Here is a further account of the unfair trial which they gave to our Lord Jesus. The prosecutors carrying it on with great confusion among the people, and the judge with great confusion in his own breast, between both the narrative is such as is not easily reduced to method; we must therefore take the parts of it as they lie.

I.The judge abuses the prisoner, though he declares him innocent, and hopes therewith to pacify the prosecutors; wherein his intention, if indeed it was good, will by no means justify his proceedings, which were palpably unjust.

1.He ordered him to be whipped as a criminal, Joh 19:1. Pilate, seeing the people so outrageous, and being disappointed in his project of releasing him upon the people's choice, took Jesus, and scourged him, that is, appointed the lictors that attended him to do it. Bede is of opinion that Pilate scourged Jesus himself with his own hands, because it is said, He took him and scourged him, that it might be done favourably. Matthew and Mark mention his scourging after his condemnation, but here it appears to have been before. Luke speaks of Pilate's offering to chastise him, and let him go, which must be before sentence. This scourging of him was designed only to pacify the Jews, and in it Pilate put a compliment upon them, that he would take their word against his own sentiments so far. The Roman scourgings were ordinarily very severe, not limited, as among the Jews, to forty stripes; yet this pain and shame Christ submitted to for our sakes. (1.) That the scripture might be fulfilled, which spoke of his being stricken, smitten, and afflicted, and the chastisement of our peace being upon him (Isa 53:5), of his giving his back to the smiters (Isa 50:6), of the ploughers ploughing upon his back, Psa 129:3. He himself likewise had foretold it, Mat 20:19; Mar 10:34; Luk 18:33. (2.) That by his stripes we might be healed, Pe1 2:4. We deserved to have been chastised with whips and scorpions, and beaten with many stripes, having known our Lord's will and not done it; but Christ underwent the stripes for us, bearing the rod of his Father's wrath, Lam 3:1. Pilate's design in scourging him was that he might not be condemned, which did not take effect, but intimated what was God's design, that his being scourged might prevent our being condemned, we having fellowship in his sufferings, and this did take effect: the physician scourged, and so the patient healed. (3.) That stripes, for his sake, might be sanctified and made easy to his followers; and they might, as they did, rejoice in that shame (Act 5:41; Act 16:22, Act 16:25), as Paul did, who was in stripes above measure, Co2 11:23. Christ's stripes take out the sting of theirs, and alter the property of them. We are chastened of the Lord, that we may not be condemned with the world, Co1 11:32.

2.He turned him over to his soldiers, to be ridiculed and made sport with as a fool (Joh 19:2, Joh 19:3): The soldiers, who were the governor's life-guard, put a crown of thorns upon his head; such a crown they thought fittest for such a king; they put on him a purple robe, some old threadbare coat of that colour, which they thought good enough to be the badge of his royalty; and they complemented him with, Hail, king of the Jews (like people like king), and then smote him with their hands.

(1)See here the baseness and injustice of Pilate, that he would suffer one whom he believed an innocent person, and if so an excellent person, to be thus abused and trampled on by his own servants. Those who are under the arrest of the law ought to be under the protection of it; and their being secured is to be their security. But Pilate did this, [1.] To oblige his soldiers' merry humour, and perhaps his own too, notwithstanding the gravity one might have expected in a judge. Herod, as well as his men of war, had just before done the same, Luk 23:11. It was as good as a stage-play to them, now that it was a festival time; as the Philistines made sport with Samson. [2.] To oblige the Jews' malicious humour, and to gratify them, who desired that all possible disgrace might be done to Christ, and the utmost indignities put upon him.

(2)See here the rudeness and insolence of the soldiers, how perfectly lost they were to all justice and humanity, who could thus triumph over a man in misery, and one that had been in reputation for wisdom and honour, and never did any thing to forfeit it. But thus hath Christ's holy religion been basely misrepresented, dressed up by bad men at their pleasure, and so exposed to contempt and ridicule, as Christ was here. [1.] They clothe him with a mock-robe, as if it were a sham and a jest, and nothing but the product of a heated fancy and a crazed imagination. And as Christ is here represented as a king in conceit only, so is his religion as a concern in conceit only, and God and the soul, sin and duty, heaven and hell, are with many all chimeras. [2.] They crown him with thorns; as if the religion of Christ were a perfect penance, and the greatest pain and hardship in the world; as if to submit to the control of God and conscience were to thrust one's head into a thicket of thorns; but this is an unjust imputation; thorns and snares are in the way of the froward, but roses and laurels in religion's ways.

