Love to the Uttermost Part 18

It became, therefore, more and more clear to Judas, that the Master knew perfectly well all that had transpired, and he said to himself, "If He knows so much, it is almost certain that He knows all."

Therefore, partly to disarm any suspicions that might be suggested to the others if he did not take up their question, partly because he felt that probably there was nothing to be gained by maintaining his disguise before Jesus, and being withal feverishly anxious to know how much of his plan was discovered, he asked, adopting the colder t.i.tle Rabbi, rather than that of Lord, as employed by the others, "Rabbi, is it I?" Probably the question was asked under his breath, and that Jesus replied in the same tone, "Thou hast said."

Immediately the thoughts of Judas sprang back to the foot-was.h.i.+ng, and all the other marks of extraordinary tenderness with which Jesus had treated him. At the time he had thought, "He would not act like this if He knew all." Now, however, he realized that Jesus had acted in the full knowledge of all that had pa.s.sed, and was pa.s.sing in his heart.

It must have struck him as extraordinary that the Master should continue to treat him thus when He had read the whole dark secret. Why did He not unmask and expose him? Why not banish him from His company?

Why count him still on speaking terms? Not till afterward was he aware of Jesus' motive, nor did he detect the loving purpose which was laying siege to his stony heart as though to turn him from his evil purpose before it was too late.

Once more the Lord made an effort to prove to him that though He knew all He loved him still, even to the end. It was the Jewish custom for one to dip a morsel in the common dish and pa.s.s it to another in token of special affection, so when He had dipped the sop, Jesus took and gave it to Judas, the son of Simon. He had previously answered John's whispered question, "Lord, who is it?" which had been suggested by a sign from Peter, by saying, "He it is to whom I shall give a sop when I have dipped it." But He did not give the token of love merely as a sign to John and Peter, but because He desired to a.s.sure Judas that, notwithstanding His perfect knowledge, His heart was full of tender affection.

But when the sun strikes on a foetid pond, its rays, beneath which all creation rejoices, bring out the repulsive odors that otherwise had slept undiscovered; so the love of G.o.d is ever a savor of life unto life or of death unto death, and the very fervor of Christ's love seems to have driven Judas almost to madness. Shutting his heart against the Saviour, he opened it to Satan, who was waiting his opportunity.

"After the sop, then Satan entered into him." Instantly the Master saw the change, and knew that He could do nothing more to save His disciple from the pit which he had digged for himself. Nothing could be gained by further delay. Jesus therefore said unto him, "That thou doest, do quickly."

So carefully had the Lord concealed His knowledge of Judas' real character that none of those who sat at table guessed the real significance and purport of His words. For some thought, because Judas had the bag, that Jesus said unto him, "Buy what things we have need of for the feast"; or that he should give something to the poor. Only John, and perhaps Peter, had the slightest suspicion of his possible errand. The sacred narrative adds significantly, "He then having received the sop, went out straightway, and it was night"; as though the black pall of darkness were a befitting symbol of the blackness of darkness that was enveloping his soul--a night broken only by one star, when Jesus once more in the garden sought to arrest him with the words, "Friend, to what a deed thou art come! Betrayest thou the Son of Man with a kiss?" But that lone star was soon obscured. The cloud-wreath hastened to conceal it. Head-long and precipitate over every obstacle, he rushed to his doom, until his career was consummated in the despairing act which the Evangelist so solemnly records.

The specified fee was no doubt paid to Judas, on his delivery of Jesus into the hands of the High Priest. As soon as the great doors closed behind the arresting band, Judas went to some inner pay-office, claimed his money, and then waited in the shadow to see what befell. Perhaps he met John; and if so, avoided him. Perhaps he heard Peter deny the Lord with oaths, and congratulated himself that there was not much to choose between them. But for the most part his mind was absorbed in what was transpiring. He beheld the shameful injustice and inhumanity of the trial. Though he had kissed his Master's face, his soul winced from the blows and spittle that befell it. Perhaps he had entertained some lingering hope and expectation that when the worst came to the worst the Master would use on His own behalf the power He had so often used for others. But if that thought had lodged in his mind, the dream was terribly dissipated. "He saw that He was condemned."

Then the full significance of his sin burst upon him. The veil fell from his eyes, and he stood face to face with his crime in all its naked horror. His ingrat.i.tude, his treachery, his petty pilfering, his resistence of a love which the strong waters of death could not extinguish. And the money scorched his hand. A wild and haggard man, he made his way into the presence of the chief priests and scribes, as they were congratulating themselves on the success of their plot.

There was despair on his face, a piercing note in his voice, anguish in his soul; the flames of h.e.l.l were already consuming him, the thirst of the bottomless pit already parching his lips; his hand convulsively clutched the thirty pieces of silver.

