judgment I am come into this world," said he, "that they which see not might see, and that they which see might be made blind." This brought him once more into collision with the Pharisees, who ceased not to follow and persecute him. He still answered them as before, boldly yet prudently, and closed his address with the beautiful and affecting parable, in which he speaks of himself as the good shepherd, who lays down his life for the sheep. This parable, it is said, was not fully comprehended by those who heard it; but it has been full of a delightful meaning to believers in all ages since, and, like several of our Lord's discourses, was designed less for those around him, than for those who should afterward believe in him. As regards the immediate effect, St. John says again, as he had said on other occasions, that there was a division among the hearers. Some cried out, “He has a demon and is mad; why do you listen to him?" Others insisted, that his giving sight to the blind was a proof to the contrary, for demons could not cure blindness.

Here closes the account of those memorable scenes which took place at Jerusalem during his visit at the feast of Tabernacles. They are full of the deepest interest and instruction, and should be studied diligently in the chapters of John's

Gospel, in which they are recorded at length. It is impossible, in a work like the present, to elucidate them more particularly. I have only been able to go into them so far as might disclose the exact posture of affairs, the state of the public mind respecting our Lord's character and claims, the increasing interest with which his teaching was attended, the industry and malice of his enemies, and the way which was thus opened for the greater activity of his ministry in time to come, as well as the sufferings and violence with which it closed.

It will be perceived that, thus far, the history has been drawn almost exclusively from the Gospel of John. We find nothing, since the baptism and temptation, recorded by the other Evangelists. The cause is plain. John was attached to our Saviour from the first, probably accompanied him on his visits to Jerusalem at the festivals, and was personally knowing to the scenes which he describes there. Matthew was called later; and he, therefore, as well as Luke and Mark, relates little till after the appointment of the twelve apostles, because until about that time he was not an eye-witWe learn, also, why John relates little except what occurred at the festivals. During those periods he was in his Master's company; but in

ness.

the intervals he returned to his employment on the lake of Galilee, and did not become a constant companion of Jesus until some time after the feast of Tabernacles. If it be asked, why, in the subsequent narrative, he continued to confine himself to what occurred at the festivals, the answer is obvious. The other Evangelists, who wrote before he did, had related all else that was important, and it was apparently his plan to tell chiefly what they had omitted. Or perhaps, as they had given chiefly their Lord's ministry in the provinces, it was his plan to record his ministry in the city. The circumstances here mentioned are interesting in themselves, and they tend strongly to prove the probable correctness of the arrangement followed in the present work.

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CHAPTER VIIL

IMPRISONMENT OF ICHN THE BAPTIST -JESUS

BEGINS HIS PUBLIC MINISTRY IN GALILEE — SERMON ON THE MOUNT.

It was about this time, that John the Baptist gave that offence to Herod, the tetrarch of Galilee, which occasioned his imprisonment, and finally led to his death. Herod had married Herodias, the wife of his brother Philip John had censured this as a sin; and Herodias, angry at his boldness and rebuke, instigated Herod to cast him into prison. Herod himself, we are told by Mark, had a great respect for John, and would willingly have spared him.

When Jesus heard of this, he left Jerusalem, and returned to Galilee. The ministry of his Forerunner was finished; and it was therefore time to commence his own in a more public and active form. Hitherto he had confined himself to a few places. He had visited the holy city at the great festivals, and there had taught and done miracles. He had done the same at Nazareth and Cana, but to most other places he was as yet a stranger. His labor

Matthew xiv. 3., iv. 12.
Luke iv. 14, iii. 19.

Mark vi. 17, i. 14.

thus far seems to have been preliminary, a gradual preparation for that zealous action which was to distinguish the later months of his life. Hitherto his forerunner, John, had been occupied in preaching and preparing the way before him. But his mission was now ended; and therefore, as Mark declares, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent ye, and believe the gospel."

Thus he passed on, preaching in the synagogues, till he reached Nazareth, his own town. Here too he went into the synagogue on the sabbath day, according to his custom. It proved to be a memorable visit. He had been for some time absent, and the report of what had taken place during his visit at Jerusalem had undoubtedly reached the ears of his townsmen. They were naturally curious to see him on his return. They were very incredulous that this humble mechanic, whom they had known from his childhood as one of themselves, should turn out a prophet, aud excite the wonder and attention of the whole people at the feast. They were eager to have the matter explained.

The synagogue was the Jewish place of worship, answering to our churches. The desk, or pulpit,