represent the movement of Jesus), or which affected the status of the established

religion, the official chiefs of the Priest-hood would, of course, be the persons to appeal,

in conjunction with the Sanhedrists, to the secular authorities. This, irrespective of the

question - to which reference will be made in the sequel - what place the Chief Priests

held in the Sanhedrin. But in that meeting in the Palace of Caiaphas, besides these

Priestly Chiefs, the leading Sanhedrists ('Scribes and Elders') were also gathered. They

were deliberating how Jesus might be taken by subtilty and killed. Probably they had not

yet fixed on any definite plan. Only at this conclusion had they arrived - probably in

consequence of the popular acclamations at His Entry into Jerusalem, and of what had

since happened - that nothing must be done during the Feast, for fear of some popular

tumult. They knew only too well the character of Pilate, and how in any such tumult all

parties - the leaders as well as the led - might experience terrible vengeance.

It must have been intense relief when, in their perplexity, the traitor now presented

himself before them with his proposals. Yet his reception was not such as he may have

looked for. He probab ly expected to be hailed and treated as a most important ally.

They were, indeed, 'glad, and covenanted to give him money,' even as he promised to

dog His steps, and watch for the opportunity which they sought. In truth, the offer of the

betrayer changed t he whole aspect of matters. What formerly they dreaded to attempt

seemed now both safe and easy. They could not allow such an opportunity to slip; it

was one that might never occur again. Nay, might it not even seem, from the defection

of Judas, as if dissatisfaction and disbelief had begun to spread in the innermost circle

of Christ's disciples?

Yet, withal, they treated Judas not as an honoured associate, but as a common

informer, and a contemptible betrayer. This was not only natural but, in the

circumstances, the wisest policy, alike in order to save their own dignity, and to keep

most secure hold on the betrayer. And, after all, it might be said, so as to minimise his

services, that Judas could really not do much for them - only show them how they mig ht

seize Him at unawares in the absence of the multitude, to avoid the possible tumult of

an open arrest. So little did they understand Christ! And Judas had at last to speak it out

barefacedly - so selling himself as well as the Master: 'What will ye give me?' It was in

literal fulfilment of prophecy,  27 that they 'weighed out' to him28 from the very Temple -

treasury those thirty pieces of silver (about 3 l. 15s.).29 And here we mark, that there is

always terrible literality about the prophecies of judgment, while those of blessing far

exceed the words of prediction. And yet it was surely as much in contempt of the seller

as of Him Whom he sold, that they paid the legal price of a slave. Or did they mean

some kind of legal fiction, such as to buy the Person of Jesus at the legal price of a

slave, so as to hand it afterwards over to the secular authorities? Such fictions, to save

the conscience by a logical quibble, are not so uncommon - and the case of the

Inquisitors handing over the condemned heretic to the secular authorities will recur to