had not determined that he was such, and was worthy of death, Matt. xxvi. 66. From this it appears that they did not deliver him up to be tried, but hoped that Pilate would at once give sentence that he should be executed according to their request. But Pilate had doubtless heard of the miracles of Jesus. He seems to have been strongly prepossessed with the belief of his innocence. He knew that they had delivered him from mere envy, Matt. xxvii. 18. And hence he inquired of them the nature of the case, and the kind of charge which they expected to substantiate against him.

31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:

'Judge him,' &c. The Jews had not directly informed him that they had judged him, and pronounced him worthy of death. Pilate, therefore, tells them to inquire into the case, to ascertain the proof of his guilt, and to decide on what the law of Moses pronounced. But as they had already determined that they considered this case demanded the punishment of death, so in their answer to Pilate they implied that they had pronounced on it, and that he ought to die. They still, therefore, pressed it on his attention, and refused to obey his injunction to judge him. 'It is not lawful,' &c. The Jews themselves say that the power of inflicting capital punishments was taken away about forty years before the destruction of the temple. Hence they sought to bring in the authority of Pilate. To do this they endeavoured to make it appear that this was a case of sedition and treason. It was on this charge that they arraigned him, Luke xxiii, 2.

32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. "That the saying of Jesus,' &c. That he should be delivered into the hands of the Gentiles, and should be crucified, Matt. xx. 19. Neither of these things would have happened if he had been put to death in the way that the Jews first contemplated, Matt. xxvi. 4. Crucifixion was peculiarly a Roman punishment. And thus it was wonderfully ordered, in the providence of God, that the prediction of Jesus in both these respects should be fulfilled.

33 Then Pilate entered into the judgment-hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

'Art thou the King of the Jews?" This was after they had

accused him of perverting the nation, and forbidding to give tribute to Cæsar, Luke xxiii. 2, 3.

34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

'Of thyself?" From any conviction of thine own mind, or any apprehension of danger. This evidently was intended to remind Pilate that nothing was proved against him, that Pilate was himself satisfied of his innocence, and to caution him against being influenced by the malicious accusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports, that he might have heard of him.

35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: What hast thou done?

'Am I a Jew? Am I likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially? Thine own nation,' &c. He admits that it was from the accusation of others. But then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, from the highest authority among the people.

36 Jesus answered, 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 Jews: but now is my kingdom not from hence.

'My kingdom,' &c. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. Jesus says that his kingdom is not of this world.' That is, it is not of the same nature as earthly kingdoms. It is not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of this world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the host that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a King, yet his dominion was over the heart, subduing evil passions and corrupt desires. Not from hence." That is, not from this world.

37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king.

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.

Art thou a king, then? Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind? Thou sayest,' &c. This is a form of expression denoting affirmation. It is equivalent to 'yes.' 'That I am a king.' It means, "Thou affirmest the truth, thou declarest what is correct, for I am a King." I am a King in a certain sense, and do not deny it. To this end,' &c. Compare ch. iii. 11, 12, &c. Jesus does not here affirm that he was born to reign, that this was the design of his coming; but it was to bear witness to and exhibit the truth. By this he showed what was the nature of his kingdom. It was simply to present truth to men, and to exercise dominion only by the truth. Hence the power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and leading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men are not forced or compelled to be christians. They are made, by the power of the Saviour, to see the truth, to see that they are sinners, that God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and they cheerfully follow him This is all the power ever used in the kingdom of Christ, and no men in his church have a right to use any other. 'Every one,' &c. See ch. viii. 47.

38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

'What is truth? This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions; and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long agitated question. Pilate might have had an answer. Had he patiently waited in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of religion; they are unwilling to investigate, and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great source of truth, and die in darkness and in error. All might find truth if they would seek it; none ever will find it if they do not apply for it to the great Source of light-the God of truth-and seek it patiently in the way which he has chosen to communicate it to mankind. See note, ch. xiv. 6 'I find in him no fault,' See Luke xxiii. 4

39 But ye have a custom, that I should release unto you one at the passover: will ye, therefore, that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

See note, Matt. xxvii, 15-21.

CHAPTER XIX.

1 THEN Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! And they smote him with their hands.

See note on Matt. xxvii. 26-30.

4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

Behold, I bring him forth,' &c. Pilate, after examining Jesus, had gone forth and declared to the Jews that he found no fault in Jesus, ch. xviii. 38. At that time Jesus remained in the judgment-hall. The Jews were not satisfied with that, but demanded still that he should be put to death, ch. xviii. 39, 40. Pilate, disposed to gratify the Jews, returned to Jesus, and ordered him to be scourged, as if preparatory to death, ver. 1. The manner in which Jesus bore this-his patience and meekness-seem to have convinced him still more that he was innocent, and he again went forth to declare his conviction of his innocence. All this shows the anxiety that Pilate felt to release him, and also that the meekness, purity, and sincerity, of Jesus, had power to convince a Roman governor that he was not guilty.

5 Then came Jesus forth, thorns, and the purple robe. them, Behold the man!

wearing the crown of And Pilate saith unto

'Behold the man!' It is probable that Pilate pointed to the Saviour, and his object evidently was to move them to compassion, and to convince them, by a sight of the Saviour himself, that he was innocent. Hence he brought him forth with the crown of thorns, and the purple robe, and with the marks of Scourging. The conduct of Pilate was as if he had said, "See! The man whom you accuse is mocked-arrayed in a gorgeous robe, as if a king. He has been scourged and mocked. All this he has borne with patience. See! How ealm and peaceful!

See his countenance! How mild! His body scourged, his head pierced with thorns! Yet in all this he is meek and patient! Yet this is the man that you accuse; and he is now brought forth, that you may see that he is not guilty."

6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, Crucify him. Pilate saith unto them, Take ye him, and crucify him ; for I find no fault in him.

'They cried out, Crucify him,' &c. They had resolved on his death; and as they saw Pilate disposed to acquit him, they redoubled their cries, and endeavoured to gain by tumult, and clamour, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Thus sinners go in the way of wickedness down to death. They make up in firmness of purpose what they lack in reason; they are more fixed in their plans in proportion as God faithfully warns them. 'Take ye him,' &c. These are evidently the words of a man weary with their importunity, and with the subject, and yet resolved not to sanction their conduct. It was equivalent to this: "I am satisfied of his innocence, and shall not pronounce the sentence of death. If you are bent on his ruin

if you are determined to put to death an innocent man-if my judgment does not satisfy you take him and put him to death on your own responsibility, and take the consequences. It cannot be done with my consent, neither in the due form of law." See Matt. xxvii. 24.

7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

'We have a law.' The law respecting blasphemy, Lev. xxiv. 16. Deut. xiii. 1-5. They had arraigned Jesus on that charge before the sanhedrim, and condemned him for it, Matt. xxvi. 63-65. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition, Luke xxiii. 2. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, if they could not obtain his condemnation as a rebel, they now sought it as a blasphemer; and they appealed to Pilate to sanction what was required in their law. Made himself.' Declared himself, or claimed to be. The Son of God.' The law did not forbid this, but it farbade blasphemy, and they considered the assumption of this title as the same as blasphemy, John x. 30, 33, 36.

8 When Pilate therefore heard that saying, he was the more afraid;

That saying.' That they had accused him of blasphemy. As this was not the charge on which they had arraigned him before