Return through Decapolis—­Matt. xv. 29-31; Mark vii. 31-37.

   ?  The feeding of the four thousand—­Matt. xv. 32-38; Mark viii. 1-9
   (see sect.  A 58).

   Pharisaic challenge in Galilee, and warning against the leaven of the
   Pharisees—­Matt xv. 39 to xvi. 12; Mark viii. 10-21.

   Cure of blind man near Bethsaida—­Mark viii. 22-26.

   Peter’s confession of Jesus as Christ near Caesarea Philippi—­Matt. xvi.
   13-20; Mark viii. 27-30; Luke ix. 18-21.

   The new lesson, that the Christ must die—­Matt. xvi. 21-28; Mark viii.
   31 to ix. 1; Luke ix. 22-27.

   The transfiguration—­Matt. xvii. 1-13; Mark ix. 2-13; Luke ix. 28-36.

   Cure of the epileptic boy—­Matt. xvii. 14-20; Mark ix. 14-29; Luke ix.
   37-43^a.

   Second prediction of approaching death and resurrection—­Matt. xvii.
   22, 23; Mark ix. 30-32; Luke ix. 43^b-45.

   Return to Capernaum:  the temple tax—­Matt. xvii. 24-27; Mark ix. 33^a.

   Teachings concerning humility and forgiveness—­Matt. xviii. 1-35; Mark
   ix. 33-50; Luke ix. 46-50.

   Visit of Jesus to Jerusalem at the feast of Tabernacles—­John vii.
   1-52; viii. 12-59 (see sect.  A 60).

   ?  The woman taken in adultery—­John vii. 53 to viii. 11 (see sect.
   163).

   The following probably belong to the Galilean ministry before the
   confession at Caesarea Philippi (see sect. 168):—­

   The disciples taught to pray—­Matt. vi. 9-15; vii. 7-11; Luke xi. 1-13.

   The cure of an infirm woman on the Sabbath—­Luke xiii. 10-17.

   Two parables:  mustard-seed and leaven—­Matt. xiii. 31-33; Luke xiii.
   18-21 (see sect.  A 56).

   The parable of the rich fool—­Luke xii. 13-21.

   Cure on a Sabbath and teaching at a Pharisee’s table—­Luke xiv. 1-24.

   Five parables—­Luke xv. 1 to xvi. 31.

   Certain disconnected teachings—­Luke xvii. 1-4.

III

The Ministry In Galilee—­its Aim And Method

125.  The work of Jesus in Galilee, which is the principal theme of the first three gospels, began with a removal from Nazareth to Capernaum, and the calling of four fishermen to be his constant followers.  The ready obedience which Simon and Andrew and James and John gave to this call is an interesting evidence that they did not first come to know Jesus at the time of this summons.  The narrative presupposes some such earlier association as is reported in John, followed by a temporary return to their old homes and occupations, while Jesus sought seclusion after his work in Judea.  The first evangelist has most vividly indicated the development of the Galilean ministry, directing attention to two points of beginning,—­the beginning of Jesus’ preaching of the kingdom (Matt. iv. 17) and the beginning of his predictions