nd a discourse added by John. The visit to the feast of
Tabernacles (John vii. 1 to viii. 59) stands on the border between the
work in Galilee and that which followed. It was one of Jesus' many
attempts to win Jerusalem, and is evidence that the author of the fourth
gospel--either because of special interest in the capital, or because of
superior knowledge of the work of his Master in Judea--gave emphasis to a
side of the life of Jesus which the other gospels have neglected.

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 wit