Whether or not Jesus was accompanied on his journey into Galilee by any of his new disciples, we are not informed. What we know is, that in three days our Lord was at Cana. The journey from Bethabara to Cana would take about thirty hours._ Jesus must, then, have taken the shortest way. This lay up the Jordan vale, the Ghor, along its western bank. Keeping on the low ground through the length of Samaria, our Lord probably struck westward, near Scythopolis, and thence proceeded to Nazareth, where he received an invitation which induced him to repair to Cana (Feb.? U. C. 781, A. D. 28).

Scythopolis, called at an earlier day Beth-shean, 'house of rest' (Joshua xvii. 11), though in the territory of Issachar, belonged to the tribe of Manasseh; afterwards, it was the southern limit of Galilee. It is mentioned by Josephus as one of the most eminent of the ten cities, or the Decapolis. Its position in a bosom formed by the curving of the Jordan, was highly for its advantage. Its inhabitants were for the most part of heathen extraction. Remains of the place are found bearing the name of Bysan. Its inhabitants are in a poor condition, in consequence of being exposed to the plundering Arabs that prowl through the Ghor.

CHAPTER IV.

JESUS GOES TO CANA, WHERE HE PERFORMS HIS FIRST MIRACLE.

As soon as Jesus arrived in Galilee, he received an invitation to attend a marriage which was on the point of taking place at Cana. Cana (a reed), or Cana of Galilee, still so called, Kana elDschelil, or Jelil, is now a ruin on the northern side of the plain el-Bettauf, about three hours north-east from Nazareth (John ii. 1, seq., xxi. 2). The place was called 'Cana of Galilee,' to distinguish it from Cana the Great,' which stood in the territory of Asher, in Galilee of the Gentiles, between Tyre and Sidon, in the vicinity of Sarepta, and belonged to Syrophenicia. The Canaanitish woman whose daughter Jesus healed may have been of this town (Mark vii. 24, seq.; Matt. xv. 21, seq.).

At first, there does not appear any special reason why Jesus should be invited to the marriage festival at Cana. Such a reason may, however, be found in the fact that Nathanael, one of the five converts, belonged to Cana (John xxi. 2). Either preceding or accompanying Jesus, Nathanael had gone home, proclaiming every where the glad tidings that the Messiah had

really come. How natural, under these circumstances, was an earnest wish on the part of the bridal family that he should be

present at their festivities!-and thus do we see how it was that his mother, when the wine ran low, applied to Jesus as one who had the power to furnish a new supply. Prompted by that wish to oblige which marks a kind heart, and that readiness to contribute to innocent mirth which always accompanies the higher forms of goodness, Jesus yielded to his mother's urgency, and made use of his miraculous power, for the first time, in order to prolong a friendly banquet. In so doing, he gave evidence that he was the Son of that loving Father who is profuse in his bestowal of what is fair and beautiful-who loves smiles and flowers, and every varied hue, and all fragrant odours, and the music of the rustling trees, as well as the rich melody of the lark and the nightingale, and the solemn under-tones of the ever-moving ocean.

The Israelites were accustomed to take wives from their own nation, in order to keep their blood pure. Rarely did they marry foreigners. At their weddings there was little distinction, for the great distinctions of our modern times had no place in their social life. Only priests were in some measure limited in their choice. Originally, wives were literally bought; at least, presents were given by the bridegroom, not only to the bride, but to her parents and brothers (Genesis xxiv. 53). The father of the bride, if a person of substance, presented his daughter with a slave or two, and perhaps with some property. When

the choice was not made by the young man, the whole business was in the hands of the elder persons on both sides, who sometimes made all arrangements while as yet the young persons had not even seen each other. The son, after his marriage, often remained in his parents' house, whither his bride came. A marriage form can scarcely be said to have existed, though the parents and relatives pronounced their blessing on the union. Before the nuptials was the betrothal, by which the pair bound themselves to each other. On the wedding-day, the bridegroom, attended by friends, proceeded to the bride's house in order to convey her to his own abode. Thither, accordingly, she went, covered with a veil, in the midst of female companions also veiled. The way was enlivened with music and song. In the time of our Lord, the procession was led by persons bearing aloft burning lamps (or torches), who were received and welcomed by females, proceeding from the bridegroom's residence, also bearing lamps (Matt. xxiv. 1). When the bride had thus been conducted home, then came the marriage-feast, which generally took place in the evening. The provision necessary for the occasion lay with the bridegroom. He was, however, assisted by chosen friends, who probably undertook a general superintendence (John iii. 29). In rich and eminent families, the festivities were prolonged as much as seven days, the bridegroom and his guests were anointed with costly perfumes, and songs were sung in honour of the wedded couple. The family at Cana appear to have been of the humbler class, since wine failed them, probably because the company was larger than was expected, in consequence of the presence of Jesus (John ii. 1—11).