(3)See here the wonderful condescension of our Lord Jesus in his sufferings for us. Great and generous minds can bear any thing better than ignominy, any toil, any pain, any loss, rather than reproach; yet this the great and holy Jesus submitted to for us. See and admire, [1.] The invincible patience of a sufferer, leaving us an example of contentment and courage, evenness, and easiness of spirit, under the greatest hardships we may meet with in the way of duty. [2.] The invincible love and kindness of a Saviour, who not only cheerfuly and resolutely went through all this, but voluntarily undertook it for us and for our salvation. Herein he commended his love, that he would not only die for us, but die as a fool dies. First, He endured the pain; not the pangs of death only, though in the death of the cross these were most exquisite; but, as if these were too little, he submitted to those previous pains. Shall we complain of a thorn in the flesh, and of being buffeted by affliction, because we need it to hide pride from us, when Christ humbled himself to bear those thorns in the head, and those buffetings, to save and teach us? Co2 12:7. Secondly, He despised the shame, the shame of a fool's coat, and the mock-respect paid him, with, Hail, king of the Jews. If we be at any time ridiculed for well-doing, let us not be ashamed, but glorify God, for thus we are partakers of Christ's sufferings. He that bore these sham honours was recompensed with real honours, and so shall we, if we patiently suffer shame for him.

II.Pilate, having thus abused the prisoner, presents him to the prosecutors, in hope that they would now be satisfied, and drop the prosecution, Joh 19:4, Joh 19:5. Here he proposes two things to their consideration: -

1.That he had not found any thing in him which made him obnoxious to the Roman government (Joh 19:4): I find no fault in him; oudemian aitian heuriskō - I do not find in him the least fault, or cause of accusation. Upon further enquiry, he repeats the declaration he had made, Joh 18:38. Hereby he condemns himself; if he found no fault in him, why did he scourge him, why did he suffer him to be abused? None ought to suffer ill but those that do ill; yet thus many banter and abuse religion, who yet, if they be serious, cannot but own they find no fault in it. If he found no fault in him, why did he bring him out to his prosecutors, and not immediately release him, as he ought to have done? If Pilate had consulted his own conscience only, he would neither have scourged Christ nor crucified him; but, thinking to trim the matter, to please the people by scourging Christ, and save his conscience by not crucifying him, behold he does both; whereas, if he had at first resolved to crucify him, he need not have scourged him. It is common for those who think to keep themselves from greater sins by venturing upon less sins to run into both.

2.That he had done that to him which would make him the less dangerous to them and to their government, Joh 19:5. He brought him out to them, wearing the crown of thorns, his head and face all bloody, and said, "Behold the man whom you are so jealous of," intimating that though his having been so popular might have given them some cause to fear that his interest in the country would lessen theirs, yet he had taken an effectual course to prevent it, by treating him as a slave, and exposing him to contempt, after which he supposed the people would never look upon him with any respect, nor could he ever retrieve his reputation again. Little did Pilate think with what veneration even these sufferings of Christ would in after ages be commemorated by the best and greatest of men, who would glory in that cross and those stripes which he thought would have been to him and his followers a perpetual and indelible reproach. (1.) Observe here our Lord Jesus shows himself dressed up in all the marks of ignominy. He came forth, willing to be made a spectacle, and to be hooted at, as no doubt he was when he came forth in this garb, knowing that he was set for a sign that should be spoken against, Luk 2:34. Did he go forth thus bearing our reproach? Let us go forth to him bearing his reproach, Heb 13:13. (2.) How Pilate shows him: Pilate saith unto them, Behold the man. He saith unto them: so the original is; and, the immediate antecedent being Jesus, I see no inconvenience in supposing these to be Christ's own words; he said, "Behold the man against whom you are so exasperated." But some of the Greek copies, and the generality of the translators, supply it as we do, Pilate saith unto them, with a design to appease them, Behold the man; not so much to move their pity, Behold a man worthy your compassion, as to silence their jealousies, Behold a man not worthy your suspicion, a man from whom you can henceforth fear no danger; his crown is profaned, and cast to the ground, and now all mankind will make a jest of him. The word however is very affecting: Behold the man. It is good for every one of us, with an eye of faith, to behold the man Christ Jesus in his sufferings. Behold this king with the crown wherewith his mother crowned him, the crown of thorns, Sol 3:11. "Behold him, and be suitably affected with the sight. Behold him, and mourn because of him. Behold him, and love him; be still looking unto Jesus."

