day he goes into Galilee and finds Philip and Nathanael, and on
the following day--somewhat rapid travelling--he is present, with these
disciples, at Cana, where he performs his first miracle, going
afterwards with them to Capernaum and Jerusalem. At Jerusalem, whither
he goes for 'the Jews' passover,' he drives out the traders from the
temple and remarks, 'Destroy this temple, and in three days I will raise
it up:' which remark causes the first of the strange misunderstandings
between Jesus and 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