POWER, AS BRINGING WITH IT CORRESPONDENT RESPONSIBILITY, IS MORE PROPERLY A CAUSE OF HUMILITY THAN OF PRIDE. JOHN xix. 8. 8 ought to-die, because he-made himself the-Son of God. When Pilate therefore heard that saying, he-was-the-more--afraid; Pilate goes in again.*-John xix. 9-11. 9 and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But 10 Jesus gave him no answer. Then saith Pilate unto-him, Speakest-thou not unto-me ? knowest-thou not that I-have power to-crucify thee, and have power to-release thee? 11 Jesus answered, Thou-couldest-have no power at-all against me, except it-were given thee from-above: therefore he that-delivered me unto-thee hath the-greater sin. 12 Pilate intercedes a third time for Jesus' release.+-John xix. 12. And from thenceforth Pilate sought to-release him: but the Jews cried-out, saying, If thou-let-this-man-go, thou-art not Cæsar's friend: whosoever maketh himself a-king speaketh-against Cæsar. SCRIPTURE ILLUSTRATIONS. Jno. xix. 7. Son of God-see the adjuration of the high priest, Mt. xxvi. 63, § 89, p. 428-Now they bring the accusation in a form different from that in which it was at first presented to Pilate, Jno. xviii. 33, p. 441, supra, and with which accusation he had made himself merry, ver. 39, 40; xix. 1-5, pp. 442, ..3, supra. 8. the more afraid-The word here translated 'more' should be rather,' as in Mt. xxv. 9, § 86, p. 347; He. xii. 13-It does not appear that Pilate had before this manifested any appearance of fear, but rather disregard of either truth, justice, or mercy. 11. except it were given thee, &c.—It was according to the purpose, the determinate counsel of God, Ac. NOTES. Jno. xix. 7. He ought to die. That is, he has sinned, and ought to pay the penalty of death.-See on Mt. xxvi. 65, .6, § 89, p. 429. He made himself the Son of God. This was the testimony of those who sought his death. By this they meant he made himself the Messiah, and claimed equality with God, which they accounted blasphemy. [9. Whence art thou? óber el ou. This cannot mean, as some commentators imagine, "Of what country art thou?" for Pilate knew him to be a Galilæan; but, as others interpret, "What is thy origin, descent, and parentage?" So 2 Sa. i. 13, πόθεν εἶ σύ; Jos. ix. 8, πόθεν ἔστε; for Pilate now knew that Jesus claimed to be of celestial origin, rios esou.'-Bloomf.] 11. From above. This penetrating insight into his thoughts, and candid judgment of his conduct, seems to have much affected Pilate for the moment, and hence ( TOUTOU) he made another effort to save Jesus.'-Ibid. 12. If thou let this man go, &c. The Jews, however, perceiving that Pilate was studying every method of releasing Jesus, and that he paid little attention to their second charge of blasphemy-as not falling under his cognizance-now return to their first alleged crime, which especially belonged to the procurator, namely, that of sedition, and treason against Cæsar.-Ibid, Not Cæsar's friend. This was a powerful appeal to Pilate; for Tiberius Cæsar, the Roman emperor, was jealous of any opposition to his government, and punished with death all political crimes. PRACTICAL REFLECTIONS. Jno. xix. 7. Let us beware lest when we think we are doing God service we are persecuting those who fulfil his commandments, and in our own wilful ignorance of his word are opposing his truth. 9 ver. Jesus makes no endeavour to obtain from Pilate his release upon the ground of his being the SON OF GOD.' He occupies the place of the poor and needy and will take his portion with the oppressed; and if justice is not accorded to him on the ground of innocence, he will claim it on no other. presented them in the very act in which they were engaged. This should have arrested them in their race to perdition-but it did not; they aggravated their guilt, they had the greater sin by refusing to attend to the signs of their time.] Let us be warned, and whilst we take our guidance from the plain precepts of scripture-let us also seek to profit by the word of prophecy. [12 ver. The Jews have weakened rather than strengthened their cause, by bringing forward their second charge; and now they revert to the firstand artfully attempt to turn the fear of the governor into another channel. The charge of disloyalty to the civil government ought not to be too readily listened to, especially when brought by a corrupted priesthood against those who have exposed their corruptions.] 