III.The prosecutors, instead of being pacified, were but the more exasperated, Joh 19:6, Joh 19:7.

1.Observe here their clamour and outrage. The chief priests, who headed the mob, cried out with fury and indignation, and their officers, or servants, who must say as they said, joined with them in crying, Crucify him, crucify him. The common people perhaps would have acquiesced in Pilate's declaration of his innocency, but their leaders, the priests, caused them to err. Now by this it appears that their malice against Christ was, (1.) Unreasonable and most absurd, in that they offer not to make good their charges against him, nor to object against the judgment of Pilate concerning him; but, though he be innocent, he must be crucified. (2.) It was insatiable and very cruel. Neither the extremity of his scourging, nor his patience under it, nor the tender expostulations of the judge, could mollify them in the least; no, nor could the jest into which Pilate had turned the cause, put them into a pleasant humour. (3.) It was violent and exceedingly resolute; they will have it their own way, and hazard the governor's favour, the peace of the city, and their own safety, rather than abate of the utmost of their demands. Were they so violent in running down our Lord Jesus, and in crying, Crucify him, crucify him? and shall not we be vigorous and zealous in advancing his name, and in crying, Crown him, Crown him? Did their hatred of him sharpen their endeavours against him? and shall not our love to him quicken our endeavours for him and his kingdom?

2.The check Pilate gave to their fury, still insisting upon the prisoner's innocency: "Take you him and crucify him, if he must be crucified." This is spoken ironically; he knew they could not, they durst not, crucify him; but it is as if he should say, "You shall not make me a drudge to your malice; I cannot with a safe conscience crucify him." A good resolve, if he would but have stuck to it. He found no fault in him, and therefore should not have continued to parley with the prosecutors. Those that would be safe from sin should be deaf to temptation. Nay, he should have secured the prisoner from their insults. What was he armed with power for, but to protect the injured? The guards of governors ought to be the guards of justice. But Pilate had not courage enough to act according to his conscience; and his cowardice betrayed him into a snare.

3.The further colour which the prosecutors gave to their demand (Joh 19:7): We have a law, and by our law, if it were but in our power to execute it, he ought to die, because he made himself the Son of God. Now here observe, (1.) They made their boast of the law, even when through breaking the law they dishonoured God, as is charged upon the Jews, Rom 2:23. They had indeed an excellent law, far exceeding the statutes and judgments of other nations; but in vain did they boast of their law, when they abused it to such bad purposes. (2.) They discover a restless and inveterate malice against our Lord Jesus. When they could not incense Pilate against him by alleging that he pretended himself a king, they urged this, that he pretended himself a God. Thus they turn every stone to take him off. (3.) They pervert the law, and make that the instrument of their malice. Some think they refer to a law made particularly against Christ, as if, being a law, it must be executed, right or wrong; whereas there is a woe to them that decree unrighteous decrees, and that write the grievousness which they have prescribed, Isa 10:1. See Mic 6:16. But it should seem they rather refer to the law of Moses; and if so, [1.] It was true that blasphemers, idolaters, and false prophets, were to be put to death by that law. Whoever falsely pretended to be the Son of God was guilty of blasphemy, Lev 24:16. But then, [2.] It was false that Christ pretended to be the Son of God, for he really was so; and they ought to have enquired into the proofs he produced of his being so. If he said that he was the Son of God, and the scope and tendency of his doctrine were not to draw people from God, but to bring them to him, and if he confirmed his mission and doctrine by miracles, as undoubtedly he did, beyond contradiction, by their law they ought to hearken to him (Deu 18:18, Deu 18:19), and, if they did not, they were to be cut off. That which was his honour, and might have been their happiness, if they had not stood in their own light, they impute to him as a crime, for which he ought not to be crucified, for this was no death inflicted by their law.

IV.The judge brings the prisoner again to his trial, upon this new suggestion. Observe,

1.The concern Pilate was in, when he heard this alleged (Joh 19:8): When he heard that his prisoner pretended not to royalty only, but to deity, he was the more afraid. This embarrassed him more than ever, and made the case more difficult both ways; for, (1.) There was the more danger of offending the people if he should acquit him, for he knew how jealous that people were for the unity of the Godhead, and what aversion they now had to other gods; and therefore, though he might hope to pacify their rage against a pretended king, he could never reconcile them to a pretended God. "If this be at the bottom of the tumult," thinks Pilate, "it will not be turned off with a jest." (2.) There was the more danger of offending his own conscience if he should condemn him. "Is he one" (thinks Pilate) "that makes himself the Son of God? and what if it should prove that he is so? What will become of me then?" Even natural conscience makes men afraid of being found fighting against God. The heathen had some fabulous traditions of incarnate deities appearing sometimes in mean circumstances, and treated ill by some that paid dearly for their so doing. Pilate fears lest he should thus run himself into a premunire.

