surpasses that which it has in ordinary drawings, namely, the palm; for Jericho was also called 'the city of palm-trees' (Deut. xxxiv. 3; Judges iii. 13). It lay in the territory of Benjamin, and is about eight hours north-east from Jerusalem, and two west from the Jordan. It was the first place taken by the Israelites on the west of that river (Joshua ii.). After the death of Joshua, it fell into the hands of the Moabites (Judg. iii. 13), but appears to have been recovered under David (2 Sam. x. 5).

Jericho was honoured by the presence of Elijah and Elisha, and by the school of the prophets, which they and others maintained in the place with a view of preparing young Hebrews for the high office of spiritual teachers (2 Kings ii. 4-7, 15—18). The city regained its prosperity after the Babylonish captivity. At the time of the Ma'ccabees, it was taken and fortified by Bacchi'des, a general of the Syrian king Demetrius. The last kings of the Jews did much to adorn the city, especially Herod the Great, who built there a splendid palace, where he spent much of his time, and in which he died. To him also are probably to be ascribed the race-course and amphitheatre, of which traces are still in existence. In his time, indeed, Jericho was, next to Jerusalem, the most important city in Palestine. It was from four to five miles in circuit, and gave residence to 12,000 priests. It was equally distinguished for its commerce; for through it ran the most frequented road between Galilee and Jerusalem, since the Jews in going and returning from the north and the south passed into Perea, in order to avoid the hated and hostile Samaria, which lay in the middle of the country. Over the plain of Jericho also ran the commercial highway which united Pheni'cia and the Mediterranean with Arabia and the remote East. As a place of great trade, it had among its inhabitants many publicans, or tax-gatherers, who, according to custom, were under one or more heads. Of these, Zaccheus appears to have been chief. His was a lucrative office, and brought wealth to Zaccheus himself, whose defence against the imputations of the multitude relates to points on which one in his capacity might be led to commit misdeeds. So well, when understood, do the facts and implications of the Gospels correspond with each other and the actual state of society!

Jericho stood in a fine plain, about nine miles long and between two and three broad, which extends northwards from the Dead Sea along the western bank of the Jordan, and is girded round by bare mountains. This plain, being well watered by brooks and canals, was pre-eminent for luxuriance and beauty. Especially famous wasthe Fountain of Elisha' (2 Kings ii. 19—22). Wealth as well as loveliness adorned that plain. There the olive produced its pleasant and most serviceable fruit; the vine poured forth its clusters; groves of palms afforded delight to the eye; gardens supplied the varied productions of many climes,

and sent forth gales of fragrance. What also bears the name of the rose of Jericho' (Anastatica hierochuntica), displayed there its varying form and scarlet hues. Then, how alive was the whole surface with birds and bees; while in the bushes which lined the river, animals of different kinds had their lairs.

During the last war of the Jews with the Romans, Jericho was reduced into ruins, in which condition it remained till the time of the emperor Ha'drian, who rebuilt it; so that Jerome, on his coming there, found a town of considerable magnitude. It did not stand many centuries, for in the time of the crusa'des it was again destroyed. At present, it is represented by the wretched village called Richa, which consists of some fifty huts, built of mud and reeds, and thatched with broom. Among its ruins stands a quadrangular tower, with a garrison of about fifty men, said to be built on the spot where stood the house of Zaccheus. Remains of a church are also found, but none of the city walls.

The plain is now for the most part neglected and barren. Such, alas! is man's power to abuse the Divine goodness, which has here made so abundant a provision for the production of what is lovely and beneficial. Under the busy hand and wise head of agricultural enterprise, if favoured in its operation by free political institutions, this capacious plain would again abound in the means of enjoyment for man and beast, and be covered with a joyous and improving population. But the hoof of a most narrow, selfish, and ruinous tyranny has here, as in so many other parts of the East, trodden down and crushed the flowers and fruits of life.