10 ver. The judge here speaks to his own condemnation. If he has the power of which he boasts, why does he not release the prisoner in whom he declares he can find no fault at all?-See margin. [In rejecting Jesus the Jews denied the truth of their own prophecies.-See on ch. xviii. 31, supra. They shut their eyes against the clearest evidence *After this, however, it is evident that Pilate entered the prætorium for the third time, and either took Jesus back with him, or caused him to be summoned to his presence thither a second time, in order that the conversation between them, ver. 9-11, may take place as before, within the prætorium, and apart from the people.'-Ibid., p. 224. When this was over, it is also manifest that Pilate must have come out again by himself, for the fourth time, leaving Jesus, as before, alone and within; or that third intercession with the people, which is recorded at ver. 12, could not have taken place without.'-Ibid. Hitherto there is no proof of any formal examination of our Lord at all, or of none which had been transacted in public: whatever had passed, which might be construed into an examination, had passed between himself and Pilate, within the prætorium, apart from and unobserved by the people. Twice only, in the course of proceedings, as far as they had yet extended, had Jesus been visible without; once, when he was first brought to the governor (xviii. 29, p. 440), and again, when he was produced to the people, arrayed in the mockery of a kingly dress (xix. 5, p. 443). But he had been speedily removed within; and at this very time it must be evident that he was still within.'-Ibid. In consequence, however, of that last declaration of the people, If thou let this man go, thou art not Cæsar's friend-every one who maketh himself a king speaketh against Cæsar; which implied a resolution, 444] RECOMPENSE TO NO MAN EVIL FOR EVIL.-Rom. xii. 17. [VOL. II. IF ANY OF YOU LACK WISDOM, LET HIM ASK OF GOD, THAT GIVETH TO ALL MEN LIBERALLY, AND UPBRAIDETH NOT-Jas. i, 5. RENDER THEREFORE TO ALL THEIR DUES: TRIBUTE TO WHOM TRIBUTE IS DUE; Pilate sits down on the judgment seat.-John xix. 13, .4 13 When- Pilate therefore-heard that saying, he-brought Jesus forth, and sat-down in the judgment-seat in a-place that-is-called the-Pavement, but in-the-Hebrew, Gabbatha. 14 And it-was the-preparation of-the passover, and about the-sixth hour: (see p. 448). (G. 99.)-PARTICULARS OF THE PROCEEDINGS AT THE TRIAL OF JESUS, FROM THE TIME PILATE SAT DOWN ON THE JUDGMENT SEAT, UNTIL JESUS IS DELIVERED TO BE CRUCIFIED. Jno. xix. 13. Sat down. xáo.oev. A forensic term, signifying, sat for judgment. In the judgment seat. An elevated seat or throne erected in the open air, in a place called 'the Pavement,' adjoining to the judgment hall in which Pilate had examined Jesus. ['At Acóσтp@Tov, Pavement, supply Edapos, which is expressed in 2 Chr. vii. 3. This was a pavement formed of pieces of marble or stone of various colours; such as were called vermiculata, and tessellata. A sort of luxury which had arisen in the time of Sylla, and had extended even to the most remote provinces. Julius Cæsar (as we learn from Sueton., Vit. 46) carried about with him in his expeditions such pieces of sawn marble and variegated stone with which to adorn his prætorium, on which the Bua was placed. The fashion seems to have been brought from the East at the Roman conquests in Asia. It had probably long been in use there. So Aristeas, ap. Euseb. Præp. Evang. p. 453, says of the temple at Jerusalem, τὸ δὲ πᾶν ἔδαφος λιθόστρωτον καθέστηκε. Bloomf the ground; the Romans, from the pavement with which it was adorned.-Alford. 14. It was the preparation of the passover. For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation (namely, for the sabbath). And as often as the passover fell on a Friday, that day was called the preparation of the passover. About the sixth hour.