2.His further examination of our Lord Jesus thereupon, Joh 19:9. That he might give the prosecutors all the fair play they could desire, he resumed the debate, went into the judgment-hall, and asked Christ, Whence art thou? Observe,

(1)The place he chose for this examination: He went into the judgment-hall for privacy, that he might be out of the noise and clamour of the crowd, and might examine the thing the more closely. Those that would find out the truth as it is in Jesus must get out of the noise of prejudice, and retire as it were into the judgment-hall, to converse with Christ alone.

(2)The question he put to him: Whence art thou? Art thou from men or from heaven? From beneath or from above? He had before asked directly, Art thou a King? But here he does not directly ask, Art thou the Son of God? lest he should seem to meddle with divine things too boldly. But in general, "Whence art thou? Where wast thou, and in what world hadst thou a being, before thy coming into this world?"

(3)The silence of our Lord Jesus when he was examined upon this head; but Jesus gave him no answer. This was not a sullen silence, in contempt of the court, nor was it because he knew not what to say; but, [1.] It was a patient silence, that the scripture might be fulfilled, as a sheep before the shearers is dumb, so he opened not his mouth, Isa 53:7. This silence loudly bespoke his submission to his Father's will in his present sufferings, which he thus accommodated himself to, and composed himself to bear. He was silent, because he would say nothing to hinder his sufferings. If Christ had avowed himself a God as plainly as he avowed himself a king, it is probable that Pilate would not have condemned him (for he was afraid at the mention of it by the prosecutors); and the Romans, though they triumphed over the kings of the nations they conquered, yet stood in awe of their gods. See Co1 2:8. If they had known him to be the Lord of glory, they would not have crucified him; and how then could we have been saved? [2.] It was a prudent silence. When the chief priests asked him, Art thou the Son of the Blessed? he answered, I am, for he knew they went upon the scriptures of the Old Testament which spoke of the Messiah; but when Pilate asked him he knew he did not understand his own question, having no notion of the Messiah, and of his being the Son of God, and therefore to what purpose should he reply to him whose head was filled with the pagan theology, to which he would have turned his answer?

(4)The haughty check which Pilate gave him for his silence (Joh 19:10): "Speakest thou not unto me? Dost thou put such an affront upon me as to stand mute? What knowest thou not that, as president of the province, I have power, if I think fit, to crucify thee, and have power, if I think fit, to release thee?" Observe here, [1.] How Pilate magnified himself, and boasts of his own authority, as not inferior to that of Nebuchadnezzar, of whom it is said that whom he would he slew, and whom he would he kept alive. Dan 5:19. Men in power are apt to be puffed up with their power, and the more absolute and arbitrary it is the more it gratifies and humours their pride. But he magnifies his power to an exorbitant degree when he boasts that he has power to crucify one whom he had declared innocent, for no prince or potentate has authority to do wrong. Id possumus, quod jure possumus - We can do that only which we can do justly. [2.] How he tramples upon our blessed Saviour: Speakest thou not unto me? He reflects upon him, First, As if he were undutiful and disrespectful to those in authority, not speaking when he was spoken to. Secondly, As if he were ungrateful to one that had been tender of him: "Speakest thou not to me who have laboured to secure thy release?" Thirdly, As if he were unwise for himself: "Wilt thou not speak to clear thyself to one that is willing to clear thee?" If Christ had indeed sought to save his life, now had been his time to have spoken; but that which he had to do was to lay down his life.

