04 THE SEQUEL PERSECUTION OF CHRISTIANS

CHAPTER - THE SEQUEL PERSECUTION OF CHRISTIANS THE DESCENT OF THE HOLY SPIRIT ON THE DAY OF Pentecost and the consequent conversion of thousands to the Christian faith was soon followed by a period of bitter persecution of Christians by both Jew and Roman. The counsel of the wise Gamaliel to his fellow-members of the Sanhedrin to refrain from lifting their hands against the Apostles was heeded for but a very short time, for the Sadducees were “grieved that they taught the people, and preached through Jesus the resurrection from the dead” ( Acts 4:2). The challenging accusations of Stephen “cut them to the heart” (Acts 7:1-60); so they murdered Stephen and tried to exterminate the Church in Jerusalem, with the result that the Church was “scattered abroad throughout the regions of Judea and Samaria, excepting the apostles” (Acts 8:1-40). Surprisingly enough, one of the disciples of Gamaliel, Saul of Tarsus, became one of the leading persecutors of the Christians. He “made havoc of the church, entering into every house, and haling men and women committed them to prison” ( Acts 8:3). Later, and after Paul’s dramatic conversion on the road to Damascus, Herod joined in the persecution (Acts 12:1-25) until he was smitten with sudden death. By this time Christianity was being preached to and received by large numbers of Gentiles, a fact which caused serious divisions among the Jewish Christians. In addition to this more serious persecution by the Sanhedrin, the early Christians suffered greatly at the hands of the Romans, especially during the reign of Nero (A.D. 68):

PAUL IN ROME The arrival of the Apostle Paul in Rome (Acts 28:1-31) to stand his trial in pursuance of his appeal to Caesar, would bring Christianity to the personal notice of Nero, though we have no certain information that Paul was ever tried by that tyrant himself. By the time Paul arrived in Rome, Nero had lost whatever appreciation of the greatness of his high office he had once possessed and was degenerate and dissipated to a degree.

Probably he would not be interested in the case of the Apostle. There is no evidence that Paul’s first arrival in Rome in custody resulted in a trial. The reference of Eusebius (Ecclesiastical History, 2, 22) to the matter is: “After defending himself successfully, it is commonly reported that the Apostle again went forth to preach the Gospel, and afterwards came to Rome a second time.” It would seem that Paul was released from his first imprisonment — either for want of prosecution or after acquittal — before the great fire of Rome and that his second visit was after that tragic event.

If this is so, the martyrdom of the great Apostle must have occurred some time between A.D. 64-68. Eusebius gives A.D. 68 as the year of the martyrdom, and Jerome A.D. 67. THE FIRE OF ROME The great fire of Rome in A.D. 64 resulted in a terrible persecution of the Christians by Nero. It is one of the great questions of history as to whether this conflagration was not engineered, or at any rate increased in magnitude, by Nero himself. He was capable of any wickedness or cruelty.

Nero placed the responsibility of the fire at the door of the Christians and caused large numbers of them to be arrested and subjected to unspeakable tortures. Some were dressed in the skins of wild beasts and worried by dogs. Others were crucified; many were attired in inflammable clothing, placed at intervals in Nero’s gardens and set on fire as human torches, while the monster Nero drove around in his chariot. See Tacitus (Ann. 15, 44).

A.D. 30-70 The physical absence of Jesus from Palestine in no way abated the enthusiasm of either His followers or His Jewish enemies for the restoration of the kingdom to Israel. The utter despair and gloom by which His disciples were overwhelmed at the time of His crucifixion was completely dispelled by His resurrection and re-appearance amongst them.

After His ascension they looked confidently for His speedy return to earth in like manner as He ascended ( Acts 1:9-11) when they expected they would be appointed to judge the twelve tribes of Israel ( Matthew 19:28). At the same time the non-Christian but intense nationalists redoubled their opposition to the Occupying Power. More incidents occurred between Pilate and the Jews culminating in the Mt. Gerizim affray (to which we have already referred at page 99) which resulted in the recall of Pilate to Rome and his disappearance from history. Shortly after Pilate’s recall, Caiaphas was deposed from the High Priesthood, thus ending an uneasy partnership which had covered the whole of the period of Jesus’ public ministry.

