now, or in any situation to have been subsequently a spectator of the event (which supposition there is no reason to call in question), then, if his repentance at the issue of his perfidy ever took place, it would most naturally occur at this critical moment, when the fate of his Master seemed to have been decided upon. With the motives of his repentance, which were probably connected with the motives of his perfidy. we have nothing to do. It is possible that he might not wish, or at least might not expect, such a result as ensued. He might suppose that our Lord would deliver himself at last by miracle; or that the violence of his enemies would not be allowed to proceed so far against him as ultimately to put him to death. Or, if he expected and even desired the result beforehand, still his conduct subsequently might be the simple effect of remorse; when it had

come to pass.

If, however, the transaction between him and the sanhedrim occurred at this point of time, viz., just after the abduction of our Lord to Pilate, then the scene where it happened, and the time of the day, are implicitly an argument that this abduction. ensued upon such a third examination, and at such a time, as St. Luke gave us reason to suppose. For the scene was certainly the temple, and the temple was the regular place for holding the assemblies of the council; the time was pata, a period earlier than past, and, therefore, coincident with the time when preparations usually began for the morning sacrifice, which was to be offered a little before pot. Mane etiam, says Josephus, Contra Apion. ii. 7, p. 244, aperto templo, oportebat facientes traditas hos

tias introire, et meredie rursus, dum clauderetur
templum.
At this time, then, the sanhedrim, or most of
their body, would be in the temple of course; and it
is clear that Judas was there too, a spectator, as it
would seem, of the result: and if he was there in any
such capacity, our Lord must have been there also.
Consequently he had been removed from the palace
of the high priest thither. Had not this been the
case, the transaction between Judas and the council,
which ended in his throwing down the pieces of
silver, would have taken place in the palace of the
high priest, not in the temple: for there is no reason
to suppose he made choice of the latter intentionally.
Our Lord's final examination, then, and his ultimate
abduction to Pilate, took place in and from the
temple. Nor do I think that the providence of God,
with a view to the preservation of the typical cha-
racter in which he was to suffer, would allow them
to take place in and from any other quarter.
The sequel of the history of the repentance of
Judas, excepting his death which might have hap-
pened immediately afterwards, from 6-10 in St.
Matthew's account, is manifestly somewhat prolep-
tical. The purchase of the potter's field with the
money returned by him must, in the nature of
things, have been a later occurrence; which is speci-
fied now merely to make an end of the account.
The allusion to the name of this field, as still current
in the time of the writer, is one among other inter-
nal evidences that St. Matthew's gospel was written
early, and among the Jews, or on the spot.'- Gres-
well, Vol. III. Diss. xlii. pp. 217-..9.

THE EYES OF THE LORD ARE UPON THE RIGHTEOUS, AND HIS EARS ARE OPEN UNTO THEIR CRY.-Psa. xxxiv. 15.

SECTION 90.-(G. 98, .9.)-[Lesson 93.*]-PARTICULARS OF THE PROCEEDINGS BEFORE PILATE, FROM THE TIME JESUS IS BROUGHT BEFORE HIM, UNTIL HE SITS DOWN ON THE JUDGMENT SEAT, AND JESUS IS OFFICIALLY ARRAIGNED. ALSO FROM THE TIME PILATE SENDS HIM TO HEROD, UNTIL HE IS DELIVERED TO BE CRUCIFIED.-Matt. xxvii. 11-26. Mark xv. 2-15. Luke xxiii. 2-25. John xviii. 28-xix. 16.†

Jno. xviii. 28.

INTRODUCTION AND ANALYSIS.

The sanhedrim having brought Jesus to deliver him up to Pilate, enter not into the judgment hall themselves, being afraid of ceremonial defilement, at the very time they are imbruing their hands in the blood of the innocent.

29. Pilate, accommodating himself to their scruples, comes out to them, and asks what charge they have against this man?' 30. They wish it to be taken for granted that the prisoner must be a malefactor from the mere fact of their delivering him up to the governor.

31, .2. Upon Pilate telling them to take and judge Jesus according to their law, they reply that it is not lawful for them to inflict capital punishment. Jesus before intimated that his death would be by crucifixion-not by stoning, as among the Jews. 33. Pilate returns to the judgment hall, and calling Jesus, asks whether he be the King of the Jews?' 34. This not having been mentioned in the public communications of the Jews with Pilate, it appears that they had been privately representing his case to the governor: Jesus accordingly asks Pilate how he came to put such a question ?

