are the same in his account, nevertheless the fishing and the address to the fishermen are surrounded by such details in his account as make it impossible to combine one narrative from his account and the accounts of the evangelists Matthew and Mark, as is evident to anyone who reads them one after another. Therefore, the fishing of the evangelist Luke and the word accompanying it to the fishermen must be considered another event, distinct from the similar present event in the evangelists Matthew and Mark—and be given another place. What that place is will be discussed somewhat below.

Let us also note that the account of the healing of Simon’s mother-in-law and in the evening many others of the evangelist Matthew is brought in here as completely similar to the accounts of the evangelists Mark and Luke, into one account.

The Lord’s First Journey through Galilee

By the miracle of casting out the demon in the synagogue, the hopes of the people were aroused. Therefore, as soon as the lawful limit of Sabbath rest passed, all flowed to Him with their afflicted, and He healed many. In the morning He withdrew to a lonely place to pray. The disciples and people, having found Him, called Him to the city, but the Lord, having said to them that the gospel must be preached to other cities as well, went with his disciples through Galilee.

To this journey we refer the Lord’s visit to Nazareth and the healing of a leper. Certainly, there was much else; but only this has been transmitted.

The Lord passed by Nazareth before, we may suppose, so that, having performed wondrous miracles elsewhere, He might by word of them dispose the Nazarenes to faith in Him. Now the word of the impressive signs that occurred in Capernaum had certainly reached Nazareth, and the Lord hastens there before others, so that he might also gladden his countrymen with the same. But the Nazarenes did not understand the Lord’s way of action and did not receive Him as they should have. And therefore they were not found worthy of that which was in Capernaum.

Why a place is given here to the Lord’s visit to Nazareth has been said above. Add to this yet another remark. The evangelists Matthew and Mark place the Lord’s visit to Nazareth much later, almost before the third Passover. Should not the present account of the evangelist Luke also be assigned there? No. Although these accounts are very similar, yet there are in them such circumstances as make the combination of one account from all of them extremely difficult. Here the Nazarenes are clearly not at peace toward the Lord; there this is not evident; here they make an attempt on the Lord’s life; there, though some few believe in Him, and He made some healings through the laying on of His hands. Why the visits by the Lord to Nazareth, one and the other, cannot be considered as the same one and the same. Considering them as different, occurring at different times, we place the accounts of them each in its own place: this here, and those there.

The healing of the leper is described also by the evangelist Matthew. But these accounts, similar in much, differ both in the place of action and in what accompanied these healings: there it is performed on the way from the Mount of Beatitudes; here in a certain city; there it ends peacefully; here it is accompanied by strong movement of the people. Why the healing of the leper in the Matthew’s Gospel we consider distinct from the present similar healing in the Gospels of Mark and Luke—and give each its own place. This we place here, and that we will place there, after the Sermon on the Mount. The present healing in the evangelist Mark stands immediately after the account of the Lord’s going out into Galilee to preach; and in the evangelist Luke between this going out and the healing of the leper there is placed an account of a miraculous catch of fish—that which above is recognized as distinct from the similar event in the evangelists Matthew and Mark and to which a place of its own should be given. The question arises, should we leave it here, or move it to another place? It cannot remain here. Before stands the Lord’s departure from Capernaum; behind the healing of a leper in a certain city—also outside Capernaum. It would turn out that the miraculous catch of fish was also outside Capernaum. But it cannot be outside it. The fishermen for fishing must be at their home, that is, in Capernaum, which could take place only after the Lord’s return from his first journey through Galilee. About this return the evangelist Mark tells that it occurred after some days following the healing of the leper. After this healing, then, there is a place for the new miraculous catch of fish.

Thus, we have: in his first journey through Galilee the Lord visited Nazareth, healed a leper in a certain city, and after some days thereafter returned again to Capernaum for his second stay in it, where his first act was preaching from the sea and a miraculous catch of fish.

The Lord’s Second Sojourn in Capernaum

Here took place a miraculous catch of fish after preaching from the sea, the healing of the paralyzed man, and the calling of Matthew-Levi. The first is placed here for the reason explained above, the second and third according to the agreement of two evangelists—Mark and Luke.

When the Lord returned to Capernaum, His disciples turned again to their usual fishing occupation. This probably they did at other stays of the Lord in Capernaum; even after the Resurrection of the Lord we see them fishing, as soon as they found themselves in their city. Having spent a little time at home, the Lord Himself directed toward the sea. The people followed Him, and He taught them. When they approached the sea, the people pressed toward the Lord to hear His word. The Lord sat down in a boat and ordered it to put out a little from the shore. Then, sitting in the boat, He taught. After finishing the teaching, He ordered the fishermen to cast their net and gave them a miraculous catch, accompanied by an encouraging word to Peter.

Someone might say: again a calling; and this is already the third, because they were called also at the Jordan. There will be a fourth as well before the Sermon on the Mount; and that will already be the final one, while these were only preparatory, only an indication. As before, upon taking up residence in Capernaum, He called them to go with them through Galilee, so now He calls them, intending soon to go with them to Jerusalem for His second Passover.

When the Lord came to the house with the disciples He had called, those in need of His help learned of it and brought to Him a paralyzed man. The Lord healed him. After the healing of the paralyzed man came the calling of Matthew-Levi. Both these events—the healing of the paralyzed man and the calling of the holy Matthew—stand together both in the evangelist Matthew and are told completely in agreement with the evangelists Mark and Luke. Why the account of these two events drawn here brings the account of one evangelist Matthew, although it stands in him among other events preceding and following.

It occurred to the mind to place the account of the healing of the paralyzed man before the miraculous catch of fish. But the evangelist Mark, after the healing of the paralyzed man, says that the Lord again went to the sea. Consequently, He had been there recently. When? Most probably, before the healing of the paralyzed man, that is, when He gave the miraculous catch of fish. After the words, He went to the sea, the holy Mark says that He, passing by, called Matthew. Thus the order of all three events is determined in him.

The Lord’s Second Journey: to Jerusalem for the Second Passover and Homeward through Galilee

Following the calling of the evangelist Matthew, in the evangelists Mark and Luke comes the account of the plucking of ears of grain by the disciples on the Sabbath and the defense of their action by the Lord before the Pharisees who rebuked them for it. This Sabbath was the second first-day. Since such a Sabbath was called the Sabbath after the second day of Passover, on which the first sheaf of the harvest was usually brought to the temple, the plucking of ears of grain, indicating that the harvest at this time was already ripe, evidently took place in connection with Passover. This serves as the basis for placing between the calling of the holy Matthew and the plucking of ears the account of the holy John of the Lord Saviour’s stay at the Passover in Jerusalem, where He, having healed a man ill for thirty-eight years, then presented in the temple a clear teaching about His equality with God the Father. At the first Passover, when the Lord was only beginning His work according to the divine economy of the Incarnation, He by His miracles and teaching awakened in those who had faith only the conviction that God is with Him: which can also be said of any prophet. Now He raises them higher, expressly saying that He is the Son of God, equal in all things to God the Father. The time had to come when this had to be said for all to hear. The Jerusalemites with their church leaders had to be the first to hear of this, and then in due time the Galileans.

The Lord remained in Jerusalem, probably, for a short time; and it seems He only intended to speak openly about His equality with God the Father. The healing of the paralyzed man was only an occasion for the discourse about this.

Having accomplished His purpose, the Lord returned to Galilee. On the way, perhaps during the crossing of the valley of Esdraelon, He justified before the Pharisees the plucking of ears by His disciples on the Sabbath. Then on another Sabbath in the synagogue He justified His own action of healing the man with a withered hand, right there in the synagogue before all.

These two acts on the Sabbath and the defense of them before the Pharisees, with rebuke of the Pharisees themselves, greatly irritated them against the Lord, and they together with the Herodians began to plot something against Him.

But the Lord withdrew from them to the sea, probably to Capernaum, for

Of the Third, Brief, Sojourn in It

It is not only that the Lord withdrew to the sea that causes us to conclude that He withdrew at this time to Capernaum, but especially that at that time there was an extraordinary gathering of people to the Lord. This gathering presupposes one place; and most probably this place was the place of His dwelling. Here the people rushed to Him; and here the Lord manifested abundantly beneficial miracles for them. At this time there was an unusual excitation among the people of hopeful striving toward the Lord.

All these events—the plucking of ears, the healing of the withered hand, the irritation of the Pharisees, the withdrawal of the Lord from them, and the abundant healings—in the relationship proposed with the preceding and following events are described by two evangelists—Mark and Luke. The evangelist Matthew also tells of all of them in this same order; only his preceding and following events are not the same. Since his account of these events is similar to the accounts of the holy Mark and the holy Luke, they are all brought together here to compose one account.

In this compilation the evangelists supplement each other. Until the irritation of the Pharisees all of them speak of everything. From this event onward the evangelist Mark speaks more in detail about everything, namely: that the Lord withdrew to the sea, that a great multitude followed Him, and on the spot the gathering of people to Him increased even more. And He healed very many afflicted of all kinds. In all this the evangelist Matthew agrees with him, speaking sometimes more at length, sometimes more briefly. The evangelist Luke does not speak of these occurrences, but, having spoken of the irritation of the Pharisees, goes directly to the Lord’s ascent to the mountain—that one at which or from which the Lord pronounced the Sermon on the Mount. The evangelist Mark also speaks of this ascent to the mountain, but already after the mentioned occurrences. From this it is seen that the holy Luke by omitting those occurrences of which the holy Mark speaks does not place us in difficulty, because in his stead the evangelist Matthew joins the evangelist Mark. After these occurrences the evangelist Mark again, though only briefly, agrees with the evangelist Luke.

The Lord’s Third Journey through Galilee

Evidently, the accounts have come to the Sermon on the Mount. About the circumstances preceding this discourse all three evangelists speak; the discourse itself is transmitted by two—the evangelist Matthew and the evangelist Luke.

The evangelist Matthew, beginning to set forth the Sermon on the Mount, says that the Lord Jesus went through Galilee in the company of a great multitude of people and performed many healings. The evangelist Luke says that before this discourse the Lord went up on the mountain and spent the whole night in prayer. Then in the morning He chose twelve Apostles and performed many healings. And then He began the discourse. The evangelist Mark speaks only of the Lord’s ascent to the mountain and the choosing of the Apostles.

From all of this taken together, there is formed such an order of circumstances preceding the Sermon on the Mount: The Lord goes out from Capernaum to preach in Galilee in the company of a great multitude of people. In those days, as the evangelist Luke says, that is, during this journey through Galilee, He went up to the mountain and spent the whole night there in prayer. In the morning He chose twelve Apostles, and then, having performed many healings, He began the discourse. These healings must be supposed to be the same ones of which the evangelist Matthew also speaks before the Sermon on the Mount. We therefore combine them into one account.

We have arrived at the moment when the Sermon on the Mount was pronounced by following the unbroken indication of two evangelists. Therefore its place should be here. The evangelist Mark stopped before the discourse itself; but this just as does not mean that he did not know of this discourse, so it does not mean that, according to him, it took place in other circumstances. Moreover, the evangelist Matthew takes his place in this matter. Because in him the circumstances preceding and following this discourse, as well as the content of the discourse, agree with what is in the evangelist Luke. The only difference is that the discourse itself in the evangelist Matthew is presented, perhaps, in all its fullness, while in the evangelist Luke it is transmitted in a rather abbreviated form.

Since in the evangelist Luke some instructions are transmitted in somewhat different words and even from different aspects, it is very inconvenient to combine such instructions into one speech, as well as to place them separately under the corresponding instructions. Why we prefer to place the whole discourse as it is in the evangelist Luke separately after the presentation of this discourse as it is set forth in the evangelist Matthew.

We further raise the question: was not the abbreviated Sermon on the Mount of the evangelist Luke pronounced by the Lord Himself in abbreviated form in some other circumstances, distinct from those in which we now place it? An affirmative answer to this can be held without bothering to determine these other circumstances.

After the conclusion of the Sermon on the Mount in the evangelist Matthew comes the healing of the leper on the way from the mountain to Capernaum. This healing is not the same as the one that occurred in a certain city during the Lord’s first journey through Galilee, as has already been noted above. Why we give it a place here.

The Lord’s Fourth Sojourn in Capernaum

Having entered Capernaum, the Lord, according to the account of the evangelists Matthew and Luke, healed the servant of a centurion, who asked Him of this not personally, but through the elders of the Jews and his friends, and thereby showed such faith in the Lord as the Lord had not found even among the sons of Israel.

In the accounts of this healing by the evangelists Matthew and Luke there is a certain difference. The evangelist Matthew does not mention the sending to the Lord by the centurion of elders and friends—circumstances not essential. He was concerned to say only what is essential—that in which the centurion’s faith was especially expressed. Why he unites all that was said on behalf of the centurion by the elders and friends in a few words, making the centurion himself say them. In the compilation of these two accounts into one it had to be followed from the evangelist Luke, which made it necessary to apply some words of the evangelist Matthew to this account.

The Fourth Journey of the Lord Jesus through Galilee

After the healing of the servant of the centurion, the evangelist Luke tells of the raising by the Lord of the dead son of a widow in Nain.

Since the evangelist Luke alone mentions this raising of the dead, this is the only place for it here. The Lord, having stayed some time in Capernaum, went out of it again for preaching and signs and directed Himself straight to Nain with the disciples who accompanied Him and the people. As He approached the city, He met a funeral procession and, being moved with compassion at the sorrow of the mother, raised her only son.

Next in the evangelist Luke comes the embassy of the holy John the Forerunner to the Lord from prison. The holy Matthew also speaks of this embassy. But it stands in him in connection with the sending of the twelve Apostles to preach. With this circumstance two evangelists, Mark and Luke, place in connection the confusion of Herod, who, having heard of the glorious deeds of the Lord, could not explain them otherwise than by supposing that this was John the Forerunner, slain by him, risen and working miracles. Consequently, at the time of the sending of the holy Apostles to preach, the holy Forerunner was no longer alive and could not arrange an embassy to the Lord.

Why for this embassy there must be another place in the course of Gospel events. Since besides the evangelist Matthew only the evangelist Luke speaks of it in this present place, we have nothing left but to recognize this place as the present place of John’s embassy to the Lord. We place it here, bringing together with it the account of the evangelist Matthew and forming from both one account of John’s embassy to the Lord with the addition of all that both evangelists say on this occasion, namely: the discourse of the Lord following the departure of the disciples sent by John, in which are contained: praises of John the Forerunner; condemnations of the unbelief of the Pharisees; condemnation of the cities in which the Lord had most manifested His power; thanksgiving to God the Father for the revelation of truth to humble babes, passing over the proud wise.

After this, finally, in the evangelist Luke the Lord shows mercy to a weeping repentant sinful woman in the house of a certain Simon and continues His journey through Galilee in the company of certain women—and hereby ends His fourth journey through Galilee. Since these last events are mentioned only in the evangelist Luke, this is the only place for them here.