ALBINUS Seven procurators held office between the period which elapsed after the departure of Pilate and the advent of Albinus. They were Marcellus, A.D. 36; “King” Agrippa, A.D. 41; Cuspius Fadus, A.D. 44; Tiberius Alexander, A.D. 46; Ventidius Cumanus, A.D.). 49: Antonius Felix, A.D. 53 and Porcius Festus, A.D. 60. It was after the death of Festus that the situation began to get really out of hand and anarchy to rear its head. The cruelty and corruption of Albinus and Florus contributed largely to this state of affairs. Bands of robbers — Sicarii — roamed the country holding citizens to ransom; even the servants of the High Priest took to stealing the tithes belonging to their masters; bribery and corruption were rampant. The last act of Albinus on hearing of his successor’s arrival was typical of his misgovernment. When he heard that Gessius Florus was coming to succeed him “he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem, so he brought out all those prisoners who seemed to him to be the most plainly worthy of death and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them and dismissed them; by which means the prisons were emptied, but the country was filled with robbers” (Ant., 20, 9, 5).

FLORUS It was during the time of Florus that the building of the Temple was finished. The resultant eighteen thousand unemployed being in want, the people desired King Agrippa to rebuild the eastern cloisters. This petition the king refused but he acceded to their request that the city might be paved with white stone (Ant., 20. 9, 7).

Gessius Florus, having succeeded Albinus, soon “filled Judea with abundance of miseries”. Like Pilate before him, he was accompanied by his wife—one Cleopatra (a great friend of Nero’s wife) and one “who was in no way different from him in wickedness”. His wickedness made the corrupt Albinus appear to the Jews, by comparison, as a benefactor.

Josephus says that whereas Albinus concealed his wickedness, Florus “made a pompous ostentation of them to our nation, as never omitting any sort of violence, nor any unjust sort of punishment; for he was not to be moved by pity, and never was satisfied by any degree of gain that came his way; nor had he any more regard to great than to small acquisitions, but became a partner with the robbers themselves. For a great many fell then into that practice without fear, as having him for their security, and depending on him, that he would save them harmless in their particular robberies; so that there were no bounds set to the nation’s miseries; but the unhappy Jews, when they were not able to bear the devastations which the robbers made among them, were all under a necessity of leaving their own habitations, and of flying away, as hoping to dwell more easily anywhere else in the world among foreigners than in their own country. And what need I say more upon this head? since it was this Florus who necessitated us to take up arms against the Romans, while we thought it better to be destroyed at once, than by little and little” (Ant. 20, 9. 1). The way in which Florus drove the maddened Jews to rebellion is told in great detail by Josephus. “He thought it but a petty offense to get money out of single persons; so he spoiled whole cities and ruined entire bodies of men at once, and did almost publicly proclaim it all the country over, that they had liberty given them to turn robbers, upon this condition, that he might go shares with them in the spoils they got” (Wars,2,14; 2). When Cestius Gallus, president of Syria, visited Jerusalem at the Feast of the Passover, the three million Jews in the city complained to him that Florus was “the bane of their country”, but the appeal fell on deaf ears. THE WAR BEGINS The war began in the twelfth year of the reign of Nero, and the seventeenth of the reign of Agrippa, in the month of Artemisius (Iyar) A.D. 66.

Josephus says that “the occasion of this war was by no means proportionate to those heavy calamities which it brought upon us”. Betnice, sister of Agrippa, made a personal appeal to Florus to spare the Jews, but in vain. Even after the flame of sedition died down, it was rekindled by Florus (Wars,2, Chapter 15). Agrippa made a strong appeal to the Jews not to go to war with the Romans. The infuriated populace gave him but little heed and eventually drove him from the city. Later the Zealots attacked Agrippa’s army and destroyed his palace. There were now two opposing Jewish factions; fighting broke out all over Palestine and Jews and Greeks killed each other on sight.

CESTIUS GALLUS Florus having lost control of the situation, Cestius Gallus, the legate of Syria, marched into Palestine. Eventually he reached Jerusalem and encamped on Mount Scopus. At first his attack on the city made some progress and owing to the divisions amongst the defenders he might have succeeded in capturing the city if he had pressed on, but being unaware of the strength of his position he called off the assault. Whereupon the defenders, taking heart, took to the offensive and the Romans fled with a loss of nearly 6,000 men. This defeat occurred on the 25th November, A.D. 66 (Wars,2, Chapter 19).