(5)Christ's pertinent answer to this check, Joh 19:11, where,

[1]He boldly rebukes his arrogance, and rectifies his mistake: "Big as thou lookest and talkest, thou couldest have no power at all against me, no power to scourge, no power to crucify, except it were given thee from above." Though Christ did not think fit to answer him when he was impertinent (then answer not a fool according to his folly, lest thou also be like him), yet he did think fit to answer him when he was imperious; then answer a fool according to his folly, lest he be wise in his own conceit, Pro 26:4, Pro 26:5. When Pilate used his power, Christ silently submitted to it; but, when he grew proud of it, he made him know himself: "All the power thou hast is given thee from above," which may be taken two ways: - First, As reminding him that his power in general, as a magistrate, was a limited power, and he could do no more than God would suffer him to do. God is the fountain of power; and the powers that are, as they are ordained by him and derived from him, so they are subject to him. They ought to go no further than his law directs them; they can go no further than his providence permits them. They are God's hand and his sword, Psa 17:13, Psa 17:14. Though the axe may boast itself against him that heweth therewith, yet still it is but a tool, Isa 10:5, Isa 10:15. Let the proud oppressors know that there is a higher than they, to whom they are accountable, Ecc 5:8. And let this silence the murmurings of the oppressed, It is the Lord. God has bidden Shimei curse David; and let it comfort them that their persecutors can do no more than God will let them. See Isa 51:12, Isa 51:13. Secondly, As informing him that his power against him in particular, and all the efforts of that power, were by the determinate counsel and foreknowledge of God, Act 2:23. Pilate never fancied himself to look so great as now, when he sat in judgment upon such a prisoner as this, who was looked upon by many as the Son of God and king of Israel, and had the fate of so great a man at his disposal; but Christ lets him know that he was herein but an instrument in God's hand, and could no nothing against him, but by the appointment of Heaven, Act 4:27, Act 4:28.

[2]He mildly excuses and extenuates his sin, in comparison with the sin of the ringleaders: "Therefore he that delivered me unto thee lies under greater guilt; for thou as a magistrate hast power from above, and art in thy place, thy sin is less than theirs who, from envy and malice, urge thee to abuse thy power."

First,It is plainly intimated that what Pilate did was sin, a great sin, and that the force which the Jews put upon him, and which he put upon himself in it, would not justify him. Christ hereby intended a hint for the awakening of his conscience and the increase of the fear he was now under. The guilt of others will not acquit us, nor will it avail in the great day to say that others were worse than we, for we are not to be judged by comparison, but must bear our own burden.

Secondly,Yet theirs that delivered him to Pilate was the greater sin. By this it appears that all sins are not equal, but some more heinous than others; some comparatively as gnats, others as camels; some as motes in the eyes, others as beams; some as pence, others as pounds. He that delivered Christ to Pilate was either, 1. The people of the Jews, who cried out, Crucify him, crucify him. They had seen Christ's miracles, which Pilate had not; to them the Messiah was first sent; they were his own; and to them, who were now enslaved, a Redeemer should have been most welcome, and therefore it was much worse in them to appear against him than in Pilate. 2. Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, Joh 11:49, Joh 11:50. The sin of Caiaphas was abundantly greater than the sin of Pilate. Caiaphas prosecuted Christ from pure enmity to him and his doctrine, deliberately and of malice prepense. Pilate condemned him purely for fear of the people, and it was a hasty resolution which he had not time to cool upon. 3. Some think Christ means Judas; for, though he did not immediately deliver him into the hands of Pilate, yet he betrayed him to those that did. The sin of Judas was, upon many accounts, greater than the sin of Pilate. Pilate was a stranger to Christ; Judas was his friend and follower. Pilate found no fault in him, but Judas knew a great deal of good of him. Pilate, though biassed, was not bribed, but Judas took a reward against the innocent; the sin of Judas was a leading sin, and let in all that followed. He was a guide to them that took Jesus. So great was the sin of Judas that vengeance suffered him not to live; but when Christ said this, or soon after, he was gone to his own place.

V.Pilate struggles with the Jews to deliver Jesus out of their hands, but in vain. We hear no more after this of any thing that passed between Pilate and the prisoner; what remains lay between him and the prosecutors.

1.Pilate seems more zealous than before to get Jesus discharged (Joh 19:12): Thenceforth, from this time, and for this reason, because Christ had given him that answer (Joh 19:11), which, though it had a rebuke in it, yet he took kindly; and, though Christ found fault with him, he still continued to find no fault in Christ, but sought to release him, desired it, endeavoured it. He sought to release him; he contrived how to do it handsomely and safely, and so as not to disoblige the priests. It never does well when our resolutions to do our duty are swallowed up in projects how to do it plausibly and conveniently. If Pilate's policy had not prevailed above his justice, he would not have been long seeking to release him, but would have done it. Fiat justitia, ruat coelum - Let justice be done, though heaven itself should fall.