The Lord’s Fifth Sojourn in Capernaum

After this there follows in the evangelist Luke a collection of certain parables. A collection of parables is also in the evangelists Matthew and Mark. Examining them, we find that in both of them before the parables stands the word of the Lord about who are His mother and brothers; and above this is the occasion for such a word. The occasion for this was the announcement conveyed to the Lord that His mother and brothers were standing outside and wished to see Him. Their coming was caused by the rumor spread by the Pharisees that the Lord Jesus casts out demons by the prince of demons and that something has gone wrong with Him; which rumor the Pharisees spread after the Lord’s healing of a demon-possessed man who was blind and mute, so as to overshadow the glory both of this miracle and all the others. Having heard of this, His relatives came to take Him, not so much having believed the Pharisaic slander as fearing their cunning.

All these events, so closely connected with one another, should be placed before we proceed to the parables, after the aforementioned journey of the Lord through Galilee in the company of women.

Since the healing of the blind and mute man, the subsequent discourse of the Lord condemning the Pharisaic slander, and especially the coming of His relatives to the house where the Lord was, show that all this was taking place in Capernaum, it is concluded that the Lord returned from His journey through Galilee to His own city for the fifth stay in it.

Let us recount what happened during this stay. There was: the healing of a demon-possessed man who was blind and mute; the slander of the Pharisees against this: about Beelzebul; the condemnation of them for this by the Lord, with an indication of the irremediable perniciousness of blasphemy against the Holy Spirit and the source of all evil words in general; refusal to those asking for a sign; the announcement about how an unclean spirit goes out of a man and returns to him again; and the indication of who are His mother and brothers.

During the same stay in Capernaum the parables were spoken by the Lord. Having finished the discourse, the Lord went out of the house and directed Himself toward the sea. Behind Him—the people. He sat down in a boat and began to speak to them in parables.

The parables are transmitted by the first three evangelists, but not all by each one. We gather all of them together into one.

In recounting the parables it is said that the Lord spoke them to the people at the sea, and then in the house He explained some of them to the disciples at their request. The holy Mark indeed testifies generally that the Lord spoke to the people about His Kingdom in parables, which He then explained to His disciples. Basing ourselves on this, we have allowed ourselves to set forth the accounts of the parables in such an order: first comes the utterance of all the parables spoken on this occasion; then follows the explanation of some of them, with a resolution of the question why the Lord speaks to the people in parables, and with the addition of exhortation to heed the word of God.

Some of the parables are repeated in other circumstances. These should be considered as repeated and given a new place there. When the audience hearing the word of the Lord was changed many times, the repetition of instructions and parables was very appropriate. Even some events could be repeated.

The Lord’s Fifth Departure from Capernaum

Having finished the word about parables and in parables, the Lord directed Himself toward the sea intending to cross to the other side. On the way He gave answers to those wishing to follow according to the disposition of their hearts. Having reached the shore, He sat down in a boat and ordered to sail to the other side. When they were sailing, a storm arose. The Lord calmed it with a word. Upon coming out on the opposite shore He healed two demon-possessed men, casting out of [1] them a legion of demons; and again returned to Himself in Capernaum.

These events in their present relationship to others are transmitted by two evangelists—Mark and Luke. In the evangelist Matthew they stand in other relationships, but are set forth in agreement with them; why the account of them is brought here as well, bringing with it also its own peculiarity.

This peculiarity is in this, that the evangelist Matthew transmits the answers of the Lord to those wishing to follow Him—which is not here in the other two evangelists. The evangelist Luke transmits similar answers, but in another course of events and somewhat differently from the evangelist Matthew, in the number of those questioning and in the exposition of the account about this. Why we consider this case as repeated and give it a place also where the holy Luke places it.[2]

[1] Should be read: “out of one of them”.

[2] Another peculiarity is that the evangelist Matthew speaks of two demon-possessed men, while the evangelists Mark and Luke speak of one. This is explained by the fact that since one of the demons was especially fierce, he was more in the attention of all, overshadowing the other, not so fierce. His healing alone the evangelists Mark and Luke describe, as the Lord was especially occupied with him.

The Lord’s Sixth Sojourn in Capernaum

When the Lord set foot on His own shore, the people met Him, and from among them a certain Jairus asked the Lord to come and heal his sick daughter. The Lord went with him and on the way healed the woman with the issue of blood, and raised his daughter, who had died while he was following the Lord. Returning from there to his house, the Lord healed two blind men and one mute demon-possessed man.

These events in such a relationship to others are placed by the evangelists Mark and Luke. The evangelist Matthew also speaks of them and in the same connection to one another, but not in connection with the healing of the Gadarene demons. His account of them, as agreeable, is taken, however, here in one general account and brings with it also here its own addition, namely: after the account of the raising of the daughter of Jairus in the evangelist Matthew come the healing of two blind men and the healing of a mute demon. Since only the evangelist Matthew describes these cases, they should be given a place here.

The Lord’s Sixth Journey through Galilee

The holy Matthew, after the raising of the daughter of Jairus, having spoken of the healing of two blind men and a mute, says that the Lord went through Galilee preaching and, seeing the helplessness of the people, sent his twelve Apostles to preach.

And the holy Mark, after the raising of the daughter of Jairus, speaks of the Lord’s journey through Galilee; but at the beginning of it he places the Lord’s visit to his native city of Nazareth, and after this—the sending of the Apostles to preach.

The evangelist Luke, after the raising of the daughter of Jairus, directly speaks of the sending of the Apostles to preach.

All three evangelists are evidently in agreement with one another and supplement each other. From a comparison of them there comes such an order of events.

After the raising of the daughter of Jairus and the healing of two blind men and a mute in Capernaum the Lord undertook a new journey through Galilee. He directed Himself straight to His native city of Nazareth. Having stayed in it, He then went through Galilee, and, seeing the people without a shepherd, was moved with compassion for them, and, being moved by this, sent His Apostles to preach.

The holy Matthew, not having an opportunity to name the Apostles before, brings their names here. And the holy Mark and the holy Luke, who transmitted their names before, do not do so here.

The Lord’s Seventh Sojourn in Capernaum

Having sent the Apostles to preach, the Lord Himself went through the cities—to Bethsaida, Capernaum. This was His seventh stay here until the return of the Apostles, whom upon their return He received here. It must be supposed that the Apostles were sent to preach from some place during the Lord’s previous journey through Galilee.

Meanwhile, while this was happening, Herod, having heard of the wondrous deeds of the Lord, came into confusion. It occurred to him about the Lord that this was John the Forerunner whom he had beheaded, risen. The evangelists Mark and Luke speak of this confusion of Herod in connection with the sending of the holy Apostles to preach. The holy Matthew also speaks of it, but in another arrangement of events; however, only the preceding ones; the following ones in him are the same as in those.

Having mentioned Herod’s confusion, the holy Matthew describes also the beheading of the head of the Lord’s Forerunner John, which was the cause of Herod’s confusion. The holy Mark does the same. Probably John the Forerunner was beheaded not long before this. This is indicated both by Herod’s confusion, still lively, and especially by the fact that, according to the evangelist Matthew, the Lord only now heard of it; the disciples of John announced it to Him immediately after the burial of the holy John. This announcement together with the necessity of giving rest to the Apostles upon their return was the cause of the Lord’s quick withdrawal into the wilderness of Bethsaida. We place the account of the beheading in connection with Herod’s confusion, as it stands in the evangelists.

The Lord’s Seventh Journey through Galilee

The Apostles returned and told the Lord how they acted during the preaching throughout Galilee. The Lord at first sent them alone into the wilderness of Bethsaida, but then He Himself also desired to go with them. And they all sailed there together.

They desired to be unnoticed. But the people saw and guessed what was happening. They set out on foot to that wilderness and arrived there ahead of the Lord’s arrival with the Apostles.

Having arrived at that wilderness, the Lord stayed a little on the mountain. But, seeing that the people were waiting for Him, He came down to them and taught them much, until evening, and healed all who required healing.

Then, not wishing to send them away hungry, He fed them all with five loaves and two fish. And there were five thousand people, besides women and children.

Then He commanded His disciples to get into the boat and sail to the other side, and He Himself, having sent the people away, went up on the mountain to pray.

A storm arose on the sea, and the disciples were in distress. Seeing this, the Lord, having finished His prayer, came to them walking on the waves. When they saw Him, the disciples were troubled. After reassuring them and drawing Peter out of the water, who had thrown himself toward Him in the sea at His permission and after a brief walking on the waters had begun to sink from fear, the Lord entered the boat—and immediately the boat drew to land. But the place was not Capernaum, to which they were heading, but Gennesaret, which lay below Capernaum. The storm had driven them there.

This was already in the morning. The people gathered, but the Lord, having benefited them with all kinds of healings, directed Himself to Capernaum, to which He also arrived that same morning.

The Lord’s Eighth Sojourn in Capernaum

This stay was marked by an extensive discourse about the bread from heaven, which alone constituted the Lord’s activity here.

All four evangelists speak of the feeding of five thousand; about the walking on water—the holy Matthew, the holy Mark, and the holy John; about the landing on the shore of Gennesaret and the working of miracles there and on the way from there—the evangelists Matthew and Mark. The discourse after this in Capernaum is transmitted by the holy John alone.

The Lord’s Eighth Journey through Galilee

Having finished the exposition of the Lord’s discourse, the holy John says: after this Jesus walked through Galilee.

During this journey, somewhere, the Jerusalem Pharisees and scribes, who had probably come here after the third Passover, in which the Lord did not participate, addressed Him with a reproachful word to Him on account of His disciples, in that they ate bread without washing their hands. Why do Your disciples not observe the tradition of the elders? said the Pharisees. In answer to this the Lord explained what defiles and what cannot defile a man.

Then the Lord directed Himself to Syrophoenicia, where He healed the demon-possessed daughter of the Canaanite woman.

From there He crossed over to the east side of the sea, going around it from the north and through the Decapolis. Here, having healed a deaf man with a speech impediment, He taught the assembled people for three whole days and finally, having performed many healings, fed them all with seven loaves and a few fish. Those who ate were four thousand men, besides women and children.

Having sent away the fed people, the Lord crossed over to the other, western, side of the sea, to the regions of Magdala and Dalmanutha, which were even lower than Gennesaret. The time of His stay here is uncertain, and from what happened here only His answer to the Pharisees, who asked for a sign, has been transmitted to us.

After this the Lord crossed over again to the other side, only not to the east, but to the north, in the direction of Bethsaida and Caesarea Philippi. On the way of sailing He warned His disciples against the leaven of the Pharisees and Sadducees: which suggests that there had been many discussions before this with persons of one and the other persuasion.

Upon coming ashore, the Lord in Bethsaida healed a blind man, and in the villages of Caesarea Philippi He hears from the disciples what men are saying and thinking of Him, and receives their own confession through the mouth of Peter, that He is the Son of God, the promised Deliverer.

All these events, which took place during the eighth journey of the Lord, are transmitted in the proposed order by the evangelists Matthew and Mark, filling each other out but not departing from agreement. The holy Luke, who left them after the feeding of five thousand, joins them again, only now in the account of the disciples’ confession of the Lord, and follows them inseparably to the end of the Lord’s last stay in Capernaum and His rich discourse there with His disciples, so that thereafter he alone transmits a whole series of events and instructions of the Lord during his last journey through Galilee, as we shall see.

Having received such a confession, the Lord announced to the disciples that He must suffer and die, after which, however, He would rise. Having then rebuked Peter for objecting to this, He added that all His followers also await suffering and crosses, and that this is the only way to follow Him.

Six full days and eight incomplete days after this, the Lord was transfigured on the mountain in glory before three chosen disciples of His, who here again heard both from those who conversed with the Lord, Moses and Elijah, and from the Lord Himself about His suffering, death, and resurrection.

Coming down from the Mount of Transfiguration, the Lord healed a demon-possessed youth whom the disciples could not heal; then in the house privately He explained to them why they could not do this and how such demons in general can be cast out.

Having after this undertaken another brief journey through Galilee, in which He especially endeavored to impress upon His disciples the thought that He must suffer and die with resurrection after it, the Lord for the last time entered Capernaum for a brief stay in it—the ninth.

The Lord’s Ninth Sojourn in Capernaum

Upon His arrival there the Lord commanded Peter to pay the tax demanded of Him with a stater miraculously taken from the mouth of a caught fish, for Himself and for Peter.

After this He had with His disciples an instructive discourse on various subjects: He resolved the question begun by some of them on the way and left unresolved: who is the greatest in the Kingdom?—pointing to a child as the standard of greatness in His Kingdom; responding to the words of John, that they forbade a certain man casting out demons in the name of the Lord and not following them, He explained to them who is against and who is with; then He spoke of the inevitability of stumbling blocks and woe to those who cause them, with an indication of the way to prevent them; He added a lesson about not causing the little ones to stumble and showed in a parable how dear to the Lord is the salvation of each; He showed how to act when a brother sins against someone, with an indication in the Church of the final judgment of all things, and through the parable of the unmerciful servant He explained how important it is for us to forgive offenses. Having imparted such instructions, the Lord began His last, ninth journey through Galilee, quite long and very instructive. About it there should be a special discussion.

The Lord’s Ninth Journey through Galilee—the Last

After the Lord’s discourse with the disciples in Capernaum, the evangelists Matthew and Mark say: the Lord goes into Judea by the region beyond the Jordan. And then they indeed tell of events that took place outside Galilee: discourse about divorce, the blessing of children, and the rest.

The evangelist Luke likewise speaks similarly: the days of the Lord’s taking up drew near, and He is going to Jerusalem. But after this he continues to tell of events and instructions of the Lord, which all took place in Galilee. This is not difficult to verify by reviewing the contents outline of this section of the Gospel of the holy Luke. After the opening verse: the days of His taking up drew near—He went to Jerusalem (Lk. 9:51), recounting several cases, the evangelist writes: He went through villages, journeying toward Jerusalem (13:22). A little below, in the same chapter, they say to the Lord: Herod desires to kill you; go forth hence (13:31). Toward the end of this section it is described how between Samaria and Galilee the Lord healed ten lepers (17:11–19). Clearly, throughout these accounts the Lord remains in Galilee, though He moves toward Jerusalem.

This section ends with the parable of the Pharisee and the tax collector (18:9–14). After this he also writes of those events which the evangelists Matthew and Mark mention as having taken place outside Galilee: the blessing of children and the rest. In this is further confirmation that the events standing above this in his account took place not outside Galilee.

We place all of them in the middle part of Gospel history, which contains events that took place in Galilee. This is the ninth, the last journey of the Lord through Galilee before His withdrawal to Judea and Jerusalem, from which He was not to return.

About this section of Gospel accounts let us note that since it presents one continuous account of the Lord’s movement through Galilee with direction toward Jerusalem, it should by no means be broken up, but presented all as it is, without inserting anything and without removing anything from it. Moreover, I believe, one should retain even those events, parables, and instructions which have already been mentioned, considering them as repeated.

Having indicated the place for all this section and said that all of it without interruption should be inserted into the course of Gospel history, we have said all that is required and expected of us. Only about certain particular cases is it necessary to say a few words in explanation.

