Jo. xviii. 37.

fight, that I should not be delivered to the Jews: but Jerusalem. now is my kingdom not from hence.

Pilate therefore said unto him, Art thou a king then?

Jesus answered,

Mark xv. 2. and said unto him,

Jo. xviii. 37. Thou sayest that I am 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.

38.

Pilate saith unto him, What is truth? And when he

which clearly affirm the opinion, that the authority of the coun-
cil in capital matters was not taken away by the Romans; and
he agrees with Biscoe, in supposing that it was gradually, from
various causes, relinquished by the Jews themselves, and that it
imperceptibly lapsed into the bands of the Romans (e).

The Romans were always the ruling power wherever their
conquests extended. They varied in the privileges they granted,
but uniformly retained in their own hands the influence of the
sword. The consequence would naturally be, that on all import-
ant occasions nothing could be done without their sanction or
connivance. The Municipia and some provinces were certainly
allowed nominally to be governed by their own laws and cus-
toms: but this very permission seems to have introduced such
irregularities into the government, that they petitioned to have
the anomalous privilege removed, and to become at once sub-
ject to the Roman laws. The reason evidently was, that the
power of the sword, the influence of the Roman name, and their
unavoidable interference in the government of their native
magistrates, had greatly interrupted, and oftentimes suspended,
the practice of their national laws and such, as it appears to
me, was the situation of Judea, at the time of our Lord's con-
demnation. The power of life and death had not been formally
abrogated by the Romans, but the grant which secured to the
Jews their own rights and privileges, had been gradually set
aside by the influence of the Roman authority, which had in
some measure superseded the Jewish magistracy (ƒ).

(a) Biscoe on the Acts, vol. i. p. 116. (6) Οίπερ εισὶ περὶ τὰς κρίσεις, ὠμοὶ, παρὰ πάντας τες Ιεδαίες. - Ρ. 896, b. 37. (c) Joseph. Antiq. xiv. 10. 2. Bell Jud. 1. vi. 2.4. (d) Káv 6λaopnunon tis eis TOTOV, KOλážεσlai lavarw.-De Bell Jud. 1. 2. c. 8. sect. ix. (e) Hebrew, and Talmud. Exercit. vol. ii. p. 248, 249. (f) See Bowyer's Critical Conj. p. 318.; Doddridge; Rosenmuller; the discussion of Lardner, in his Credibility, &c. &c. Lightfoot, in his Talmudical Exercitations upon the Acts, observes, on the occasion of the Sanhedrim granting letters to Paul, to go to Damascus, that the power of life and death was not yet taken from the Sanhedrim. Selden is of opinion that the power of the Sanhedrim to punish capitally was only much interrupted and disused at the time of the crucifixion. Krebsius, quoted by Rosenmuller, is of opinion that the power of inflicting capital punishments, in cases of offences against religion, was left to the Jews, but in civil offences it was taken away-in criminibus autem aliis, e. g. seditionis, tumultus, perduellionis, et ad læsam majestatem Cæsaris pertinentibus, illud jus iis non fuisse concessum. Kuinoel has adopted also this conclusion of Biscoe-Mihi perplacet Angustini et Chrysostomi ratio, etiam Semiero probata, qua Judæorum verba v. 31. ad diem referuntur hoc sensu : nobis non licet quenquam supplicio afficere ob religionem diei festi; erat enim παρασκευὴ τοῦ πάσχα, xix. 1442. quam eamdem ob causam, neque prætorium ingressi erant coll. v. 28.Kuinoel in Joan. 19. 31.

had said this, he went out again to the Jews, and saith Jerusalem.

unto

Lu. xxiii. 4. the Chief Priests and to the people, I find no fault in this

man

Jo.xviii. 38. I find in him no fault at all.

Mark xv. 3. And the Chief Priests accused him of many things: but Mtxxvii.12. when he was accused of the Chief Priests and elders, he answered nothing.

13.

14.

Mark xv. 4.

5.

Then saith Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word.

And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee.

But Jesus answered nothing:

Mtxxvii.14. insomuch that the governor marvelled greatly.

Lu. xxiii.5.

6.

7.

8.

9.

MATT. XXVii. part of ver. 2. and 11.

2 and delivered him to Pontius Pilate the governor.
11-And Jesus said unto him, Thou sayest.-

MARK XV. part of ver. 1, 2, 3. 5.

1-and carried him away, and delivered him to Pilate.
2 And Pilate asked him, Art thou the King of the Jews? And
he answering-Thou sayest it.

3-he answered nothing.

5 so that Pilate marvelled.

LUKE Xxxiii. part of ver. 1. ver. 3. and part of ver. 4.

1-and led him unto Pilate.

3 And Pilate asked him, saying, Art thou the King of the Jews? and he answered him, and said, Thou sayest it.

4 Then said Pilate to

JOHN Xviii. part of ver. 33. 38.

33 and said unto him, Art thou the king of the Jews?

SECTION XI.

Christ is sent by Pilate to Herod.

LUKE Xxiii. 5-12.

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

When Pilate heard of Galilee, he asked whether the man were a Galilean.

And 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.

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 seen some miracle done by him.

Then he questioned with him in many words; but he answered him nothing.

Lu.xxiii.10.

11.

12.

And the Chief Priests and Scribes stood and vehe, Jerusalem. mently 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.

And the same day Pilate and Herod were made friends together for before they were at enmity between themselves 1.

SECTION XII.

Lu.xxiii.13.

14.

15.

