Another point made by Furrer is that in xii. 21 Bethsaida is called ‘Bethsaida of Galilee,’ whereas, according to Josephus, Galilee ended with the right bank of the Jordan, and Bethsaida is on the left bank. Josephus, however, is by no means precise in his usage, as he twice speaks of Gamala as in Galilee, which is much further away on the other side of the lake. Professor von Dobschütz treats as an anachronism the allusions (John ix. 22; xii. 42) to expulsion from the synagogue as practised upon the followers of Jesus during His lifetime. But this is surely very gratuitous. Partly the argument goes upon the assumption that the extreme penalty must have been always inflicted. Partly it seems to imply that excommunication was too great a punishment for the disciples, at the very time when death itself was threatened against the Master. I hardly know whether I ought to mention as a fourth example, that is at the present time seriously alleged, the notion that the phrase ‘being high priest that year’ (xi. 49, 51), is derived from the fact that the Asiarch acting as high priest in the worship of the Emperor held office for a single year[45]. It is far more probable that the phrase is connected with the deep sense which the writer of the Fourth Gospel shows of the significance of particular times. I take it to be the counterpart of the often recurring words, ‘the hour had not yet come,’ ‘the hour is come.’ So that the four precarious examples really shrink up to one, the first, and that is explainable without any straining. There is no anachronism; but at the time when the Evangelist wrote the usage was changing, and he was aware of this, and expressed the fact in his text. And now let us consider what there is to be said on the other side—_for_ the Gospel from this same point of view of truth to a particular period. Is the Fourth Gospel in the main true to the period which it professes to describe?