35. Pilate asks, 'Am I a Jew?' and tells Jesus that his own nation, and the chief priests, have given him in charge: What hast thou done?'

|

Jno. xviii. 36. Jesus explains that his kingdom is not of this world, otherwise his servants would have endeavoured to defend him against the Jews. 37. Pilate asks, Art thou a king then? Jesus acknowledges that he is a king, but the object of his present coming into the world is to bear witness to the truth; all who are of the truth listen to his voice.

38. Pilate asks, 'What is truth?' but waits not for Jesus' reply. He goes out again to the Jews, and declares to them that he finds nothing against Jesus on account of which he should be reckoned a malefactor.

40.

39. Reminding them of their custom of having a prisoner released at the passover, he asks whether he should release to them the King of the Jews?' They prefer one Barabbas, a Pilate scourges Jesus; and in mockery of his being King of the Jews, the soldiers put on him a crown of thorns and a purple robe, and, saluting him, strike him with their hands.

robber!

- xix. 1-3.

4, 5. Pilate having declared that he finds no fault in Jesus, brings him forth arrayed in mock royalty, and says unto them, Behold the man I' *Section xc. includes Lessons 93, .4, in the Graduated Simultaneous System.' Lesson 93 embraces Mt. xxvii. 11-.4; Mk. xv. 2-5; Lu. xxiii. 2-5; Jno. xviii. 28-xix. 14. Our business in this part of the Gospel Harmony is not to reduce the details of St. John to an agreement with those of the rest, as if all were the account of the same things; but to determine, if possible, the precise point of time where his narrative will terminate, and theirs will begin in other words, after what part of St. John's account we ought to insert theirs, or before what part of theirs we ought to place St. John's.... There was a determinate period in the course of the proceedings before Pilate, after our Lord was brought to him, until which he was not examined in public, or pro tribunali; but after which he was: and that the circumstantial part of the narrative of St. John belongs entirely to the time before that point; the circumstantial part of the narrative of the rest belongs entirely to the time after it.'-Greswell, Vol. III. Diss. xlii. p. 222.

VOL. II.]

LORD, ALL MY DESIRE IS BEFORE THEE;-Psa. xxxviii. 9.

THE LORD IS NIGH UNTO THEM THAT ARE OF A BROKEN HEART; AND SAVETH SUCH AS BE OF A CONTRITE SPIRIT.-Psa. xxxiv. 18.

[439

THE ANGEL OF THE LORD ENCAMPETH ROUND ABOUT THEM THAT FEAR HIM, AND DELIVERETH THEM.-Psa. xxxiv. 7.

8, 9. Pilate, upon hearing this, is rather afraid; and again entering into the judgment hall, asks Jesus with regard to his origin.

10. Jesus gives no reply. Pilate expresses surprise, and asks if Jesus is not aware that he (the governor) can either adjudge him to the severest punishment or set him at liberty?

—— 11. Jesus answers that Pilate could have no power against him except by the Divine appointment, and intimates the fact of his possessing this power increases the guilt of the man who delivered him up to him.

12. From this time Pilate seeks to release Jesus; but the Jews cry out that if he let this man go, they will charge him with disloyalty to Cæsar.

13, .4. Pilate having heard such a charge insinuated against himself, brings Jesus forth from

No. 90.-(G. 98.)-Pilate comes out to the Sanhedrim.*-John xviii. 28-32.

[For former part of ver. 28, see § 89, p. 435.]

and they-themselves went not into the judgment-hall, lest they-should-be-defiled; but that they-might-eat the passover. Pilate then went-out unto them, and said, What accusation bring-ye against this man? They answered and said unto-him, If he were not a-malefactor, we-would not-have-delivered-him-up unto-thee. Then said Pilate unto-them, Take ye him, and judge him according-to your law. The Jews therefore

SCRIPTURE ILLUSTRATIONS.

Jno. xviii. 28. lest... defiled-see Ac. x. 28; xi. 3, &c. -comp. Pr. xxx. 12-4-Although they were clean in their own sight, their sacrifices were loathsome in the sight of the Lord, Is. lxvi. 3, 4-They were bringing upon their city the curse of Tophet, Je. xix. 12-5 -see on Mt. xxiii. 33, § 85, p. 319.

