unmistakable evidence of the divinity of Him whom they condemned to death. And according to their light would they be judged.

The greatest guilt and heaviest responsibility belonged to those who stood in the highest places in the nation, the depositaries of sacred trusts that they were basely betraying. Pilate, Herod, and the Roman soldiers were comparatively ignorant of Jesus. They thought to please the priests and rulers by abusing Him. They had not the light which the Jewish nation had so abundantly

received. Had the light

been given to the soldiers, they would not have treated Christ as cruelly as they did.

Again Pilate proposed to release the Saviour. "But the Jews cried out saying, If thou let this man go, thou art not Cæsar's friend." Thus these hypocrites pretended to be jealous for the authority of Cæsar. Of all the opponents of the Roman rule, the Jews were most bitter. When it was safe for them to do so, they were most tyrannical in enforcing

their own national and religious requirements; but when they desired to bring about some purpose of cruelty, they exalted the power of Cæsar. To accomplish the destruction of Christ, they would profess loyalty to the foreign rule which they hated.

"Whosoever maketh himself a king," they continued, "speaketh against Cæsar." This was touching Pilate in a weak point. He was under suspicion by the Roman government, and he knew that such a report would be ruin to him. He knew that if the Jews were thwarted, their rage would be turned against him. They would leave nothing undone to accomplish their revenge. He had before him an example of the persistence with which they sought the life of One whom they hated without reason.

Pilate then took his place on the judgment-seat, and again presented Jesus to the people, saying, "Behold your King." Again the mad cry was heard, "Away with Him! crucify Him!" In a voice that was heard. far and near, Pilate asked, "Shall I crucify your King?" But from profane, blasphemous lips went forth the words, "We have no king but Cæsar."

Thus by choosing a heathen ruler, the Jewish nation had withdrawn from the theocracy. They had rejected God as their king. Henceforth they had no deliverer. They had no king but Cæsar. To this the priests and teachers had led the people. For this, with the fearful results that followed, they were responsible. A nation's sin and a nation's ruin were due to the religious leaders.

"When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it." In fear and self-condemnation Pilate looked upon the Saviour. In the vast sea of upturned faces, His alone was peaceful. About His head a soft light seemed to shine. Pilate said in his heart, He is a God. Turning to the multitude he declared, I am clear of His blood. Take ye Him, and crucify Him. But mark ye, priests and rulers, I pronounce Him a just man. May He whom He claims as His Father judge you and not me for this day's work. Then to Jesus he said, Forgive me for this act; I cannot save you. And when he had again.

scourged Jesus, he delivered Him to be crucified.

How many, to

Pilate longed to deliver Jesus. But he saw that he could not do this, and yet retain his own position and honor. Rather than lose his worldly power, he chose to sacrifice an innocent life. escape loss or suffering, in like manner sacrifice principle. and duty point one way, and self-interest points another. sets strongly in the wrong direction, and he who compromises with evil is swept away into the thick darkness of guilt.

Conscience The current

Pilate yielded to the demands of the mob. Rather than risk losing his position, he delivered Jesus up to be crucified. But in spite of his precautions, the very thing he dreaded afterward came upon him. His honors were stripped from him, he was cast down from his high office, and, stung by remorse and wounded pride, not long after the crucifixion he ended his own life. So all who compromise with sin will gain only sorrow and ruin. "There is a way which seemeth right unto a man, but the end thereof are the ways of death.”1

1 Prov. 14:12.

When Pilate declared himself innocent of the blood of Christ, Caiaphas answered defiantly, "His blood be on us, and on our children." The awful words were taken up by the priests and rulers, and echoed by the crowd in an inhuman roar of voices. The whole multitude answered and said, "His blood be on us, and on our children."

The people of Israel had made their choice. Pointing to Jesus they had said, "Not this man, but Barabbas." Barabbas, the robber and murderer, was the representative of Satan. Christ was the representative of God. Christ had been rejected; Barabbas had been chosen. Barabbas they were to have. In making this choice they accepted him who from the beginning was a liar and a murderer. Satan was their leader. As a nation they would act out his dictation. His works they would do. His rule they must endure. That people who chose Barabbas in the place of Christ were to feel the cruelty of Barabbas as long as time should last.

Looking upon the smitten Lamb of God, the Jews had cried, "His blood be on us, and on our children." That awful cry ascended to the throne of God. That sentence, pronounced upon themselves, was written in heaven. That prayer was heard. The blood of the Son of God was upon their children and their children's children, a perpetual curse.

Terribly was it realized in the destruction of Jerusalem. Terribly has it been manifested in the condition of the Jewish nation for eighteen hundred years, a branch severed from the vine, a dead, fruitless branch, to be gathered up and burned. From land to land throughout the world, from century to century, dead, dead in trespasses and sins!

Terribly will that prayer be fulfilled in the great Judgment day. When Christ shall come to the earth again, not as a prisoner surrounded by a rabble will men see Him. They will see Him then as heaven's King. Christ will come in His own glory, in the glory of His Father, and the glory of the holy angels. Ten thousand times ten thousand, and thousands of thousands of angels, the beautiful and triumphant sons of God, possessing surpassing loveliness and glory, will escort Him on His way. Then shall He sit upon the throne of His glory, and before Him shall be gathered all nations. Then every eye shall see Him, and they also that pierced Him. In the place of a crown of thorns, He will wear a crown of glory,—a crown within a crown. In place of that old purple kingly robe, He will be clothed in raiment of whitest white, "so as no fuller on earth can white them."" And on His vesture and on His thigh a name will be written, "King of kings, and Lord of lords." Those who 1 Mark 9:3. 2 Rev. 19: 16.

mocked and smote Him will be there. The priests and rulers will behold. again the scene in the judgment-hall. Every circumstance will appear before them, as if written in letters of fire. Then those who prayed, "His blood be on us, and on our children," will receive the answer to their prayer. Then the whole world will know and understand. They will realize who and what they, poor, feeble, finite beings, have been warring against. In awful agony and horror they will cry to the mountains and rocks, "Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of His wrath is come, and who shall be able to stand?"1 1 Rev. 6:16, 17.

ND when they were come to the place, which is called Calvary, there they crucified Him."

"That He might sanctify the people with His own blood," Christ "suffered without the gate.' For transgression of the law of God, Adam and Eve were banished from Eden. Christ, our substitute, was to suffer without the boundaries of Jerusalem. He died outside the gate, where felons and murderers were executed. Full of significance are the words, "Christ hath redeemed us from the curse of the law, being made a curse for us."

A vast multitude followed Jesus from the judgment-hall to Calvary. The news of His condemnation had spread throughout Jerusalem, and people of all classes and all ranks flocked toward the place of crucifixion. The priests and rulers had been bound by a promise not to molest Christ's followers if He Himself were delivered to them, and the disciples and believers from the city and the surrounding region joined the throng that followed the Saviour.

As Jesus passed the gate of Pilate's court, the cross which had been prepared for Barabbas was laid upon His bruised and bleeding shoulders. Two companions of Barabbas were to suffer death at the same time with Jesus, and upon them also crosses were placed. The Saviour's burden was too heavy for Him in His weak and suffering condition. Since the This chapter is based on Matt. 27:31-53; Mark 15: 20-38; Luke 23:26-46;

John 19: 16-30.

1 Heb. 13:12.

2 Gal. 3:13.