VESPASIAN After this calamity had befallen Cestius, he sent ambassadors to Nero blaming Florus for the disaster. The victorious Jews for their part returned to Jerusalem to prepare for the renewed Roman assault which they knew to be inevitable and to appoint generals for their armies. One general so appointed was Flavius Josephus, the famous historian. Josephus was appointed Governor of Galilee.

Upon hearing the news of the defeat — the worst since the day when Varus lost the Roman legions in the forests of Germany—”a concealed consternation and terror” fell upon Nero. He appointed Vespasian to lead the Roman armies in Palestine. Vespasian arrived in the spring of A.D. and opened his campaign. Eventually the armies of Vespasian and Josephus met face to face. Josephus put up a great defense at Totapata in Upper Galilee but after a long siege a deserter betrayed the defenders.

Josephus took refuge in a dry well leading to a cavern. In this hide-out, he and forty of the leading citizens of Totapata remained for some days. Then Josephus surrendered to Vespasian after narrowly escaping death at the hands of his own men (Wars,3, Chapter 8). The war continued and the capture of successive strongholds opened the way to the final assault on Jerusalem. Owing to events in Rome and Josephus’ forecast that Vespasian would one day be Emperor, the Roman General was carefully nursing his troops. Moreover the population of Jerusalem was hopelessly divided against itself. Then came the news that the Emperor Vitellius was dead. Leaving his son Titus in command of the Roman army, Vespasian repaired to Rome where he was acclaimed as Emperor. (Wars,4, Chapter 9). THE BATTLE OF JERUSALEM The Battle of Jerusalem began in the month of April, A.D. 70 just before the Feast of the Passover. Already 250,000 Jews had perished in the fighting which preceded this battle. Notwithstanding the troubled times, Jerusalem was as usual thronged by pilgrims and Josephus tells us that the population was swollen to some 3,000,000 souls. A reign of terror obtained in the city, for it was torn by dissension and strife. One of the contributing factors was that “there was also a bitter contest between those that were in favor of war, and those that were desirous for peace.”

Before the battle ended the extremists killed all who advocated surrender and amongst others slain by their fellow-countrymen were the High Priest Matthias and the members of the Sanhedrin. Bands of robbers from the country “crept into Jerusalem, which was now become a city without a governor”. Three main factions now divided the city between them, and each fortified its own sector not only against the Romans but against each other. John of Gischala, with some Zealots, held the porticoes and cloisters of the outer Court, with 6,000 men. Eleazor, son of Simon, was in possession of the Temple proper, with the Court of the Priests, with 2,400 more Zealots. Simon, son of Gioras, held the Upper City with 15,000 men (Wars,5, Chapter 6). (A detailed description of Jerusalem and the Temple as they then were is given by Josephus in Wars,5, Chapters and 5).

While Jew slew Jew as well as Roman; while the city was under bombardment by scorpions, catapults and ballistas; while the population suffered torments from pestilence, famine and thirst, the sacrifices continued to be offered in the Temple. And while the sacrifices were offered Jew killed Jew in the Sanctuary itself. We have already, at page 125, referred to the horror with which even the Romans viewed such sacrilege and of the unavailing attempts of Titus to spare the Temple from destruction. The defenses of the City were methodically reduced. First the walls (Wars,5, Chapter 8) then the Castle of Antonia (Wars,6, Chapter 2) next the Temple (Wars,6, Chapter 4) and, finally, the City itself (Wars,40, Chapter 8). After a siege of 143 days all resistance ended. Israel ceased to exist as a nation. Over 1,000,000 Jews perished in the slaughter. Tens of thousands were taken captive. The Temple worship ceased and has not been resumed to this day. The High Priesthood was destroyed. From that day to this the Jews have been scattered over all the habitable earth — but always with their faces turned towards Zion. Thus were the prophecies of Jesus, and the many ancient Jewish prophecies relating to these events, fulfilled.