29. What accusation, &c.-They had not yet publicly made a definite charge against Jesus to Pilate; but from what is recorded, ver. 33, .4, infra, it would appear that they had been privately endeavouring to injure Jesus in the eyes of the governor, by representing him as seeking to become king of the Jews.

30. If he were not, &c.-Although the Jews had been deprived by the Romans of the power of putting

to death, yet they seem to have taken it for granted, that in order to procure the execution of their sentence, they had only to deliver Jesus to Pilate. Judas seems to have taken the same view of the matter, Mt. xxvii. 3-5, § 89, p. 435.

31. Take ye him, and judge, &c.-Pilate may have been aware that they had prejudged the case, Mk. xiv. 64, § ib., although they had failed to procure witnesses for substantiating any reasonable charge before him, ver. 55-9, § ib., p. 427-He knew that it was for envy they had delivered up Jesus, xv. 10, p. 450 -and he may have been unwilling to make himself the mere instrument of their malice, which he afterwards allowed himself to become, Lu. xxiii. 22—.5, p. 452, infra.

NOTES.

Jno. xviii. 28. Lest they should be defiled. The prætor's hall was full of Roman soldiers; and a legal pollution was contracted by the Jews, by their being present among Gentiles, especially on occasions of peculiar purity, as was the passover.

passover previously, was in answer to a special request which he had made for the comfort of his disciples, as we learn, Lu. xxii. 15, With desire I have desired to eat this passover with you before I suffer:'] 29. Pilate. See § 7, ADDENDA, p. 55. Pilate then went out unto them. Pilate therefore went unto them; that is, because their fear of contracting uncleanness prevented them from going into his judgment hall. 30. If he were not a malefactor. So they did not want to make Pilate the judge, but the executor of the sentence which they had already illegally passed. PRACTICAL REFLECTIONS.

[That they might eat the passover. This defilement produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body, &c., Le. xxii. 4-6; Nu. v. 1, 2; and as disqualifying them from taking the passover in a proper manner; which proves that the Jewish passover was not yet celebrated. Our Lord being allowed to celebrate the

[Jno. xviii. 28. It is possible for men to be pure in their own eyes, and careful to avoid ceremonial defilement, whilst they are all the while perpetrating the greatest wickedness, and are abominable in the sight of God.] [Men may be anxious to partake of religious ordinances, and yet know nothing of the truths they imply; and so be as unprofited by them as the Jews were in eating their typical passover with hands that before God were stained with the innocent blood.]

[30 ver. The highest ecclesiastical power is not to be implicitly depended upon so far as to prevent men from exercising their own judgments upon their decisions. Here the leaders of the Lord's chosen people were altogether in error, and it became the duty of even a heathen to interpose for the rescue of the Holy and the Just, from being according to their sentence put to death as one of the vilest malefactors.]

31 ver. Pilate's pride seems to have been hurt at the idea of being made merely the executioner of the

When Jesus was first brought to Pilate, the Jews, we are told, for the reason specified in the text, entered not into the prætorium; and, consequently, Pilate came out to them. Hence it is evident that, as yet, neither they nor Jesus had entered the prætorium: and while our Lord was still without, the conversation ensued which is recorded ver. 29-32.-Ibid.

FROM THE PLACE OF HIS HABITATION HE LOOKETH UPON ALL THE INHABITANTS OF THE EARTH.

Psa. xxxiii. 14.

440]

DELIVER ME FROM BLOODGUILTINESS, O GOD,-Psa. li. 14.

[VOL. II.

REJOICE IN THE LORD, O YE RIGHTEOUS: FOR PRAISE IS COMELY FOR THE UPRIGHT.-Psa. xxxiii. 1.

JOHN Xviii. 32.

32 said unto-him, It-is-not-lawful for-us to-put-any-man-to-death: that the saying of Jesus might-be-fulfilled, which he-spake, signifying what death he-should die.

Pilate converses with Jesus in private.*-John xviii. 33—.8.

Then Pilate entered into the judgment-hall again, and called Jesus, and said unto34 him, Art thou the King of-the Jews? Jesus answered him, Sayest thou this-thing of 35 thyself, or did-others-tell it thee of me? Pilate answered, Am I a-Jew? Thine-own 36 nation and the chief-priests have-delivered thee unto-me: what hast-thou-done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight nywČOVTO, that I-should-not-be-delivered to-the Jews:

SCRIPTURE ILLUSTRATIONS.

NOTES.