-See foot-note. [Lu. xxiii. 2. Perverting the nation. This charge was intended to represent the result of their previous judgment, opouer (we found); whereas in fact no such matter had been before them: but they falsely allege it before Pilate, knowing that it was the point on which his judgment was likely to be most severe. The words themselves which they use are not so false as the spirit and impression which they convey. The wλovra x. 8. did was, however, false entirely, and is just one of those instances where those who are determined to effect their purpose by falsehood do so, in spite of the fact having been precisely the contrary to that which they assert.'-Alford.] Christ a King. See ch. xix. 38, § 82, p. 263; Jno. i. 49, § 10, p. 73.-And see on Lu. i. 32, § 2, p. 10. A place.... called the Pavement,.... Gabbatha. The word "Gabbatha" means "a raised place." Thus it appears that the Jews named the place upon which the judgment seat stood, from the elevation of did he refuse any longer to comply with their wish, to accuse him to Tiberius, or at least was to put the question upon a new footing, directly affecting his duty as the lieutenant of Cæsar; he brought out Jesus we are told, (which clearly demonstrates that before he was within,) and consequently for the third time of his appearing in public-and sat down himself ἐπὶ τοῦ βήματος, εἰς τόπον λεγόμενον λιθόστρωτον, ver. 13. Now what Pilate was thus doing, it is manifest he was doing in public: and what he was thus doing public now, it is also manifest he could not have done in public before. But from the very terms of the account itself, from the mention of the Bua, as the seat on which he proceeded to sit, and from the name given to the place where that Bua was fixed oorparov, it must be evident that he was preparing to try our Saviour in a new capacity; he was sitting down pro tribunali, in his judicial or official character; in the ordinary place, and on the ordinary seat, where, as the deputy of Cæsar, as the civil magistrate, as the administrator of justice and the arbiter of life and death, he was accustomed to hear, and to decide upon, all causes brought before his cognizance.'....-Ibid., p. 225. in 'We have, then, the clearest evidence that, at this moment, Pilate was preparing to do something which he had not done yet; viz., to judge our Lord in good earnest, sitting officially and pro tribunali: which being the case, whatever had preceded this point of time, that is, the whole of the previous account, was either extra-judicial, either no examination at all, or an examination entirely preliminary and private. This point of time the narrative specifies in a manner which might be strictly applicable; for we have seen that our Lord would first be brought before Pilate about pata, that is, soon after five in the morning; and if we assign the space of one hour to the intermediate events, we assign what is abundantly sufficient for them, down to the time of this sitting pro tribunali; which would consequently be soon after six. And the evangelist so defines it accordingly-"Ην δὲ παρασκευὴ τοῦ πάσχα ὥρα δὲ ὡσεὶ ἕκτη, ver. 14. There is no authority for changing this reading into rpen.-Ibid., pp. 228, ..9. This point, then, being presumptively established, we may arrange the order of events from that time forward, in conformity to it, as follows: I. Pilate being seated pro tribunali, and Jesus officially arraigned before him, the accusation of the chief priests and of the rest of the sanhedrim, as recorded by St. Luke: the nature of which was such as evidently to concern the jurisdiction of the lieutenant of Cæsar." VOL. 11.] LIVE PEACEABLY WITH ALL MEN.-Rom. xii. 18. [445 CUSTOM TO WHOM CUSTOM; FEAR TO WHOM FEAR; HONOUR TO WHOM HONOUR.-Rom. xiii. 7. SIN IS LIKE A RIVER WHICH BEGINS IN A QUIET SPRING, BUT ENDS IN A TUMULTUOUS SEA. 4 but he-answered 4 And Pilate asked behold 5 so-that marvelled. [For Matt. xxvii. 15; Mark xv. 6, see p. 449.] JOHN. Pilate intercedes a fourth time for the release of Jesus. -Luke xxiii. 