Christ is brought back again to Pilate, who again declares
Him innocent, and endeavours to persuade the People to
ask Barabbas.

MATT. XXVii. 15-20.

MARK XV. 6-11. 13-19. JOHN Xviii. 39.

LUKE Xxiii.

And Pilate, when he had called together the Chief
Priests and the rulers and the people,

Said unto them, Ye have brought this man unto me,
as one that perverteth the people: and, behold, I, having
examined him before you, have found no fault in this
man touching those things whereof ye accuse him:

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

16. I will therefore chastise him, and release him.

Mtxxvii.15.

Now at that feast the governor was wont to release unto the people 1

15

14 Some time before this reconciliation, Pilate had dedicated some shields of gold to Tiberius, and placed them in the palace of Herodium. The Jews, under the sanction of Herod, petitioned Pilate for their removal, but in vain. They determined therefore to appeal to Tiberius, and for this purpose sent a deputation to the emperor, at the head of which were the four sons of Herod. This act seems to have been the cause of their difference, as it was regarded by the Jews and by Herod as a violation of their religion: and Herod was not reconciled to Pilate till the Roman Governor, desirous not to assist the Jews in the condemnation of our Lord, acknowledged the power of Herod, by sending to his tribunal at Jerusalem the holy Jesus.

Dr. Townson justly observes, that it is probable both Pilate and Herod occupied different parts of the palace called Herodium, which some time before had been built by Herod the Great. It consisted of two distinct spacious buildings, one of which was named Cæsareum, and the other Agrippeum: it stood near the temple (a).

(a) Philo leg. ad Caium, vol. ii. p. 589. ed. Mangey ap Townson. See also Hale's Analysis, vol. ii. part ii.

15 Hottinger has written a treatise on this passage, de ritu dimittendi Reum in festo Paschatis; which is bound up in the thirteenth volume of the Critici Sacri. He opposes the opinion of Whitby, that a prisoner was released only at the feast of the passover. He considers the custom (quoting Grotius and Ger. Vossius,) as contrary to the stern inflexibility of the Mosaic institutions; erat siquidem divina per Mosen, lata lex xwpis oixrip

Mark xv. 6. one prisoner, whomsoever they desired.

Mtxxvii.16.

And they had then a notable prisoner, called Barabbas, Mark xv. 7. which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

8.

And the multitude crying aloud, began to desire him to do as he had ever done unto them.

Lu.xxiii.17. (For of necessity he must release one unto them at the

feast.)

Mtxxvii.17. Therefore when they were gathered together, Pilate

said unto them,

Jo.xviii.39. ye have a custom that I should release unto you one at

the

passover:

Mtxxvii.17. Whom will ye that I release unto you? Barabbas, or Je-
sus which is called Christ?

Jo. xviii. 39. will ye therefore that I release unto you the king of the
Jews?

Mar. xv. 10.

Mtxxvii.19.

20.

Lu.xxiii.18.

19.

For he knew that the Chief Priests had delivered him for envy.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

But the Chief Priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. And they cried out all at once, saying, Away with this man, and release unto us Barabbas.

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

MATT. XXVii. ver. 18.

18 For he knew that for envy they had delivered him.

MARK XV. part of ver. 6. and ver. 9. 11.

6 Now at that feast he released unto them

9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

11 But the Chief Priests moved the people, that he should rather relcase Barabbas unto them.

Jerusalem.

Mtxxvii.21. the governor,

Lu.xxiii.20. therefore willing to release Jesus,

μv sine omni misericordia, Heb. x. 28. nec cuiquam homini
data ignoscendi potestas, non Regi, non Synedrio, non populo,
sect. x. and xx.

This deviation from their established law is a proof how much
the Levitical institutions had been relaxed from their appointed
rigour and severity. The origin of this emancipation is unknown.

Mt.xxvii.21. answered,

Lu. xxiii.20. [and] spake again to them,

Mt.xxvii.21. and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Jo. xviii. 40.

Mark xv.12.

Then cried they all again, saying, Not this man, but
Barabbas 16. Now Barabbas was a robber,

And Pilate answered and said again unto them, What
will ye then that I shall do

Mt.xxvii.22. with Jesus which is called Christ?

Mark xv.12. unto him whom ye call the King of the Jews? 13. And they cried out again, Crucify him.

Mt.xxvii.22. and they all say unto him,

Lu.xxiii.21. Crucify him! crucify him!

Mt.xxvii.21. Let him be crucified.

Mark xv.14. Then Pilate said unto them,

Lu. xxiii.22. the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

La. xxiii.23.

Mark xv.14. And they cried out the more exceedingly, Crucify him. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the Chief Priests prevailed.

MATT. XXVii. part of ver. 22, 23.

22 Pilate saith unto them, What shall I do then

23 And the governor said, Why? what evil hath he done? But they cried out the more, saying, Let him be crucified.

Jerusalem.

Mt.xxvii.24.

SECTION XIV.

The Jews imprecute the Punishment of Christ's Death upon

themselves.

MATT. xxvii. 24, 25.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed

16 It is very probable that the Chief Priests and elders who "persuaded the multitude that they should ask Barabbas, and destroy Jesus" (Matt. xxvii. 20.) had placed their own creatures and dependants as near as they might legally approach (John xviii. 28.) the door of the judgment-hall, that they might obtain the release of Barabbas, and secure the destruction of Jesus; for immediately after, they clamorously demand the crucifixion of Christ, so anxious were the Chief Priests for the immediate condemnation of our Lord, and so fearful lest his innocence should protect him from their malice.

K k