The first event here is that the Samaritans of one village did not receive the Lord. Since it is not evident in the subsequent accounts that the Lord was in Samaria, it must be supposed that in this case the Lord and the disciples had no intention of passing through Samaria to go to Judea.

He wished to enter a Samaritan village only because rest was needed and this village was near. Having turned away from it, He again directed Himself to Galilee.

The second circumstance here is the desire of some to go after the Lord and His answers to them. A similar circumstance also took place before the Lord’s sailing to the country of the Gadarenes, as is told in the evangelist Matthew. But since in this present account there are certain peculiarities, this case can be considered as repeated, although their peculiarities are not very significant. That the Lord’s words are the same is because the subject is one and the speech is parabolic, which, once having come forth from His lips, naturally enters into speech in similar cases.

Next follows the sending of the seventy to preach. That this was not a simple sending for notice of the Lord’s coming, but a true apostolic preaching, is evident from the instructions given to those being sent, which are similar to the instructions given before to the twelve Apostles when sent to preach, and that upon returning they give an account of how they acted and what happened to them. That their return is told of immediately after the sending is so that after this there is no need to return to this subject. In fact, of course, they did not return immediately. Perhaps they went before the Lord throughout the whole time of His last journey through Galilee; for they were chosen so as to go before the face of the Lord into every city whither He wished to go Himself.

After this, having shown a lawyer the way to eternal life, and through the parable of him who fell among robbers explained who is his neighbor, the Lord visited the house of Martha and Mary. These names immediately bring to memory the sisters of Lazarus and raise the question: how could He visit them in Galilee when they lived in Bethany near Jerusalem?—It is possible that here only the names are the same, but not the persons. How many, for example, Marys followed the Lord from Galilee to Jerusalem? Mary and Martha are very common names. But even if they are the same persons; they could have had land and a house in Galilee as well, where they lived at times; for the feasts they would come to Bethany, where we see them at the last Passover.

After this it is told that the Lord was praying in a certain place, and when He had finished praying, one of the disciples asked Him: Lord, teach us to pray. The Lord repeated to them the prayer already known: Our Father!—He uttered this prayer in the Sermon on the Mount. But since new disciples continued to come to the Lord, it became necessary, as with many other instructions, so also this prayer, to repeat many times: for the Lord desired that His disciples all, as they remained in one mind, so also pray alike.

There follows the healing of a mute demoniac; the slander of the Pharisees, that the Lord casts out demons by the power of Beelzebul, the prince of demons; and the Lord’s condemnation of them for this. A similar circumstance the evangelists Matthew and Mark place in another arrangement of events, as we have already seen in the Lord’s fourth journey through Galilee. Nevertheless, we give it a place here as well. We are guided in this by the example of the holy Matthew, who, having told of the healing of a mute demoniac, the slander of the Pharisees, and the condemnation of them, in the same arrangement of events as the holy Mark, tells also in another place of the healing of a mute demoniac and the slander of the Pharisees—without giving the condemnation of the Pharisees (Mt. 9:32–34). This suggests that the Pharisees repeatedly insinuated to the people such a blasphemous interpretation of the Lord’s casting out of demons, and that the Lord sometimes heard these slanders, sometimes not—and, hearing them, sometimes condemned the Pharisees, but sometimes left their lies without attention. The discourse on this could always be the same, because it concerned one subject and was moreover a parabolic discourse; a parabolic discourse, once having been spoken, as has already been noted, returns to speech immediately when there is need to speak of the same thing. Considering it therefore very plausible that the event told here by the evangelist Luke was distinct from other similar events, we give it the place it occupies here.

After this, beginning with the dinner at a certain Pharisee’s house to the end of this section, defined by the parable of the Pharisee and the tax collector, there come manifold instructions of the Lord, raising no questions. The fact that certain instructions already known are repeated here should disturb no one. We shall say about them generally: all these utterances are pronounced here in other circumstances, sometimes in another course and relationship of thoughts; almost all of them are of a parabolic nature, and by their very content are such that there could be no lack of occasions to repeat them many times over. Why it has been considered appropriate, and even necessary, to bring them here in their proper places, notwithstanding that they have already been read above.

A question might arise: how is it that the Lord’s utterances often appear unexpectedly, standing far apart from the preceding speech?—In order not to yield to such perplexities, one must keep in mind that the Lord’s utterances were called forth not only by verbal questions, but also by the heart conditions and thoughts of those surrounding Him, as were also His miracles. Having answered verbal questions, the Lord proposed answers also to those thoughts which occupied and troubled others. Since these thoughts stood far apart from the thoughts of the questioners, the Lord’s utterances also turn out to stand far apart from one another in content, though uttered and transmitted one after another in succession.

6. A Review of the Third Division of Gospel Accounts and the Determination of the Sequence of Events for the Third Part of the Gospel History

We enter the final section of Gospel accounts, speaking of the final events of the Lord Saviour’s activity according to the divine economy of the Incarnation during His stay in Jerusalem, Judea, and beyond the Jordan in His last half-year.

Here we encounter three groups of accounts and events: the first defines the Lord’s stay at the Feast of Tabernacles and the Dedication of the Temple in Jerusalem; the second—His stay beyond the Jordan; the third—the Lord’s last days on earth.

The accounts themselves indicate such a distribution.

The evangelists Matthew and Mark, having said that the Lord went from Galilee to Jerusalem by the region beyond the Jordan, then tell of certain events which took place before the Lord’s movement to Jerusalem, as has already been indicated; after them they also speak of the Lord’s movement to Jerusalem to His Passion. To them, having finished the account of the ninth journey of the Lord through Galilee, the evangelist Luke also joins, speaking in agreement with them both of the events before the Lord’s movement to Jerusalem, and His movement itself, and the Passion and death which followed.

Thus it is evident that the Lord’s movement to Jerusalem to His Passion was preceded by a series of events. But where and when did they take place?

Reading the evangelists Matthew and Mark, one might think that these events were accomplished by the Lord in passing during His transition from Galilee to Judea by the region beyond the Jordan. But, taking into account also the accounts of the evangelist John, we must think about this somewhat differently. The holy John says that beyond the Jordan the Lord had passed from Jerusalem after the Feast of the Dedication of the Temple, because of the extreme irritation of the Jews against Him, and here He taught and healed, always surrounded by a multitude of people who revered Him from the time of the testimony about Him by John the Baptist. Then, having stayed here for a certain time, He directed Himself toward Jerusalem, on account of the death of Lazarus. This movement to Jerusalem was the same as the movement of the first three evangelists, namely: the movement to His Passion and death. Since in these evangelists the account of events preceding the Lord’s movement to Jerusalem is closely connected with His movement to Jerusalem, we must conclude that they were accomplished by the Lord beyond the Jordan, in the interval of time from His passing beyond the Jordan from Jerusalem after the Feast of the Dedication of the Temple to His movement toward Jerusalem on account of the death of Lazarus, and not in passing during His transition from Galilee to Judea, and serve as an indication of the truth of what the evangelist John said in fact, that the Lord beyond the Jordan taught and healed.

We have thus two groups of events: the events beyond the Jordan and the events of the Lord’s last days on earth; for the Lord’s movement to Jerusalem was the beginning of these days. What took place before the Lord’s passing from Jerusalem beyond the Jordan will constitute the third group—namely the events at the Feast of the Dedication and Tabernacles.

It remains for us only to apply a beginning to all this. The evangelist John provides the beginning with the words of the brothers to the Lord. The Lord answered them: I will not go with you. And then He went alone and in secret. To this it is fitting to apply the words of the evangelists Matthew and Mark: the Lord went into Judea by the region beyond the Jordan. And He passed through this region, stopping nowhere, until He reached Jerusalem, and appeared in the temple in the middle of the Feast of Tabernacles.

Thus are all the accounts of the final section of Gospel accounts distributed.

The Feast of Tabernacles and Dedication

All the events at these feasts are so connected in the account of the holy John that they seem to flow continuously. The Lord was in the middle of the feast in the temple and taught; He was on the last day of the feast and also taught; He was on the day after this, showed mercy to a sinful woman, and also taught. From this teaching the Jews became so irritated that they desired to stone Him, but He passed through the midst of them unnoticed by them and withdrew.

Next the holy John says: and as He passed, He saw a man blind from his birth and healed him. This was followed by an investigation of this miracle by the Pharisees and a discourse of the Lord about shepherding and sheep.

The Feast of the Dedication came, at which the Lord began His teaching word again with a discourse about sheep and, continuing it, again irritated the Jews so that they rose up against Him. This caused the Lord to withdraw beyond the Jordan.

Thus the account goes continuously. Did the events also proceed continuously? This cannot be said; because between the Feast of Tabernacles and the Feast of the Dedication lie two months. There were certainly other events in these days, but the Holy Spirit did not think it good to inspire the holy John, who was filling out in his Gospel the accounts of other evangelists, to transmit them to us, just as He did not inspire him at first to transmit to us all that was in the first Passover in Jerusalem and in Judea, although about two-thirds of the year elapsed there.

We can, it seems, with certainty determine only the interval between the events at the Feast of Tabernacles and the events at the Feast of the Dedication. To the Feast of Tabernacles the account obliges us to refer what happened in the middle of the feast, what happened on its last day, and what happened at the very beginning of it, when the Lord, threatened with stoning, withdrew. To the Feast of the Dedication we must refer the healing of the blind man.

We base this on the fact that the discourse of the Lord, inseparably connected with the healing of the blind man, continues also at the Feast of the Dedication. Clearly, this healing took place just before the Feast of the Dedication.

The interval is thus indicated between the Lord’s withdrawal from the temple and, probably, from Jerusalem and the healing of the blind man. In such a case the words: as He passed must be given a general sense: “once” or “at some time passing by”—that place where the blind man was sitting; at some time, and not the very day that He withdrew from the temple.

Indicating, however, such an interval, we cannot by any means allow that it would be permissible to fill it with any events from the accounts of other evangelists, and namely from the last section of the evangelist Luke, which contains a description of the ninth journey of the Lord through Galilee. There is no reason for this and there is no indication whatever of what events could be inserted here.

The Lord’s Sojourn Beyond the Jordan

Why the events standing before the Lord’s movement to Jerusalem to His Passion in the first three evangelists are referred to this stay has already been discussed. The succession of events one after another, however, is indicated definitively by the accounts themselves. There took place: the answer to the question of the Pharisees about divorce; the counsel about celibacy; the blessing of children; the counsel to the rich young man to sell all and follow the Lord; the promises to all the disciples who had left everything for the sake of the Lord; the parable of the workers in the vineyard. Then follows the account of the Lord’s movement to Jerusalem, which began the Lord’s last days.

The Lord’s Last Days

The Lord Himself indicates that with His first step toward Jerusalem at this time His last days began: for as soon as He directed Himself on this path, He began to say: Behold, we go up to Jerusalem, and the Son of Man shall be delivered up, and so forth. But the first events that took place here were only a prelude to the last days; the very last days themselves began from the time of the Lord’s triumphal entry into Jerusalem.

The events that took place in these last days are told by all four evangelists, and the succession of one after another is determined now by the properties of the events themselves, now by the indications of the accounts, now by both together.

Before the Lord’s triumphal entry into Jerusalem they proceeded in such an order.

At the end of His stay beyond the Jordan, the Lord learned of Lazarus’s death and resolved to go and raise him. At the very beginning of this journey, He again announced to the Apostles the sufferings that awaited Him and gave the sons of Zebedee and their mother an answer to their expressed desires, and gave all the Apostles a lesson on this matter.

On the way after crossing the Jordan stood Jericho, through which the Lord had to pass. At the entrance to this city and at the exit from it, the Lord performed healings of the blind. The accounts of these healings are as follows: the evangelist Luke tells of the healing of one blind man at the entrance to Jericho; the evangelist Mark – of the healing of one also at the exit from it, with the mention of the healed man’s name; the evangelist Matthew – of the healing of two at the exit from the city. That the healings occurred at the entrance and exit should not be astonishing, when it is known how, upon the Lord’s appearance, the people with their infirmities and the infirm rushed to Him, seeking only to touch Him, and that all who touched Him in faith were healed. As for the fact that at the exit the evangelist Matthew speaks of two healed blind men while the evangelist Mark speaks of one, this is explained in the same way as the fact that the evangelist Matthew speaks of two demoniacs of Gadara when the other evangelists speak of one – namely, because one of them was well known, which is why his name was preserved. He alone chiefly remained in the attention and memory of all; and this is whom Holy Mark presents. Moreover, it may be said that with the multitude of healings, attention was not strictly focused on the number of those sick of one kind or another.

In Jericho itself the Lord, by His attention to Zacchaeus, disposed him to correct his irregularities with a zeal worthy of all imitation; then in the parable of the minas[1] he depicted the destinies of His Kingdom and those called to be sons of this Kingdom; and then continued on His way.

They came to Bethany. The Lord raised Lazarus, dead for four days. The striking impression from this miracle compelled the authorities of Judea who cared for the people’s salvation to pronounce a death sentence upon the Saviour of the world. This drove the Lord to withdraw for a time to the borders of Ephraim. Six days before Passover, He returned from there again to Bethany, where those devoted to Him prepared a supper for Him, at which Mary anointed Him with precious ointment, thus awakening in those who understood not this deed an indignation which the Lord did not approve.

The very last days of the Lord began with the day of His triumphant entry into Jerusalem. Here the accounts go day by day and clearly establish the course of events in them. It remains only to list them.

The triumphal entry into Jerusalem, which took place the day after the supper given to the Lord in Bethany, was marked not only by the people’s rejoicing but also by a voice from heaven, concerning which the Lord in an extended discourse expounded the work of His incarnate dispensation.

The movement toward the city began early that day. As He approached the Mount of Olives, the Lord sent to a prominent village ahead, which stood at the foot of the Mount of Olives, to bring from there at His command a female donkey with a young donkey, and when they brought it, He sat on the young donkey and continued His procession. The people accompanying Him came into extraordinary excitement: they spread their garments and tree branches on the Lord’s path and cried out: Blessed is He who comes! Those gathered for the feast in Jerusalem heard of the Lord’s movement, came out to meet Him, and in turn spread garments on the path and tree branches. Everyone cried out: Hosanna! Blessed is He who comes! And the Lord wept for the fate of the city and its people.

Having entered the city, shaken by this extraordinary event, the Lord went into the temple, cleansed it of merchants, performed many healings, accepted praise from children, and when Greeks asked to see Him, by His cry “Now is the Son of Man glorified,” He drew a testimony concerning Himself from above and spoke to all about the power of His incarnate dispensation.

In the evening, the Lord returned to Bethany.

On the second day, after the triumphal entry into Jerusalem, – on Pure Monday – the Lord again went into the temple; on the way He pronounced a symbolic curse upon the fig tree, and to the disciples – a word about the power of faith when they expressed their amazement at the effect of the curse; in the temple – He cleansed it again of merchants. These merchants likely, after their expulsion the previous day, had again taken their places, because the church authorities did not forbid it to them; but the Lord Jesus was for them an outsider. He acted upon their conscience, which they had grown accustomed to quieting concerning their activity, which revealed irreverence toward the house of God.