2.The Jews were more furious than ever, and more violent to get Jesus crucified. Still they carry on their design with noise and clamour as before; so now they cried out. They would have it thought that the commonalty was against him, and therefore laboured to get him cried down by a multitude, and it is no hard matter to pack a mob; whereas, if a fair poll had been granted, I doubt not but it would have been carried by a great majority for the releasing of him. A few madmen may out-shout many wise men, and then fancy themselves to speak the sense (when it is but the nonsense) of a nation, or of all mankind; but it is not so easy a thing to change the sense of the people as it is to misrepresent it, and to change their cry. Now that Christ was in the hands of his enemies his friends were shy and silent, and disappeared, and those that were against him were forward to show themselves so; and this gave the chief priests an opportunity to represent it as the concurring vote of all the Jews that he should be crucified. In this outcry they sought two things: - (1.) To blacken the prisoner as an enemy to Caesar. He had refused the kingdoms of this world and the glory of them, had declared his kingdom not to be of this world, and yet they will have it that he speaks against Caesar; antilegei - he opposed Caesar, invades his dignity and sovereignty. It has always been the artifice of the enemies of religion to represent it as hurtful to kings and provinces, when it would be highly beneficial to both. (2.) To frighten the judge, as no friend to Caesar: "If thou let this man go unpunished, and let him go on, thou art not Caesar's friend, and therefore false to thy trust and the duty of thy place, obnoxious to the emperor's displeasure, and liable to be turned out." They intimate a threatening that they would inform against him, and get him displaced; and here they touched him in a sensible and very tender part. But, of all people, these Jews should not have pretended a concern for Caesar, who were themselves so ill affected to him and his government. They should not talk of being friends to Caesar, who were themselves such back friends to him; yet thus a pretended zeal for that which is good often serves to cover a real malice against that which is better.

3.When other expedients had been tried in vain, Pilate slightly endeavoured to banter them out of their fury, and yet, in doing this, betrayed himself to them, and yielded to the rapid stream, Joh 19:13-15. After he had stood it out a great while, and seemed now as if he would have made a vigorous resistance upon this attack (Joh 19:12), he basely surrendered. Observe here,

(1)What it was that shocked Pilate (Joh 19:13): When he heard that saying, that he could not be true to Caesar's honour, nor sure of Caesar's favour, if he did not put Jesus to death, then he thought it was time to look about him. All they had said to prove Christ a malefactor, and that therefore it was Pilate's duty to condemn him, did not move him, but he still kept to his conviction of Christ's innocency; but, when they urged that it was his interest to condemn him, then he began to yield. Note, Those that bind up their happiness in the favour of men make themselves an easy prey to the temptations of Satan.

(2)What preparation was made for a definitive sentence upon this matter: Pilate brought Jesus forth, and he himself in great state took the chair. We may suppose that he called for his robes, that he might look big, and then sat down in the judgment-seat.

[1]Christ was condemned with all the ceremony that could be. First, To bring us off at God's bar, and that all believers through Christ, being judged here, might be acquitted in the court of heaven. Secondly, To take off the terror of pompous trials, which his followers would be brought to for his sake. Paul might the better stand at Caesar's judgment-seat when his Master had stood there before him.

[2]Notice is here taken of the place and time.

First,The place where Christ was condemned: in a place called the Pavement, but in Hebrew, Gabbatha, probably the place where he used to sit to try causes or criminals. Some make Gabbatha to signify an enclosed place, fenced against the insults of the people, whom therefore he did the less need to fear; others an elevated place, raised that all might see him.

Secondly,The time, Joh 19:14. It was the preparation of the passover, and about the sixth hour. Observe, 1. The day: It was the preparation of the passover, that is, for the passover-sabbath, and the solemnities of that and the rest of the days of the feast of unleavened bread. This is plain from Luk 23:54, It was the preparation, and the sabbath drew on. So that this preparation was for the sabbath. Note, Before the passover there ought to be preparation. This is mentioned as an aggravation of their sin, in persecuting Christ with so much malice and fury, that it was when they should have been purging out the old leaven, to get ready for the passover; but the better the day the worse the deed. 2. The hour: It was about the sixth hour. Some ancient Greek and Latin manuscripts read it about the third hour, which agrees with Mar 15:25. And it appears by Mat 27:45 that he was upon the cross before the sixth hour. But it should seem to come in here, not as a precise determination of the time, but as an additional aggravation of the sin of his prosecutors, that they were pushing on the prosecution, not only on a solemn day, the day of the preparation, but, from the third to the sixth hour (which was, as we call it, church-time) on that day, they were employed in this wickedness; so that for this day, though they were priests, they dropped the temple-service, for they did not leave Christ till the sixth hour, when the darkness began, which frightened them away. Some think that the sixth hour, with this evangelist, is, according to the Roman reckoning and ours, six of the clock in the morning, answering to the Jews' first hour of the day; this is very probable, that Christ's trial before Pilate was at the height about six in the morning, which was then a little after sun-rising.

