In this new frame of mind he at last enters Jerusalem amid great popular curiosity; drives the moneychangers and sacrifice sellers out of the temple in a riot; refuses to interest himself in the beauties and wonders of the temple building on the ground that presently not a stone of it shall be left on another; reviles the high priests and elders in intolerable terms; and is arrested by night in a garden to avoid a popular disturbance. He makes no resistance, being persuaded that it is part of his destiny as a god to be murdered and to rise again. One of his followers shows fight, and cuts off the ear of one of his captors. Jesus rebukes him, but does not attempt to heal the wound, though he declares that if he wished to resist he could easily summon twelve million angels to his aid. He is taken before the high priest and by him handed over to the Roman governor, who is puzzled by his silent refusal to defend himself in any way, or to contradict his accusers or their witnesses, Pilate having naturally no idea that the prisoner conceives himself as going through an inevitable process of torment, death, and burial as a prelude to resurrection. Before the high priest he has also been silent except that when the priest asks him is he the Christ, the Son of God, he replies that they shall all see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven. He maintains this attitude with frightful fortitude whilst they scourge him, mock him, torment him, and finally crucify him between two thieves. His prolonged agony of thirst and pain on the cross at last breaks his spirit, and he dies with a cry of "My God: why hast Thou forsaken me?" NOT THIS MAN BUT BARRABAS Meanwhile he has been definitely rejected by the people as well as by the priests. Pilate, pitying him, and unable to make out exactly what he has done (the blasphemy that has horrified the high priest does not move the Roman) tries to get him off by reminding the people that they have, by custom, the right to have a prisoner released at that time, and suggests that he should release Jesus. But they insist on his releasing a prisoner named Barabbas instead, and on having Jesus crucified. Matthew gives no clue to the popularity of Barabbas, describing him simply as "a notable prisoner." The later gospels make it clear, very significantly, that his offence was sedition and insurrection; that he was an advocate of physical force; and that he had killed his man. The choice of Barabbas thus appears as a popular choice of the militant advocate of physical force as against the unresisting advocate of mercy. THE RESURRECTION.