Then follow many of the profoundest and most beautiful parables which contain the secrets of Christ’s teaching, and of which some, as we read, and not by any means the most obscure, remained unintelligible even to the disciples. Even at that time his fame had become so great, that on returning to his own birthplace, the people would scarcely believe that he was the same as the son of the carpenter, that his mother was named Mary, and his brothers, Jacob, Joseph, Simon, and Judas, who like his sisters were all still living. Yet among his own people he could accomplish but few works. The Gospel then goes on to relate that as Herod had caused John to be beheaded, Jesus again withdrew to a lonely place, probably to escape the persecutions of Herod. Then follow the really important chapters, full of teachings and of parables, intended to illumine these teachings and to bring them home to the people. Here we naturally do not expect any appeal to the prophets; on the contrary we often find a very bold advance beyond the ancient law or a higher interpretation of the ancient Jewish teachings. As soon, however, as we return to facts like the last journey to Jerusalem, and the arrest of Jesus through the treachery of Judas, the words immediately recur that all this came to pass that the Scriptures should be fulfilled (xxvi. 54). Even Jesus himself, when he commands his disciples to make no resistance, must have added the words, “But how then shall the scriptures be fulfilled, that thus it must be,” which clearly refers to the famous prophecy of Isaiah in the fifty-third chapter. Even the thirty pieces of silver which were paid Judas for his betrayal, are considered necessary, that a prophesy of Jeremiah’s may be fulfilled. But it seems that this prophesy is not to be found in Jeremiah, and must be sought in Zechariah (xi. 12, 13). Such a confusion might easily occur among the people, imperfectly acquainted with the text of the prophets. In this case, therefore, it is quite harmless; but how could it possibly occur in a revealed gospel? At the crucifixion of Jesus the garments are divided, and another passage is immediately recalled, this time in a Psalm (xxii. 19), in which the poet says of himself that his enemies divided his garments between them, but there is no mention of the Messiah. Such an application of the words of the Psalm to Jesus is perfectly intelligible in the contemporary feeling of the Jewish people. Once convinced that Jesus was the Messiah or Christ, all the incidents of his life and death must necessarily remind them of the prophecies which had been current for years, and kept alive among them the hope of their deliverer. Such details were probably employed to deepen the conviction in themselves and others that Jesus was really the Messiah. This is all quite natural and comprehensible; but if we look at it with the idea that the writer was called and inspired by God, what must we say? First, in some cases there