[36. 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 PRACTICAL REFLECTIONS. sentence pronounced by Jewish judges, and he may have been desirous of making them feel their weakness-and his own importance: but the issue proved that pride is but a poor substitute for probity.

After this Pilate returned into the prætorium, and called Jesus in to him; leaving the Jews his accusers, for the same reason as before, still without: and while he and Jesus were within by themselves; consequently while they were alone and in private, the conversation takes place between them, ver. 33-.8, as far as τί εστιν ἀλήθεια.—Ibid.

GOD IS MINE HELPER:-Psa. liv. 4.

MY SOUL SHALL BE JOYFUL IN THE LORD: IT SHALL REJOICE IN HIS SALVATION.-Psa. xxxv. 9.

EVERY ONE WHO TRUSTS IN THE ONE ATONEMENT AND ALL-POWERFUL INTERCESSION

JOHN Xviii. 37, .8.

37 but now is my kingdom not from-hence evTEU0EV. 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. 38 Every-one that is of the truth heareth my voice. Pilate saith unto-him, What is truth?

Pilate's first intercession for Jesus' release.*-John xviii. 38-40.

And when he-had-said this, he-went-out again unto the Jews, and saith unto-them, I 39 find in him no-fault-at-all. But ye have a-custom, that I-should-release unto-you one SCRIPTURE ILLUSTRATIONS.

Jno. xviii. 36. but now, &c.-Now was the Son of David to be received up, to sit upon the right hand of his Father in heaven, until his enemies should be made his footstool, Ps. cx. 1-comp. Mt. xxii. 44, § 85, p. 307; Ac. ii. 34, .5. Although Christ's kingdom is not of this world, yet hath he right to reign over the kingdoms of this world-see on ver. 37-The right of Christ to the kingdoms of this world will yet be vindicated, Da. ii. 44; vii. 14; Re. v. 9, 10; xi. 15-.8; xix. 16; xx. 4.

37. Art thou a king then?-The answer of Jesus, ver. 36, had been clearly a denial that he regarded the Jews as constituting his kingdom, but rather as being enemies; yet still he spoke of a kingdom being his, but in a sense which probably Pilate did not understand, and therefore the present inquiry.

I am a king-ch. v. 22, .7, § 23, pp. 177, ..8, The Father.... hath committed all judgment unto the Son:.... and hath given him authority to execute judgment also, because he is the Son of man.'

To this end was I born-Is. ix. 6, For unto us a child is born,' &c.-Confirmation, Lu. ii. 11, § 4, p. 21, Unto you is born this day in the city of David a Saviour, which is Christ the Lord.'

came I into the world-He came down from heaven to do the will of the Father, ch. vi. 38. § 43, p. 329; xiv. 31, § 87, p. 386-Rom. viii. 3, 4, For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.'

bear witness unto the truth-Jesus is the true Light,' ch. i. 9, § 7, p. 47-The truth of what had been typified by the law, ver. 17, § ib., p. 48, For the

law was given by Moses, but grace and truth came by Jesus Christ.'-Rev. i. 5, The faithful witness,'iii. 14, The Amen, the faithful and true witness,' xix. 11, 'Faithful and True,'

of the truth, &c.-ch. viii. 47, § 55, p. 106, He that is of God heareth God's words:-Every one who in truth believes in Christ as having fulfilled the law, and brought in everlasting righteousness, is brought to obey the kingdom's law, which is love-x. 27, § 56, p. 121, My sheep hear my voice, and I know them, and they follow me:'-1 Jno. iii. 18, .9, Let us not love in word, neither in tongue; but in deed and in truth,' &c.-Let us obey the decree, Mt. xvii. 5, $ 51, p. 55, Hear ye him.'-1 Pe. i. 22,Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:' He. xii. 25-.8, 'See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26, whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27, And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28, Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:"" 38. What is truth?-Jesus had already answered the question to those who patiently waited for his word, ch. xiv. 6, § 87, p. 381, I am the way, the truth, and the life:'

no fault-comp. ch. xix. 4,6, p. 443; Mt. xxvii. 4, § 89, p. 435; Lu. xxiii. 4, p. 446.

NOTES.