In the evening, the Lord again went to Bethany. Surely much was said and done on this day as well. But it was not pleasing to the Lord that this be communicated to us.

On the third day – on Pure Tuesday – while on the way from Bethany to Jerusalem, the disciples, seeing the withered fig tree, again expressed their amazement and again heard the Lord’s word about the power of faith. Both on the previous day – both the disciples’ amazement was expressed and the Lord’s word about the power of faith was spoken. Now both occur again. The disciples’ amazement now was awakened by the degree of withering – down to the root. And yesterday the signs of withering were evident, but that was only the beginning; now it has withered entirely to the root. And the Lord’s word about the power of faith more clearly points to the character of such faith.

Then throughout this day the Lord held many conversations in the temple with the church authorities, scribes, Pharisees, and Sadducees, and outside it on the Mount of Olives with His disciples.

In the temple first, the Lord gave an answer to those who asked Him by what authority He acted.

Then He began to instruct the church authorities through parables; and He spoke parables: of two sons, of whom, when invited by their father to work in the vineyard, one answered: I will not, but afterward went; while the other said: I go, yet did not go;of the vinedressers, who beat first the servants of the vineyard’s owner and then killed his son;of those called by the king to a wedding feast, on the occasion of his son’s marriage, who refused because of worldly cares.

Then He resolved certain questions of those who asked: whether to give tribute to Caesar or not; how to reconcile with the teaching about the resurrection of the dead the law of levirate marriage[2]; and what is the greatest commandment?

After this, silencing His questioners by asking: how is Christ the son of David, when David calls Him Lord? – He spoke many reproachful denunciations against the scribes and Pharisees.

And finally, valuing above all offerings the materially insignificant gift of the widow, He withdrew from the temple and the city.

Passing by the temple, He spoke a prophecy concerning its fate; and going up the Mount of Olives, He predicted the fate of the city and people, and finally, the fate of all the world.

Having then called through several parabolic utterances His disciples, and in their person all of us, to be on guard, to be watchful and to pray in expectation of His second coming, the Lord concluded His discourse with a depiction of the Last Judgment.

Having finished His discourse with the disciples, the Lord said that after two days it would be Passover. Ahead lay the fourth and fifth days after the Lord’s triumphal entry into Jerusalem – Wednesday and Thursday – pure. For the night, the Lord perhaps withdrew to Bethany, or spent it here on the mountain in a certain garden.

On Wednesday there was a council of the Sanhedrin about destroying the Lord, probably in the morning; in the evening at the house of Simon a supper was prepared for the Lord; and at night, as is more likely, Judas sold the Lord for thirty pieces of silver.

Of these events, only the supper raises a question. A similar supper has already been described by Holy John and placed by him six days before Passover. Is it not the same one? No. Two evangelists place the supper on this day; and one cannot deny that it took place on this day. But, according to the testimony of Holy John, there was a supper four days before this one; and there is no reason to think that it did not take place then. A supper, as a friendly reception of the Lord, could have taken place each day in the same place and even in the same house; all the more reason not to hesitate in recognizing that there were two suppers four days apart from one another and, it seems, not in the same house.

The anointing with ointment was not the purpose of the supper and was not necessarily connected with it. It came incidentally. A feeling of reverence and gratitude toward the Lord was aroused and impelled one to show this before Him by anointing His feet or head with ointment, or both. And this could have been done by persons who did not belong at all to the household where the supper was prepared, even by those unknown to Him and not enjoying His favor, as had happened in Galilee in the house of another Simon. One cannot therefore deny that the anointing with ointment could have taken place at both suppers.

As for the similarity of the accounts and the Lord’s words about the meaning of the anointing, they are not at all verbatim similar. Moreover, the same subjects naturally are described similarly and provoke similar judgments about themselves.

Pure Thursday was marked by the Mystery of the Last Supper. The course of events during the day was as follows: during the day everything necessary for the supper was prepared; when the time came, everyone gathered in the upper room and reclined; before partaking of the Passover supper, the Lord rose and washed the disciples’ feet; at the end of His words to Peter on this occasion, the Lord mentioned that they – the disciples – were clean, but not all, alluding to the betrayer, and then, when the supper began, He three times exposed Judas to bring him to his senses and finally by the words: what you intend to do, do quickly – caused him to leave; at the end of the Passover supper, the Lord was pleased to establish a new mystery of Body and Blood – the mystery of mysteries, the New Testament Passover.

Having resolved a dispute that arose incidentally among the disciples about who among them was the greatest, the Lord began His farewell discourse, in which at first the voices of certain disciples are heard, but then the Lord spoke alone, telling all that they could comprehend and what could serve as consolation and guidance to them in the grievous circumstances that lay ahead.

The farewell discourse, it must be supposed, was spoken entirely in the Passover upper room. Although at the end of the 14th chapter of the Gospel of John it says: “Rise, let us go from here”; yet the great importance of what is being said afterward, especially the concluding prayer to God the Father, compels us to recognize that even after those words the Lord still remained in the room and continued His discourse, perhaps standing. On the way it would have been inconvenient for everyone to hear all that was said, yet for everyone to hear it was absolutely necessary. And it was especially inconvenient to pronounce a prayer to God the Father on the way.

Finally, having spoken a few words in conclusion of the entire supper, the Lord made His way to the Garden of Gethsemane.

[1] This refers to the parable of the ten minas (Lk. 19:11–27). – Ed.

[2] The law of levirate marriage – marriage obligatory because of the kinship between those about to marry. A childless widow was to be taken in marriage by the brother of the deceased, and the firstborn child born from this marriage was counted by law as the son of the deceased, “that his name not be blotted out in Israel” (Deut. 25:5–10). – Ed.

The Lord’s Passion

From this moment the sufferings of the Lord began. Their foundation was laid this night, from Thursday to Friday.

All that follows here – the prayer about the cup, the taking of the Lord, His being brought to the high priest’s house and what took place in that house during the night – proceeds according to the indication of the accounts themselves.

To dispel confusion when reading the accounts of this last event, one must remember that the houses, or dwellings, of the high priests Annas and Caiaphas were in the same courtyard. This resolves the questions of why the Lord was brought to Annas and into which house John and Peter entered. Upon the Lord being brought to the high priest’s courtyard, they had to wait a little for the members of the Sanhedrin to gather. Since Annas wished to see the Lord, he had Him brought to him, rather than have Him stand in the courtyard. Then the transition from Annas to Caiaphas was a transition from one wing to another. What took place at Caiaphas’s ended with the condemnation of the Lord and mockery of Him; after which He was led out into the courtyard and guarded until morning, and the mockery continued.

While they were judging and condemning the Lord, in that same courtyard the threefold denial of Holy Peter took place, according to the Lord’s word. The accounts of these denials are interspersed in the evangelists’ accounts of what happened to the Lord. To avoid diverting attention, we present all that happened to the Lord separately, without interruption, and then, also without interruption, what happened to Peter.

The accounts of Holy Peter’s denial in the evangelists Matthew and Mark are similar; in the evangelist Luke it is somewhat different; it has its own peculiarities also in the evangelist John. Each evangelist has three denials. If from these three different accounts we were to combine three accounts of each denial into one, so that from the three first accounts one first denial would be formed, from the three second – a second, from the three third – a third, we would encounter insurmountable difficulties. For this reason we are compelled to use a different approach in depicting the three denials of Holy Peter, namely: to consider the three denials of each of the three differing accounts as one denial, in the understanding that each of the three denials was made complete after its threefold repetition.

It is supposed that there were three approaches, or three attacks, upon Holy Peter, with the questions: are you also one of His disciples? – were you with Him? – your accent betrays you and the like – and that each time those questioning did not content themselves with one answer, but immediately repeated the question again and again. Holy Peter, only by three times repeating each time his denial, freed himself from those attacking; but this was only for a time: shortly after, other persons came up with the same questions and also repeated them three times and only after the threefold denial were satisfied and withdrew, to give way shortly after to still other persons to make a similar attack and elicit a similar denial. But each time the denial was only one; and for three attacks – three denials.

We consider the first denial to be the one described by Holy John. It began at the gate entrance and was completed by the fire, where Holy Peter stayed, having come from the gate. This happened during those minutes which the Lord spent at Annas’s.

When the Lord was brought from Annas’s wing to Caiaphas’s, or where the Sanhedrin had gathered, Holy Peter thought to take advantage of this movement and leave the courtyard, but one servant girl stopped him, accosting him with a question and forcing him to deny. Holy Peter, however, did not abandon his intention and made his way to the gate leading from the inner courtyard to the outer. There another servant girl met him with the same question; he denied before her as well. Scarcely had he come out to the outer courtyard when those standing there pressed upon him with the same question; he was compelled[1] to deny before them as well. This second denial is reported by the evangelists Matthew and Mark; and it is characteristically different from the first: that one began at the gate and ended by the fire, while this one began by the fire and ended at the gate.

For some reason it was not possible for Holy Peter to go out to the street, and he again returned to the inner courtyard and sat by the fire. Here again he was attacked with questions: first a servant girl, a short while later another person, after an hour – yet another. Holy Peter once again firmly denied – and this is the third denial.

Immediately the cock crowed – and the Lord, having been led out of the Sanhedrin and standing in the courtyard, looked upon Peter. – And having gone out, Holy Peter wept bitterly.

After this all was quiet on the courtyard until morning. Only the guards from time to time did not cease to mock the Lord.

[1] Należit (Church Slavonic) – compels. – Ed.

Good Friday

In the morning on Friday the church authorities gathered again and questioned the Lord again, hoping to discover something more, but they received only a confirmation of what they had previously found out. And this was quite enough for their conscience.

Then they delivered the Lord to Pilate the governor, so as to obtain from him a condemnation of the Lord to death. Here they used different language, all in a political tone. Pilate at once saw that there was no capital offense in the accused. But, unwilling both to condemn the Lord and to displease the Jews, as soon as he saw an opportunity, he hastened to remove the case from himself and delivered the Lord to Herod. However, he too found no capital offense in the one brought to him and sent word of this to Pilate, clothing Him in a white robe.

Pilate found himself having to decide the case again. He did not want to condemn the Lord, being aware of His innocence of death. But he was weak in love for truth and, instead of relying on the power of this truth, turned to outside help, which did not produce the expected effect on those accusing. Nothing was accomplished by setting the Benefactor against a criminal to persuade them to choose the first for release; the display of the wounded and bloodied figure produced no effect to arouse pity and dispose them to be satisfied with this scourging. “If you release this man, you are not Caesar’s friend” – at last deprived Pilate of all energy to defend the Righteous One – and he condemned Him to crucifixion. The people take the blood of the Lord upon themselves; Pilate washes his hands; thus all is settled. – And the Lord is led away for crucifixion with two criminals.

On the way the blessed Simon of Cyrene was counted worthy to carry the cross of the Lord for Him; the weeping women received a lesson to weep for themselves with an exhortation of fear for all.

At Golgotha they crucify the Lord, divide His garments and mock the Crucified. After this are heard seven words of the Lord from the Cross, beginning with a prayer for those who crucify and revile Him, and ending with the committing of His spirit into the hands of His Father in heaven.

From the sixth hour until the ninth there was darkness; at the ninth hour the Lord gave up His spirit with the accompanying awesome signs, which caused the people, smiting their breasts, to come to themselves.

Then all became quiet. Only the malice of His enemies found no rest. They obtained permission to break the legs of the crucified, so that, bringing them thereby to death, they could remove their bodies. But concerning the Lord it did not happen according to their desire. In fulfillment of the prophecies, His legs were not broken – though alive, but His side was pierced after He was already dead; and His body was taken down not like the bodies of criminals, but like the body of a person reverently honored and worshipped, by Joseph and Nicodemus, without doubt not without the participation of other persons close to Him. – The women observed how they laid the Lord in the tomb.

The repentance of Judas with his despair and destruction we place at the end of the events of Friday so as not to interrupt the accounts of what happened to the Lord. Moreover, in his despair he turned to the high priests, who until the very evening were occupied with the matter of the unrighteous condemnation of the Lord and had no time for Judas.

All the events of Good Friday are determined in their course by the indications of the accounts about them.

Holy Saturday

The Sabbath came – the day of rest. The Lord rested in the flesh in the tomb, but with His soul, as God, descended to Hades, so as to liberate the holy ones of old who were there and bring them into paradise.

When the lawful period of rest had passed, the church authorities obtained permission to set a guard at the tomb. Meanwhile, as this was happening, certain women came to the tomb to see if anything unusual had occurred. When they departed, a guard was posted at the tomb, and the tomb was sealed. The women, having returned to the city, still had time to buy ointments, so that in the morning they could go to Golgotha and anoint the body of the Lord.

The Resurrection of Christ

At what moment and how the Resurrection of the Lord took place, the evangelists do not tell. They only testify to the event of the Resurrection by speaking of the many appearances of the Lord after His Resurrection. The first witnesses of His Risen form and proclaimers of His Resurrection were the holy women, and after them the Apostles and other persons.

The appearances of the Lord after His Resurrection are determined by the accounts of the evangelists. We have two general lists of them – in the evangelist Mark and in Holy Paul; we also have special accounts of some of them. But even there not all are mentioned, and here not all are described. For the Lord, as Holy Luke assures us, appeared to the Apostles for forty days, speaking to them of things concerning the Kingdom of God.

All the described and mentioned appearances number ten. The last, the tenth, concluded with the Lord’s Ascension into heaven.

Of all these events, only the visits of the holy women to the tomb on the day of Resurrection require some clarification. The holy myrrh-bearing women did not all go to the tomb together, but in groups and at different times. There were three visits of theirs to the tomb. The accounts themselves compel us to recognize this. From them we can also determine which women came at which time.

The accounts of this in Holy Matthew (28:1–10) and Holy Mark (16:1–11) are similar and speak of the same visit of the women to the tomb.

Holy Matthew begins thus: In the evening… of the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. – “In the evening… of the Sabbath…” – in the evening on Saturday, when the rest required by the law had ended. – “As it began to dawn” – means not when it was becoming light, but when it was becoming dark, or when the first day of the week was beginning. Here is a clearer example of the use of this word in such a sense: Holy Luke, speaking of the laying of the Lord’s body in the tomb, writes: “that day was the day of Preparation, and the Sabbath was beginning” Lk. 23:54. Among the Hebrews, as in our church worship, the day began in the evening: the Sabbath began on Friday evening and ended on Saturday evening, when at the same time the first day of the week began. “In the evening… of the Sabbath, as it began to dawn on the first day of the week…” – will mean: on Saturday evening, when the first day of the week was beginning – Mary Magdalene and the other Mary came to see the tomb – came to Golgotha to see whether everything there was as they had seen it in the evening on Friday, at the time the Saviour was laid in the tomb.

And the evangelist Mark likewise presents the women acting on Saturday evening. But with him they do not go to Golgotha, but to the shops – to buy ointments, so that afterward, that is on the morning of the following day, they might go and anoint the body of the Lord.