4, 5. Then said Pilate to the chief-priests and to the people, I-find no fault in this man. 5 And they were-the-more-fierce enσXvov, saying, He-stirreth-up avaσeiet the people, teaching throughout all Jewry, beginning from Galilee to this-place. SCRIPTURE ILLUSTRATIONS. demn, which is acknowledged, Lu. xxiii. 4, infra -Jesus was indeed the Christ,' Mt. xvi. 16, § 50, p. 37-But this he was not forward to say of himself, ver. 20, p. 39-It was revealed of the Father, ver. 17, § ib., p. 37; xvii. 5, § 51, p. 55- When the people would have taken him by force to make him a king, he avoided their importunity, Jno. vi. 15, § 41, p. 318-Upon his last approach to Jerusalem he had been saluted as the King that cometh in the name of the Lord,' Lu. xix. 38, § 82, p. 263. Ge. xlix. 8-Judah means 'praise,' or 'confession'and of a people believingly confessing his truth, and worshipping God in spirit and in truth, Jesus is Christ, the King-In this sense the term Jew may be given to the faithful subjects of our blessed and only Potentate-Rom. ii. 29, He is a Jew,.... whose praise is not of men, but of God.'-Rev. ii. 9; iii. 9. 12. answered nothing-He had already made answer, according to truth, to the high priest, ch. xxvi. 64, .5, § 89, p. 429; and to Pilate, Jno. xviii. 34-.7, p. 441, supra-He was now in the place of the poor and needy, giving the Jews an opportunity of fulfilling the terms required, Ps. lxxxii. 3, 'Defend the poor and fatherless: do justice to the afflicted and needy. -See also Is. i. 17-20-On account of their disobedience, the pleasant land was laid desolate, Zec. vii. 8-14. Lu. xxiii. 5. from Galilee see on Mt. ix. 35, § 38, p. 293-comp. xiii. 1, § 64, p. 173. NOTES. Mt. xxvii. 11. Art thou, &c.-Pilate reverts to the more palpable charge which Jesus had in effect denied, Jno. xviii. 36, p. 441, supra. Thou sayest-He who thus allowed himself to be despised as being called the King of the Jews, is the King of Nations, Je. x. 7-Rev. xix. 16, KING OF KINGS, AND LORD OF LORDS.'-Unto whom, Ph. ii. 10, .1, every knee should how,..... every tongue .. confess'-as anticipated in the blessing of Judah, Mt. xxvii. 12. When he was accused ...he answered nothing. To the direct question of Pilate whether he were a king, Jesus answered in the affirmative, as he had before answered the high priest's question, whether he were the Christ, the Son of God,' ch. xxvi. 63, .4, § 89, p. 428. But as he had returned no answer to the false accusations brought against him before the high priest, ver. 62, .3, ib., so now he returned none to those brought against him before Pilate. Lu. xxiii. 4. I find no fault in this man. Comp. ver. 14, .5, 22, pp. 449, .52. I do not find that he either asserts or attempts anything injurious to Cæsar. 5. Jewry. Judæa. The original word is the same with that which is translated Judæa' throughout the New Testament except here and in Jno. vii. 1. Beginning from Galilee. It was in Galilee the first opposition to the payment of tribute to the Romans was raised by Judas. PRACTICAL REFLECTIONS. [Lu. xxiii. 3. Those who had the name, and who abounded in the form of Judaism, did not in truth praise the Lord, they did not confess that Jesus Christ is Lord, to the glory of God the Father,' Phil. ii. 11. O that we may be lovingly obedient to our King-confessors of the truth, who worship God in the spirit, and rejoice in Christ Jesus,' &c., iii. 3.] [Mt. xxvii. 12. Let us make no endeavour to obtain our object by clamour. God's witnesses, after having stated the truth, may in answer to the manifestly false accusations of their enemies, remain like their Lord in silence, who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that,' &c., 1 Pe. ii. 23.] II. The question of Pilate addressed to Jesus, founded upon the previous accusation, and explained antecedently by it; Art thou the King of the Jews? with the answer of Jesus in the affirmative (which is that good confession, witnessed before Pilate, referred to, I Ti. vi. 13), recorded alike by all the three. III. The continuance, in the next place, of what may be considered the reiterated accusations of the Scribes and Pharisees, as attested by St. Matthew and St. Mark and the silence of Jesus against them alla