peace afforded no prospect of the rehabilitation they aspired to.[1] He met them in the temple at Jerusalem and they demanded of him a sign that he was an emissary sent from heaven. In reply he assailed them with vituperation and hurried from the precincts. Amongst his own following he explained himself; his design had been entirely misconceived; he was the son of Jehovah and his kingdom was not of this world. He had been sent to reconcile his own nation to his father, the ruler of the universe, whom they had offended by their moral laxity and corruption. He would shortly depart from the earth, but he would soon return with all the powers of heaven to judge the inhabitants of this lower sphere. Then the just would be received into a state of bliss without end, whilst the wicked should be consigned to everlasting torment. He persisted in his didactic work, which tended to make the chief priests and elders odious in the eyes of the people, until they determined to compass his destruction. Ultimately he was seized and brought before the Roman governor as a mover of sedition, but Pilate was unconcerned and wished to release him. His accusers insisted, he yielded and, after suffering every indignity, Jesus was crucified between two thieves on mount Calvary during the Paschal festival of A.D. 29, under the consulship of the two Gemini.[2] But his disciples had been forewarned by their master that*
- ↑ Thus a century later, when a true messianic note was struck, half a million of Jews rushed frantically to destruction in the wake of Barcochebas, the leader of their revolt under Hadrian, though not without the satisfaction of dragging 100,000 Gentiles to their doom at the same time. Some exegetes are tempted to see in John, v, 4, an allusion to this war, and hence to find a date for that gospel (the bridge, via Philo Judaeus, between Judaeism and Hellenism), c. 140.
- ↑ Rufus (or Fufius) and Rubellius are probably meant; Lactantius, De Morte Persec., 2. See the differing statements in the Chronicles from
