the Jews peculiar to this Gospel, simple misconceptions which Jesus never troubles himself to set right.  Jesus and his disciples then go to the Jordan, baptising, whence Jesus departs into Galilee with them, because he hears that the Pharisees know he is becoming more popular than the Baptist (ch. iv., 1, 3).  All this happens before John is cast into prison, an occurrence which is a convenient note of time.  We turn to the beginning of the ministry of Jesus as related by the three.  Jesus is in the south of Palestine, but, hearing that John is cast into prison, he departs into Galilee, and resides at Capernaum.  There is no mention of any ministry in Galilee and Judaea before this; on the contrary, it is only ‘from that time’ that ’Jesus began to preach.’  He is alone, without disciples, but, walking by the sea, he comes upon Peter, Andrew, James, and John, and calls them.  Now if the fourth Gospel is true, these men had joined him in Judaea, followed him to Galilee, south again to Jerusalem, and back to Galilee, had seen his miracles and acknowledged him as Christ, so it seems strange that they had deserted him and needed a second call, and yet more strange is it that Peter (Luke v. 1-11) was so astonished and amazed at the miracle of the fishes.  The driving out of the traders from the temple is placed by the Synoptics at the very end of his ministry, and the remark following it is used against him at his trial:  so was probably made just before it.  The next point of contact is the history of the 5,000 fed by five loaves (ch. vi.); the preceding chapter relates to a visit to Jerusalem unnoticed by the three:  indeed, the histories seem written of two men, one the ‘prophet of Galilee’ teaching in its cities, the other concentrating his energies on Jerusalem.  The account of the miraculous feeding is alike in all:  not so the succeeding account of the multitude.  In the fourth Gospel, Jesus and the crowd fall to disputing, as usual, and he loses many disciples:  among the three, Luke says nothing of the immediately following events, while Matthew and Mark tell us that the multitudes—­as would be natural—­crowded round him to touch even the hem of his garment.  This is the same as always:  in the three the crowd loves him; in the fourth it carps at and argues with him.  We must again miss the sojourn of Jesus in Galilee according to the three, and his visit to Jerusalem according to the one, and pass to his entry into Jerusalem in triumph.  Here we notice a most remarkable divergence:  the Synoptics tell us that he was going up to Jerusalem from Galilee, and, arriving on his way at Bethphage, he sent for an ass and rode thereon into Jerusalem:  the fourth Gospel relates that he was dwelling at Jerusalem, and leaving it, for fear of the Jews, he retired, not into Galilee, but ’beyond Jordan, into a place where John at first baptised,’ i.e., Bethabara, ‘and there he abode.’  From thence he went to Bethany and raised to life a putrefying corpse: