frequented the synagogues abroad, and sometimes presented themselves with their offerings at the temple in Jerusalem. Some of this class were present during this exciting week. Whether they had heard of Jesus previous to their coming we know not; but what they now witnessed excited not only curiosity but a deeper interest. They were Greeks, and had probably been led to embrace Judaism because of their dissatisfaction with the moral emptiness and impurity of their own religion. There was, however, an element in that religion which, in a certain degree, qualified them to understand the truth of the incarnation. It assumed that the gods were like men, only more grand and beautiful; and that men were made in the likeness of gods. Nay; it asserted that gods had become men and left on the earth a divine-human progeny; and that men had become gods. The Greek divinities were represented by statues in which humanity was idealized and invested with divine loveliness. With this image and prophecy of the incarnation the Greek religion stopped. That God was to be manifest in the flesh, a Greek who had embraced monotheism would more readily believe than a Jew; but that the incarnate God would redeem the world through suffering and death was quite alien to the Hellenic mind. The reader will bear this in mind, while considering this important incident. These Greeks, desiring to see Jesus, requested Philip of Bethsaida, perhaps, because he spoke their language, possibly because they had previously known him, certainly because he was in the confidence of Jesus,-to bring about an interview. Why Philip should have thought it necessary to consult Andrew does not appear. Probably they doubted whether such a public conference with Gentiles would be agreeable to their Master. However, they brought the request of the strangers to Jesus, and we can scarcely doubt that it was granted. He comprehended ་ the full significance of this event. The Gentile world approached Him, in fitting representatives, at the very crisis of His ministry; and this was a token that that world would, at no distant day, be white unto the harvest. That harvest, however, could not be matured and gathered in till the seed from which it was to grow should fall into the earth and die. The life of the world was to spring out of death. If the fulness of the Gentiles was almost ready to be offered, then His sufferings and death were just at hand. Hence this was a moment not only of solemn joy, but also of mental distress and anguish. “The life of God in Him did not exclude the uprising of human feelings, in view of the sufferings that lay before Him, but only kept them in their proper limits. Not by unhumanizing Himself, but by subordinating the human to the Divine was He to realize the ideal of pure human virtue; He was to be a perfect example for men, even in the struggles of human weakness."* Probably it was when the Greeks were introduced, that Jesus said, "The hour is come that the Son of man should be glorified. Verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. If any man serve Me, let him follow Me; and where I am, there shall also My servant be: if any man shall serve Me, him will My Father honor. Now is my soul troubled; and what shall I say? Father, save me from this hour? But for this cause came I unto this hour. FATHER, GLORIFY THY NAME!" Scarcely had Jesus uttered this prayer, when a voice fell from heaven, which, audible to all, conveyed to some an articulate response: "I HAVE BOTH GLORI *Neander's "Life of Christ," page 376. ure. FIED IT, AND WILL GLORIFY IT AGAIN." Twice before had the same voice attested the Divine Sonship of Jesus, once at Bethabara, and once on the Mount of Transfiguration. It was fitting that the same voice should be heard in the temple, at the moment of our Lord's departSome who heard the sound, without distinguishing the words, said that it thundered; others recognizing articulate speech but not apprehending the sense, said that an angel spoke to Him. Others, by a supernatural influence, were enabled to understand both the words and the sense.* Jesus Himself explained its design in solemn and memorable words, the last He ever uttered in the temple:-"This voice came not because of Me, but for your sakes. Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up, will draw all men unto Me. (This He said, signifying what death He should die.) The people answered Him, We have heard out of the law that Christ abideth forever; and how sayest Thou, The Son of man must be lifted up? Who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have the light believe in the light, that ye may be the children of the light." Our Lord does not answer the question of the people; for that question originated in a misconception which only His death and resurrection could remove. But He looked upon them with sadness and pity, and gave them wholesome counsel and warning. "Do not now ask captious and ill-timed questions; but improve the last beams of *I regard the miracle as twofold-an external phenomenon, and the internal or subjective interpretation of that phenomenon. See Neander and Lange in loco the declining sun to find the way in which you ought to walk. The night is at hand: woe to the traveler who idles away the few golden moments which yet remain. I am the Light; do not cavil but believe; so you shall not walk in darkness in the night which is soon to fall upon you." Probably Jesus alluded to the fact that the natural day was now far spent, and the shadows of the evening were at hand. So the day of His earthly life and of His ministry was about to close; the Light of the world was, in a certain sense, about to set! A dark, dark night was already casting its gloom over the temple, the city, the nation, the world. Thus Jesus departed from the temple, never to return. The holy and beautiful house was left desolate. CHAPTER VI. THE PROPHETIC DISCOURSE. JESUS LEAVES THE TEMPLE-SURVEYS ITS STONES AND STRUCTURES- MATTHEW XXIV-xxv. MARK XIII. LUKE XXI. 5–36. ON THE WHEN JESUS was leaving the temple the disciples, having in mind His prophecy (Luke xix. 43, 44, Matthew xxiii. 38, 39,) touching the utter destruction of the city and desolation of the temple, called His attention to the immense stones, of the whitest marble, of which the sacred structures were built, and to the votive gifts with which they were adorned. The temple proper, surrounded with its courts, cloisters and out-buildings, was the admiration even of those who had seen the architectural glories of Rome and Athens. Some of the stones were forty-five cubits long, five high and six broad. To the disciples, the temple seemed built for eternity. Its total demolition was inconceivable. "Master," said one, "See what manner of stones and what buildings are here!" "Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down." The disciples must have heard these words with amazement. Such a destruction of the temple, as they well knew, would involve the ruin of the city, the nation, the |