and afterwards: xxi. 1-xxviii. 20.--Entry into
Jerusalem, the cleansing of the temple, the withered fig tree, Christ
challenged, parable of the vineyard (xxi.). The marriage feast, three
questions to entrap Christ, His question (xxii.). On not seeking chief
places, denunciation of scribes and Pharisees, lament over Jerusalem
(xxiii.).

Predictions of destruction of temple, siege of Jerusalem, the second
coming (xxiv.), three discourses on the judgment (xxv.).

{48}

The Council discuss how they may arrest Jesus, the woman with the
ointment, Judas' bargain, the Passover, Gethsemane, the betrayal, the
trial before Caiaphas, Peter's denial (xxvi.). Jesus delivered to
Pilate, Judas' suicide, Jesus tried by Pilate, Jesus and Barabbas, the
mockery, crucifixion, burial by Joseph of Arimathaea, guard granted by
Pilate (xxvii.).

The women at the sepulchre, the angel, Jesus meets them, the guard
bribed, Jesus meets the eleven in Galilee, His commission to baptize
and teach (xxviii.).

_Note on the Date of Matthew._--Irenaeus, apparently following Papias,
says, "Matthew published a written Gospel among the Hebrews in their
own dialect, Peter and Paul preaching the Gospel at Rome" (_Adv. Haer._
iii. 1). This would fix the date of the Hebrew Matt. about A.D. 63, if
it was the intention of Irenaeus to give chronological information in
this sentence. But the context makes it more probable that this is not
the case, and that he simply wished to make it clear that the teaching
of the four chief apostles, Peter and Paul, Matthew and John, has come
down to us in writing. That of Matthew and John survives in their
Gospels, that of Peter and Paul, though they wrote no Gospels, survives
in Mark and Luke. Eusebius, in his _Chronicle_ dates the composition
in A.D. 41. This he probably does in order to make it fit with the
supposed departure of the apostles from Jerusalem after twelve years
from the Crucifixion. His statement is very improbable. At any rate
our Greek Matt. must have been written after Mark. The frequent
quotations from it in primitive literature from the Epistle of Barnabas
and the _Didache_ onwards, bear witness both to its early date and its
high authority. Internal evidence points to the same conclusion. In
addition to what is said above (p. 38), we may note some passages
likely to perplex the reader. Such are ii. 23, "the ass _and the
colt_" in xxi. 7, the "three days and _three nights_ in the belly