CHAPTER XXV.

_THE PASSION._

LUKE xxii. 47-xxiii.

While Jesus kept His sad watch in Gethsemane, treading the winepress alone, His enemies kept theirs in the city. The step of Judas, as he passed out into the night, went verberating within the house of the high priest, and onwards into the palace of Pilate himself, awaking a thousand echoes, as swift messengers flew hither and thither, bearing the hurried summons, calling the rulers and elders from their repose, and marshalling the Roman cohort. Hitherto the powers of darkness have been restrained, and though they have, again and again, attempted the life of Jesus, as if some occult spell were upon them, they could not accomplish their purpose. Far back in the Infancy Herod had sought to kill Him; but though his cold steel reaped a bloody swath in Ramah, it could not touch the Divine Child. The men of Nazareth had sought to hurl Him down the sheer precipice, but He escaped; Jesus had not come into the world to die at Nazareth, thrown off, as by an accident, from a Galilean cliff. He had come to "accomplish His decease," as the celestials put it upon the mount, "at Jerusalem," and that too, as He indicated plainly and frequently in His speech, upon a cross. Now, however, the hour of darkness has struck, and the fulness of the time has come. The cross and the Victim both are ready, and Heaven itself consents to the great sacrifice.

Strangely enough, the first overture of the "Passion music" is by one of the twelve--as our Evangelist names him, "Judas who was called Iscariot, being of the number of the twelve" (xxii. 3). It will be observed that St. Luke puts a parenthesis of forty verses between the actual betrayal and its preliminary stages, so throwing the conception of the plot back to an earlier date than the eve of the Last Supper, and the subsequent narrative is best read in the light of its programme. At first sight it would appear as if the part of the betrayer were superfluous, seeing that Jesus came almost daily into the Temple, where He spoke openly, without either reserve or fear. What need could there be for any intermediary to come between the chief priests and the Victim of their hate? Was not His person familiar to all the Temple officials? and could they not apprehend Him almost at any hour? Yes, but one thing stood in the way, and that was "the fear of the people." Jesus evidently had an influential following; the popular sympathies were on His side; and had the attack been made upon Him during the day, in the thronged streets of the city or in the Temple courts, there would have been, almost to a certainty, a popular rising on His behalf. The arrest must be made in the absence of the multitude (xxii. 6), which means that they must fall upon Him in one of His quiet hours, and in one of His quiet retreats; it must be a night attack, when the multitudes are asleep. Here, then, is room for the betrayer, who comes at the opportune moment, and offers himself for the despicable task, a task which has made the name of "Judas" a synonym for all that is treacherous and vile. How the base thought could ever have come into the mind of Judas it were hard to tell, but it certainly was not sprung upon him as a surprise. But men lean in the direction of their weakness, and when they fall it is generally on their weakest side, the side on which temptation is the strongest. It was so here. St. John writes him down in a single sentence: "He was a thief, and having the bag, took away what was put therein" (John xii. 6). His ruling passion was the love of money, and in the delirium of this fever his hot hands dashed to the ground and broke in pieces the tables of law and equity alike, striking at all the moralities. And between robbing his Master and betraying Him there was no great distance to traverse, especially when conscience lay in a numb stupor, drugged by opiates, these tinctures of silver.

Here, then, is a betrayer ready to their hand. He knows what hour is best, and how to conduct them to His secret retreats. And so Judas communed with the chief priests and captains, or he "talked it over with them" as the word means, the secret conference ending in a bargain, as they "covenanted" to give him money (xxii. 5). It was a hard and fast bargain; for the word "covenanted" has about it a metallic ring, and opening it out, it lets us see the wordy chaffering, as Judas abates his price to the offer of the high priests, the thirty pieces of silver, which was the market price of an ordinary slave. Not that Judas intended to be a participator in His death, as the sequel of his remorse shows. He probably thought and hoped that his Master would escape, slipping through the meshes they so cunningly had thrown about Him; but having done his part of the covenant, his reward would be sure, for the thirty pieces were already in his possession. Ah, he little dreamed how far-reaching his action would be! That silver key of his would set in motion the ponderous wheel which would not stop until his Master was its Victim, lying all crushed and bleeding beneath it! He only discovered his mistake when, alas! it was too late for remedy. Gladly would he have given back his thirty pieces, ay, and thirty times thirty, to have called back his treacherous "Hail," but he could not. That "Hail, Master," had gone beyond his recall, reverberating down the ages and up among the stars, while even its echoes, as they came back to him in painful memories, threw him out of the world an unloved and guilty suicide!

What with the cunning of the high priests and the cold calculations of Judas, whose mind was practised in weighing chances and providing for contingences, the plot is laid deeply and well. No detail is omitted: the band of soldiers, who shall put the stamp of officialism upon the procedure, while at the same time they cower the populace and repress any attempt at rescue; the swords and staves, should they have to resort to force; the lanterns and torches, with which to light up the dark hiding-places of the garden; the cords or chains, with which to bind their Prisoner; the kiss, which should be at once the sign of recognition and the signal for the arrest, all are prearranged and provided; while out of sight the high priests are keeping their midnight watch, ready for the mock trial, for which the suborned witnesses are even now rehearsing their parts. Could worldly prudence or malicious skill go farther?