'kingdom is not of this world.' Not that the kingdoms of this world are not at any time to become the kingdom of our Lord and of his Christ, but now is my kingdom not from hence. It is to be in the 'world to come,' whereof so much is said both in the [38. What is truth? It should rather seem that by prophets and by the apostles, when the saints have this question, What is truth? he meant to say been prepared to share the kingdom with him, under (with a reference to the endless disputations of phi the whole heaven; for this they must both be re-losophers on the subject), Ay, but what is truth? newed in spirit, and be given glorified bodies, for Define it; that is the great point.' That Pilate was flesh and blood cannot inherit the kingdom of God."] indifferent about the answer which our Lord might [Jno. xviii. 37. Thou sayest, &c. That is, "thou give to this question, may be inferred from his going truly sayest that I am a king; it is very true: I am a out immediately afterwards, and not waiting to hear king." E éves signifles it is so; a phrase of modest what our Lord would say. And it may be observed, assent and affirmation. Our Lord now proceeds to that by thus neglecting to listen to the truth, Pilate shew the nature of his kingdom, and in what sense he passed sentence upon himself according to the judgis a king.'-Bloomf.] ment just delivered, ver. 37, last clause.] 39, 40. But ye have a custom. See on Mt. xxvii. 15-.7, p. 449.

power over the grave, and the certainty of the resurrection of his saints, to whom shall be given the dominion under the whole heaven in his kingdom of glory.

That I should bear witness unto the truth. By his word, and in his death and resurrection, prove his

Pilate, without waiting for the answer to his question, issued a second time from the prætorium; by himself, and leaving Jesus alone within; to speak to his accusers without: and the conversation recorded ver. 38, from xai Touro sinar, to the end of the chapter, now took place. In this was included the first express declaration of his conviction of the innocence of Jesus, and the first express proposal, in deference to the privilege of the feast, that he should be released, followed by the first express demand for the liberation of Barabbas in his stead. All this time, it must be evident that Jesus himself was still in the prætorium, apart from Pilate, from his accusers, and from the multitude, who were all without.'-Ibid.

442]

STAND FAST IN THE LORD.-1 Thess. iii. 8.

[VOL. II.

AND OBEY HIM AS HIS KING.

OF CHRIST, WILL ALSO HEAR HIM AS HIS PROPHET,

IT IS A DANGEROUS THING FOR A JUDGE TO TRIFLE WITH JUSTICE, TO TRUCKLE TO EXPEDIENCY,

JOHN Xviii. 40.

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

1

Jesus is scourged.*-John xix. 1-3.

Then Pilate therefore took Jesus, and scourged him. 2, And the soldiers platted a3 crown of thorns, and-put-it-on his head, and they-put-on him a purple robe, and said, Hail, King of-the Jews! and they-smote him with-their-hands edidovv patioμata.

4

Pilate's second intercession, and Jesus presented to the people. —John xix. 4—8. Pilate therefore went forth again, and saith unto-them, Behold, I-bring him forth to5 you, that ye-may-know that I-find no fault in him. Then came Jesus forth, wearing the crown of-thorns, and the purple robe. And Pilate saith unto-them, Behold the 6 man! 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 7 I find no fault in him. The Jews answered him, We have a-law, and by our law he

SCRIPTURE ILLUSTRATIONS.

Jno. xviii. 39. the King of the Jews-Notwithstand- | ing the implied denial of Jesus, ver. 36, Pilate, perhaps in ridicule of the Jews, whom he seems to have heartily despised, calls Jesus their king- The title as thus given meant a king despised and rejected-This may be one of the reasons that Jesus afterwards submits to be so called by Pilate, Mt. xxvii. 11, p. 445, infra, p. 446.

40. a robber-Is. i. 23, Thy princes are rebellious, and companions of thieves: ' &c.

Ch. xix. 1. scourged-Ps. cxxix. 3, The plowers plowed upon my back: they made long their fur

rows.'-Is. liii. 5, The chastisement of our peace was upon him; and with his stripes we are healed.'-This scourging foretold by Jesus, Mt. xx. 19, § 77, p. 235 -The apostles were so used, Ac. xvi. 22, .3 -Paul, as being a Roman citizen, claimed exemption from this punishment, xxii. 24, 5; yet, of the Jews, he 'five times received.. forty stripes save one,' 2 Co. xi. 24. 7. We have a law, &c.-Jesus was accused of blasphemy, the punishment for which crime under the law was stoning, Le. xxiv. 16-Death was appointed for those who falsely pretended to a Divine mission, De. xviii. 20.

NOTES.

