110.  With the close of the constructive ministry in Galilee, the account of Mark (x. 1; compare Matt xix. 1; Luke ix. 51) turns towards Jerusalem and the cross.  The journey was not direct, but traversed Perea, the domain of Antipas beyond Jordan, and was accompanied by continued ministry of teaching and healing (Mark x. 1-52; Matt. xix. 1 to xx. 34).  It is at this point that Luke has inserted the long section peculiar to his gospel (ix. 51 to xviii. 14), becoming again parallel with Mark as Jesus drew near to Jerusalem (xviii. 15 to xix. 28; compare Mark x. 13-52).  Much of that which Luke adds gives evidence that in all probability it should be placed before the change in method at Caesarea Philippi, while much of it undoubtedly belongs to the last months of Jesus’ life.  Since the last journey to Jerusalem is reported with considerable fulness, it is natural in a study of Jesus’ life to treat that journey by itself.  At this point John contributes important additions to the record (ix. 1 to xi. 57) showing that the journey was not continuous, but was interrupted by several more or less hurried visits to the capital, renewed efforts of Jesus to win the city.

111.  With the final arrival in Jerusalem the four gospels come together in a record of the last days and the crucifixion (Mark xi. 1 to xv. 47; Matt, xxi 1 to xxvii. 66; Luke xix. 29 to xxiii. 56; John xi. 55 to xix. 42).  The evangelists, in their accounts of the last week, seem to have had access to completer and more varied information than for any other part of the ministry.  This causes some difficulties in constructing an ordered conception of the events, yet it greatly adds to the fulness of our knowledge.  It is easier, therefore, to consider the period in three parts,—­the final controversies in Jerusalem, the Last Supper, and the betrayal, trial, and crucifixion.

112.  In a sense the resurrection and ascension form the conclusion of the final visit to Jerusalem, and should be treated with the last week.  In a larger sense, however, they form the culmination of the whole ministry, and therefore constitute a final stage in the study of Jesus’ life.  At this point the record of the gospels is supplemented by the first chapter of the Acts and by Paul’s concise report of the appearances of the risen Christ (I.  Cor. xv. 3-8).  The various accounts exhibit perplexing independence of each other.  In total impression, however, they agree, and show that the tragedy, by which the enemies of Jesus thought to end his career, was turned into signal triumph.

   Outline of Events in the Early Judean Ministry

   The first Passover of the public ministry:  Cleansing of the
   temple—­John ii. 13-22.

   Early results in Jerusalem:  Discourse with Nicodemus—­John ii. 23 to
   iii. 15.

   Withdrawal into rural parts of Judea to preach and baptize—­John in.
   22-30; iv. 1, 2.

   Imprisonment of John the Baptist—­Matt. iv. 12; Mark i. 14.