Holy Mark obviously supplements Holy Matthew. Let us combine both and obtain: on Saturday evening, when according to the law the Sabbath had ended and the first day of the week had begun, certain women went to Golgotha to see the tomb and, having returned to the city, went to buy ointments, so that in the morning they might go and anoint the body of the Lord. To Golgotha went Mary Magdalene and the other Mary, who in Holy Mark is called the mother of James; and Salome also went with them to buy ointments. – These two women, having returned to the city, went into a house and, taking Salome with them, went to buy ointments. They all probably lodged in one house.

Further, Holy Matthew tells what happened on Golgotha during the night, visible to no one. An angel, he says, of the Lord descended from heaven and rolled away the stone from the door of the tomb. This action was accompanied by a shaking of the earth, from which the guards were seized with fear and probably fled at once from Golgotha.

After this, in Holy Matthew, the women are presented as already at the tomb before the face of the Angel, who was sitting on the stone that had been rolled away from the door of the tomb.

The evangelist Mark does not speak of the Angel rolling away the stone from the tomb, but here supplements Holy Matthew by telling of the women’s movement to the tomb and of what troubled them on this way. In the morning, he says, on the day after the evening purchase of ointments, the women went to the tomb, and on the way they fearfully thought about who would roll away the stone from the door of the tomb for them – for it was very large; but, looking at the tomb as they came out of the city, they saw that the stone had been rolled away. They came near and entered the tomb, where they saw an Angel.

In the account of the vision of the Angels, the evangelists supplement one another, and the result is: the women saw an Angel on the stone, who said to them: He is risen; come, see the place where He lay. They entered and were amazed. That same Angel, who was invisibly brought here, or another who was here, said to them: See the place – and so forth. Then he added: Now go quickly to the Apostles to gladden them with this good news. These same words were spoken to them also by the Angel on the stone; here they are repeated again.

After leaving the tomb, the women do not see the Angel on the stone, but hasten to the Apostles. Both evangelists say the same thing about this. But further, Holy Matthew supplements Holy Mark, telling what happened to the women on the way. Namely, that as they hastened to the Apostles, the Lord met them on the way, allowed those who bowed to Him to touch His feet, and, dispelling their fear, commanded them to hasten to the Apostles.

As to how it was with them when they came to the Apostles and delivered the command, neither evangelist speaks; probably because this was already self-evident.

Which exactly were the women who participated in this coming to the tomb described by the evangelists Matthew and Mark? – Judging from what was told about what happened in the evening of Saturday, these were Mary Magdalene, Mary the mother of James, and Salome. But that was in the evening – that they acted together. But was it so also in the morning? One cannot assert this simply from the fact that they are presented as being together on Saturday evening. More than ten, perhaps many more, hours had passed since then. And they could voluntarily have separated, or something powerful could have happened to cause them to separate. And the evangelists do not tell us which exactly women went to the tomb in the morning. Therefore, our supposition that in the morning it were the same women spoken of in the evening can only be submitted to verification.

Reading at this point the accounts of these evangelists, one is almost involuntarily led to such a supposition, and no one would have thought of separating these women if they did not encounter in other Gospel accounts impulses to do so.

The evangelist Mark, when he later makes a list of the appearances of the Lord after His Resurrection, places in the first position the appearance of the Lord to Mary Magdalene, saying that the Lord, having risen, appeared first to Mary Magdalene. To her alone, or when she was alone, did the risen Lord appear, and moreover before all others. Consequently, at the moment of this appearance to her, she was separated from the other women – and this separation must be recognized as having taken place before the coming to the tomb of the women we are now discussing, and before the subsequent appearance of the Lord to them. How the appearance of the risen Lord to Mary Magdalene took place, this the evangelist John describes in detail. From him we see that Mary Magdalene came to the tomb while it was still dark, while those women came at dawn. Consequently, she anticipated them alone. Then what happened with Mary on that morning, as Holy John testifies, does not permit us to suppose that she could have joined the women who were with her in the evening before they came to the tomb and before the Lord met them.

From all that has been said, one must conclude that in the coming of the women to the tomb described by the evangelists Matthew and Mark, only Mary the mother of James and Salome participated.

One more remark about this visit to the tomb. The women, going to the tomb, were troubled about who would roll away the stone, but they do not even mention the guard. Consequently, they did not know of its presence. How could this have happened when they were at Golgotha at the tomb on Saturday evening? – When the lawful period of Sabbath rest had ended, the church authorities went for permission to station a guard, while the women went straight to Golgotha and, while the authorities were busy getting the guard, managed to look everything over and return to the city. The guard was stationed after they had left the Lord’s tomb and Golgotha. The women did not meet it; therefore, they did not know of it.

The account of Holy Luke of the women’s coming to the tomb is such that by it, the coming he describes must be recognized as a separate one, distinct from the one described by the evangelists Matthew and Mark. – In his account also, the women, having come to the tomb, see the stone rolled away from the tomb, which leads one to suppose that these women also were troubled about the rolling away of the stone, without being troubled about the guard. But they do not see an Angel on the stone, and therefore go straight into the tomb. The body of the Lord was not found – and this threw them into extreme perplexity. When they were thus in extreme perplexity about what this might mean, two men appeared to them in shining garments: men, not youths, and – two, not one. These were Angels. The words spoken by them had the same content as those spoken to the women by the evangelists Matthew and Mark, only they express somewhat more fully what was said there. But here the Angels do not give the women a command to go to the Apostles and proclaim the Resurrection of the Lord. They did this of their own impulse. By such peculiarities in the account of the evangelist Luke, we hold that it speaks of another coming of the women to the tomb than that of which the evangelists Matthew and Mark speak.

Let us recall here the testimony of the disciples of Emmaus to the risen Lord – that certain women, having come early to the tomb, came to the Apostles and told them that they had seen Angels, who said to them that the Lord is risen Lk. 24:22–23. Only women who participated in the coming to the tomb described by the evangelist Luke could speak thus. For they alone saw only Angels, while the other women, according to the evangelists Matthew and Mark and the evangelist John, saw not only Angels, but the Lord Himself. Thus, this testimony, confirming the peculiarities of the account of the evangelist Luke, also confirms the distinctness of this coming of the women to the tomb, different from the coming of other women.

But if this was a different coming, then the women who participated in it were different also. But who were they?

The women of the evangelist Luke watched as the body of the Lord was laid in the tomb. This is common with them and the women of the evangelists Matthew and Mark. But then these women on that same Friday evening buy ointments, while on Saturday they do not move; whereas the women of the evangelists Matthew and Mark on Friday do not move, and buy ointments on Saturday evening. This means the first separated themselves from the second. This was not through any discord, but because those and these did not lodge in one house, but in different ones. But for the same reason they could also come to the tomb separately from one another, though for the same purpose. So it happened, as the account of the evangelist Luke gives us to understand. But who were they? And we shall find an answer to this in the same account. At the end of it, Holy Luke names all the women who gathered at the Apostles with the good news of the Resurrection of the Lord: “They were,” he says, “Mary Magdalene and Joanna and Mary the mother of James and the other women with them” Lk. 24:10. Let us subtract from here – for the account of the coming of women according to the evangelists Matthew and Mark – Mary the mother of James, joining with her also Salome, and for the account of this according to the evangelist John – Mary Magdalene; for the account according to the evangelist Luke there remains Joanna, the wife of Chuza, Herod’s steward, with certain other women. These we shall consider the participants in the coming of women to the tomb according to this account.

As for the coming of Mary Magdalene to the tomb according to the evangelist John, its peculiarities are so evident that it is unnecessary even to ask. Here both the persons are different and the circumstances are different, not repeating in any detail in the accounts of the coming of other women. – She comes alone to the tomb very early, while it is still dark, and seeing the tomb empty, she runs to the Apostles, saying nothing to them except: “They have taken my Lord, and I do not know where they have laid Him.” The Apostles Peter and John therefore go with her to the tomb, examine it, and, coming to no definite conclusion, return to their house. But Mary remains at the tomb and first sees the Angels in the tomb, and then the Lord Himself in the garden[1]. Rejoiced, she hastens then, by the Lord’s command, to the Apostles, to share with them her joy. – Is there anything like this in the accounts of the coming of other women to the tomb?

Let us note here that, judging from Mary Magdalene’s movements now to the tomb, now to the Apostles, now again to the tomb and again to the Apostles, she could neither be among the women coming with Joanna nor join herself to Mary the mother of James with Salome. And there was no need for that. Once separated from the other holy women, she did not meet them again until all of them had gathered at the Apostles, as we shall see.

We have, therefore, three accounts of the coming of the holy women to the tomb and three comings of theirs, each with its own peculiarities in circumstances and with particular women participating in them.

In what order these comings occurred is determined by the moments of time indicated in the accounts. Mary Magdalene comes while it is still dark; Joanna – in deep morning, when it was becoming light; Mary the mother of James with Salome – when it was growing light, before sunrise. In this order they came: Magdalene before all; after her Joanna with the other women; after all – Mary the mother of James with Salome.

How did it come to pass that they came separately? – It is most likely that they, after preparing everything necessary for anointing the body of the Lord, agreed on Saturday evening in the morning to gather somewhere in the city and go together to Golgotha, but rather to go there as each could, and wait there for everyone to gather, so that all together might proceed to anoint the Lord’s body. They lodged not in one house; therefore, they could not know which of them was leaving at what time. Mary Magdalene, it seems, was together with Mary the mother of James and Salome, but she lacked the patience to wait for her companions to gather – and she went out alone, when it was still dark. Having come to the tomb and seeing that the Lord was not in it, she no longer saw the need to wait here for the other women: for there was no one left to anoint – and she hurried to the Apostles. So too Joanna and hers, having received word from the Angels of the Resurrection of the Lord, did not wait, but hastened to the Apostles. The same did the last women.

The entire course of these events can be represented thus.

When the body of the Lord was laid in the tomb in the evening on Friday, all the women were at Golgotha and watched where and how the body of the Lord was laid. Upon returning to the city, some of them (this was Joanna and hers) at once bought ointments and on Saturday remained at rest. Others on Friday evening did nothing; they rested on Saturday also up to the lawful hour; but when the Sabbath rest had ended, they went to Golgotha to see if everything there remained as they had seen it on Friday, and upon returning from there bought ointments. Then, on that same evening, they conferred with Joanna and agreed how to act in the morning, deciding not to gather together in the city in the morning to avoid drawing attention to themselves, but to wait for one another at Golgotha, so as to proceed to anoint the Lord’s body when all had gathered.

Having thus agreed, they awaited morning. Before all the others, Mary Magdalene rose and hastened to the tomb of the Lord, while it was still dark, leaving her lodging companions to prepare themselves and go there as they could. Not finding the body of the Lord in the tomb, she ran to the Apostles. Meanwhile, as she was going to the Apostles and with them walking back to Golgotha, Joanna came to the tomb with hers and, having received from the Angels an assurance of the Resurrection of the Lord, set out for the Apostles. After the Apostles Peter and John, having spent time on Golgotha, left for home, and then Magdalene, who remained there, having seen the risen Lord, also set out for them, there came to Golgotha Mary the mother of James with Salome and perhaps with certain other women, and, seeing first the Angels, then the Lord Himself, they too ran to the Apostles.

Thus all the women hastened to the Apostles to share with them the joy of the Resurrection of the Lord. Probably Joanna with hers came before all, but she could tell them only that she had seen the Angels, who announced to her that the Lord is risen. For the Apostles this was the first news. Both joyful and desirable was it that it should be so, yet they believed it not. While they were still discussing this, Holy Magdalene came and said that she had seen the Lord, conveying also the words which the Lord had commanded her to convey to the Apostles. But having heard her as well, the Apostles did not believe. Scarcely had Holy Magdalene finished speaking when Mary the mother of James and Salome came and said that they had seen the Angels at the tomb and in the tomb, and then on the way – and the Lord Himself as well, conveying to them a command from the Lord such as Magdalene had also conveyed. The Apostles did not believe them either.

So now all the women – the proclaimers of the Resurrection of the Lord – gathered at the Apostles Lk. 24:10. How many eyes beheld the Lord! Behold, a cloud of witnesses! And yet, to the Apostles their words seemed as idle talk; and they did not believe them. The result of this was only that Holy Peter decided to run to the tomb himself and see whether something might not be revealed to him also. He went, but found nothing new beyond what he had seen before, and returned, only marveling at what had happened.

His state of mind at this time, one must suppose, was very heavy from the thought that his own fault might have been the cause of the door of the Lord’s revelation being closed for him and the Apostles. And was it not at this very time that the merciful Lord appeared to him for his consolation and the peace of his heart? – Surely this appearance took place between this visit of the Apostle Peter to the tomb and the return to Jerusalem of the Emmaus disciples. For when they came back, they were met with the joyful news: “The Lord is risen indeed, and has appeared to Simon.”

The order of the other appearances of the Lord determines itself. The appearance of the Lord to Holy Peter, evidently, was before His appearance to the Emmaus disciples. Of these disciples one should suppose that early in the morning they were at the Apostles’, probably to inform them that they needed to leave Jerusalem for a time; they had heard how Joanna told the Apostles about her being at the tomb and the appearance to her of the Angels who announced the Resurrection of the Lord, and immediately departed before Magdalene came there. Therefore, they only knew what Joanna had said. What they said to the Lord: “Some of our companions went to the tomb and found it just as the women had said, but they did not see Him” – this should be considered as referring to the holy Peter and John, who had reported this to them before Joanna came.

Then in the evening came the appearance of the Lord to all the disciples except Thomas, “with the doors shut… for fear of the Jews.”

Eight days later the Lord appeared again to all the disciples and with Holy Thomas, who, having received tangible proof of the Lord’s Resurrection, confessed: “My Lord and my God!”

When the days of the Passover feast had ended, the Apostles returned to Galilee and here had the consolation of seeing the Lord by the sea, and with a wonderful catch of fish at that.

Holy Paul mentions the appearance of the Lord to more than 500 brethren. – Probably, this is the very one which the evangelists Matthew and Mark describe. In describing this event, not intending to write about other appearances of the Lord, they combined in it also what can belong only to the last appearance of the Lord on the day of Ascension, with words clearly of farewell. But since by the Apostle Paul this was not the last appearance, in describing it we omit such words of the Lord as can belong only to the last, concluding appearance of the Lord, and include in it only those which have a general character.

The appearance of the Lord on a mountain in Galilee to 500 brethren, of course also with the eleven Apostles, should perhaps be placed before His appearance by the Sea of Tiberias. The Lord commanded them to go to Galilee, to a mountain, and there they would see Him. Therefore in Galilee the first appearance should be this one on the mountain with 500 brethren.

The appearance of the Lord to Holy James is placed after this, according to the indication of Holy Paul.

The appearance to the eleven disciples, of which Holy Paul speaks after this, is the last appearance of the Lord at His Ascension.

After such an exposition of the course of events of the Gospel history, it remains for us only to present an appropriate summary thereof, with an indication of its main parts and all subdivisions, which we place after this.