Jno. xix. 1-3. See on Mt. xxvii. 26, p. 453. It appears from this account of St. John, that Pilate, in compliance with the desire of the Jews, now treated Jesus as one condemned, and about to be crucified; though he delayed to give the final order for his crucifixion till he had twice endeavoured to induce them to revoke their demand for his death.-See ver.

4-16.

Scarlet robe.' And see on Lu. xxiii. 11, p. 448, A gorgeous robe.'

his and your presence.
4. That ye may know. By this my declaration in

6. Take ye him, and crucify him. These words are not to be taken as an actual permission to the Jews to crucify Jesus, which Pilate did not give till 1. Scourged him. Caused him to be scourged. afterwards-see ver. 16, p. 453; but only as a strong Comp. ver. 19, § 91, p. 460. mode of expressing Pilate's sense of the injustice of their clamour for his death; as though he had said, 2. A crown of thorns. Ye may take and crucify him if ye please; I will be no party to such a proceeding, "for I find no fault in Purple robe. him."-See Lu. xxiii. 4, p. 446.-Lonsdale and Hale.

p. 455.

See on Mk. xv. 17 .8, § ib.,
See on Mt. xxvii. 28, § ib., p. -,

PRACTICAL REFLECTIONS.

[Jno. xviii. 40. Let us not, like the Jewish priesthood, give our suffrages in favour of evil-doers to the rejection of those who are as Christ was in the world: but this we do, if we bestow upon convicted criminals that kindness which we deny to our innocent poor. He who pleads for the release of the murderer, does in effect deliver up the innocent to death.]

ship of Christ, and shewn a disregard of common justice by punishing an innocent person, it is no wonder that those under him were encouraged to indulge their vulgar and cruel sport in derision of the 'Man of sorrows.'

4-6 ver. 'BEHOLD THE MAN!' This is indeed He! the Man of sorrows, and acquainted with grief' [xix. 1-3. Pilate has now fully committed him--the despised and rejected of men. Will the Jewish self to an unrighteous course-whether to shew his priesthood see in him the end of the Law for rightdespite of the Jews, by making a mockery of their eousness?'-the long-promised Saviour bearing our King-whether in defiance of that popular tumult in griefs? Ah, no! They know him not-they are the his behalf of which the chief priests seem to have first to cry out Crucify him, crucify him.' How been at first afraid-or whether to prove to them true it is that the very truth of prophecy may be that their accusations were altogether groundless, before the eyes of those who have the best opportuand that therefore Jesus ought to be released--the nity of knowing it, and yet they remain altogether course he entered upon is altogether unjust, and one blind to its fulfilment ! from which he will not be able to extricate himself. The proud oppressor will in this instance make himself a most ignoble slave, the executioner of a most unrighteous sentence, at the mere will of a people he despises. Unlike Pilate, let us seriously inquire, WHAT IS TRUTH? and abide therein.]

6 ver. Pilate proceeds in his evil course. It is true he knows that if the Jews were to put Jesus to death, they would exceed the limits allowed them by their masters the Romans-but why does he propose to srand by, and allow them to shed innocent blood if they dare? Should he not rather at once rid the The governor having made a mockery of the king-righteous out of the hand of the wicked? *His proposal, for the relief of Jesus, having been thus received, Pilate,.... again left the people outside, and returned into the prætorium a second time; where Jesus was: and, apparently with the hope of mitigating the people by the infliction of some chastisement upon him, caused him, for the first time to be scourged by the soldiers of his guard, and arrayed out of mockery in purple.'—Ibid., p. 223.

After this, we are told expressly, ch. xix. 4, that he came out again, whence it is clear that meanwhile he must have gone in; which will be the third time of his coming forth. But he came out alone; for he informed the people that he was going to bring out Jesus unto them; that so they might be convinced, from the manner in which he had decorated him, that he found no fault in him; he considered the charge of affected royalty as nothing serious or dangerous. Accordingly, Jesus did come forth, for the first time since his entering in, wearing the purple robe and the crown of thorns with which the soldiers had invested him. These particulars are all recorded, ver. 1-5.

'While Jesus was still in public, exposed, and in such a dress, to the gaze of the people, the conversation ensued which is related ver. 6-8, including a second attempt of Pilate to procure his liberation.'-Ibid. VOL. II.] LEAD US NOT INTO TEMPTATION,-Matt. vi. 13.

1415

AND PRETEND TO GIVE AS A BOON THAT WHICH IS DEMANDED BY SIMPLE JUSTICE.