JERUSALEM “And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpieus (Elul) (September 26) A.D. 70. It had been taken five times before, though this was the second time of its desolation; for Shishak, the King of Egypt, and after him Antiochus, and after him Pompey and after him Sosius and Herod took the city, but still preserved it, but before these the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and six months after it was built. But he who first built it was a potent man among the Canaanites, and is in our tongue called Melchisedek,THE RIGHTEOUS KING for such he really was; on which account he was there, the first priest of God, and first built a temple there, and called the city Jerusalem, which was formerly called Salem. However, David, the king of the Jews, ejected the Canaanites, and settled his own people therein. It was demolished entirely by the Babylonians, four hundred and seventy- seven years and six months after him. And from king David, who was the first of the Jews who reigned therein, to this destruction under Titus, were one thousand one hundred and seventy-nine years; but from its first building, to this last destruction, were two thousand one hundred and seventy-seven years; yet hath not its great antiquity, nor its vast riches, nor the diffusion of its nation over all the habitable earth, nor the greatness of the veneration paid to it on a religious account, been sufficient to preserve it from being destroyed. And thus ended the siege of Jerusalem.” (Wars,6, Chapter 1). In A.D. 133, when Hadrian stamped out a Jewish revolt, the Romans changed the name of Jerusalem to Aelia Capitolina. In A.D. 336, under Constantine, the Holy Sepulcher was discovered. In A.D. 366, in Julian’s reign, a vain attempt was made to renew the glory of the Temple. In A.D. 614 Chosroes II, King of Persia, took the city, and in A.D. 637 it fell into the hands of the Caliph Omar. In A.D. 1096 took place the first of the Crusades headed by Godfey de Bouillon, he being incited thereto by the preaching of Peter the Hermit; the second was preached by St. Bernard in A.D. 1147; the third, in A.D. 1189, had among its members Richard Coeur de Lion, Philip Augustus of France, and Leopold of Austria; the fourth, in A.D. 1202, led to the founding of a Latin Empire in the East by Baldwin of Flanders; the fifth, in A.D. 1228, was commanded by Frederick II; and the sixth and seventh, in A.D. 1248 and 1270, were under St. Louis IX of France.

Four hundred years ago Palestine passed into the hands of the Turk but when, on the 11th December, 1917, General Allenby made his state entry on foot into the Holy City, Turkey had to quit. “Pray for the peace of Jerusalem: they shall prosper that love thee.”

JEWISH INSPIRATION Speaking of the fanatical zeal by which the Jews were inspired in their struggle with the Romans, Josephus says, “What did the most elate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings ,HOW ABOUT THAT TIME ONE FROM THEIR COUNTRY SHOULD BECOME GOVERNOR OF THE HABITABLE EARTH. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now this oracle certainly denoted the government of Vespasian, who was appointed Emperor in Judea. However, it is not possible for men to avoid fate, although they see it beforehand. But those men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their folly was demonstrated, both by the taking of the city, and their own destruction.” (Wars,6, Chapter 5, 4).

JEWISH TRADITION According to ancient Jewish tradition the ultimate purpose of Jehovah is that the whole world shah have one system of government; that the nations which have persecuted the Jews and not obeyed the law of God shall be destroyed; that the time will come when Elijah will blow the trumpet and the scattered Jews will be assembled from the ends of the earth; that then the Messiah will come, filled with the spirit of the Lord and the power of His might, and restore the kingdom to Israel, rebuilding Jerusalem and the Temple; that those nations which have not persecuted the Jews will become proselytes; that the world, being thus reformed, will accept the Messiah as King and Lord of all the earth; that a reign of universal righteousness, justice and peace will then be inaugurated and the brotherhood of man be an accomplished fact. (See Klausnet for a full statement and explanation of the tradition.) This tradition was and is based on the ancient Jewish prophecies. THE SUFFERING MESSIAH The above-mentioned tradition ignores the ancient prophecies which speak of a “suffering” Messiah and His experiences; thus, to be born of a virgin ( Isaiah 7:4) at Bethlehem ( Micah 5:2); the massacre of the innocents ( Jeremiah 31:15); to be called out of Egypt ( Hosea 11:1; to be anointed with the spirit ( Isaiah 11:2); the entry into Jerusalem ( Zechariah 9:9); the betrayal by a friend ( Psalms 41:9; Psalms 55:12-14); the desertion by His disciples ( Zechariah 13:7); the price of the betrayal ( Zechariah 11:12); the purchase of the potter’s field ( Zechariah 11:13); the scourging (Isaiah 50:6); not a bone to be broken ( Exodus 12:46; Psalms 34:20); the gall and vinegar ( Psalms 69:21); the piercing of His hands and feet; the parting of His garments, the casting of lots (Psalms 22:1-31); His poverty, suffering, patience and death (Isaiah 53:1-12).

