CHAPTER V. The Morning Trial. SCRIPTURE NARRATIVE. Matt. xxvii. 1-2 and 11-30.- Mark xv. 1-19 - Luke xxii. 66-77; xxiii. 1-24. - John xviii, 2840; xix. 1-16. "OF a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatsoever thy hand and thy council determined before to be done." * Thus prayed the company of disciples, after the release of Peter and John, by the sanhedrim. They prayed, not that they might escape persecution, but that they might "with all boldness speak the word." Their argument is drawn from the fact that God foreordained the bitter opposition which had thus far attended the introduction of the gospel; a fact most important to be remembered as we further follow the Son of Man in his closing scenes of sorrow. Take away the predetermining pur * Acts iv. 27, 28. pose of God, and these scenes become confused, as the last fading visions of night. Without it, we cannot understand why "the holy One and just," should be exposed to all this injustice and rage, when he could, by a word, have summoned twelve legions of angels to his assistance, or, by a single volition, have turned the hearts of his enemies, or have held them powerless in his hand. But admit the fact, that all this unparalleled exhibition of malice is but in accordance with the Divine purposes, and that Christ came voluntarily, to fulfil the will of God, by enduring this contemptuous treatment and death, and then do the last twenty-four hours of the life of Jesus become radiant with light. We must bear this as a precious truth in our minds, not for a moment to be forgotten, in tracing to its conclusion our Redeemer's pilgrimage in the flesh, that all through which he passed was "determined before," and was a part of his vicarious sufferings. In the events of the present chapter, Jews and Gentiles, both rulers and people, directed their mutual hostilities against the Son of God. Thus the whole race of sinners are represent 66 ed at his trial and condemnation, and through their delegates display their enmity to the express image of the Father's person." The most opposing interests are united in a superior hatred to holiness, and in that union, and in its actings, we have an actual, undisguised exhibition of the temper of the natural heart in its various phases. "Both Herod and Pontius Pilate, with the Gentiles and the people of Israel," are mankind in convention upon the claims of Christ, and their decision, as exhibited in the events now before us, is the proof of Christ's own words, "We will not have this man to reign over us. We left the Saviour in charge of the hardhearted servants and idlers, at Caiaphas' palace, the object of their merciless ridicule and abuse. The high priest's party had adjourned just before daylight, to snatch a moment's repose, before a full council of the sanhedrim at the legal time of session. But before following the history of their subsequent proceedings, I must again turn aside to consider the relation of the Jewish nation to the Roman government. It shall be as brief as a clear * Luke xix. 14. understanding of the part which Pilate was called to act, will allow. zar. It is needless to trace the intrigues and factions among the priests and rulers, by which the Jews lost their independence. Jerusalem was finally taken by the Roman general Pompey, in the sixty-third year before Christ, on the very fast day, held in commemoration of the conquest of the city by NebuchadnezUntil the death of Herod the Great, the Jews had enjoyed a king, and had paid tribute directly to the Roman empire. On account of the oppressions of his son Archelaus, Judea was deprived of this shadow of power, and, twelve years before Christ, was united to Syria; thus becoming a Roman province. By this alteration of their form of government, their highest civil officer was only a procurator or vice-president, accountable to the Syrian governor. Usually the procurators had only the power to collect revenues, and try revenue cases; but, as a mark of favor, the procurator of Judea, was entrusted with the trial of capital offences, and the execution of criminals. The Jews were not deprived of their reli gion. They were left in the enjoyment of their ceremonial laws; their Mosaic worship, and most of their civil privileges. But they were deprived of the power of touching the life of a citizen. Not only had they lost the power of executing criminals, but also of sentencing them to death. The procurator was not the mere executive of the sentences of the sanhedrim. He was the judicial power. The Jewish tribunal could not legally condemn a man to death, and oblige the procurator to execute him. Their highest tribunal, the sanhedrim, could only appear as plaintiffs at Pilate's judgment-hall, and accuse a Jewish criminal. All their previous votes and sentences, however unanimous, availed nothing, unless the Roman officer approved them. In this sense, we are to understand their assertion, "It is not lawful for us to put any man to death.” * They could not execute him, nor condemn him. In literal verity had the prediction been fulfilled upon them, at the coming of Shiloh. "The sceptre had departed from Judah, and a lawgiver from between his feet." That such was the re * John xviii. 31. † Gen. xlix, 10, |