silence which excited the surprise of Pilate, and produced the repetition of his questioning him. IV. The address of Pilate to the leading men and to the multitude present, according to St. Lukedeclaring his conviction of the innocence of Jesus, as founded upon the preceding examination; which, if it 446] GROW IN GRACE,-2 Pet. iii. 18. [VOL. II. HARDEN NOT YOUR HEARTS, AS IN THE PROVOCATION, IN THE DAY OF TEMPTATION IN THE WILDERNESS: -Heb. iii. 8. SUBMIT YOURSELVES TO EVERY ORDINANCE OF MAN FOR THE LORD'S SAKE: WHETHER IT BE TO THE KING, AS SUPREME; OR UNTO GOVERNORS, [Lesson 94.] PARTICULARS AT THE TRIAL OF JESUS, FROM THE TIME WHEN PILATE SENDS HIM TO HEROD, UNTIL HE IS DELIVERED TO BE CRUCIFIED.Matt. xxvii. 15-26. Mark xv. 6-15. Luke xxiii. 6-25. John xix. 14—.6. ANALYSIS. Lu. xxiii. 6, 7. Pilate, on being told that Jesus is a Galilæan, sends him to Herod, Galilee being under the jurisdiction of the latter, who is also at this time in Jerusalem. 8, 9. Herod is glad to see Jesus, expecting that he will display his miraculous power before him; he makes many efforts to draw him into conversation, but Jesus answers him nothing. mently accuse him to Herod. Mk. xv. - Lu.xxiii.on the judgment seat, Pilate receives a message from his wife, begging him to do nothing against this just person, she having suffered much in a dream because of him. xxvii.20. chief priests and elders persuade the people to ask Barabbas rather than Jesus. -xxiii. 18,.9. They release of Barabbas. The 10. The chief priests and scribes vehe- all at once cry out in rejection of Jesus, and for the 11. Herod, with his men of war, affect to despise Jesus; in mockery they array him in a robe such as eastern monarchs are accustomed to wear, and return him again to Pilate. plimented each other, are reconciled. -xxvii.21,.2. -xv.12,.3. xxiii.20,.1. The governor, willing to release Jesus, puts the question again to them; and when they again prefer Barabbas, he asks what they would have done with Jesus? 12. Pilate and Herod having thus com- They all, true to the promptings of the priests, cry out, Crucify him.' Jno. xix. 14, .5. Pilate presents Jesus to the Jews, - xxvii. 23. -XV.14. -xxiii.22,.3. Pilate, saying, Behold your King!' They cry, Away with asks them what evidence they have to justify such a him,.... crucify him.' Pilate asks whether he shall sentence? The poor priest-led people have nothing crucify their King? The priests reply that they have to produce in the way of argument, but they cry out no king but Cæsar.' the more vociferously, Crucify him.' - xxvii.24. Pilate, feeling that he cannot prevail, makes a shew of being in a manner coerced. He takes water, and washes his hands before the people, declaring himself clear of the blood of this just person:' xxvii.25. Lu. xxiii. 13-6. Pilate expostulates with the chief priests, rulers, and people, saying, that after examination before them, he can find no fault in the man they have accused of perverting the nation, &c. Neither has Herod found anything worthy of death in him. Pilate, in conclusion, proposes to chastise Jesus and let him go. Mt. xxvii. 15-8. Mk. xv. 6. Lu. xxiii. 17. At the passover, Pilate is accustomed to release to them a prisoner, whomsoever they will; he asks whether they will have Barabbas (a rebel and murderer), or Jesus which is called Christ?' Pilate thus appeals to the people, knowing that through envy Jesus has been delivered up to him by the chief priests. 6 8 No. 90, continued. - xxiii.23. The The whole people take upon themselves and their pos- 7, And Jesus is sent to Herod.-Luke xxiii. 6, 7.* When- Pilate'-heard-of Galilee, he-asked whether the man were a-Galilæan. as-soon-as-he-knew that he-belonged unto Herod's jurisdiction, he sent him to Herod, who-himself also was at Jerusalem at that time. Jesus before Herod; is sent back to Pilate.-Ver. xxiii. 8-12. And when-Herod -saw Jesus, he-was-exceeding-glad: for he-was desirous to-see him of a-long season, because he-had-heard many-things of him; and he-hoped to-have SCRIPTURE ILLUSTRATIONS. Lu. xxiii. 6. When Pilate heard, &c.