CHRISTIAN INTERPRETATIONS Christians (who of course hold that a complete picture of Messianic events cannot be obtained without reference to the New Testament) hold beliefs somewhat similar to those of the Jewish tradition—or perhaps it is more true to say that some Christians hold somewhat similar views. For there are two schools of thought among Christians about the right interpretation to be placed upon prophetic Scriptures — the “literal” and the “spiritual” schools, respectively. To the “literalist” Christian, the Messiah of Jewish tradition is the same Jesus who was rejected by the Jews in c. A.D. 30; to him, the coming of the Messiah is the second advent of Jesus Christ, the Second Person in the Holy Trinity, and the sequel to His trial, death, resurrection and ascension. By and large, those who think that the prophetic Scriptures should be interpreted along “spiritual” lines, treat references to Jerusalem as indicating heaven; the “kingdom” as meaning the kingdom of heaven; “My people” as meaning Christians (as distinct from Jews); “the coming of the Lord” as an event which takes place when a Christian dies; and promises concerning “blessings” as meaning spiritual and not material prosperity.

Perhaps the chief difference of interpretation among the two schools concerns the manner in which universal peace and the brotherhood of man is to be achieved. The view of the “literalists” would appear to be that that state of affairs will be brought about by the sudden appearance of Jesus Christ in the heavens in great power and glory when He will descend upon the Mount of Olives, seize the reins of world government and inaugurate the Millennium; this view is based upon such Scriptures (to mention only a few) as Isaiah 2:2-4; Zechariah 8:22-23; Zechariah 14:1-15; Matthew 24:29-31; Matthew 25:31-46; 2 Thessalonians 1:1-12, 2 Thessalonians 2:1-17; Revelation 2:26; and Revelation 20:1-15. The other school thinks that the Millennium will be brought about by the gradual evangelization of the world, the “leaven” of the Christian faith “leavening the whole lump” i .e . the world ( Matthew 13:33) until a point is reached when “the earth shall be full of the knowledge of the Lord, as the waters covet the sea” (Isaiah 11:9).

Whether or not either school be correct, the fact remains that throughout the Centuries the “Jewish question” has played a prominent part in world history. It is the question as to when, if at all, the Jews will live as a nation in undisputed possession of “The Promised Land”.

EXTENT OF PROMISED LAND The Promised Land is usually thought of as being the comparatively small tract of territory known as Palestine but in truth it is a much larger area.

Thus in Genesis 15:18 we read: “In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, Euphrates.” This larger area forms a substantial part of what is commonly referred to today as “The Middle East”. THE PROPHETIC PLAN The literalists, while admitting that the meaning of some Scriptures is not obvious, claim that even if the prophecies couched in figurative and symbolic language be excluded, there remains a broad residue of Scripture in plain and unmistakable terms, the substance and effect of which is: that God has a plan for the world in which, of all nations, the Jews will play a most important part; and that that part will be the sequel to the rejection of the Messiah, Jesus Christ by Israel in c . A.D. 30.

