is possible that it was at this time that the lawyer questioned him about the breadth of interpretation to be given to the word “neighbor” in the law of love, and was answered by the parable of the Good Samaritan (Luke x. 25-37).  Possibly the parable of the Pharisee and the Publican (Luke xviii. 9-14) belongs also to this time.  In general, however, the visit proved anew that Jerusalem was in no mood to accept Jesus (John x. 24-39).  His enemies sought to draw from him a declaration of his claim to be the Messiah, and Jesus appealed to his works, asserting that only their incorrigible prejudice prevented their recognizing his claims.  He added that his Father, with whom he was ever in perfect accord, had drawn some faithful followers to him, and thereupon, angered by his claim to close kinship with God, they appealed to the rough logic of violence (John x. 31-39; compare viii. 59).

172.  After this added attempt to win Jerusalem Jesus withdrew to the region beyond Jordan, where John had carried on his ministry to the eager multitudes.  Here he anew attracted great attention, causing people to contrast his ministry with the less remarkable work of John, and to acknowledge that John’s testimony to him was true (John x. 40-42).  Possibly it was in this place that the seventy found Jesus when they returned to report the success of their mission (Luke x. 17-24), for the thanksgiving which Jesus rendered for the faith of the common people in contrast with the unbelief of the “wise and prudent” might well express his feeling after the fresh evidence he had at the feast of Dedication that Jerusalem would none of his mission.  The invitation to all the heavy laden to take his yoke illustrates, though under another figure, his claim to be the Good Shepherd (Matt. xi. 28-30).  We have no means of knowing how much more of what the gospels assign to the last journey to Jerusalem should be put in connection with this sojourn across the Jordan.  The multitudes that came to him there may have included the Pharisees who questioned him about divorce (Mark x. 2-12), and the young ruler who loved his great possessions (Mark x. 17-31), as well as the parents who eagerly sought the Lord’s blessing for their children (Mark x. 13-16).  Some parts of Luke’s narrative seem to belong still later in this journey, yet such a section as the reply of Jesus to the report of Pilate’s slaughter of the Galileans (xiii. 1-9), or the parable of the Great Supper (xiv. 15-24), is suitable to any stage of it.

173.  This sojourn on the other side of Jordan was brought to a close by the summons to come to the aid of his friends in Bethany (John xi.).  It is not strange that the disciples feared his return to Judea, nor that Jesus did not hesitate when he recognized the call of duty as well as of friendship.  In no recorded miracle of Jesus is his power more signally set forth, yet here more clearly than anywhere else he is represented as dependent on his Father in his