. 61, 62). If it be further assumed that Annas and Caiaphas occupied
different sides of the same high-priestly palace, the double examination
reported by John would still be within hearing from the one court in which
the faithless disciple was a fascinated witness of his Master's trial.

201. Humanly speaking, it may be said that the fate of Jesus was sealed
when the Sadducean leaders came to look on him seriously as a danger to
the State (John xi. 47-50, note the mention of chief priests). The
religious opposition was serious, and might have brought trouble, in some
such way as it seems to have done to John the Baptist (see Matt. xvii.
10-13; Luke xiii. 31, 32); but it is doubtful whether the governor would
have given much attention to a charge not urged by the men of influence in
Jerusalem. The notable thing in connection with the last days of Jesus'
life is the joint opposition of Sadducean priests and Pharisaic scribes.
That the populace easily changed their cry from "hosanna" to "crucify him"
is not surprising. Their hosannas were due to a complete misconception of
Jesus' aim and purpose; disappointed in him, they would be the earliest to
cry out against him, especially when the choice lay between him and a
genuine insurrectionist.

202. Each fresh study of the trial of Jesus gives a fresh impression of
his greatness. He who but a few hours before was pouring out his soul in
prayer that his cup might pass, stands forth as the one calm and
undisturbed actor among all those who took part in the tragic doings of
that day. His judges and foes were all swayed by passion and self-interest
and were ready to make travesty of justice, from the leaders of the
sanhedrin who condemned him on one charge and accused him to the governor
on another, to the governor himself, who appeared determined to release
him if he could do it without risk of personal popularity, and who yet, in
order to avoid accusation at Rome, gave sentence according to the people's
will. The fickle populace crying "crucify him," the disciples who forsook
him, the rock-apostle who denied even so much as knowledge of the man,
show how all the currents of life about him were stirred and full of
tumult. In all this, of which he was the occasion and centre, he stands
the supreme example of dignity, self-mastery, and quietness. This is seen
in his silence in the presence of Annas and Caiaphas, and later before
Pilate; in his frank avowal of his Messianic claim in