According to the “literalists”, the Scriptures show the action of God in history past, present and future; that the ultimate purpose of God is that the whole world shall have one system of government; that that system will be a righteous one; that all nations will render allegiance to one supreme ruler; that that Ruler will be Jesus Christ; that at that time the Jews will become the most important nation on earth; that they will be at the head of a great League of Nations, all rendering homage to Jesus Christ; that Christ will rule with a “rod of iron” brooking no opposition; that His reign will endure one thousand years and will in fact be the much spoken of and longed for “Millennium” — a thousand years of peace on earth; and that the prelude to all this will be the return of the Jews to the Promised Land (see for example Jeremiah 31:10; Isaiah 11:11-12; Joel 3:20; Amos 9:14-15; Ezekiel 37:15; Ezekiel 37:22; Ezekiel 34:12; Ezekiel 34:14, and Ezekiel 39:23) as a nation, but in unbelief in Jesus Christ, i .e ., they will return on national and historic grounds and not because they want or intend to accept Christ as their King-Messiah, or because they repent of their forefathers’ and their own rejection of Him (see Ezekiel 36:24-28 and Jeremiah 32:37-41). The “Literalists” further say that the Scriptures show that after the return of the Jews to Palestine, the Jews will give allegiance to a false ruler or messiah ( Daniel 7:25; 2 Thessalonians 2:1-17); and that when they withdraw that allegiance there will be a persecution against them which will excel in severity all previous persecutions ( Daniel 12:1; Matthew 24:14-22); that they will be delivered from this persecution by the personal second advent of Jesus Christ (see for example Zechariah 12:9; Zechariah 13:6; Ezekiel 39:23 and Acts 1:11); that then, and not until then, they will reverse the national verdict of c . A.D. 30 by acknowledging Jesus Christ as their Messiah ( Zechariah 12:10-14 and Isaiah 25:9); that Christ will then, at Jerusalem, judge the nations in respect of their attitude to the Jews during their great tribulation, rewarding those who befriended them and punishing those who ill-treated them (see for example Zechariah 14:1-16; Matthew 25:31-33 and Revelation 2:26); that at this time Jesus Christ will be proclaimed King of all the earth ( Isaiah 2:2-4; Revelation 20:1-15); that Jerusalem will be the center of world government — an international city — and it, and the rebuilt Temple, will be the spiritual center of the world (see for example Zechariah 8:20, Zechariah 8:23; Isaiah 24:23; Micah 4:1-7; Psalms 72:8-11; 1 Corinthians 6:2; and Revelation 11:15, etc., etc.). THE BALFOUR DECLARATION It is not within the scope of this study to embark upon a consideration of the Scriptures dealing with these matters or to discuss relevant world events. We recall, however, the terms of the famous Balfour declaration issued on behalf of the British Government in 1917. “His Majesty’s Government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”

JEWISH DETERMINATION In the month of July, 1947, the acting Chief Rabbi issued a message to Jews. It stated that Jews all over the world would again commemorate by fasting and prayer the anniversary in the Jewish calendar of the destruction by the Romans nearly 1,900 years ago of the Temple, the sanctuary of Israel’s faith. The thoughts of mourners would turn to the 6,000,000 slain, and to the hundreds of thousands of survivors in Europe to whom only Palestine afforded deliverance from their bitter humiliation, sufferings and wanderings. “They, as we have learnt in these last months and days, are ready to make every sacrifice, undergo every hardship, and brave every peril to reach their goal where, we know, they are eagerly awaited by brothers and sisters in the land of Israel.”

RE-BIRTH OF A NATION On the 14th day of May, 1948, the Birth of a Jewish State of Israel was proclaimed at Tel Aviv at an assembly of members of the Jewish National Council. The proclamation said: “We members of the National Council, representing the Jewish people in Palestine and the Zionist movement of the world, met together in solemn assembly on the day of the termination of the British mandate for Palestine, and by virtue of the natural and historic right of the Jewish people and by resolution of the General Assembly of the United Nations, hereby proclaim the establishment of a Jewish State in Palestine to be called ‘Israel’.” The proclamation also said: “As from the termination of the mandate at midnight to-night and until the setting up of duly elected bodies in accordance with the constitution to be drawn up by the Constituent Assembly not later than October 1, 1948, the present National Council shall act as the provisional Government of the State of Israel. The State will be open to all Jewish immigrants, will promote the development of the country for all its inhabitants, will be based on the precepts of liberty, justice and peace taught by the Hebrew prophets, will uphold full social and political equality for all its citizens without distinction of race, creed or sex and will guarantee full freedom of education and culture.” The proclamation appealed to the United Nations to assist the Jewish people in building their State, and sought admission into the United Nations. It called upon the Arab inhabitants of the “State of Israel” to return to ways of peace and promised them full and equal citizenship and representation in the State bodies and institutions. Peace was also offered to the neighboring Arab peoples. The declaration concluded: “With trust in Almighty God we set our hand to this declaration in the city of Tel Aviv on this Sabbath eve, the fifth day of Iyar 5708 (according to the Jewish calendar) May 14, 1948.” At the time of writing the fate of the State of Israel is still in the balance. A RE-TRIAL?

Notwithstanding the passage of nearly two thousand years, signs are not wanting that the conscience of more than one devout Jew is uneasy about the treatment meted out to Jesus of Nazareth and, in particular, concerning the whole circumstances attending His trial.