-The effect of 8. desirous to see him-Herod had heard of all that the last accusation appears to have been different Jesus had done, ch. ix. 7-9, § 40, pp. 304, ..5, And from what the Jews expected, ver. 7-It occasioned he desired to see him.'-Jesus had sent to say to the innocence of Jesus to be more fully acknow- Herod, that only by coming to him within three ledged, ver. 15, p. 449, infra. days could he see Jesus perform miracles, xiii. 32, 7. Herod-ch. iii. 1, § 7, p. 49, Tetrarch of Galilee,' § 66, p. 178. -Had been reproved by John, ver. 19, p. 55-Had because he had heard, &c.-Mt. xiv. 1, [Mk. vi. 14,] laid hold on John, and beheaded him, Mt. xiv. 3-12. § 40, p. 301. NOTES. the his was an attempt to procure his liberation, was the first such attempt in the course of this examination, but the fourth which had occurred in all: then, their renewed accusations, denying his innocence; and from mention of Galilee, arising out of those accusations, Pilate's inquiry if Jesus were a Galilæan; and, upon finding that to be the case (according to the common opinion that our Lord was born at Nazareth), sending him forthwith to Herod Antipas, the Tetrarch of Galilee (who was present himself in Jerusalem at the same occasion of the passover), as to his proper master. *This mission, we may presume, would take place about the end of the first hour of the day, or our seven in the morning; but not later. Of its probable motive-of the quarrel pre-existing between Herod and NONE OF THE WICKED SHALL UNDERSTAND;-Dan. xii. 10. VOL. II.] [447 AS UNTO THEM THAT ARE SENT BY HIM FOR THE PUNISHMENT OF EVILDOERS, AND FOR THE PRAISE OF THEM THAT DO WELL.-1 Pet. ii. 13, .4. THAT FRIENDSHIP IS ILL FOUNDED WHICH ORIGINATES IN DESPISING THE RIGHTEOUS. LUKE Xxiii. 9-12. 9 seen some miracle done by him. Then he-questioned-with him in many words; but he 10 answered him nothing. And the chief-priests and scribes stood and-vehemently eurovas 11 accused him. And Herod with his men-of-war set-him-at-nought, and mocked him,|| and-arrayed him in a-gorgeous robe, and-sent-him--again to Pilate. 12 And the same day Pilate and Herod were-made friends together: for before they were at enmity between themselves. Jesus is again presented to the people.*-John xix. 14, .5.—(Ver. 14, p. 445.) 15 and he-saith unto-the Jews, Behold your King! But they cried-out, Away.with him, away-with him Apov, apov; crucify him. Pilate saith unto-them, Shall-I-crucify your King? The chief-priests answered, We-have no king but Cæsar. [Ver. 16, p. 453.] SCRIPTURE ILLUSTRATIONS. Lu. xxiii. 9. answered him nothing-see also to the high priest, Mk. xiv. 60, § 89, p. 428, and to Pilate, Mt. xxvii. 12.4, p. 446, supra-as predicted, Ps. xxxviii. 13, .4; Is. liii. 7-Herod, as having heard of all that was done by Jesus, Lu. ix. 7, § 40, p. 304, needed not to make inquiry regarding his innocence, xxiii. 15, p. 449 and Jesus, although standing in the place of the poor and needy, gave an example of the meek dignity becoming the sons of God, as walking worthy of the vocation wherewith they are called, Eph. iv. 1Ps. xv. 4, In whose eyes a vile person is contemned; but he honoureth them that fear the LORD.' 10. vehemently accused him-Ps. xxii. 13, They gaped upon me with their mouths, as a ravening and a roaring lion.' 11. set him at nought-This had been predicted of Esau (and Herod was of Esau), to whom it was said, in reference to Jacob, Ge. xxvii. 40, It shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.'-Ps. ii. 2, 3, The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us.'-They set at nought the common principles of justice and mercy, thinking that with regard to the poor and needy they might do so with impunity; but not so-see ver. 4. 5 These predictions are noticed, Ac. iv. 25-8-and hereafter is to be their fuller accomplishment, Rev. xix. 19-21. mocked-see Is. xlix. 7; liii. 3-see similar mockery by the soldiers under Pilate, Jno. xix. 1-5, p. 443. 12. made friends together-Pilate seems, in a former instance, to have invaded Herod's jurisdiction, ch. xiii. 1, (see NOTE, § 61, p. 173)-now they compliment each other, as treating Jesus with indignity and contempt, ver. 7, 11, p. 447, supra. Jno. xix. 14. Behold your King!