Immediately before our Lord ascended into the barren mountain district which lay between Jericho and Jerusalem, he delivered the parable of the Talents. This parable was drawn from him by the expectation that, being now near Jerusalem, he would forthwith cause his kingdom to come. In it the Teacher of the world set clearly forth, that whatever ability any one possesses, he has it only in trust or on loan, and that the time is coming when he will have to give an account of the use to which he has put it, and the increase thereto that he has made. This more general truth, however, is included in one relating in particular to the Jews, and the position Jesus himself held towards them. God had put into their hands great privileges, which he required them so to use and improve that they might be ready to welcome his Son when he should come to enter on his inheritance. was now on his way. What would be his reception? Some few had turned their talents to a good account, and would receive corresponding rewards. Others had neglected them, and would be severely punished. Their failure and condemnation arose from a rebellious spirit which said, 'We will not have this man to reign over us.' This rebellious feeling hid itself under the

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pretext, in one class, that the talent was too insignificant; in another, that the Lord was a severe and unjust man. These excuses are exposed, due punishment is ordered, and the sovereignty of the owner of the property is vindicated. The terrors which attended the overthrow of Jerusalem are a commentary on this just and forcible discourse (Luke xix. 11, seq.; Matthew xxv. 14, seq.; Mark xiii. 34, seq.).

PART V.

EVENTS AT THE LAST (THIRD) PASSOVER.

CHAPTER I.

JESUS IS ANOINTED AT BETHANY, SATURDAY BEFORE EASTER, NINTH OF THE JEWISH MONTH NISAN, RECKONED FROM SUNSET THE PRECEDING DAY, APRIL 1, A. D. 30.

WHILE these things were going forward in the vale of the Jordan, immediately below the great city, its streets and environs again began to be crowded by strangers, whose earnest or gratified looks showed that they had come from distant parts, and were intent on some engrossing object. Easter had again come. The Passover was on the point of being celebrated-that Passover which was to be for ever notorious for the crucifixion of Jesus, the slaughter of the great paschal lamb (1 Cor. v. 7).

Already the rites of purification were on the point of beginning, when the question whether Jesus would appear at the festival was agitated. Apparently, more persons than usual assembled, in the hope of beholding the coming of the now longexpected kingdom of heaven. Persons from Ephraim had come with lively hope and expectation, for they had only a little before seen and heard the Messiah. Will he come?' 'Is he here?" were questions put and answered on all sides. The Sanhedrim were excited and alarmed. However, if he came, they resolved that he should die; and so they put a price on his head, in order the more easily to get him into their wicked hands (John xi. 53-57).

Meanwhile, Jesus proceeded up towards Jerusalem. The way, ordinarily dangerous and always difficult, was made safe, and in a measure easy, by the large numbers forming the caravan, and the joyous hymns or psalms of praise which they sang with peculiar zest, when now they drew near the end of their journey.

One there was who probably sang not; yet was he not sad; his mind was too full for utterance even in song; Jesus was wholly absorbed in thoughts and emotions connected with the approaching crisis.

After a wearying journey, our Lord arrived in Bethany six days before the Passover. The festival began on the 15th of the first month, or Nisan. Jesus therefore reached Bethany on the 9th of Nisan, which, it has been calculated, corresponded this year (U.C. 783) to our 1st of April. There, notwithstanding the prohibition of the ruling powers, Jesus found a home. News of his arrival rapidly spread, and brought crowds around the house of Martha, into which the Saviour had been gladly welcomed. The multitude was the greater and the more eager because they desired to see Lazarus, whom Jesus had raised from the dead. The excitement seems to have bordered on enthusiasm. The priests were alarmed. Their power was seriously threatened. With all such men the readiest are the best means. Force was in their hands, and they consulted how they might use it in order to 'put Lazarus also to death, because that by reason of him many of the Jews believed in Jesus' (John xii. 1—11).

Now, then, opens that week which was to grow darker and darker towards its close, till near its end the sun itself was eclipsed, and darkness covered the earth. As we enter into its circle we meet with one bright, happy spot. It was a sabbathday (Saturday, April 1, 783) when, in Bethany, in the house of Simon the leper, which has been thought to be the same as that of Martha, Jesus sat at table with Lazarus and other friends. The supper was given out of gratitude to the Lord for his signal kindness in raising Lazarus from the dead. The womanly love which seems to have suggested this token of honour, contrived to shed over it a perfume which will never perish. As Jesus sat there, the affectionate 'Mary took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair, till the house was filled with the odour of the ointment.' This mark of affectionate and grateful respect is Oriental in form, but in essence it comes from the deepest and best emotions of human nature. Most appropriate was such a display of affection at a moment when Jesus was about to be exposed to all the rudeness, insolence, torture, and ignominy, which fear, spite, and bigotry, armed with civil power, could inflict on a single unresisting head. Another event similar to this has already been spoken of (p. 163; see Luke vii. 37, seq.). That two events of the same nature should have taken place, appears to us in no way improbable. Each has traits peculiar to itself, if, also, both have much in common. And in both we find the same Saviour whose love sheds its own light over the whole evangelical history. Incidents such as these are not invented.