fellow perverting the nation, and forbidding to give tribute to Cesar, saying, that he himself is Christ, a king: In our court we have convicted this fellow of seditious practices; for he stirreth up the people to rebel against the Romans, forbidding themto give tribute to the emperor, whose authority he assumes to himself, on pretence that he is king Messiah. But though they spake as if they had tried him upon those articles and convicted him, it was altogether false; neither offered they any proof in support of what they alledged. The expression used by the Jews in this accusation, viz. " saying that he himself is Christ a king," may no doubt refer to the acknowledgement which Jesus made before the council, of his being Messiah. Nevertheless, to account for Pilate's asking our Lord, whether he assumed the title of the King of the Jews, we must suppose, that the priests explained their accusation by telling him, that Jesus had travelled incessantly through the country, and every where gave himself out for Messiah; and that even during his trial before them, he had been so presumptuous as to assume that dignity in open court. Without some information of this kind, the governor would hardly have put the question to Jesus, no prisoner being obliged to accuse himself. John xviii. 33. Then Pilate entered into the judgmenthall again, and called Jesus. Matt. xxvii. 11. And Jesus stood before the governor, and the governor asked him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest; that is, according to the Hebrew idiom, "It is as thou sayest." John tells us that our Lord added, Dost thou ask this question of thine own accord, because thou thinkest that I have affected regal power; or dost thou ask it according to the information of the priests, who affirm that I have acknowledged myself to be a king? John xviii. 34. Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? No doubt Jesus knew what had happened; but he spake to the governor after this manner, because being in the palace when the priests accused him, he had not heard what they said. 35. Pilate answered, Am I a Jew? Dost thou think that I am acquainted with the religious opinions, expectations, and disputes of the Jews? Thine own nation, and the chief priests have delivered thee unto me, as a seditious person, one that assumes the title of king: what hast thou done to merit the charge of sedition? 35. Jesus answered, Though I have acknowledged to you that I am a king, I am no raiser of sedition, for My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jerus: I would have endeavoured to establish myself on the throne by force of arms, and would have fought against the Jews when they came to apprehend me. But as I have done neither; on the contrary, as I have hindered one of my disciples from fighting, who sought to rescue me, it is evident evident that the kingdom which I claim is not of this world: but now is my kingdom not from hence. 37. Pilate therefore said unto him, Art thou a king then? Art thou a king, notwithstanding thy kingdom is not of this world? Jesus answered, Thou sayest that I am a king. (See on Matt. xxvii. 11.) To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice: I came into the world for this end, that by explaining and proving the truth, I might impress it upon mens consciences, and make them obedient to its laws. In this consisteth my kingdom, and all the lovers of truth obey me, and are my subjects. This is what Paul calls the good confession, which he tells Timothy, 1 Epist. vi. 13. Jesus witnessed before Pontius Pilate. And justly does the apostle term it so. For our Lord did not deny the truth to save his own life, but gave all his followers an example highly worthy of their imitation. It is remarkable that Christ's assuming the title of King did not offend the governor in the least, though it was the principal crime laid to his charge. Probably the account he gave of his kingdom and subjects, led Pilate to take him for some stoic philosopher, who pleased himself with the chimerical royalty attributed by his sect to the sapiens or wise men. See Hor. lib. i. sat. 3. fine. Supposing, therefore, that Jesus was a disciple of Zeno, when Pilate heard him speak of truth, and affirm that his kingship consisted in bearing witness to truth, and that every one that loved truth was his subject, he might think that he was claiming the prerogative of the sapiens, though in terms somewhat new. Accordingly he desired him to explain what he meant by truth? then going out to the multitude, he told them that he found no fault in Jesus, no opinion inconsistent with the good of society, neither any action nor pretension that was criminal in the least degree. John xviii. 38. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, (Luke, to the chief priests and to the people) and saith unto them, 1 find in him no fault at all. § CXL. The governor's second attempt to save Jesus. He sends him to Herod. Matt. xxvii. 12,-14. Mark xv. 3,-5. Luke xxiii. 5,-12. THE priests, it seems, were not disconcerted or abashed by the public declaration which the governor, in obedience to conscience and truth, made of the prisoner's innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. Luke xxii 5. And they were the more fierce, saying, He stirreth up the peo ple, teaching throughout all Jewry, beginning from Galilee to this place. They artfully mentioned Galilee to inflame Pilate, who they they knew was prejudiced against the people of that country. See Luke xiii. 1. To this heavy charge Jesus made no answer at all. Nay, he continued mute, notwithstanding the governor expressly required him to speak in his own defence. A conduct so extraordinary, in such circumstances, astonished Pilate exceedingly; for he had good reason to be persuaded of Christ's inno cence. The truth is, he was altogether ignorant of the divine counsel by which the whole affair was directed. As for Jesus, he might justly decline making public defences, not from a consciousness of guilt, but lest the common people, moved by what he must have said, should have asked his release, and prevented his death; in which respect he has shewed his followers a noble example of courage. Besides, the gross falsehood of the accusation, known to the chief priests themselves, and to all the inhabitants of Galilee, rendered any reply needless. Mark xv. 3. And the chief priests (Matt. and elders) accused him of many things; but he answered nothing. 4. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee, i. e. lay to thy charge. 