Stealthily as the leopard approaches its victim, the motley crowd enter the garden, coming with muffled steps to take and lead away the Lamb of God. Only the glimmer of their torches gave notice of their approach, and even these burned dull in the intense moonlight. But Jesus needed no audible or visible warning, for He Himself knew just how events were drifting, reading the near future as plainly as the near past; and before they have come in sight He has awoke the three sleeping sentinels with a word which will effectually drive slumber from their eyelids: "Arise, let us be going: behold, he is at hand that betrayeth Me" (Matt. xxvi. 46).

It will be seen from this that Jesus could easily have eluded His pursuers had He cared to do so. Even without any appeal to His supernatural powers, He could have withdrawn Himself under cover of the night, and have left the human sleuth-hounds foiled of their prey and vainly baying at the moon. But instead of this, He makes no attempt at flight. He even seeks the glades of Gethsemane, when by simply going elsewhere He might have disconcerted their plot and brought their counsel to nought. And now He yields Himself up to His death, not passively merely, but with the entire and active concurrence of His will. He "offered Himself," as the writer of the Epistle to the Hebrews expresses it (Heb. ix. 14), a free-will Offering, a voluntary Sacrifice. He could, as He Himself said, have called legions of angels to His help; but He would not give the signal, though it were no more than one uplifted look. And so He does not refuse even the kiss of treachery; He suffers the hot lips of the traitor to burn His cheeks; and when others would have shaken off the viper into the fire, or have crushed it with the heel of a righteous indignation, Jesus receives patiently the stamp of infamy, His only word being a question of surprise, not at the treachery itself, but at its mode: "Betrayest thou the Son of man with a kiss?" And when for the moment, as St. John tells us, a strange awe fell upon the multitude, and they "went backward and fell to the ground," Jesus, as it were, called in the outshining glories, masking them with the tired and blood-stained humanity that He wore, so stilling the tremor that was upon His enemies, as He nerved the very hands that should take Him. And again, when they do bind Him, He offers no resistance; but when Peter's quick sword flashes from its scabbard, and takes off the right ear of Malchus, the servant of the high priest, and so one of the leaders in the arrest, Jesus asks for the use of His manacled hand--for so we read the "Suffer ye thus far"--and touching the ear, heals it at once. He Himself is willing to be wounded even unto death, but His alone must be the wounds. His enemies must not share His pain, nor must His disciples pass with Him into this temple of His sufferings; and He even stays to ask for them a free parole: "Let these go their way."

But while for the disciples Jesus has but words of tender rebuke or of prayer, while for Malchus He has a word and a touch of mercy, and while even for Judas He has an endearing epithet, "friend," for the chief priests, captains, and elders He has severer words. They are the ringleaders, the plotters. All this commotion, this needless parade of hostile strength, these superfluous insults are but the foaming of their rabid frenzy, the blossoming of their malicious hate; and turning to them as they stand gloating in their supercilious scorn, He asks, "Are ye come out, as against a robber, with swords and staves? When I was daily with you in the Temple, ye stretched not forth your hands against Me: but this is your hour, and the power of darkness." True words, for they who should have been priests of Heaven are in league with hell, willing ministers of the powers of darkness. And this was indeed their hour, but the hour of their victory would prove the hour of their doom.

St. Luke, as do the other Synoptists, omits the preliminary trial before Annas, the ex-high priest (John xviii. 13), and leads us direct to the palace of Caiaphas, whither they conduct Jesus bound. Instead, however, of pursuing the main narrative, he lingers to gather up the side-lights of the palace-yard, as they cast a lurid light upon the character of Simon. Some time before, Jesus had forewarned him of a coming ordeal, and which He called a Satanic sifting; while only a few hours ago He had prophesied that this night, before the cock should crow twice, Peter would thrice deny Him--a singular prediction, and one which at the time seemed most unlikely, but which proved true to the very letter. After the encounter in the garden, Peter retires from our sight for awhile; but his flight was neither far nor long, for as the procession moves up towards the city Peter and John follow it as a rear-guard, on to the house of Annas, and now to the house of Caiaphas. We need not repeat the details of the story--how John passed him through the door into the inner court, and how he sat, or "stood," as St. John puts it, by the charcoal fire, warming himself with the officers and servants. The differing verbs only show the restlessness of the man, which was a life-long characteristic of Peter, but which would be doubly accentuated here, with suspecting eyes focussed upon him. Indeed, in the whole scene of the courtyard, as sketched for us in the varying but not discordant narratives of the Evangelists, we may detect the vibrations of constant movement and the ripple-marks of intense excitement.

When challenged the first time, by the maid who kept the door, Peter answered with a sharp, blunt negative: he was not a disciple; he did not even know Him. At the second challenge, by another maid, he replied with an absolute denial, but added to his denial the confirmation of an oath. At the third challenge, by one of the men standing near, he denied as before, but added to his denial both an oath and an anathema. It is rather unfortunate that our version renders it (Matt. xxvi. 74; Mark