(3)The rencounter Pilate had with the Jews, both priests and people, before he pr

It was the preparation of the Passover - That is, the time in which they were just preparing to kill the paschal lamb. Critics differ widely concerning the time of our Lord's crucifixion; and this verse is variously understood. Some think it signifies merely the preparation of the Sabbath; and that it is called the preparation of the passover, because the preparation of the Sabbath happened that year on the eve of the Passover. Others think that the preparation of the Sabbath is distinctly spoken of in Joh 19:31, and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics.

The sixth hour - Mark says, Mar 15:25, that it was the third hour. Τριτη, the third, is the reading of DL, four others, the Chron. Alex., Seuerus Antiochen., Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century, reads τριτη, the third. As in ancient times all the numbers were written in the manuscripts not at large but in numeral letters, it was easy for Γ three, to be mistaken for Ϛ six. The Codex Bezae has generally numeral letters instead of words. Bengel observes that he has found the letter Γ gamma, Three, exceedingly like the Ϛ episemon, Six, in some MSS. The major part of the best critics think that τριτη, the third, is the genuine reading. See the note on Mar 15:25.

Behold your king! - This was probably intended as an irony; and, by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him.

And it was the preparation of the passover,.... So the Jews (x) say, that Jesus suffered on the eve of the passover; and the author of the blasphemous account of his life says (y), it was the eve both of the passover and the sabbath; which account so far agrees with the evangelic history; but then this preparation of the passover was not of the passover lamb, for that had been prepared and eaten the night before. Nor do I find that there was any particular day which was called "the preparation of the passover" in such sense, and much less that this day was the day before the eating of the passover. According to the law in Exo 12:3 the lamb for the passover was to be separated from the rest of the flock on the tenth day of the month, and to be kept up till the fourteenth; but this is never called the preparation of the passover; and was it so called, it cannot be intended here; the preparing and making ready the passover the evangelists speak of, were on the same day it was eaten, and design the getting ready a place to eat it in, and things convenient for that purpose, and the killing the lamb, and dressing it, and the like, Mat 26:17 there is what the Jews call , which was a space of fifteen days before the passover, and began at the middle of the thirty days before the feast, in which they used to ask questions, and explain the traditions concerning the passover (z): but this is never called the preparation of the passover: and on the night of the fourteenth month they sought diligently, in every hole and corner of their houses, for leavened bread, in order to remove it (a); but this also never went by any such name: wherefore, if any respect is had to the preparation for the passover, it must either design the preparation of the "Chagigah", which was a grand festival, commonly kept on the fifteenth day, and which was sometimes called the passover; or else the preparation for the whole feast all the remaining days of it; See Gill on Joh 18:28 but it seems best of all to understand it only of the preparation for the sabbath, which, because it was in the passover week, is called the passover preparation day: and it may be observed, that it is sometimes only called "the day of the preparation", and "the preparation", Mat 27:62 and sometimes the "Jews' preparation day", Joh 19:42 and it is explained by the Evangelist Mar 15:42. "It was the preparation, that is, the day before the sabbath"; on which they both prepared themselves for the sabbath, and food to eat on that day; and this being the time of the passover likewise, the preparation was the greater: and therefore to distinguish this preparation day for the sabbath, from others, it is called the passover preparation; nor have I observed that any other day is called the preparation but that before the sabbath: the Jews dispute about preparing food for the sabbath on a feast day, as this was; they seem to forbid it, but afterwards soften their words, and allow it with some provisos: their canon runs thus (b);

"a feast day which falls on the eve of the sabbath, a man may not boil (anything) at the beginning of the feast day for the sabbath; but he may boil for the feast day; and if there is any left, it may be left for the sabbath; and he may make a boiling on the eve of a feast day, and depend on it for the sabbath: the house of Shamtoni say two boilings; and the house of Hillell say one boiling.''

