Then said Pilate. Luke 23:1-7 The conduct of Christ contrasted with the conduct of other public characters W. Barrow. I. Amongst the philosophers of the heathen world not one can be named, who did not admit some favourite vice into his system of good morals; and who was not more than suspected of some criminal indulgence in his own practice; not one, whose public instructions were without error, and whose private conduct was without reproach. In the character of Jesus Christ no such imperfection can be traced. In His addresses to His followers, He taught virtue unpolluted by impurity: and in His practice He exemplified what He taught. II. In the most distinguished of our contemporaries, we always find some weakness to pity or lament, or only some single and predominant excellence to admire. In each individual the learning or the activity, the counsel or the courage, only can be praised. We look in vain for consistency or perfection. The conduct of Christ betrays no such inequality. In Him no virtue is shaded by its correspondent infirmity. No pre-eminent quality obscures the rest. Every portion of His character is in harmony with every other. Every point in the picture shines with great and appropriate lustre. III. In the heroes, which our fables delight to pourtray, we are continually astonished by such exploits as nothing in real life can parallel; by the achievements of sagacity that cannot be deceived, and of courage that cannot be resisted. We are either perplexed by the union of qualities and endowments incompatible with each other, or overpowered by the glare of such excellencies and powers, as nature with all her bounty never bestowed upon man. Jesus Christ has surpassed the heroes of romance. In contemplating His character we are not less surprised by the variety of His merits, than delighted by their consistency. They always preserve their proportion to each other. No duty falls below the occasion that demands it. No virtue is carried to excess. IV. In the most exalted of our fellow-creatures, and even in the practice of their most distinguished virtues, we can always discover some concern for their personal advantage; some secret hope of fame, of profit, or of power; some prospect of an addition to their present enjoyments. In the conduct of Christ none of the weakness of self-love can be discovered. "He went about doing good," which He did not appear to share, and from which He did not seem to expect either immediate or future advantage. His benevolence, and His alone, was without self-interest, without variation and without alloy. V. It is a very general and a very just complaint, that every man occasionally neglects the duties of his place and station. The character of Christ is exposed to no such imputation. The great purpose of His mission indeed, appears to have taken, entire possession of his thoughts. VI. The pretended prophet of Arabia made religion the sanction of his licentiousness, and the cloak of his ambition. VII. An impostor, of whatever description, though he has but one character to support, seldom supports it with such uniformity as to procure ultimate success to his imposition. Jesus Christ had a great variety of characters to sustain; and He sustained them all without failure and without reproach. VIII. Men in general are apt to deviate into extremes. The lover of pleasure often pursues it till he becomes its victim or its slave. The lover of God sometimes grow into an enthusiast, and imposes upon himself self-denial without virtue, and mortification without use or value. From such weakness and such censure the character of Christ must be completely exempted. He did not disdain the social intercourse of life, or reject its innocent enjoyments. IX. While we are displaying the various merits which adorned the personal character of Christ, one excellence more must not be passed in silence; the rare union of active and passive fortitude; the union of courage with patience; of courage without rashness, and patience without insensibility. X. Such, then, is the unrivalled excellence of the personal character of Jesus Christ. Such is the proof which it affords that He was "a teacher sent from God"; and such is " the example which He has left us, that we should follow His steps. ( W. Barrow. )

Benson Commentary Luke 23:1 And the whole multitude of them arose, and led him unto Pilate. Luke 23:1-3 . And the whole multitude of them — Namely, of the chief priests, scribes, and elders, arose and led him unto Pilate — See on Matthew 27:42 ; and Mark 15:1 . And they began to accuse him, — Charging him with three capital crimes; perverting the nation, forbidding to give tribute to Cesar, and saying, that he himself was Christ, a king. They did not charge him with calling himself the Son of God, knowing very well that Pilate would not have concerned himself with such an accusation, which no way affected the state. All the three crimes, however, with which the Jews charge him, were only inferences of theirs, from his saying that he was the Son of God, Luke 22:70 . They themselves drew imaginary consequences from his doctrine, which he had expressly denied; nay, and taught the contrary: and they who oppose his followers still use the same method. They lay to their charge things of which they are perfectly innocent, and on that ground persecute them with violence. The truth is, the opposition which these chief priests and others made to Christ, proceeded from mere malice and envy: and they pretended zeal for Cesar only to ingratiate themselves with Pilate, and to procure from him a condemnatory sentence against Jesus, without which they knew they could not accomplish their design of putting him to death. So far were they from being in reality zealous for, or even well affected toward Cesar, that a general uneasiness, of which Pilate was not ignorant, prevailed in the nation under the Roman yoke, and they wanted nothing but an opportunity to shake it off. And now they wished Pilate to believe, that this Jesus was active to foment that general discontent, of which, in reality, they themselves were the aiders and abetters. Christ had