-Pilate had before presented him to them, with Behold the man" ver. 5, p. 443, supra. 15. Away with him-so of Paul, Ac. xxii. 22, Away with such a fellow from the earth: ' crucify-The former demand of the chief priests, ver. 6, p. 443, supra. We have no king, &c.-Their choice of the desolating Roman eagle, in place of Him who would have NOTES. Lu. xxiii. 10. Vehemently accused him. The accusations of worldly kingship and of blasphemy would probably be here united, as Herod was a Jew, and able to appreciate the latter. 11. A gorgeous robe. ioonra xaumpar. The word Aaunpos was used for white; the application of it by Polybius to the toga worn by the candidates for offices at Rome, if there were no other evidence, would be sufficient. Such white and splendid robes were worn in the East by sovereigns. Herod caused our Lord to be dressed in such a garment, not, probably, to signify the opinion he had of his innocence, but in derision of his pretensions to royalty. The Roman princes wore purple robes, and Pilate therefore put such a robe on Jesus. The Jewish kings wore a white robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. Josephus says that the robe which Agrippa wore was so bright with silver, that when the sun shone on it. it so dazzled the eyes that it was difficult to look on it. The Jews and Romans therefore decked him in the manner appropriate to their own country, for purposes of mockery. Jno. xix. 14. Behold your King! These words, and 15. Shall I crucify your King? seem to have been spoken by Pilate in contempt of the Jews, who could suppose that such a person as Jesus then appeared to be was likely to be set up as a King against Cæsar. -See ver. 12, supra. We have no king but Cæsar. A degrading confes sion from the chief priests of that people of whom it PRACTICAL REFLECTIONS. [Lu. xxiii. 10, .1. He who is intrusted with the ministration of the law; who sees the wicked ready to destroy the righteous, and yet leaves him in his hand; is as verily guilty as the man who perpetrates the murder. Herod was guilty of the blood of Jesus, as well as of beheading his forerunner, John.] 13 ver. See margin. Jno. xix. 14, .5. See margin. The Jews obtained the crucifixion of Jesus, the Christ; and they also soon came to know, by painful experience, what it was to have NO KING BUT CESAR." Pilate-and of the reconciliation between them, effected this day, and in consequence, as it would seem, of this very act, something has been said.-(See Diss. xxxv. Vol. III.) For the mention, however, of the fact, and for the account of what passed before Herod, to whom our Lord's accusers were sent as well as himself. similar altogether to what had just passed before Pilate, we are indebted solely to St. Luke. The going and the returning, with the transaction of the proceedings between, would necessarily take up some time; yet not so much but that Pilate might still wait in his seat upon the tribunal for the return of the prisoner and of his accusers. His object in sending them to Herod might be not only to pay a compliment to that prince, but also to strengthen the argument for the release of Jesus; if it should appear that Herod likewise, as well as himself, found no fault in him. V. During this interval, therefore, and while he was still sitting pro tribunali, I would place the message of his wife. See p. 450, Mt. xxvii. 19, (where the order of the gospel is retained). VI. Upon the re-appearance of Jesus, whom Herod had sent back, clothed in the mockery of a royal dress, as he had been by Pilate, and with the same view in this instance also, viz., to express his contempt of the charge brought against him; I suppose those words to have immediately ensued, which conclude the account of St. John, xix. 14, from xai Abyss Tois 'Lovdators, to 15, inclusive, prior to the delivery of Jesus ap to be crucified. In calling him their King it is manifest that Pilate was speaking ironically; and even the irony is naturally accounted for by the return and production of Jesus, still wearing the purple robe, which Herod had put upon him 448] TRUST YE NOT IN LYING WORDS,-Jer. vii. 4. [VOL. II. i |