Bartenora on the passage observes, that some say the reason of this boiling on the evening of a feast day, is for the honour of the sabbath; for because from the evening of the feast day, the sabbath is remembered, that which is best is chosen for the sabbath, that the sabbath may not be forgotten through the business of the feast day. The account Maimonides (c) gives of this matter is,

"on a common day they "prepare" for the sabbath, and on a common day they prepare for a feast day; but they do not prepare on a feast day for the sabbath, nor is the sabbath, "a preparation" for a feast day.''

This seems to be contrary to the practice of the Jews in the time of Christ, as related by the evangelists, understanding by the preparation they speak of, a preparation of food for the sabbath; but what he afterwards says (d) makes some allowance for it:

"a feast day, which happens to be on the eve of the sabbath, (Friday,) they neither bake nor boil, on a feast day what is eaten on the morrow, on the sabbath; and this prohibition is from the words of the Scribes, (not from the word of God,) that a man should not boil any thing on a feast day for a common day, and much less for the sabbath; but if he makes a boiling (or prepares food) on the evening of a feast day on which he depends and boils and bakes on a feast day for the sabbath, lo, this is lawful; and that on which he depends is called the mingling of food.''

And this food, so called, was a small portion of food prepared on a feast for the sabbath, though not less than the quantity of an olive, whether for one man or a thousand (e); by virtue of which, they depending on it for the sabbath, they might prepare whatever they would, after having asked a blessing over it, and saying (f),

"by this mixture it is free for me to bake and boil on a feast day what is for the morrow, the sabbath; and if a man prepares for others, he must say for me, and for such an one, and such an one; or for the men of the city, and then all of them may bake and boil on a feast day for the sabbath.''

And about the sixth hour; to which agrees the account in Mat 27:45, Luk 23:44 but Mar 15:25 says that "it was the third hour, and they crucified him"; and Beza says, he found it so written in one copy; and so read Peter of Alexandria, Beza's ancient copy, and some others, and Nonnus: but the copies in general agree in, and confirm the common reading, and which is differently accounted for; some by the different computations of the Jews and Romans; others by observing that the day was divided into four parts, each part containing three hours, and were called the third, the sixth, the ninth, and the twelfth hours; and not only that time, when one of these hours came, was called by that name, but also from that all the space of the three hours, till the next came, was called by the name of the former: for instance, all the space from nine o'clock till twelve was called "the third hour"; and all from twelve till three in the afternoon "the sixth hour": hence the time of Christ's crucifixion being supposed to be somewhat before, but yet near our twelve of the clock, it may be truly here said that it was about the sixth hour; and as truly by Mark the third hour; that space, which was called by the name of the third hour, being not yet passed, though it drew toward an end. This way go Godwin and Hammond, whose words I have expressed, and bids fair for the true solution of the difficulty: though it should be observed, that Mark agrees with the other evangelists about the darkness which was at the sixth hour, the time of Christ's crucifixion, Mar 15:33 and it is to be remarked, that he does not say that it was the third hour "when" they crucified him, or that they crucified him at the third hour; but it was the third hour, "and" they crucified him, as Dr. Lightfoot observes. It was the time of day when they should have been at the daily sacrifice, and preparing for the solemnity of that day particularly, which was their Chagigah, or grand feast; but instead of this they were prosecuting his crucifixion, which they brought about by the sixth hour. And about this time Pilate said, and did the following things:

and he saith unto the Jews, behold your king; whom some of your people, it seems, have owned for their king, and you charge as setting up himself as one; see what a figure he makes; does he look like a king? this he said, in order to move upon their affections, that, if possible, they might agree to release him, and to shame them out of putting such a poor despicable creature to death; and as upbraiding them for their folly, in fearing anything from so mean and contemptible a man.

(x) T. Bab. Sanhedrin, fol. 43. 1. & 67. 1. (y) Toldos Jesu, p. 18. (z) Misn. Shekalim, c. 3. sect. 1. & Bartenora in ib. T. Bab. Pesachim, fol. 6. 1. (a) Misn. Pesachim, c. 1. sect. 1, 2, 3. (b) Misn. Betza, c. 2. sect. 1. (c) Hilchot Yom Tob. c. 1. sect. 19. (d) Ib. c. 6. sect. 1. (e) Maimon. & Bartenora in Misn. Betza, c. 2. sect. 1. (f) Maimon. Hilchot Yom Tob, c. 6. sect. 8.

It was the preparation--that is, the day before the Jewish sabbath.

and about the sixth hour--The true reading here is probably, "the third hour"--or nine A.M.--which agrees best with the whole series of events, as well as with the other Evangelists.

he saith to the Jews, Behold your King!--Having now made up his mind to yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatch Him.