One symptom of this stirring of uneasy consciences is to be found in the action of a certain Jewish lawyer of Denver Colorado, USA, who, it is reliably reported, on the 26th March, 1929, called together a number of leading Jews “for the purpose of discussing and deliberating upon the organization of a Jewish Society for the promotion of the Divine mission of Israel. In furtherance of that purpose, this Society will in due time select a representative who shall proceed to Jerusalem to confer with our brethren there, who will thereupon issue a call to all Israel throughout all the nations of the world, for the assembly of our Great Sanhedrin at the Holy City of Jerusalem, to review the jurisdiction, judgments and decrees of the Sanhedrin acting at Jerusalem during the power and dominion of Rome, and especially to consider and review the life and trial of Jesus of Nazareth. And the Great Sanhedrin, after the impartial reception of evidence appertaining thereto, and after hearing every argument that may be presented by all competent Christian as well as Jewish scholars learned upon the subject, and after due and careful deliberation shall render a true decision and righteous judgment therein and thereby promote the spiritual welfare of all Israel throughout the world. May the Lord God guide and bless our acts and deliberations serving to promote these matters to a good and righteous conclusion.” This letter was signed by the lawyer as chairman of the Organization Committee. He is also said to have stated in a letter to one of the judges who admitted him to the Bar: “The conquest of Jerusalem by Great Britain is the inspiration of this movement. After ten years of constant conferences with our brethren there, with representative Jewish laymen throughout our country, I proceeded last year to have further conferences with our brethren there, and the enterprise was launched. It will now go forward, not dependent on the actions or the life or death of any man or men. I pray I may live long enough so I may have the opportunity of appearing as one of counsel before the Great Sanhedrin.” To a Colorado professor he wrote: “We have tentatively decided that the Sanhedrin shall be made up of twenty-three Rabbis of great learning and piety; twenty-four scientists and scholars of outstanding attainments and twenty-four practical, hard-headed business men, possessed of keen analytical minds. At least three years will be taken to form the Sanhedrin, seven years for the reception of evidence and four years for cool deliberation.” THE TRIAL CONTINUES There is a sense in which the trial of Jesus continues to this day and will continue to the end of time. It was not only an actual but a symbolic trial.

Mankind itself was on trial. Not only Jesus but His judges, His accusers and the multitude of spectators consisting of Jews, Romans and Greeks — a cross-section of humanity — were on trial. The Jews were engrossed with the glories of the Temple and their national destiny; the Romans with the might, majesty and power of Imperial Rome, the Greeks with the intellectual and cultural superiority of Athens. They all rejected Christ — and the love of God which gave Christ — and chose Barabbas — the intense nationalist. So has it ever been. Those who refuse to acknowledge the claims of Christ condemn themselves, for they choose the evil and reject the good; they grasp the shadow and lose the substance. Today, as always, the Cross of Christ both condemns and saves mankind. Jesus was the symbolic as well as the representative man. He personified goodness, righteousness and truth. Arrayed against Him were the forces of evil — religious bigotry, love of material power, narrow nationalism, the cynicism of the intellectuals and human selfishness. Might appeared to triumph over right. Few, if any, of those who took part in the tragic events of the 14- 15th day of Nisan (April, c . A.D. 30) realized that Jesus embodied the force that could transform the world. None had any consciousness that Jesus was ushering in a new era, a new way of life and attitude to God founded on a realization of the Fatherhood of God and the brotherhood of regenerate man — with Himself as “the Way.” The persecutors of Jesus did not realize that in crucifying Him they also crucified mankind, or that the results would be felt throughout the centuries. Men and nations are at enmity with each other because they are at enmity with God — and to their own detriment; for they deprive themselves of the happiness which comes from enjoying the fullness of the earth, the fruit of their labors and a conscience void of offense towards God and man. In the words of Sir Stafford Cripps, “The one hope for the future of world civilization lies in the way of life which Christ has taught us. No inventiveness or ingenuity of men, no power of arms or force of wealth, no material gain or economic advance can save the world if it turns its back on the love of God. If man neglects the things of the spirit and puts aside the full armor of God, he will seal the doom of the future generations.” When will mankind heed the words of Jesus: “seek ye first the kingdom of God, and his righteousness; and all these things (necessary material things)shall be added unto you”? The choice before the world is still:

CHRIST OR BARABBAS