In the very exposition of this history in the words of the evangelists, we shall not introduce such headings. There only at the top of the page will stand for each account a title indicating its contents, with its paragraph. Those who wish to know in what relationship each event stands in the general course of the accounts will be indicated by this paragraph. It refers to the general summary, which has the same paragraphs opposite each account – where this will be seen.

[1] Vertogard (Church Slavonic) – garden. – Ed.

Scripture Index

Every Scripture reference identified in this book, sorted in canonical Bible order. Tap a reference to jump to the verse where it appears.

Genesis

Genesis 1:27157. An Answer on the Question of Divorce. Mt. 19:3–9; Mk. 10:2–12

Genesis 2:24157. An Answer on the Question of Divorce. Mt. 19:3–9; Mk. 10:2–12

Exodus

Exodus 3:6185. The Confuting of the Sadducees on the Question of the Resurrection. Mt. 22:23–33; Mk. 12:18–27; Lk. 20:27–39

Exodus 13:211. The Circumcision and Presentation of the Lord. Lk. 2:21–39

Exodus 20:12–16160. Instruction to a Rich Young Man—Give Up All. Mt. 19:16–26; Mk. 10:17–25; Lk. 18:18–27

Exodus 20:1354. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Exodus 20:1454. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Exodus 21:2454. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Leviticus

Leviticus 19:1254. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Leviticus 19:18160. Instruction to a Rich Young Man—Give Up All. Mt. 19:16–26; Mk. 10:17–25; Lk. 18:18–27; 186. Discourse in the Temple: “What Is the Greatest Commandment?” Mt. 22:34–40; Mk. 12:28–34; Lk. 20:40

Deuteronomy

Deuteronomy 6:4–5186. Discourse in the Temple: “What Is the Greatest Commandment?” Mt. 22:34–40; Mk. 12:28–34; Lk. 20:40

Deuteronomy 6:1320. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

Deuteronomy 6:1620. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

Deuteronomy 8:320. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

Deuteronomy 18:1522. The Calling of Certain Disciples. Jn. 1:35–51

Deuteronomy 19:15147. The Word of the Lord to the People: “I Am the Light…” Jn. 8:12–20

Deuteronomy 23:2154. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Deuteronomy 24:154. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

Deuteronomy 25:5185. The Confuting of the Sadducees on the Question of the Resurrection. Mt. 22:23–33; Mk. 12:18–27; Lk. 20:27–39

Judges

Judges 13:513. Flight Into Egypt and Return. Mt. 2:13–23

Psalms

Psalms 8:3174. Stirring in the City; the Cleansing of the Temple; Healings; the Praise of the Children. Mt. 21:10–16; Mk. 11:11; Lk. 19:45–46

Psalms 15:10244. The Resurrection of the Lord, Attested by His Appearances After Rising. 1 Pet. 3:18–19; Acts 2:24–31, 10:40–41, 13:31

Psalms 21:19228. The Lord’s Passion: The Crucifixion of the Lord. Mt. 27:33–39; Mk. 15:22–27; Lk. 23:32–38; Jn. 19:18–24

Psalms 40:10201. The Last Supper: The Washing of the Feet. Jn. 13:1–20

Psalms 68:5207. The Farewell Discourse: Instructive Teachings. Jn. 15:1–27

Psalms 68:1025. The First Passover; the Cleansing of the Temple of the Traders. Jn. 2:13–22

Psalms 77:273. A Word to the People in Parables. Mt. 13:1–3; Mk. 4:1–2; Lk. 8:4

Psalms 77:2493. The Discourse of the Lord Concerning the Bread From Heaven. Jn. 6:22–71

Psalms 81:6155. The Lord at the Feast of Dedication. Jn. 10:22–39

Psalms 90:11–1220. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

Psalms 108:17209. The Prayer of the Lord Saviour to God the Father. Jn. 17:1–26

Psalms 109:1187. The Lord’s Question: “Whose Son Is the Christ?” Mt. 22:41–46; Mk. 12:35–37; Lk. 20:40–44

Psalms 117:22–23182. Discourse in the Temple: The Parable of the Vinedressers. Mt. 21:33–46; Mk. 12:1–12; Lk. 20:9–19

Isaiah

Isaiah 6:9–1074. Certain Explanations Concerning the Parables

Isaiah 6:10175. What Happened When Greeks Wished to See the Lord. Jn. 12:20–50

Isaiah 7:148. The Revelation to Joseph of the Mystery of the Son of God’s Incarnation. Mt. 1:18–25

Isaiah 9:1–234. Settlement in Capernaum. Mt. 4:13–17; Mk. 1:14, 15; Lk. 4:15

Isaiah 12:3145. Jesus in the Temple on the Last Day of the Feast. Jn. 7:37–53

Isaiah 29:1394. The Refutation of the Pharisees for Their Vain Traditions. Mt. 15:1–20; Mk. 7:1–23; Jn. 7:1

Isaiah 40:321. The Testimony of Saint John Concerning Christ the Lord. Jn. 19

Isaiah 40:3–515. The Holy Forerunner Goes Out to His Ministry and Baptizes. Mt. 3:1–5; Lk. 3:1–6

Isaiah 42:1–450. Many Healings. Mt. 12:15–21; Mk. 3:10–12

Isaiah 53:1175. What Happened When Greeks Wished to See the Lord. Jn. 12:20–50

Isaiah 53:437. The Healing of Simon’s Mother-in-Law and Many Others. Mt. 8:14–17; Mk. 1:29–34; Lk. 4:38–41

Isaiah 53:12210. The End of the Supper. Lk. 22:31–38; 228. The Lord’s Passion: The Crucifixion of the Lord. Mt. 27:33–39; Mk. 15:22–27; Lk. 23:32–38; Jn. 19:18–24

Isaiah 54:1393. The Discourse of the Lord Concerning the Bread From Heaven. Jn. 6:22–71

Isaiah 56:7174. Stirring in the City; the Cleansing of the Temple; Healings; the Praise of the Children. Mt. 21:10–16; Mk. 11:11; Lk. 19:45–46; 178. A Second Cleansing of the Temple. Mk. 11:15–19

Isaiah 61:1–239. A Visit to Nazareth. Lk. 4:16–30

Jeremiah

Jeremiah 7:11174. Stirring in the City; the Cleansing of the Temple; Healings; the Praise of the Children. Mt. 21:10–16; Mk. 11:11; Lk. 19:45–46

Jeremiah 31:1513. Flight Into Egypt and Return. Mt. 2:13–23

Daniel

Daniel 9:27192. Discourse on the Mount of Olives: Prophecy Concerning the Fate of Jerusalem. Mt. 24:15–22; Mk. 13:14–20; Lk. 21:20–24

Hosea

Hosea 6:643. The Calling of Levi-Matthew and a Meal at His House. Mt. 9:9–17; Mk. 2:13–22; Lk. 5:27–39; 46. Plucking Grain on the Sabbath and Its Justification. Mt. 12:1–8; Mk. 2:23–28; Lk. 6:1–5

Hosea 11:113. Flight Into Egypt and Return. Mt. 2:13–23

Joel

Joel 3:18145. Jesus in the Temple on the Last Day of the Feast. Jn. 7:37–53

Micah

Micah 5:212. The Adoration of the Magi. Mt. 2:1–12

Micah 7:685. Instruction for the Whole of Apostolic Activity. Mt. 10:16–42

Zechariah

Zechariah 9:9173. The Triumphal Entry of the Lord Into Jerusalem. Mt. 21:1–9; Mk. 11:1–10; Lk. 19:29–44; Jn. 12:12–19

Zechariah 12:10238. The Piercing of the Side. Jn. 19:31–37

Zechariah 13:7211. The Departure to Gethsemane. Jn. 14:31; 18, 1; Lk. 22:39; Mt. 26:30–35; Mk. 14:26–31

Malachi

Malachi 3:115. The Holy Forerunner Goes Out to His Ministry and Baptizes. Mt. 3:1–5; Lk. 3:1–6; 60. The Lord’s Praise of the Holy Forerunner. Mt. 11:7–15; Lk. 7:24–28

Matthew

Matthew 9:32–34The Lord’s Ninth Journey through Galilee—the Last

Luke

Luke 9:51The Lord’s Ninth Journey through Galilee—the Last

Luke 23:54The Resurrection of Christ
Luke 24:10The Resurrection of Christ
Luke 24:22–23The Resurrection of Christ

The Author: Saint Theophan the Recluse

Saint Theophan the Recluse (1815–1894) is among the most beloved teachers of the spiritual life in the Russian Orthodox Church. He was born on 10 January 1815 in the village of Chernavsk, in the Oryol province of central Russia, and given the name Georgy Vasilyevich Govorov. His father was a parish priest, and the boy was raised in the ordered piety of a country rectory. He studied first at the theological school in Livny, then at the Oryol Seminary, and finally at the Kiev Theological Academy, from which he graduated in 1841. The ancient monasteries of Kiev, and above all the Monastery of the Caves, left a deep mark on him during those years.

In his last year as a student, in 1841, Georgy Govorov was tonsured a monk and given the name Theophan, after Saint Theophan the Confessor, a defender of the holy icons. He was soon ordained hieromonk and set on the path of teaching and administration in the Church’s schools: he served in the theological schools of Kiev, as inspector at Novgorod, and as an instructor in moral and pastoral theology at the Saint Petersburg Theological Academy. For several years he lived in the Christian East, attached to the Russian Ecclesiastical Mission, where in Jerusalem, Constantinople, and on Mount Athos he studied, copied, and gathered the writings of the Fathers that he would later render into Russian. In 1857 he was appointed rector of the Saint Petersburg Theological Academy.

In 1859 he was consecrated Bishop of Tambov and Shatsk, and in 1863 he was transferred to the ancient see of Vladimir. As a bishop he was known for gentleness, tireless preaching, and care for the education of his people, founding diocesan schools for girls in both dioceses. Yet the labours of administration drew him away from the inner life he most desired. In 1866, at his own request, he was released from the government of his diocese and withdrew to the Vyshensky Hermitage, a quiet monastery he had come to love while at Tambov.

At Vysha, Saint Theophan gradually gave himself wholly to prayer and writing. Beginning in 1872 he entered strict reclusion: he no longer left his cell for the monastery church, received almost no visitors, and lived for the remaining years in two small rooms, celebrating the Divine Liturgy alone in a chapel he had arranged. This seclusion, far from being idleness, became the most fruitful period of his life. From it flowed the works for which he is remembered: The Path to Salvation and What the Spiritual Life Is; his translation and great expansion of the Philokalia (the Russian Dobrotolyubie) and of other monastic writings; Unseen Warfare; his commentaries on almost all the Epistles of the Apostle Paul, together with expositions of several Psalms; and an immense correspondence, in which he answered, often at the rate of dozens of letters a day, the spiritual questions of people throughout Russia. In 1890 the Saint Petersburg Theological Academy conferred on him a doctorate in theology.

Saint Theophan reposed on 6 January 1894, the Feast of the Theophany whose name he bore, at the age of seventy-nine, and was buried at the Vysha monastery. In 1988, during the Local Council of the Russian Orthodox Church that celebrated the millennium of the Baptism of Rus’, he was numbered among the saints. His feast is kept on 10 January.

His significance for the Church lies in the way he gathered the whole ascetical and patristic inheritance of Orthodoxy and made it speak to ordinary Christians. He wrote not for specialists but for anyone seeking God, tracing with unusual clarity the movements of the heart, the discipline of unceasing prayer, and the long work by which grace and human freedom together bring a soul to salvation. In his Scripture commentaries this same pastoral aim is at work: he reads the sacred text through the eyes of the ancient Fathers and turns every doctrine toward the reader’s own inner life. For this the Russian Church honours him as a Father in her own age and a sure guide on the path of salvation.

Colophon

The Gospel History
by Saint Theophan the Recluse.

This edition was produced by
Royal Archives.

The cover features
The Sermon on the Mount
by Vladimir Makovsky (Russian, 1846–1920), Wikimedia Commons, which is in the public domain.

The text is set in Palatino and Georgia.

The first edition of this ebook was released on
August 16, 2026.

Table of Contents

Title Page
Copyright
Introduction
The Gospel History

A. The First Part of the Gospel History

- 1. The Son of God is Incarnate and Remains Hidden until His Manifestation to the World

- 4. The Angel Announces the Birth of the Forerunner. His Conception. Lk. 1:5–25

- 5. The Angel Announces to the Virgin the Birth of the Son of God From Her. Lk. 1:26–38

- 6. The Most Holy Virgin Visits Elizabeth. Lk. 1:39–56

- 7. The Birth and Circumcision of the Forerunner. Lk. 1:57–80

- 8. The Revelation to Joseph of the Mystery of the Son of God’s Incarnation. Mt. 1:18–25

- 9. The Nativity of Christ. Mt. 1:18, Lk. 2:1–7

- 10. The Glorification of the Angels; the Adoration of the Shepherds. Lk. 2:8–20

- 11. The Circumcision and Presentation of the Lord. Lk. 2:21–39

- 12. The Adoration of the Magi. Mt. 2:1–12

- 13. Flight Into Egypt and Return. Mt. 2:13–23

- 14. The Twelve-Year-Old Jesus in the Temple of Jerusalem. Lk. 2:40–52

- 2. The Incarnate Lord Reveals Himself to the World

- 15. The Holy Forerunner Goes Out to His Ministry and Baptizes. Mt. 3:1–5; Lk. 3:1–6

- 16. The Holy Forerunner Gives Instruction. Mt. 3:7–10; Lk. 3:7–14

- 17. Saint John Proclaims Christ the Lord. Mt. 3:11–12; Mk. 1:7; Lk. 3:15–18

- 18. The Baptism of the Lord. Mt. 3:13–17; Mk. 1:9–11; Lk. 3:21–23

- 19. The Forty-Day Fast. Mt. 4:1, 2; Mk. 1:12, 13; Lk. 4:1, 2

- 20. The Temptation by the Devil and His Defeat. Mt. 4:3–11; Mk. 1:13; Lk. 4:3–13

- 21. The Testimony of Saint John Concerning Christ the Lord. Jn. 19

- 22. The Calling of Certain Disciples. Jn. 1:35–51

- 23. The Miracle at Cana. Jn. 2:1–11

- 24. Brief Sojourn in Capernaum. Jn. 2:12

- 25. The First Passover; the Cleansing of the Temple of the Traders. Jn. 2:13–22

- 26. First Fruits of Faith in Jerusalem. Jn. 2:23–25

- 27. Discourse With Nicodemus. Jn. 3:1–21

- 28. The Final Testimony of Saint John Concerning the Lord. Jn. 3:22–36

- 29. The Imprisonment of Saint John. Mt. 14:3–5; Mk. 6:17–20; Lk. 3:19–20

- 30. The Lord’s Departure Into Galilee. Mt. 4:12; Mk. 4:14; Lk. 4:1–3

- 31. Sojourn in Samaria. Jn. 4:4–43

- 32. Arrival in Galilee and Passing by Nazareth. Mt. 4:13; Lk. 4:14; Jn. 4:44, 45

