aps there is an allusion to the "dyed
Pharisees" in this comparison which Jesus uses.]

"Woe unto you, scribes and Pharisees, hypocrites! because ye build the
tombs of the prophets, and garnish the sepulchres of the righteous,
and say, 'If we had been in the days of our fathers, we would not have
been partakers with them in the blood of the prophets.' Wherefore, ye
be witnesses unto yourselves, that ye are the children of them which
killed the prophets. Fill ye up then the measure of your fathers.
'Therefore, also,' said the Wisdom of God,[1] 'I will send unto you
prophets, and wise men, and scribes; and some of them ye shall kill
and crucify; and some of them shall ye scourge in your synagogues, and
persecute them from city to city. That upon you may come all the
righteous blood shed upon the earth, from the blood of righteous Abel
unto the blood of Zacharias, son of Barachias,[2] whom ye slew between
the temple and the altar.' Verily, I say unto you, all these things
shall come upon this generation."[3]

[Footnote 1: We are ignorant from what book this quotation is taken.]

[Footnote 2: There is a slight confusion here, which is also found in
the Targum of Jonathan (_Lament._ ii. 20), between Zacharias, son of
Jehoiadas, and Zacharias, son of Barachias, the prophet. It is the
former that is spoken of (2 _Paral._ xxiv. 21.) The book of the
Paralipomenes, in which the assassination of Zacharias, son of
Jehoiadas, is related, closes the Hebrew canon. This murder is the
last in the list of murders of righteous men, drawn up according to
the order in which they are presented in the Bible. That of Abel is,
on the contrary, the first.]

[Footnote 3: Matt. xxiii. 2-36; Mark xii. 38-40; Luke xi. 39-52, xx.
46, 47.]

His terrible doctrine of the substitution of the Gentiles--the idea
that the kingdom of God was about to be transferred to others, because
those for whom it was destined would not receive it,[1] is used as a
fearful menace against the aristocracy. The title "Son of God," which
he openly assumed in striking parables,[2] wherein his enemies
appeared as murderers of the heavenly messengers, was an open defiance
to the Judaism of the Law. The bold appeal he addressed to the poor
was still more seditious. He declared that he had "come that they
which see not might see, and that they which see might be made
blind."[3] One day, his dislike of the temple forced from him an
imprudent speech: "I will destroy this templ