he himself is CHRIST THE KING* [of the Jews,] in downright rebellion against the Roman emperor. Luke xxiii. 2.

Pilate then entered into the prætorium again, to examine JESUS as to these capital charges. And knowing, probably from the inoffensive life and conversation of JESUS, that the two former were unfounded and malicious, both from his actual payment of the tribute himself, Matt. xvii. 24-27; and from his recommendation in public to the Pharisees and Herodians, to render unto Casar the dues of Cæsar, Matt. xxii. 21, he confined himself to the last and most important charge, Art thou the king of the Jews? Matt. xxvii. 11, Mark xv. 2, Luke xxiii. 3, John xviii. 23.

JESUS, who was not present at the charges brought against him, wished to know whether this was one of them; otherwise, modestly, but indirectly objecting to it, as a question originally put by the governor, as tending to make him criminate himself; for so he had before objected to the questions of Caiaphas ;"Askest thou this of thyself? or did others bring it in charge against me? Pilate said, Am I a Jew? or thinkest thou that I, a Roman, concern myself about such matters; I speak not of myself: Thine own nation, and the chief priests, have delivered thee up to me, for trial; what hast thou done to deserve this? JESUS then answered, by admitting, but explaining the alleged fact: My kingdom is not of this world: and can therefore create no jealousy or alarm to the Romans; If my kingdom were of this world, then would my servants have anxiously exerted themselves, (nywvičovтo,) that I should not be delivered up to the Jews: (and Pilate himself must indeed have known, that they all forsook him and fled, from the Chiliarch's report.) But now their desertion is decisive evidence that my kingdom is not from hence. Pilate then said unto him, Art thou a king then? JESUS answered, Thou sayest [true;] for I am a king. For this end have I been born, and for this end have I come

Χριστον βασιλεα, Luke xxiii. 2. This title, on account of its celebrity, is anarthrous, or without the definitive article; put for ò Xpioroc d Baoiλɛvç, Mark xv. 32, like Inoovv Xpiorov, John xvii. 3, put for Inσovs ò Xpiσrog, Matt. xvi. 20; or like viog Ocov, Matt. xiv. 33, put for vios rov Oɛov, Matt. iv. 3, or ò vioç тov Oɛov, Matt. xvi. 16; or like Oɛog marŋp, Jude, ver. 1, put for Oɛos o marηo, John i. 18; or å Oεoç & πarηр. This indiscriminate use of all the divine titles, with and without the article, is fully shewu by Middleton; and cuts up the Socinian and Unitarian heresies by the roots.

into the world, to testify unto THE TRUTH *."-To attest his Messiahship, was indeed the grand design of his incarnation and mission. And this, accordingly, was "the good confession which JESUS witnessed before Pontius Pilate," (1 Tim. vi. 13.) John xviii. 34-37.

Pilate then, having carelessly asked him, What is truth + ? without receiving, or without waiting for an answer, went out again to the chief priests and multitudes, saying, I find no fault in this man. But they persisted in their accusation, and proceeded to establish their first charge; For he stirreth up the people throughout all Judea; beginning from Galilee, unto this place. JESUS then was brought out, to answer this and many other charges of the chief priests and elders; but he answered nothing. Pilate, therefore, questioned him again, Answerest thou nothing? See how many charges they bring against thee. But JESUS answered him not a word more; so that Pilate wondered, Matt. xxvii. 12-14, Mark xv. 3-5, Luke xxiii. 4, 5, John xviii. 38.

HE IS SENT TO HEROD.

But when Pilate had heard Galilee mentioned, he enquired whether the man was a Galilean; and when he was informed that he was one of Herod's jurisdiction, he sent him back to Herod, (who, during these days of unleavened bread, was also at Jerusalem himself.) But Herod, seeing JESUS, was greatly rejoiced, for he was desirous to see him a good while, because he had heard much of him, and hoped to see some miracle done by him. Then he questioned him in many words, but he an

Ty aλnesia, may denote "the truth of his divine mission," John xvii. 3; or Himself" THE WAY, and THE TRUTH, and THE LIFE," John xiv. 6. The "king of fierce countenance" was remarkably foretold "to cast down THE TRUTH to the ground," Dan. viii. 12. See Vol. II. p. 509.

Cowper, the poet, in his Task, has furnished an excellent comment on this verse.
"What is truth? 'Twas Pilate's question, put

To TRUTH itself; that deigned him no reply:
And wherefore? Will not GOD impart His light
To them that ask it?-Freely: 'tis His joy
His glory and His nature to impart :

But to the proud, uncandid, insincere,

Or negligent enquirer; not a spark."

Herod suspected that JESUS was John the Baptist, whom he had beheaded, raised from the dead, and indued with miraculous powers, Matt. xiv. 2. The message of Jesus to that "fox," seemed to promise the performance of miracles, Luke xiii. 32.

swered him nothing. And the chief priests and Scribes, who had accompanied him to Herod, stood by, vehemently accusing him. But Jesus, knowing their incorrigible prejudices, and that all he could say would avail nothing, maintained his dignified silence; still fulfilling prophecy.

Then Herod, finding his curiosity disappointed by the persevering silence of JESUS, set him at nought with his guards, and in mockery arrayed him in a splendid robe, in order to ridicule his pretensions to royalty; and afterwards sent him back again to Pilate, to dispose of as he pleased. The deference shewn to Herod on this occasion, by the Roman governor, probably contributed to their reconciliation, Luke xxiii. 6—12.

HE IS SENT BACK AGAIN TO PILATE.