- 33. The Second Miracle at Cana. Jn. 4:46–54

- 34. Settlement in Capernaum. Mt. 4:13–17; Mk. 1:14, 15; Lk. 4:15

B. The Second Part of the Gospel History. Events in Galilee

1. The Lord’s First Sojourn in Capernaum

- 35. The Calling of Four Fishermen. Mt. 4:18–22; Mk. 1:16–20

- 36. A Sabbath Sermon in the Synagogue and the Casting Out of a Demon. Mk. 1:21–28; Lk. 4:31–37

- 37. The Healing of Simon’s Mother-in-Law and Many Others. Mt. 8:14–17; Mk. 1:29–34; Lk. 4:38–41

2. The Lord’s First Journey through Galilee

- 38. The First Journey Into Galilee to Preach. Mt. 4:23; Mk. 1:35–39; Lk. 4:42–44; Acts. 10:38

- 39. A Visit to Nazareth. Lk. 4:16–30

- 40. The Healing of a Leper. Mk. 1:40–45; Lk. 5:12–16

3. The Lord’s Second Sojourn in Capernaum

- 41. Preaching From the Sea and the Miraculous Catch of Fish. Mk. 2:1; Lk. 5:1–11

- 42. The Healing of a Paralytic. Mt. 9:2–8; Mk. 2:1–12; Lk. 5:17–26

- 43. The Calling of Levi-Matthew and a Meal at His House. Mt. 9:9–17; Mk. 2:13–22; Lk. 5:27–39

4. The Lord’s Second Departure from Capernaum

- 44. The Second Passover; the Healing of the Man Ill for Thirty-Eight Years. Jn. 5:1–16

- 45. The Second Passover; the Teaching of the Lord Jesus Concerning His Equality With God the Father. Jn. 5:1–16

- 46. Plucking Grain on the Sabbath and Its Justification. Mt. 12:1–8; Mk. 2:23–28; Lk. 6:1–5

- 47. The Healing of a Withered Hand on the Sabbath and the Refutation of the Pharisees. Mt. 12:9–13; Mk. 3:1–5; Lk. 6:6–10

- 48. The Pharisees Become Angry. The Lord Withdraws to the Sea. Mt. 12:14; Mk. 3:6, 7; Lk. 6:11

5. The Lord’s Third Sojourn in Capernaum

- 49. A Great Multitude Gathers. Mt. 12:15; Mk. 3:7–9

- 50. Many Healings. Mt. 12:15–21; Mk. 3:10–12

6. The Lord’s Third Journey through Galilee

- 51. A Journey Through Galilee and All-Night Prayer. Mt. 4:23–25; Mk. 3:13; Lk. 6:12

- 52. The Choice of the Twelve Apostles. Mk. 3:13–19; Lk. 6:17–19

- 53. Healings Upon Descending From the Mountain. Lk. 6:17–19; Mt. 4:24

- 54. The Sermon on the Mount, According to Matthew. Mt. 5:1–48; 6, 1–34; 7, 1–29

- 55. The Sermon on the Mount According to Luke. Lk. 6:20–49

- 56. The Healing of a Leper. Lk. 7:1; Mt. 8:1–4

7. The Lord’s Fourth Sojourn in Capernaum

- 57. The Healing of the Centurion’s Servant. Mt. 8:5–13; Lk. 7:2–10

8. The Lord’s Fourth Journey through Galilee

- 58. The Raising of the Young Man of Nain. Lk. 7:11–17

- 59. The Mission of the Forerunner to the Lord. Mt. 11:2–6; Lk. 7:18–23

- 60. The Lord’s Praise of the Holy Forerunner. Mt. 11:7–15; Lk. 7:24–28

- 61. Reproof of the Unbelief of the Pharisees and Scribes. Mt. 11:16–19; Lk. 7:29–35

- 62. Reproach of Certain Cities for Their Unbelief. Mt. 11:20–24

- 63. An Invitation to Come Unto Him. Mt. 11:27–30

- 64. At the House of Simon, the Forgiveness of a Sinful Woman. Lk. 7:30–56

- 65. Continued Journey Through Galilee Accompanied by Women. Lk. 8:1–3

9. The Lord’s Fifth Sojourn in Capernaum

- 66. In Capernaum a Demoniac Who Was Blind and Mute Is Healed. Mt. 12:22–23; Mk. 3:20–21

- 67. The Blasphemy of the Pharisees on Account of This and Their Refutation. Mt. 12:24–30; Lk. 3:22–27

- 68. Blasphemy Against the Holy Spirit Is Unforgivable. Mt. 12:30–32; Lk. 3:28–30

- 69. Where Do Wicked Words Come From? – And Answer Concerning Idle Words. Mt. 12:33–37

- 70. An Answer to Those Seeking a Sign. Mt. 12:38–42

- 71. Concerning the Going Out of an Unclean Spirit From a Person and Its Return. Mt. 12:43–45

- 72. Who Are Blessed. Spiritual Kinship With the Lord. Lk. 11:27–28; Mt. 12:46–50; Mk. 3:31–35; Lk. 8:19–21

- 73. A Word to the People in Parables. Mt. 13:1–3; Mk. 4:1–2; Lk. 8:4

- 74. Certain Explanations Concerning the Parables

10. The Lord’s Fifth Journey

- 75. On the Way to the Sea; the Lord’s Answers Concerning Following After Him. Mt. 8:8–22; Mk. 4:35

- 76. The Calming of the Storm During the Crossing of the Sea. Mt. 8:23–27; Mk. 4:35–41; Lk. 8:22–25

- 77. The Expulsion of a Legion of Demons in the Gadarene Country. Mt. 8:28; 9, 1; Mk. 5:1–21; Lk. 8:26–39

11. The Lord’s Sixth Sojourn in Capernaum

- 78. The Healing of the Woman With the Hemorrhage. Mt. 9:18–22; Mk. 5:21–34; Lk. 8:40–48

- 79. The Raising of the Daughter of Jairus. Mt. 9:23–26; Mk. 5:35–43; Lk. 8:49–56

- 80. The Healing of Two Blind Men and a Mute Demoniac. Mt. 9:27–34;

12. The Lord’s Sixth Journey through Galilee

- 81. A Second Visit to Nazareth. Mt. 13:53–58; Mk. 6:1–6;

- 82. Traveling Through Cities and Villages and Compassion for the Sheep Without a Shepherd. Mt. 9:35–38; Mk. 6:6;

- 83. The Sending of the Twelve Apostles to Preach. Mt. 10:1–5; Mk. 6:7; Lk. 9:1–2

- 84. Instructions to the Apostles for This Mission. Mt. 10:5–15; Mk. 6:8–11; Lk. 9:3–5

- 85. Instruction for the Whole of Apostolic Activity. Mt. 10:16–42

- 86. The Journey With Preaching: the Lord Separately, the Apostles Separately. Mt. 11:1; Mk. 6:12, 13; Lk. 9:6

- 87. At This Time, or Shortly Before, the Beheading of the Forerunner. Mt. 14:6–12; Mk. 6:19–29

- 88. The Disturbance of Herod Upon Hearing of the Lord’s Deeds. Mt. 14:1, 2; Mk. 6:14–16; Lk. 9:7–9

13. The Lord’s Seventh Sojourn in Capernaum

- 89. The Return of the Apostles. And Withdrawal Into the Wilderness of Bethsaida. Mt. 14:13; Mk. 6:30–33; Lk. 9:10–11

14. The Lord’s Seventh Journey

- 90. The Miraculous Feeding of Five Thousand. Mt. 14:14–23; Mk. 6:34–46; Lk. 9:11–17; Jn. 6:3–15

- 91. Walking on the Water. Mt. 14:24–33; Mk. 6:47–52; Jn. 6:16–21

- 92. The Miracles of the Lord in the Land of Gennesaret. Mt. 14:34–36; Mk. 6:53–56

15. The Lord’s Eighth Sojourn in Capernaum

- 93. The Discourse of the Lord Concerning the Bread From Heaven. Jn. 6:22–71

16. The Lord’s Eighth Journey

- 94. The Refutation of the Pharisees for Their Vain Traditions. Mt. 15:1–20; Mk. 7:1–23; Jn. 7:1

- 95. The Healing of the Daughter of the Syrophoenician Woman. Mt. 15:21–28; Mk. 7:24–30

- 96. The Healing of a Deaf and Mute Man. Mk. 7:31–37

- 97. The Healing of Various Sick People. Mt. 15:29–31

- 98. The Miraculous Feeding of Four Thousand People. Mt. 15:32–38; Mk. 8:1–9

- 99. An Answer to Those Seeking a Sign in the Regions of Magdala and Dalmanutha. Mt. 15:39; 16:1–4; Mk. 8:10–13

- 100. A Warning Concerning the Leaven of the Pharisees and Sadducees. Mt. 16:5–12; Mk. 8:13–21

- 101. The Healing of a Blind Man in Bethsaida of Galilee. Mk. 8:22–26

- 102. The Apostles’ Confession of Jesus Christ as the Son of God. Mt. 16:13–20; Mk. 8:27–30; Lk. 9:18–21

- 103. The Lord Foretells His Death and Resurrection. Mt. 16:21–23; Mk. 8:31–33; Lk. 9:22

- 104. A Word to All Concerning Taking Up One’s Cross. Mt. 16:24–28; Mk. 8:34; 9, 1; Lk. 9:23–27

- 105. The Transfiguration of the Lord. Mt. 17:1–13; Mk. 9:2–13; Lk. 9:28–36

- 106. The Healing of a Demoniac Who Was Demon-Possessed at Each New Moon. Mt. 17:14–21; Mk. 9:14–29; Lk. 9:37–44

- 107. The Lord Travels Through Galilee and Again Speaks of His Death and Resurrection. Mt. 17:22–23; Mk. 9:30–32; Lk. 9:45, 46

17. The Lord’s Ninth Sojourn in Capernaum

- 108. The Temple Tax and the Miraculous Shekel. Mt. 17:24–27

- 109. Discourse With the Disciples in Capernaum

18. The Lord’s Ninth and Final Journey through Galilee

- 110. A Samaritan Village Refuses to Receive the Lord. Lk. 9:51–56

- 111. Answers to Some, Contrary to Their Wishes. Lk. 9:57–62

- 112. The Sending Out of the Seventy

- 113. An Answer to One Asking About the Inheritance of Eternal Life; the Parable of the Merciful Samaritan. Lk. 10:25–37

- 114. Jesus in the House of Martha and Mary. Lk. 10:38–42

- 115. Thus Pray: the Lord’s Prayer. Lk. 11:1–4

- 116. Instruction Concerning Persistence in Prayer—Parabolic. Lk. 10:5–13

- 117. The Casting Out of a Mute Demon; the Rebuke of the Pharisees for the Words, That He Casts Out by Beelzebul. Lk. 11:14–28

- 118. Certain Teachings After This. Lk. 11:29–36

- 119. The Refutation of Pharisees and Lawyers at a Pharisee’s Dinner. Lk. 11:37–54

- 120. Certain Instructions Following This. Lk. 12:1–12

- 121. An Answer to One Asking About a Division, and Teachings Concerning It:

- 122. Solemn Reminders

- 123. Teachings Concerning Repentance:

- 124. The Healing of a Woman Bent Over on the Sabbath. Lk. 13:10–17

- 125. The Parables of the Mustard Seed and the Leaven. Lk. 13:18–21

- 126. An Answer to the Question: “Are There Few Who Are Saved?” Lk. 13:22–30

- 127. Answer to the Words: “Herod Seeks to Kill You; Depart”. Lk. 13:31–35

- 128. A Dinner at a Pharisee’s House: the Healing of the Man With Dropsy. Lk. 14:1–6

- 129. A Dinner at a Pharisee’s House:

- 130. A Dinner at a Pharisee’s House: the Parable of the Great Supper Given by a Certain Man. Lk. 14:15–24

- 131. Teachings on the Way: on Renunciation of Kinsfolk and the Bearing of the Cross. Lk. 14:25–27

- 132. Teachings on the Way: Parables—of the Building of a Tower, of War, of Salt. Lk. 14:15–24

- 133. Parables Concerning God’s Mercy Toward Sinners

- 134. The Parable of the Prodigal Son. Lk. 15:11–32

- 135. The Parable of the Unjust Steward and Teachings From It. Lk. 16:1–18

- 136. The Parable of the Rich Man and Lazarus. Lk. 16:19–31

- 137. Various Teachings to the Disciples. Lk. 17:1–10

- 138. The Healing of Ten Lepers. Lk. 17:11–19

- 139. Concerning the Coming of the Kingdom of God. Lk. 17:20–37

- 140. The Parable of the Unjust Judge. Lk. 18:1–8

- 141. The Parable of the Tax Collector and the Pharisee. Lk. 18:9–14

19. The Lord’s Tenth and Brief Sojourn in Capernaum

- 142. The Return of the Seventy Apostles and the Lord’s Word to Them. Thanksgiving to God the Father. Lk. 10:17–24

5. The Third Part of the Gospel History. Final Events

1. Final Events

- 143. The Lord Goes to Judea for the Feast of Tabernacles. Jn. 7:2–10; Mt. 19:1; Mk. 10:1

- 144. The Lord in the Temple at the Midst of the Feast of Tabernacles. Jn. 7:11–36

- 145. Jesus in the Temple on the Last Day of the Feast. Jn. 7:37–53

- 146. The Lord Forgives a Penitent Sinful Woman on the Morning of the Last Day of the Feast. Jn. 8:1–11

- 147. The Word of the Lord to the People: “I Am the Light…” Jn. 8:12–20

- 148. A Word to the People: “I Go…”—A Prediction of His Death. Jn. 8:21–32

- 149. A Word to the People: Concerning Bondage to Sin and Kinship With the Devil Through It. Jn. 8:33–50

- 150. A Word to the People: the Lord, by Pointing to His Eternal Being, Enrages the Jews. Jn. 8:51–59

- 151. The Healing of a Man Born Blind. Jn. 9:1–7

- 152. Opinions of the People About This and Investigation by the Pharisees. Jn. 9:8–34

- 153. The Faith of the Healed Man. Jn. 9:35–41

- 154. A Word Concerning the Good Shepherd. Jn. 10:1–21

- 155. The Lord at the Feast of Dedication. Jn. 10:22–39

- 156. The Lord’s Crossing of the Jordan and Reception There. Jn. 10:40–42; Mt. 19:2; Mk. 10:1

- 157. An Answer on the Question of Divorce. Mt. 19:3–9; Mk. 10:2–12

- 158. Instruction Concerning Celibacy. Mt. 19:10–12

- 159. The Blessing of Children. Mt. 19:13–15; Mk. 10:13–16; Lk. 18:15–17

- 160. Instruction to a Rich Young Man—Give Up All. Mt. 19:16–26; Mk. 10:17–25; Lk. 18:18–27

- 161. Promises to All Who Have Left All for the Lord’s Sake. Mt. 19:27–30; Mk. 10:28–31; Lk. 18:28–30