CHAPTER V.

JESUS VISITS CAPERNAUM.

After the marriage feast at Cana, Jesus, accompanied by his mother, his brethren and disciples, proceeded to Capernaum. It deserves notice that the Evangelists describe him as going down to that place. The journey was in reality a descent. Cana lies several hundred feet above Capernaum. This exactitude bespeaks the pen of an eye-witness well acquainted with the localities. The travellers took an easterly course. Brothers are mentioned among the companions of Jesus. Whether these were full brothers, that is sons of his mother, or half-brothers, that is sons of Joseph by a former mother, we have no means of determining, for the Jews applied the term brother to cousins.

Capernaum stood in the modern province of Safed, the chief city of which, bearing the same name, is somewhat celebrated. Lying on a detached eminence, which is in the ancient territory of Naphtali, Safed is seen from many distant points, and commands extensive views. When Christianity prevailed in the land, Safed was a prominent city. Afterwards it became for the Jews a kind of second Jerusalem. There they settled in considerable numbers; their different schools had colleges in the place, and they built in it a handsome edifice for a synagogue. In Safed, the traditionary learning of the Jews flourished greatly. Its ruins are said to cover the remains of some of its most profound rabbis. On its top are extensive remains of former greatness. In 1837, its inhabitants amounted to 7000 souls. But in that year the place was visited by an earthquake which did great damage to it as well as to many other parts of Galilee.

Capernaum (Nahum's Village, or Pleasant-ville), was a place of moderate size on the west side of the Sea of Galilee (Matt. iv. 13). It is not mentioned in the Old Testament, but appears frequently in the New, as the favourite place of resort for Jesus, and is on that account termed 'his own city' (Matt. ix. 1, comp. viii. 14). Its exact locality is not given, only it is said to have lain in Galilee, on the borders of Zebulon and Naphtali, on the lake of Gennesareth (Luke iv. 31; Matt. iv. 13; John vi. 17). It seems to have stood in a very fruitful vale, two hours long and one broad, called of old Gennesar (hence the name of the lake), and extending from the modern Mejdel (Magdala) to Minyeh (probably Capernaum). Capernaum had a great many inhabitants who prospered by fishing and commerce (Matt. xi. 23). It was a place of great resort; for the high road for merchants between Tyre and Sidon on the west, and Damascus on the east, ran through the vicinity. On the same account was it a district place of customs, where traders and ships had to pay taxes, and where, accordingly, we find Matthew, while yet a publican, or tax-collector, sitting to receive the dues (Matt. ix. 9).

The account now given offers reasons why Jesus frequented Capernaum. As a commercial city, and as having many Gentiles in its population, it was less rigidly Jewish than the towns which came immediately under the influence of the centre of priestly influence in the capital. For this reason Capernaum would be less disinclined to new ideas, and therefore not indisposed to lend an ear to the Nazarene teacher who was exciting general attention. Whatever impressions he produced were speedily carried east and west by commercial travellers who were in constant contact with the living world. Deeds done or doctrines announced at Capernaum, would soon be heard and talked of on the shores of the Mediterranean and in the gardens of Damascus, and from these two points would be propagated towards

the extreme west and east. So ready an audience, and so sure and speedy a channel of communication, could our Lord have found in no other city of Palestine, if indeed in any other part of the world.

His stay here on this occasion was short. The Passover was at hand. It was needful that its assembled multitudes should hear the truth. Before another Passover came, the teacher's mortal voice might be heard on earth no more. His enemies were as prejudiced as they were numerous and powerful. His days on earth were few; his work most urgent. There must be no delay. Besides wishing to give an example of obedience to the laws and innocent usages of his country, he was naturally led, like all pious Jews, to go up to Jerusalem to keep the Passover. Jesus therefore hastened to the metropolis (John i. 12).