"I have sinned," he cried. "I have sinned. He whom you have condemned is innocent; take back your money, only let Him go free; and oh, relieve me, ye priests, accustomed to deal with burdened hearts, relieve me of this intolerable pain."

But they said, with a gleam as of cold steel, "What is that to us?

That is your business. You made your bargain, and you must stand to it: see thou to it."

He knew that it was useless to parley with them. That icy sarcasm, that haughty indifference, told him how man must ever regard his miserable act. He had already refused the love of G.o.d, and dared not expect anything more from it. He foresaw how coming ages would spurn and abhor him. There seemed, therefore, nothing better than to leap into the awful abyss of suicide. It could bring nothing worse than he was suffering. Oh, if he had only dared to believe in the love of G.o.d, and had fallen even then at the feet of Jesus, he might have become a pillar in His temple, and an apostle of the Church. But he dared not think that there could be mercy for such as he was. He pa.s.ses out into the morning air, the most wretched of men, shrinks away into some lonely spot, puts a rope around his neck, and dies.

We have been accustomed to think of Judas as one whose crime has put him far in front of all others in the enormity of his guilt. Dante draws an awful picture of him as alone even in h.e.l.l, shunned by all other sinners, as Turkish prisoners will shun Christians, though sharing the same cell. But let us remember that he did not come to such a pitch of evil at a single bound. There was a time, no doubt, when, amid the cornfields, vineyards, and pastoral villages of his native Kerioth, he was regarded as a promising youth, quick at figures, the comfort of his parents, the pride of his instructors, the leader of his comrades.

During the early years of His manhood, Jesus came through that court country on a preaching tour, and there must have been a wonderful fascination in Him for young men, so many of whom left their friends and callings to join and follow Him. Judas felt the charm and joined himself to the Lord; perhaps Jesus even called him. At that time his life must have been fair, or the Master would never have committed Himself to him. He was practical, prompt, and businesslike, the very man to keep the bag. But the continual handling of the money at last awoke within him an appet.i.te of the presence of which he had not been previously aware. He did not banish it, but dwelt on it, allowing it to lodge and expand within him, till, like a fungus in congenial soil, it ate out his heart and absorbed into itself all the qualities of his n.o.bler nature, trans.m.u.ting them into rank and noisome products. All love for Christ, all care for the poor, all thought of his fellow-disciples, were quenched before that remorseless pa.s.sion; and at last he began to pilfer from those scant treasures, which were now and again replenished by those that loved to minister to the Master's comfort. At first, he must have been stung by keen remorse; but each time he sinned his conscience became more seared, until he finally reached the point when he could sell his Master for a bagatelle, and betray Him with a kiss.

Alas! Judas is not the only man of whom these particulars have been true. Change the name and you have an exact description of too many.

Many a fair craft has come within the reach of the circling eddies of the same boiling whirlpool, and, after a struggle, has succ.u.mbed. The young man hails from his native village home, earnest and ingenuous.

At first he stands firm against the worldly influences around; but gradually he becomes careless in his watch, and as money flows in he realizes the fascination of the idea of being a wealthy man. He becomes increasingly absorbed, until he begins to drift toward a goal from which in other days he would have shrunk in horror. If any reader of these words is conscious of such a pa.s.sion beginning to lay hold of him, let him beware, lest, like Judas, he be lost in the divers hurtful l.u.s.ts which drown men in perdition.

And if already you have been betrayed into sins which would bear comparison with that of Judas, do not despair--true, you have sinned against light and love, the eager, tender pleadings of G.o.d's love; but do not give up hope. Cast yourself on a love which wants to abound over sin, and glories in being able to save to the uttermost.

XXIX

The First Trial before Pilate

"Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be denied; but that they might eat the Pa.s.sover."--JOHN xviii. 28.

There is no doubt that had Pilate been absent from Jerusalem at the time of our Lord's trial before the Sanhedrim, they would have rushed Him to death, as afterward Stephen, and have risked the anger of the Governor. But they dared not attempt such a thing beneath the eyes of the dreaded Roman eagles. They must needs obtain Pilate's countersign to their death sentence, and, indeed, consign their victim to him for execution. The Lord was to die, not the Jewish death by stoning, but the terrible Roman death of crucifixion.

The day then breaking was that before the Pa.s.sover. If the order for execution were not obtained that morning, the case could not come on for seven days, and it would have been highly impolitic, from their point of view, to keep Jesus so long in bonds. The national sentiment might have awoke and refused to sanction their treachery. For the same reason it was necessary to carry the sentence into effect with as little delay as possible, or the whole plot might miscarry. Then led they Jesus from Caiaphas to the official residence of Pilate, which had been the palace of the magnificent Herod--_and it was early_.

