"O Jerusalem! Jerusalem! thou that killest the prophets and stonest those that are sent unto thee--how often would I have gathered thy children together, even as a hen doth gather her brood under her wings--and ye would not. Behold, your house is left unto you desolate, for I say that ye shall see me no more henceforth till ye say, Blessed is he that cometh in the name of the Lord." [5] See 2 Chronicles xxiv. 20, 21. "And the spirit of the Lord came upon Zechariah, the son of Jehoida the priest, who stood among the people, and said, Why transgress ye the commandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord he also hath forsaken you. And they conspired against him and stoned him with stones in the court of the house of the Lord." These two instances, of Abel and Zacharias, cited by our Lord from the very first and very last of the sacred historic books, seemed to cover the whole ground of their history. The variation as to the name of the prophet's father has many theories to account for it, any one of which is satisfactory. This was Christ's last farewell--his valedictory to those whom he had loved and labored for, and who would not come to him that he might give them life. To all these awful words was added the language of an awful symbol. In one of his parables our Lord had spoken of the Jewish nation under the figure of a tree which, though carefully tended year by year, bore no fruit. At last the word goes forth, "Cut it down!" But the keeper of the vineyard intercedes and prays that it may have a longer space of cultured care, and so be brought to fruit-bearing. This last week of our Lord's life he sets forth the solemn close of that parable by one of those symbolic acts common among the old prophets and well understood by the Jews. Approaching a fair and promising tree on his way into the city, he seeks fruit thereon, but finds it barren. There is a pause, and then a voice of deep sadness says, "No fruit grow on thee henceforth and forever!" and immediately the fig-tree withered away. It was an outward symbol of that doomed city whose day of mercy was past. The awfulness of these last words and of this last significant sign is increased by the tenderness of Him who gave them forth. It is the Fountain of Pity, the All-Loving One, that uttered the doom--a doom made certain and inevitable not by God's will but by man's perversity. The lesson that we have to learn is the reality and awfulness of sin, the reality of that persistence in wickedness that can make even the love of Jesus vain for our salvation. For what hope, what help, what salvation can there be for those who cannot be reached by His love? If they have seen and hated both him and his Father--what remains? XXIV CAIAPHAS _Tuesday in Passion Week_