It tells us (ch. i) that at the beginning of his ministry Jesus was at Bethabara, a town near the junction of the Jordan with the Dead Sea; here he gains three disciples, Andrew and another, and then Simon Peter: the next 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. i-ii) 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 5000 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 conduct 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