In the palace there was a hall where trials were usually conducted; but the Jewish dignitaries who had not scrupled shamelessly to condemn Jesus were too scrupulous to enter the house of a Gentile on the eve of the feast, for fear there might be a single grain of leaven there, and the mere suspicion of such a thing would have disqualified them from partic.i.p.ating in the feast. Remember that these men had just broken every principle of justice in their treatment of Jesus, and now they palter over minute points of Rabbinical casuistry. So Philip of Spain abetted the ma.s.sacres of Alva, but rigorously performed all the rites of the Church; and the Italian bandit will carefully honor priest, and host, and church. How well our Lord's sharp sword cut to the dividing of soul and spirit, in such cases as these: "Ye pay t.i.the of mint, and c.u.mmin, and anise, and have omitted the weightier matters of the law."

It is an evil day when religion and morality are divorced.

Pilate knew too well the character of the men with whom he had to do, to attempt to force their scruples, and went out to them; so that for most of the time his intercourse with Jesus was apart from their interference and scrutiny. Without much interchange of formalities, the Governor asked, "What accusation bring ye against this man?"

It was not a little disappointing to their pride to be obliged to adduce and substantiate capital charges against Jesus, so they replied in general terms, and with the air of injured innocence, "If He were not a malefactor, we would not have delivered Him unto thee." It was as though they said, "There is no need for thee to enter into the details of this case; we have thoroughly investigated it, and are satisfied with the conclusive evidence of our prisoner's guilt; you may be sure that men like ourselves would never come to thee at such an hour, on such an errand, unless there were ample grounds for it."

But Pilate was in no mood to be talked with thus. He saw their eagerness to ward off inquiry, and this was quite enough to arouse his proud spirit to thwart and disappoint them. He knew well enough that they wanted him to p.r.o.nounce the death sentence; but he pretended not to, and said, in effect, "If your judgment, and yours only, is to settle the case, take ye Him and judge Him according to your law, inflicting such penalty as it directs."

The Jewish notables at once saw that they must adopt a more conciliatory tone, or they would lose their case; they therefore explained that they wanted a severer sentence than they had the right to inflict. "It is not lawful," they said, "for us to put any man to death."

Pilate again asked for a statement of the crime of which Jesus was accused.

Now mark the baseness of their reply. The only crime on which they had condemned Jesus to death was His claim to Deity; but it would never have done to tell Pilate that. He would simply have laughed at them.

They must find some charge which would bring Him within the range of the common law, and be of such a nature that Pilate must take cognizance of it, and award death. It was not easy to find ground for such a charge in the life of one who had so studiously threaded His way through the snares they had often laid for Him; who had bade them render Caesar's things to Caesar; and protested that He was neither a ruler nor judge. Their only hope was to rest their charge on His claim to be the Messiah, construing it as the Jews were wont to do, but as Jesus never did, into a claim to an outward and visible royalty. They said, therefore, as Luke informs us, "We found this man perverting the nation and forbidding to give tribute to Caesar, saying that He Himself is Christ a King."

This was quite enough to compel Pilate to inst.i.tute further inquiry.

There were thousands of Jews who questioned Caesar's right to tax them, and were willing to revolt under the lead of any man who showed himself capable. It was certainly suspicious that such a charge should be made by men who themselves abhorred the yoke of Rome. However, Pilate saw that he had no alternative but to investigate the case further. He therefore went within the palace to the inner judgment hall, summoned Jesus before him, and said, not without a touch of sarcasm in his tones, "Art Thou the King of the Jews?" Thou poor, worn, tear-stained outcast, forsaken by every friend in this Thy hour of need, so great a contrast to him who built these halls and aspired to the same t.i.tle--art thou a king?

He probably expected that Jesus would at once disclaim any such t.i.tle.

But instead of doing so, instead of answering directly, our Lord answered his question by propounding another--"Sayest thou this thing of thyself, or did others tell it thee concerning Me?" The purport of this question seems to have been to probe Pilate's conscience, and make him aware of his own growing consciousness that this prisoner was too royal in mien to be an ordinary Jewish visionary. It was as though He said: "Dost thou use the term in the common sense, or as a soul confronted by a greater than thyself? Do you speak by hearsay or by conviction? Is it because the Jews have so taught thee, or because thou recognizest Me as able to bring order and peace into troubled hearts like thine?"

Whatever thoughts had instinctively made themselves felt were instantly beaten back by his strong Roman pride. Never before had he been catechised thus. And he answered haughtily, "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me: what hast Thou done?"

Our Lord did not answer that question by enumerating deeds which had filled Palestine with wonder; but contented Himself by saying that He had committed no political offence, and had no idea of setting Himself up as king, in the sense in which Pilate and the Jews used the word: "My kingdom is not of this world: if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not from hence."