Pilate then summoned the chief priests, and the rulers, and the people, again to the prætorium, and declared, that upon examination he was satisfied of the prisoner's innocence of the charges they had brought against him, and Herod also, and therefore proposed to chastize and then to release him; for, according to the custom, he was under a necessity of releasing one prisoner to them at the feast of the passover.

But the multitudes, instigated by the chief priests and elders, clamorously demanded the release of Barabbas, a notorious robber, who had been imprisoned for sedition and murder, in preference to JESUS, "Not this man, but Barabbas," Matt. xxvii. 15—20; Mark xv. 6-11; Luke xxiii. 13-19; John xviii. 39, 40.

While Pilate was sitting on the tribunal, his wife sent a message to him, Have nothing to do with that just person, for I have suffered much in a dream this day on his account, Matt. xxvii. 19. It is by no means improbable that she had some vision of the disasters that awaited Pilate and his family. This must greatly have increased his reluctance to sentence CHRIST, knowing already that they had delivered him up through envy and malice.

He therefore made a second attempt to save him, and said, What then will ye have me do unto JESUS, called CHRIST, THE KING OF THE JEWS? But they were clamorous, saying, Crucify him! crucify him! Matt. xxvii. 21, 22; Mark xv. 12, 13; Luke xxiii. 20, 21.

Again he made a third attempt, saying unto them, Why,

what evil hath he done? I have found no cause of death in him, I will therefore chastise him, and discharge him. But they were urgent, with loud voices, requiring that he should be crucified, Matt. xxvii. 23; Mark xv. 14; Luke xxiii. 22, 23.

Still Pilate would not consent, but inflicted the milder punishment which he had proposed, hoping this would satisfy them; and treated him as a poor, weak, but inoffensive visionary, possessed with enthusiastic notions of an ideal kingdom; for he first scourged him, and then left him to the derision and mockery of his guard, and of the whole cohort, who platted a crown of thorns, adding cruelty to insult, and set it on his head *; dressed him in a purple robe, put a reed in his right hand, by way of sceptre, and bending the knee, adored him, and saluted him, Hail king of the Jews! then they spit on him, and struck him on the head with the reed, and smote him, Matt. xxvii. 27-30; Mark xv. 15-19; John xix. 1-3.

Pilate then, when the soldiers had finished their impious mockeries, went out to the people again, and said unto them, I am going to bring him out to 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 he said unto them, Behold the man!--he said no more, thinking that this pitiable spectacle would move their compassion, and disarm their rage. Unwittingly, perhaps, adopting the language of prophecy, Zech. vi. 12, derived from Balaam's famous prophecy restored, Numb. xxiv. 7 t. (See Vol. II. p. 475, 205.)

But when the chief priests and their attendants saw him, fearing that the fickle populace might relent, they cried out (EKρavyaσav,) Crucify him! crucify him! Pilate then said,

Hasselquist, speaking of the naba or nabka of the Arabs, says, "In all probability this is the tree which afforded the crown of thorns put on the head of CHRIST. It grows very common in the East, and the plant is extremely fit for the purpose, for it has many small and most sharp spines, which are well adapted to give great pain." The crown might be easily made of these soft, round, and pliant branches; and the leaves much resemble ivy, being of a very deep green. It was like those, therefore, with which they crowned their emperors and generals.

↑ Pilate was a man of some literature; he was acquainted with Hebrew and Greek, as appears from his inscription on the cross: he had also spent six years in Judea. Is it then incredible that he might have read those famous prophecies, at least in the Septuagint version, and even designedly adopted their language to refute them thus, by example? See Dissertation the first of my Dissertations on the prophetic character of CHRIST.

Take ye him, and crucify him; I will not, for I find no fault in him.

This, however, they considered as an indignant irony, to do it at their own peril; for which he might inflict a severe revenge, or accuse them to the emperor, of taking the law into their own hands. They therefore would not accept the concession, but at length recurred to the original ground of blasphemy, upon which they had condemned him in their council: they answered him, "We have a law, (Levit. xxiv. 16,) and according to our law he ought to die, because he made himself THE SON OF GOD," John xix. 4—7.

When Pilate then heard this argument, he was more afraid than before; and this, we may presume, both on a political and religious account. He feared now that the Jews might plausibly accuse him of superseding their law; and he dreaded also to injure some divinity, or demigod, for the Heathens universally believed that "the gods sometimes came down upon earth, in the likeness of men," Acts xiv. 11, 12. And surely the stupendous miracles performed by CHRIST, of which he could not be ignorant, justified this apprehension, joined to his wife's dream; for the Romans were remarkably superstitious about dreams. He entered therefore again into the prætorium, to reexamine JESUS apart from the Jews, and said unto him, Whence art thou? But JESUS gave him no answer, lest, perhaps, a direct answer might have decided the wavering governor to acquit him, in spite of the Jews, and so defeat the great end of his mission, to die for the sins of the world. That this, indeed, was the noble and magnanimous cause of his silence upon this occasion, contrary to his former frankness, we may collect from Pilate's answer, intimating the conflict in his own breast: Speakest thou not unto me? Knowest thou not that I have authority to crucify thee, and have authority to release thee? Jesus then immediately answered, meekly acknowledging his authority, as founded on the divine permission, and considerately apologizing in some measure for his abuse of that boasted authority, through intimidation, "Thou couldest have no authority at all over me, unless it were given thee from above. Wherefore he that delivered me up to thee for crucifixion, Caiaphas and his abettors, hath greater sin than thou hast in yielding to their importunities; especially as they have better means of knowing whence I am."