Nevertheless, although what is of supreme value to Jesus is reckoned by Pilate as of no importance whatever, the cross-examination has satisfied the magistrate of the innocence of his Prisoner.  His duty, then, is plain.  He should acquit the innocent man.  But he dare not do so immediately.  That howling mob of Jews and those odious priests and Sadducees of the council are determined on the death of their victim.  Pilate has made himself well hated by the roughness of his government.  Nothing would please the Jews and their leaders better than to have some chance of impeaching him before his jealous master at Rome, on the charge of leniency to treason.  Pilate quails before the terrible possibility.  In face of it he simply dares not pronounce a verdict of acquittal.  Yet he means to do all he can to effect the escape of his Prisoner.  His inbred instinct for justice prompts him to this; for the Romans cherished reverence for law, and even so corrupt a ruler as Pilate was not independent of the atmosphere of his race.  Then it would be a bitter humiliation to let his judgment be overruled by those contemptible Jews.  He would be heartily glad to confound and disappoint them.  More than this, he had begun to feel some awakening interest in his remarkable Prisoner.  He had come to the conclusion that Jesus was a harmless dreamer; but he had felt some faint shadow of the spell of the wonderful Personality.  If only it could be managed with safety to himself, he would be glad to have Jesus set free.

Accordingly we now see Pilate resorting to a series of devices in order to escape from his vexatious dilemma.  From this point his conduct opens out to us a curious study in psychological phenomena.  The ingenuity of Pilate in resorting to one expedient after another, is very striking.  Evidently he has keen wits, and he uses them with some agility.  But it is all in vain.  He is pushed from each of the positions he takes up by the same stubborn, relentless pressure which he invariably finds to be irresistible.  The explanation is, that though he has intellect, he lacks will-power.  On the other side there is not much need for intelligence, but there is the most obstinate will.  The Jews possess a clear notion of what they want, and a set determination to have their way.  In such a contest there is no doubt which side will win.  When will is bitter against intellect, it is the latter that succumbs.  The determined will forces itself through all opposition that rests only on intelligence, reasoning, contrivance.  Intellect does not count for nothing; allied to a strong will, as in Calvin, Cromwell, Napoleon, it helps to effect gigantic results.  But in the sphere of action, it is will-power that tells in immediate results.  Even here, reason may conquer stupid obstinacy in the long-run.  But you must give it time; and you must have honesty of character.  Neither condition was present in this case of Pilate.  He had to decide promptly; and his moral nature was