Never in the history of this world did the lips of man speak or his ears listen to a more pregnant or remarkable utterance. But it has been shamefully misunderstood. Men have misread the words, and said, See, the religion of Jesus is quite unworldly, has nothing to do with the inst.i.tutions and arrangements of human life. It deals with the spiritual, and not with the secular. It treats of our spirits, not our hands or pockets. So long as we recognize Christ's authority in the Church, we may do as we like in the home, the counting-house, the factory, and the shop.

It was in no such sense that Jesus uttered these words, and the mistake has largely arisen through the misunderstanding of the word _of_ as used by our translators. It has not the force of belonging to, or being the property of; but is the translation of a Greek preposition, meaning out of, springing from, originating in. We might freely translate the Master's words thus: "My kingdom does not originate from this world; it has come down from another, to bring the principles, methods, and inspirations of heaven to bear on all the provinces of human thought and activity." The Son of Man claims the whole of man and all that he does as a subject of His realm. He cannot spare one relations.h.i.+p of human life, one art, one industry, one interest, one joy, one hope from the domain of His empire. He has a word about the weight in the pedlar's bag, the dealings of the merchant on 'Change, the justice and injustice of wars that desolate continents.

The one conspicuous proof of the absolutely foreign origin of this heavenly kingdom is its refusal to employ force. Its servants do not fight. In the garden the King had repudiated the use of force, bidding His servant sheathe His sword. Whenever you encounter a system that cannot stand without the use of force, that appeals to the law court or bayonet, you are sure that, whatever else it is, it is not the Kingdom of Christ. Christ's kingdom distinctly and forever refuses to allow its subjects to fight. They who would surround Christianity with prestige, endow it with wealth, and guard it with the sword, expel its Divine Spirit, and leave only its semblance dead upon the field. But if the aid which might be deemed essential is withheld, whether of funds or force, it thrives and spreads until the hills are covered with its goodly shadow, and its products fill the earth with harvests of benediction. All the Gospel asks for is freedom--freedom to do what Jesus did, in the way He did it; freedom because of its belief that the power of truth is greater than all the power of the Adversary. Oh for a second Pentecost! Oh for the holy days of Apostolic trust and simplicity! Oh for one of the days of the Son of Man, who came to our world armed with no authority save that of truth, clothed with no power but that of love.

In Pilate's next question there seems a touch of awe and respect: "Art Thou a king then?" That moral nature which is in all men, however debased, seemed for a moment to a.s.sert itself, and a strange spell lay on his spirit.

With wondrous dignity our Lord immediately answered, "Thou sayest that I am--a king." But He hastens to show that it was a kings.h.i.+p not based upon material force like that of the Caesars, nor confined to one race of men: "To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth heareth My voice." There is no soul of man, in any clime or age, devoted to the truth, which does not recognize the royalty and supremacy of Jesus Christ. There is an accent in His words which all the children of the truth instantly recognize. The idea here given of Jesus gazing ever into the depths of eternal truth, and bearing witness of what He saw, not in His words alone, but in His life and death; and of the a.s.sent given to His witness by all who have looked upon the sublime outlines of truth, is one of those majestic conceptions which cannot be accounted for on any hypothesis than that the speaker was Divine.

When Pilate heard these words, he probably thought of the Epicureans, and Stoics, and other philosophers, who were perpetually wrangling about the truth, and demanding men's allegiance. "Oh," said he to himself, "here is another enthusiast, touched with the same madness, though He does seem n.o.bler than many of His craft. One thing is clear, that my lord has nothing to fear from His pretensions. He may sit as long as He likes on His ideal throne without detriment to the empire of the Caesars." With mingled bitterness and cynicism, he answered, "What is truth?" and, without waiting for an answer, went out to the group of Jewish rabbis waiting in the opening daylight, and threw them into convulsions of excitement by saying, "I find in Him no fault at all."

They were the more urgent, saying, "He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place."

The mention of Galilee came as a gleam of light to Pilate. He was sincerely desirous not to be an accomplice in the death of Jesus, by falling into the plot which he had been astute enough to detect. But not daring to take the only honorable and safe way of declaring His innocence, and summoning a cohort of soldiers to clear the court, he endeavored to exculpate himself by throwing the responsibility on Herod. He congratulated himself on the ingenuity of a plan which should relieve him of the necessity of grieving his conscience on the one hand, or of irritating the Jews on the other, and which would conciliate Herod, with whom he was at this time on unfriendly terms.

When he knew therefore that He was of Herod's jurisdiction he sent Him unto Herod, who himself was at Jerusalem in those days.

Herod was glad to see the wonderful miracle-worker of whom he had heard so much, and hoped that He might do some wonder in his presence; and, in the hope of extorting it, set Him at nought, and mocked Him, with his mighty men. But the Lord remained absolutely silent in his presence, as though the love of G.o.d could say nothing to the murderer of the Baptist, who had not repented of his deed. Finally, therefore, disappointed and chagrined, Herod sent Jesus back to Pilate, admitting that he had found in Him no cause of death.

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