5. But Jesus yet answered nothing; so that Pilate marvelled (Matt. greatly.) In the mean time, because the priests spake of a sedition in Galilee, Pilate asked if the prisoner came out of that country? and being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Luke xxiii. 6. When Pilate heard of Galilee, he asked whether the man were a Galilean. 7. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. Pilate supposed that the prince in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as he was a Jew, expert in the religion and customs of his country, the governor imagined that he might have had influence with the priests to desist. Or if, at their solicitation, he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod's friendship, formerly lost perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped to have had the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had apostatized from the doctrine of John Baptist, to which he was once a convert, and had put his teacher to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answer one of his questions, though he proposed many to him. Luke xxiii. 8. And when Herad saw Jesus he was exceeding glad; for he was desirous to see him of a long season, because he had heard many things of VOL. II. 3 X him him; (see Luke ix. 7,-9. § 59.) and he hoped to have seen some miracle done by him. 9. Then he questioned with him in many words; but he answered him nothing. In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge and happiness. But these being slighted by men, God, after waiting the determined time, for wise reasons shuts up from them all the springs of grace, and leaves them hopeless of that salvation which they have so long despised. Herod finding himself thus disappointed, ordered Christ to be clothed with an old robe, in colour like those which kings used to wear, and permitted his attendants to insult him, perhaps with an intention to provoke him to work a miracle, though it should have been of a hurtful kind. Our Lord's being dressed in this manner by Herod's order, shews that here the priests had accused him of nothing but of having assumed the titles and honours belonging to Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Galilee on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. 10. And the chief priests and scribes stood and vehemently accused him. 11. And Herod with his men of war set him at nought, and mocked him, * and arrayed him in a gorgeous role, and sent him again to Pilate: no crime being laid to his charge, the king sent him back to Pilate with an account of his innocence. See ver. 15. p. 756. It seems, though he was displeased with Jesus for refusing to work a miracle before him, he durst not be unjust to him. Perhaps he was restrained by the remorse he felt on account of the Baptist's death. Before this Herod and Pilate had been at enmity between themselves. Probably Luke 11. And arrayed him in a gorgeous robe.] The robe in which Herod clothed our Lord, is called toênra haμzga, that is, either rich or qwhite clothing; for the epithet haμgav denotes both the quality of a garment, (James ii. 2.) and its colour. White robes, as well as purple, were worn by kings and great men, especially among the Jews. Hence David, describing the flight of the Canaanites, compares the field of battle, and the adjacent country, to mountains covered with snow, on account of the many white upper garments which their kings and generals threw from them, to render their flight more expeditious, Psal. Ixviii. 14. "When the Almighty scattered kings in it, it was as white as know in Salmon.” Hence also in the Revelations of John, white robes are given to the saints as the most honourable clothing. For the same reason, in the transfiguration, our Lord's garments became whiter than any thing known in natureSo likewise the angels who appeared at his sepulchre in the human form, were clothed in white, John xx. 12. Probably also it is in allusion to the apparel of the Jewish princes, that God himself is represented as appearing in the clonds, and on his throne, in robes white as snow. See Doughtaus in Analectis, p. 56. Probably the latter had encroached upon Herod's jurisdiction, by giving judgment in causes which concerned his subjects. That mentioned, Luke xiii. 1. might be one among other instances. Wherefore, Herod looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a reparation for former offences, was forthwith reconciled to Pilate. 12. And the same day Herod and Pilate were made friends together; for before they were at enmity between themselves. § CXLI. Pilate's third attempt to save Jesus. He offers three times to release him. But the people refusing to ask his life, he passes sentence of death upon him, and orders him to be scourged. Matt. xxvii. 15,-26. Mark xv. 6,-15. Luke xxiii. 13, -25. John xviii. 39,-40. xix. 1. Ar former had courted the favour of the passovers governor the populace, by gratifying them with the pardon of any one prisoner they pleased. Wherefore, when the crowd was gather ed, they begged him to do as he had ever done to them. Mark' xv. 6. Now at that feast he released unto them (Matt. the governor was wont to release unto the people) one prisoner, whom-scever they desired. 7. And there was one named Barabbas, (Matt. a notable prisoner) which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. (See John xviii. 40. Luke xxiii. 19,-25.) It seems he was the head of the rebels. 8. And the multitude crying aloud, began to desire him to do as he had ever done unto them. Pilate, glad of this opportunity, told them it was very true that he had used to do so, and asked them whether they would have Barabbas or Jesus released. But without waiting for an answer, he offered to release Jesus, knowing that the chief priests had delivered him for envy; a sentiment in which he was greatly confirmed by Herod, who had not found him guilty of the things whereof the priests had accused him. Matt. xxvii. 17. There fore, when they were gathered together, Pilate said unto them, John xviii. 39. But ye have a custom that I should release unto you one at the passover. Matt. xxvii. 17. Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? Mark xv. 9. Will ye that I release unto you the King of the Jews? 10. (For he knew that the chief priests had delivered him for envy.) While these things were doing, Pilate received a message from his wife, who happened to be with him in Jerusalem, and who had had a dream that morning about Jesus, that gave her the utmost uneasiness. Perhaps it presaged the vengeance of God pursuing her husband and family, on account of the injustice he was going to commit. But whatever the dream was, it made such an impression on this Roman lady, that she could not be easy till she sent an account of it to her husband, who |