One of the parallels for the Fourth Gospel specially put forward from this point of view was the Apocryphal Gospel of Matthew, and I took some little pains to test this in the pages of the _Expositor_ (1892, pp. 172 ff.). It was quickly found to teem with anachronisms and confusions. Professing to describe the circumstances of the birth of the Virgin Mary, it spoke of her father’s almsgiving in terms borrowed from the practice of the Christian Church. There were supposed to be schools for girls in the Temple, modelled upon the convent schools of the fifth century. The father and mother of the Virgin were represented as meeting at the ‘Golden Gate’ of the Temple. A gate bearing that name may be seen at the present day; but it probably owes its name to a corruption (_aurea_ = ὡραία); and though the modern gate, which can be traced back to the time of Heraclius, is supposed to represent the Beautiful Gate of Herod’s Temple, it certainly occupies a different position. The Gospel contains a developed legend of the Descent into Egypt, which is also garnished with topographical details. These, however, cannot be worked into a consistent itinerary, and an official title introduced into the story belongs rather to the period after Constantine than to the time of Augustus. Does the Fourth Gospel present anything at all analogous to this? One or two mistakes have been attributed to the author which are not seriously maintained at the present time. The only supposed anachronism that does not stand refuted is one recently put forward by Furrer the eminent geographer. In an interesting article on the topographical data in the Gospel[43] he gives them in general the praise of accuracy. He himself, however, regards the Gospel as a work of the second century, and he sees an indication of this in the name ‘Sea of Tiberias’ for ‘Sea of Galilee’ or ‘of Gennesaret.’ Dr. Furrer points out that this last form (‘Sea of Gennesar’ or ‘Gennesaritis’) is found in the writers of the first century, while ‘Sea of Tiberias’ became the regular designation in the second century, and from that time onwards. It is found in the Greek writer Pausanias (who wrote in the middle of the century, under Hadrian and the Antonines), and consistently in the Talmud. We may observe that in any case the Gospel was written quite late in the first century; and the way in which the name is introduced the first time it is mentioned would seem to point exactly to the period of transition from the one form to the other. John vi. 1 runs thus: ‘After these things Jesus went away to the other side of the sea of Galilee, which is the sea of Tiberias’ (πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβερίαδος). There is perhaps something a little awkward and unusual in the apposition, which, however, does not justify the striking out of one of the two names as a gloss, against all the authorities[44].