to the .Tcirdan, whore he fiainod many adherents (John X, 22-42), Lazarus at this time falling sick, his sisters sent to Jesus, desiring his presence at Bethany ; but af- ter waiting several days, until Lazarus was dead, he in- formed his disciples of the fact (which he assured them would turn out to the divine glory), and proposed to go thither. On their arrival, he was met first by Martha, and then by Mary, with tearful expressions of regret for his absence, which lie checked by assurances (not clear- Iv apprehended by them) of their brother's restoration to life ; then causing the tomb to be opened (after over- ruling Martha's objection), he summoned the dead Laz- arus forth to life, to the amazement of the spectators (John xi, 1-46 ; probably Jan. A.D. 29). See Lazarus. This miracle aroused afresh the enmity of the Sanhe- drim, who, after considtation, at the haughty advice of Caiaphas, determined to accomplish his death, thus un- wittingly fulfilling the destined purpose of his mission (John xi, 47-53). Withdrawing in consequence to the city of Ephron (John xi, 54), and afterwards to Peraea, Jesus continued his teaching and miracles to crowds that gathered about him (ALark x, 1, and parallel). As he was preaching in one of the synagogues of this vi- cinity one Sabbath, he cured a woman of chronic paraly- sis of the back, and refuted the churlish cavil of one of the hierarchy present at the day on which this was done, by a reference to ordinary acts of mercy even to animals on the Sabbath (Luke xiii, 10-17 ; prob. Feb. A.D. 29). Jesus now turned his steps towards Jerusa- lem, teaching on the way the necessity of a personal preparation for heaven, without trusting to any exter- nal recommendations (Luke xiii, 22-30) ; and replying to the Pharisees' insidious warning of danger from Her- od, that Jerusalem alone was tha destined place of peril for him (Luke xiii, 31-33). On one Sabbath, while eat- ing at the house of an eminent Pharisee, he cured a man of the ilropsy, and silenced all objections by again ap- pealing to tlie usual care of domestic animals on that day; he then took occasion, fom the anxiety of the guests to secure the chief places of honoy at the table, to discourse to the company on the advantages of mod- esty and charity, closing by an admonition to prompt compliance with the offers of the Gospel in the parable of the marriage-feast and the wedding-garment (Luke xiv, 1-15; Matt, xxii, 1-14, and parallel; prob. ]\Iarch, A.I). 29). To the multitudes attending him he pre- scribed resolute self-denial as essential to true disciple- ship (Luke XV, 25, 20, and parallel), under various fig- ures (Luke xiv, 28-33) ; while he corrected the jealousy of the Jewish sectaries at his intercourse with the lower classes (Luke xv, 1,2), by teaching the divine interest in penitent wanderers from him (Luke xix, 10, and par- allel), under the parables of stray sheep (Luke xv, 3-7, and parallel), the lost piece of money, and the prodigal son (Luke xv, 8-32). At the same time, he illustrated the prudence of securing the divine favor by a prudent use of the blessings of this life in the parable of the fraudulent steward (Luke xvi, 1-12), showing the in- compatibility of worldliness with devotion (Luke xvi, 13, and parallel) ; and the self-sufficiency of the Phari- sees he rebuked in the parable of the rich man and Laz- arus (Luke xvi, 14,15, 19-31), declaring to them that the kingilom of the Messiah had already come unob- served (Luke xvii, 20, 21). lie impressed upon both classes of his hearers the importance of perseverance, and yet Inmiility, in prayer, by the parables of the im- portunate widow before the unjust judge, and the pcni- ' tent publican in contrast with the self-righteous Phari- ! see (Luke xviii, 1-14). To the insidious questions of the Jewish sectaries concerning divorce, he replied that U was inconsistent with the original design of marriage, beuig only suffered by Moses (witli restrictions) on ac- count of the inveterate customs of the nation, but really justifiable only in cases of adultery ; but at the same time explained privately to the disciples that the oppo- site extreme of celibacy was to be voluntary only (JLatt. XIX, 3-12, and parallels). He welcomed infants to his
arms and blessing, as being a symbol of the innocence required by the (.Jospel (Mark x, 13-10, and parallels). A rich and honorable young man visiting him with questions concerning the way of salvation, Jesus was pleased with his frankness, but proposed terms so hum- bling to his worldly attachments that he retired with- out accepting them, which furnished Jesus an oppor- tunity of discoursing to his followers on tlie prejudicial influence of wealth on piety, and (in reply to a remark of Peter) of illustrating the rewards of self-denying ex- ertion in religious duty by the parables of the servant at meals after a day's work, and the laborers in the vine- yard (jMark x, 17-29 ; Matt, xix, 28, 29 ; Luke xvii, 7- 10 ; Matt. XX, 1-10 ; and parallels). As they had now arrived at the Jordan opposite Jerusalem, Jesus once more warned the timid disciples of the fate awaiting him there (Mark x, 32-34); but they so little under- stood him (Luke xvii, 34), that the mother of James and John ambitiously requested of him a prominent post for her sons under his administration, they also ig- norantly professing their willingness to share his suffer- ings, until Jesus checked rivalry between them and their fellow-disciples by enjoining upon them all a mutual deference in imitation of his self-sacrificing mission (Matt. XX, 20-28). As they were passing through Jer- icho, two blind men implored of him to restore their sight, and, although rebuked by the by-standers, they urged their request so importunately as at length to gain the ear of Jesus, who called them, and with a touch enabled them to see (;\Iark x, 40-52, and parallels). Passing along, he observed a chief publican, named Zac- chfeus (q. v.), who had rua in advance and climbed a tree to get a sight of Jesus, but who now, at Jesus's sug- gestion, gladly received him to his house, and there vin- dicated himself from the calumnies of the insidious hi- erarchy by devoting one half his property to charity, an act that secured his commendation by Jesus (Luke xix, 2-0), who took occasion to illustrate the duty of fidelity in improving religious privileges by the parable of the " talents" or " pounds" (Luke xix, 11-28, and par- allel). Reaching Bethany a week before the Passover, when the Sanhedrim were planning to seize him, Jesus was entertained at the house of Lazarus, and vindicated Mary's act in anointing (q. v.) his head with a flask of precious ointment, from the parsimonious objections of Judas, declaring that it shoidd ever be to her praise as highly significant in view of his approaching burial (John xi, 55-57; xii, 1-11 ; and parallels).