- 162. The Parable of the Laborers in the Vineyard. Mt. 20:1–16

2. The Beginning of the Lord’s Final Days on Earth

- 163. The Lord Goes to Raise Lazarus. Jn. 11:1–16

- 164. The Lord’s Word Concerning His Impending Death and Resurrection. Mt. 20:17–19; Mk. 10:32–34; Lk. 18:31–34

- 165. The Request of the Mother of the Sons of Zebedee and of Them Themselves; and the Lord’s Words on This Occasion. Mt. 20:20–28; Mk. 10:35–45

- 166. The Healing of a Blind Man as Jesus Entered Jericho. Lk. 18:35–40

- 167. The Lord Calls Zacchaeus to Repentance. Lk. 19:1–10

- 168. At Zacchaeus’ House—The Parable of the Ten Minas. Lk. 19:11–27

- 169. The Healing of Two Blind Men as Jesus Left Jericho. Lk. 19:28; Mt. 20:29–34; Mk. 10:46–52

- 170. The Raising of Lazarus. Jn. 11:17–46

- 171. The Sanhedrin Resolves to Kill the Lord. He Goes to Ephraim. Jn. 11:47–54

- 172. The People Seek the Lord; the Supper at Bethany Six Days Before the Passover. Jn. 11:55–57; 12:1–11

3. The Lord’s Last Days on Earth

- 173. The Triumphal Entry of the Lord Into Jerusalem. Mt. 21:1–9; Mk. 11:1–10; Lk. 19:29–44; Jn. 12:12–19

- 174. Stirring in the City; the Cleansing of the Temple; Healings; the Praise of the Children. Mt. 21:10–16; Mk. 11:11; Lk. 19:45–46

- 175. What Happened When Greeks Wished to See the Lord. Jn. 12:20–50

- 176. The End of the Day of Entry, With a Note on the Course of Events in These Days. Mt. 21:17; Mk. 11:11; Lk. 19:47–48

4. Holy Monday

- 177. The Curse of the Fig Tree and a Word on This Occasion. Mt. 21:18–20; Mk. 11:12–14

- 178. A Second Cleansing of the Temple. Mk. 11:15–19

5. Holy Tuesday

- 179. Another Word on the Withering of the Fig Tree. Mk. 11:20–26

- 180. Discourse in the Temple: An Answer to “By What Authority Do You Do This?” Mt. 21:23–27; Mk. 11:27–33; Lk. 20:1–8

- 181. Discourse in the Temple: The Parable of the Two Sons. Mt. 21:28–32; Mk. 12:1

- 182. Discourse in the Temple: The Parable of the Vinedressers. Mt. 21:33–46; Mk. 12:1–12; Lk. 20:9–19

- 183. Discourse in the Temple: The Parable of the Wedding Feast. Mt. 22:1–14

- 184. Discourse in the Temple: “Should We Give Tribute to Caesar?” Mt. 22:15–22; Mk. 12:13–17; Lk. 20:20–26

- 185. The Confuting of the Sadducees on the Question of the Resurrection. Mt. 22:23–33; Mk. 12:18–27; Lk. 20:27–39

- 186. Discourse in the Temple: “What Is the Greatest Commandment?” Mt. 22:34–40; Mk. 12:28–34; Lk. 20:40

- 187. The Lord’s Question: “Whose Son Is the Christ?” Mt. 22:41–46; Mk. 12:35–37; Lk. 20:40–44

- 188. Discourse in the Temple: Reproof of Scribes and Pharisees. Mt. 23:1–39; Mk. 12:38–40; Lk. 20:45–47

- 189. The Great Value of the Widow’s Offering. Mk. 12:41–44; Lk. 21:1–4

- 190. On the Way to the Mount of Olives: the Prediction of the Temple’s Fate. Mt. 24:1–2; Mk. 13:2; Lk. 21:5–6

- 191. Discourse on the Mount of Olives: Signs of the Lord’s Coming and the End of the Age. Mt. 24:3–14; Mk. 13:3–13; Lk. 21:7–19

- 192. Discourse on the Mount of Olives: Prophecy Concerning the Fate of Jerusalem. Mt. 24:15–22; Mk. 13:14–20; Lk. 21:20–24

- 193. Discourse on the Mount of Olives: Concerning the Second Coming of the Lord. Mt. 24:3–14; Mk. 13:3–13; Lk. 21:7–19

- 194. Discourse on the Mount of Olives: “Be Watchful and Pray”—Parables of the Ten Virgins and the Talents. Mt. 24:42–51; 25, 1–30; Mk. 13:33–37; Lk. 21:34–36

- 195. Discourse on the Mount of Olives: A Picture of the Last Judgment. Mt. 25:31–46

- 195. a). The Conclusion of the Third Day; and Again on the Manner of Acting in These Days. Mt. 26:1–2; Lk. 21:37–38

6. Holy Wednesday

- 196. The Consultation of the Sanhedrin to Destroy the Lord. Mt. 26:3–5; Mk. 14:1–2; Lk. 22:1–2

- 197. A Dinner in Bethany at the House of Simon. Mt. 26:6–13; Mk. 14:3–9

- 198. The Betrayal of Judas. Mt. 26:14–16; Mk. 14:10, 11; Lk. 22:3–6

7. Holy Thursday

- 199. The Last Supper: The Preparation of the Paschal Meal. Mt. 26:17–19; Mk. 14:12–16; Lk. 22:7–13; Jn. 13:1

- 200. The Last Supper: Its Beginning; They Came and Reclined. Mt. 26:20–29; Mk. 14:17; Lk. 22:14–18

- 201. The Last Supper: The Washing of the Feet. Jn. 13:1–20

- 202. The Last Supper: The Announcement of the Betrayer. Mt. 26:21–25; Mk. 14:18–21; Lk. 22:21–30; Jn. 13:21–30

- 203. The Last Supper: “Who Is Greatest?”. Lk. 22:24–30

- 204. The Last Supper: The Institution of the Sacrament of the Body and Blood. Mt. 26:26–29; Mk. 14:22–25; Lk. 22:19–20; 1 Cor. 11:23–25

- 205. The Farewell Discourse: Its Beginning. Jn. 13:31–38

- 206. The Farewell Discourse: Comfort for the Disciples. Jn. 14:1–31

- 207. The Farewell Discourse: Instructive Teachings. Jn. 15:1–27

- 208. The Farewell Discourse: Promises. Jn. 16:1–33

- 209. The Prayer of the Lord Saviour to God the Father. Jn. 17:1–26

- 210. The End of the Supper. Lk. 22:31–38

- 211. The Departure to Gethsemane. Jn. 14:31; 18, 1; Lk. 22:39; Mt. 26:30–35; Mk. 14:26–31

8. The Night from Thursday to Good Friday

- 212. The Lord’s Passion: The Prayer Concerning the Cup. Mt. 26:36–46; Mk. 14:32–42; Lk. 22:40–46; Jn. 18:1–2

- 213. The Passion: The Lord Delivers Himself Into the Hands of Sinners. Mt. 26:47–56; Mk. 14:43–50; Lk. 22:47–53; Jn. 18:3–11

- 214. The Lord at the House of Annas. Mt. 26:57–58; Mk. 14:51–54; Lk. 22:54; Jn. 18:13–24

- 215. The Lord at the Trial Before Caiaphas. Mt. 26:59–68; Mk. 14:53–65

- 216. Peter’s First Denial, According to John. Jn. 18:17–18, 27

- 217. Peter’s Second Denial, According to Matthew and Mark. Mt. 26:69–75; Mk. 14:54–72

- 218. Peter’s Third Denial, According to Luke. Lk. 22:55–62

- 219. The Mockery of the Guards Over the Lord. Lk. 22:63–65

9. Good Friday

- 220. The Lord Is Delivered to Pilate. Mt. 27:1–2; Mk. 15:1; Lk. 22:66–71; 23, 1; Jn. 18:28

- 221. The Lord at Trial Before Pilate. Mt. 27:11–14; Mk. 15:2–5; Lk. 23:2–5; Jn. 18:28–38

- 222. The Lord’s Passion: Jesus Before Herod. Lk. 23:8–12

- 223. Pilate’s Unsuccessful Attempts to Release the Lord. Mt. 27:15–23; Mk. 15:6–14; Lk. 23:13–23; Jn. 18:39–40

- 224. The Lord’s Passion: The Scourging. Mt. 27:27–30; Mk. 15:16–19; Jn. 19:1–3

- 225. The Lord’s Passion: “Behold, the Man”. Jn. 19:4–12

- 226. The Lord’s Passion: The Sentence of Condemnation. Mt. 27:24–26; Mk. 15:15; Lk. 23:25; Jn. 19:13–16

- 227. The Way to Golgotha. Mt. 27:31–32; Mk. 15:20–21; Lk. 23:26–32; Jn. 19:16–17

- 228. The Lord’s Passion: The Crucifixion of the Lord. Mt. 27:33–39; Mk. 15:22–27; Lk. 23:32–38; Jn. 19:18–24

- 229. The Seven Words of the Lord From the Cross: First—A Prayer for Those Who Crucify Him. Mt. 27:39–43; Mk. 15:29–32; Lk. 23:34–35

- 230. The Second Word From the Cross—To the Thief. Mt. 27:44; Mk. 15:32; Lk. 23:39–43

- 231. The Third Word—To the Mother of God and to John. Jn. 19:25–27

- 232. Darkness; the Fourth Word—a Cry to God the Father. Mt. 27:45–47; Mk. 15:33–35; Lk. 23:44–45

- 233. The Fifth Word: “I Thirst!”. Mt. 27:48; Mk. 15:36; Jn. 19:28–29

- 234. The Sixth Word: “It Is Finished”. Jn. 19:30

- 235. The Seventh Word: “Father, Into Your Hands I Commit My Spirit”; and Death. Mt. 27:50; Mk. 15:37; Lk. 23:46; Jn. 19:30

- 236. Signs After the Death of the Lord. Mt. 27:51–54; Mk. 15:38–39; Lk. 23:45–48

- 237. Those Devoted to the Lord at the Cross. Mt. 27:55–56; Mk. 15:40–41; Lk. 23:49

- 238. The Piercing of the Side. Jn. 19:31–37

- 239. The Burial. Mt. 27:57–60; Mk. 15:42–46; Lk. 23:50–54; Jn. 19:38–42

- 240. Women as Witnesses to the Burial. Mt. 27:61; Mk. 15:47; Lk. 23:55

- 241. The Death of Judas. Mt. 27:3–10

10. Holy Saturday

- 242. Women at the Tomb on Saturday Evening. Mt. 28:1; Mk. 16:1

- 243. Guards Placed at the Tomb. Mt. 27:62–66

11. The Resurrection of the Lord

- 244. The Resurrection of the Lord, Attested by His Appearances After Rising. 1 Pet. 3:18–19; Acts 2:24–31, 10:40–41, 13:31

- 245. A General Account of the Appearances of the Lord by Saint Mark and Saint Paul. Mk. 16:9–14; 1 Cor. 15:3–7

- 246. The Holy Women at the Tomb: Mary Magdalene; the First Appearance of the Lord. Mt. 28:2–4; Jn. 20:1–18

- 247. Holy Women at the Tomb: Joanna and Others. The Appearances of Angels. Lk. 24:1–9

- 248. Holy Women at the Tomb: Mary the Mother of James and Salome. The Second Appearance of the Lord. Mt. 28:5–10; Mk. 16:2–8

- 249. The Apostles’ Disbelief of the Women’s Words; the Appearance of the Lord to Peter. The Third. Lk. 24:9–12; Mk. 16:10–11; Lk. 24:34; 1 Cor. 15:5

- 250. The Jews’ Attempt to Obscure the Truth of the Resurrection. Mt. 28:11–15

- 251. The Appearance of the Lord to the Disciples at Emmaus. Fourth. Lk. 24:13–35

- 252. The Appearance of the Lord to All the Apostles Except Thomas—the Fifth, in the Evening of the Same Day. Lk. 24:36–40; Jn. 20:19–23

- 253. The Sixth Appearance of the Lord: Again to All, and With Thomas. Jn. 20:24–31

- 254. The Seventh Appearance of the Lord: By the Sea of Tiberius. Jn. 21:1–6

- 255. The Miraculous Catch of Fish. Jn. 21:6–14

- 256. The Seventh Appearance: Discourse During the Catch of Fish. Jn. 21:15–24

- 257. The Eighth Appearance: To More Than Five Hundred Brethren on a Mountain. Lk. 24:9–12; Mk. 16:10–11; Lk. 24:34; Jn. 21:15–24

- 258. The Ninth Appearance: To James the Apostle 1 Cor. 15:7

12. The Ascension of the Lord

- 259. The Tenth Appearance. Acts. 1:1–14; Mt. 28:19–20; Mk. 16:19–20; Lk. 24:49–53

- 260. Concluding Postscript. Jn. 20:30–31, 21:25

- Preface

Three Introductions to the Gospel History

- 1. Introduction: Historiographical. The Reliability of the Gospel Accounts. Lk. 1:1–4

- 2. Introduction: Historical.

- 3. Introduction: Dogmatic. The Work of the Incarnate Divine Dispensation. Jn. 1:1–18.

Concerning the Sequence of Gospel Events

- To the Readers

- 1. The Main Divisions of the Gospel History

- 2. Rules for Establishing the Order of Gospel Events

- 3. A Review of All Gospel Accounts for the Purpose of Establishing, according to the Stated Rules, the Sequence of Gospel Events

- 4. A Review of the First Division of Gospel Accounts and the Determination of the Sequence of Events for the First Part of the Gospel History

- The Hidden Life of the Lord Saviour

- The Lord’s Manifestation of Himself to the World

- 5. A Review of the Second Division of Gospel Accounts and the Determination of the Sequence of Events for the Second Part of the Gospel History

- The Lord’s First Sojourn in Capernaum, after Settling There

- The Lord’s First Journey through Galilee

- The Lord’s Second Sojourn in Capernaum

- The Lord’s Second Journey: to Jerusalem for the Second Passover and Homeward through Galilee

- Of the Third, Brief, Sojourn in It
- The Lord’s Third Journey through Galilee
- The Lord’s Fourth Sojourn in Capernaum

- The Fourth Journey of the Lord Jesus through Galilee

- The Lord’s Fifth Sojourn in Capernaum
- The Lord’s Fifth Departure from Capernaum
- The Lord’s Sixth Sojourn in Capernaum
- The Lord’s Sixth Journey through Galilee
- The Lord’s Seventh Sojourn in Capernaum
- The Lord’s Seventh Journey through Galilee
- The Lord’s Eighth Sojourn in Capernaum
- The Lord’s Eighth Journey through Galilee
- The Lord’s Ninth Sojourn in Capernaum

- The Lord’s Ninth Journey through Galilee—the Last

- 6. A Review of the Third Division of Gospel Accounts and the Determination of the Sequence of Events for the Third Part of the Gospel History

- The Feast of Tabernacles and Dedication
- The Lord’s Sojourn Beyond the Jordan
- The Lord’s Last Days
- The Lord’s Passion
- Good Friday
- Holy Saturday
- The Resurrection of Christ

Scripture Index
The Author: Saint Theophan the Recluse
Colophon