John 18:32

that the saying of Jesus might be fulfilled which He spake, signifying what death He should die.

The remaining hours of the night, after cock-crowing, brought some rest to the members of the Sanhedrin, after their mock trial in the palace of Caiaphas, Matthew 26:57, but not to Jesus, with whom the servants had their sport. And hardly did the dawn break over the eastern hills when the Sanhedrin, having confirmed their resolution of the night in a session in the Hall of Polished Stones, led Jesus away to the Praetorium, the governor's palace in Antonia, near the Temple. It was still very early in the morning. The Jews took Jesus to the door of Pilate's palace, thus delivering Him into the power of the Roman governor for the confirmation and execution of their verdict, since they had adjudged Him guilty of death, but no longer possessed the authority to inflict capital punishment. The members of the Sanhedrin were incidentally very careful about their behavior. They did not wish to become defiled in any way by touching anything unclean or by coming into personal contact with Gentiles. They wanted to be Levitically clean for the eating of the second chagigah, or sacrifice, of the double festival. For the word Passover is applied not only to the meal of the 14 th

of Nisan, but to all the sacrificial meals that were prescribed for the seven days of the festival, Deuteronomy 16:2; 2 Chronicles 30:22. But the command of God did not go so far as to prohibit the entering into the house of a Gentile at this time. That was one of the traditions of the elders which the Jews observed with such strictness. The entire proceeding gave evidence of the hypocrisy of the Jewish rulers. They did not shrink from committing wanton murder, but transgressing a foolish commandment of their elders was considered a deadly sin. Since the Jews would not enter into the judgment-hall for a formal and customary trial, Pilate came out on the platform before the Praetorium and inquired for the charges against the prisoner. This was a concession on the part of Pilate which the Jews may have construed as a weakness. At any rate, their answer upon his reasonable inquiry was an insolent challenge: If this Man were not a doer of evil, we should not have delivered Him to thee. Their attitude was almost threatening. They had found the prisoner guilty of death, and therefore Pilate should ask no questions, ask neither for evidence nor for testimony, but simply confirm their decision and have the punishment executed. Pilate therefore replied to them according to their impudent answer. If it was a matter regarding which they had such definite information, if it was a mere matter of the transgression of a ceremonial law and not an affair for the criminal court of the Roman government, then they should act accordingly. They should take the accused and carry out the punishment which their church laws imposed in such cases. The leaders of the Jews answered that their verdict called for capital punishment, for an execution which it was not in their power to carry out. Their own consciences they were quieting with the pretext that they had found Jesus guilty of blasphemy, and before Pilate they were determined to urge the accusation that He was a political criminal, a rebel dangerous to the Roman government. Pilate, on the other hand, had the conviction that the whole affair was a matter of religious controversy, which in no way concerned the Roman government. Thus it happened in the end that Jesus, being handed over into the power of the Roman governor, was crucified, according to the Roman manner of executing. Arid thereby the prophecy of the Lord was fulfilled, not only that He would be delivered into the hands of the Gentiles, but also that He would die by crucifixion, John 12:32; Matthew 20:19. "Note: The Lord knew every step of the way, was conscious at all times of the things that would happen to Him; His suffering and death were voluntary and therefore of such wonderful value.