of the narrative which Mark has furnished
to the other gospels for their story of the Galilean ministry. The table
at the head of this chapter indicates in outline the probable succession
of events in the Galilean period. The order adopted is that of Mark,
supplemented by the other gospels. Luke's additions are inserted in his
order where there is not some reason for believing that he himself
disregarded the exact sequence of events. Thus the rejection at Nazareth
is placed late, as in Mark. Much of the material in the long section
peculiar to Luke is assigned in general to this Galilean period, since all
knowledge of its precise location in time and place has been lost for us,
as it not unlikely was for Luke. Although Matthew is the gospel giving the
clearest general view of the Galilean work, it shows the greatest
disarrangement of details, and aids but little in determining the sequence
of events. The material from that gospel is assigned place in accordance
with such hints as are discoverable in parallel or associated parts of
Mark or Luke. Of John's contributions one--the feeding of the
multitudes--is clearly located by its identity with a narrative found in
all the other gospels. The visit to Jerusalem at the unnamed feast can be
only tentatively placed.

126. Viewing this gospel story as a whole, the parallel development of
popular enthusiasm and official hostility at once attracts attention.
Jesus' first cures in the synagogue at Capernaum roused the interest and
wonder of the multitudes to such an extent that he felt constrained to
withdraw to other towns. On his return to Capernaum he was so beset with
crowds that the friends of the paralytic could get at him only by breaking
up the roof. It was when Jesus found himself followed by multitudes from
all parts of the land that he selected twelve of his disciples "that they
might be with him and that he might send them forth to preach," and
addressed to them in the hearing of the multitudes the exacting, although
unspeakably winsome teaching of the sermon on the mount. This condition of
things continued even after Herod had killed John the Baptist, for when
Jesus, having heard of John's fate, sought retirement with his disciples
across the sea of Galilee, he was robbed of his seclusion by throngs who
flocked to him to be healed and to hear of the kingdom of God.

127. The popular enthusiasm was not indifferent to the question who this
new teacher might be. At firs