particularly taught, that they ought to give tribute to Cesar, though he knew many would be offended with him for it; and yet he is here falsely accused as forbidding to pay that tribute! As to making himself a rival with Cesar, it is certain that the chief reason why they rejected him, and would not own him to be the Messiah, was because he did not appear in worldly pomp and power, and assume the character of a temporal prince, nor do any thing against Cesar. He did indeed say that he was Christ, and if so, then a king; but not such a king as was ever likely to give disturbance to Cesar. Luke 23:2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. Luke 23:3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it . Luke 23:4 Then said Pilate to the chief priests and to the people, I find no fault in this man. Luke 23:4-9 . Then said Pilate — After having heard his defence. See on Matthew 27:11-14 ; and Mark 15:2-5 . I find no fault in this man — I do not find that he either attempts or asserts any thing injurious to Cesar. And they were the more fierce — The priests were not disconcerted or abashed by the public declaration, which the governor, in obedience to conscience and truth, made of the prisoner’s innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They probably mentioned Galilee, either to alarm Pilate, the Galileans being notorious for sedition and rebellion; or to influence him, knowing that he was prejudiced against the people of that country. Pilate, hearing of Galilee, asked whether the prisoner came out of that country? and, being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. Perhaps he supposed that the prince, in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined, that he might have had influence with the priests to desist. Or, if at their solicitation he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod’s friendship, formerly lost, perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped he should have the pleasure of seeing him work some miracle or other. Nevertheless, because Herod had disregarded the admonitions of John the Baptist, and had been guilty of the heinous crime of putting him to death, Jesus, liberal as he was of his miracles to the poor and afflicted, would not work them to gratify the curiosity of a tyrant, nor so much as answered one of his questions, though, Luke 23:9 , he proposed many to him, probably concerning the miracles which were reported to have been wrought by him. “In this our Lord followed the rule observed by God in the administration of his moral government. He bestows on men means, opportunities, and assistances, such as, if they improve them properly, will lead them to knowledge, holiness, and happiness. But, these being slighted by men, God, after waiting the determined time, for wise reasons, shuts up from them all the springs of grace, and leaves them hopeless of that salvation, which they have so long despised.” — Macknight. Luke 23:5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. Luke 23:6 When Pilate heard of Galilee, he asked whether the man were a Galilaean. Luke 23:7 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. Luke 23:8 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. Luke 23:9 Then he questioned with him in many words; but he answered him nothing. Luke 23:10 And the chief priests and scribes stood and vehemently accused him. Luke 23:10-12 . And the chief priests and scribes — Whose malice had brought them to attend him thither; stood — In the presence of the king; and vehemently accursed him — Doubtless as an enemy to Cesar, and guilty of seditious practices, crimes which they had laid to his charge before Pilate. Observe, reader, it is no new thing for good men and good ministers, who are real and useful friends to the civil government, to be falsely accused as factious and seditious, and enemies to the government. Herod, with his men of war — Namely, those of his soldiers who now attended him as his life-guard; set him at naught — Treated him in a very contemptuous manner, as a despicable person beneath their notice; and who no way answered the account they had heard of him, as he neither said nor did any thing to gratify their curiosity. And arrayed him in a gorgeous robe — Herod, finding himself disappointed in his expectation of seeing Jesus work miracles, ordered him to be clothed with a robe, in colour like those which kings used to wear, and permitted his attendants to insult him. Thus Herod, who had been acquainted with John the Baptist, and had more knowledge of Christ too, and of religion, than Pilate had, was more abusive to Christ than Pilate was: for knowledge without grace does but make men more ingeniously wicked. Our Lord’s being dressed in this manner by Herod’s order, shows, that here also the priests had accused him of having assumed the titles and honours belonging to the Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Galilee, on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. Herod’s usage of our Lord was exceedingly insolent, but, perhaps, the remorse of conscience, which he had felt on account of the murder of John the Baptist, might render him cautious how he joined in any attempt on the life of Jesus, which we do not find that he ever did. The expression, ?????? ??????? , which we render, a gorgeous robe, is translated in the Vulgate, veste alba, a white garment, and by Erasmus, Castalio, Beza, and in the Zurich translation, veste splendida, a shining garment. “Though the Greek word may be rendered either way,” says Dr. Campbell, “I prefer the latter, as denoting that quality of the garment which was the most remarkable; for this epithet was most properly given to those vestments, wherein both qualities, white and shining, were united. Such white and splendid robes were worn in the East by sovereigns.” And he sent him again to Pilate — Without further injury, thereby intimating, that he left him to do what he pleased with his prisoner, but that, for his own part, he apprehended his pretensions to royalty worthy of derision rather than serious resentment. And the same day Herod and Pilate were made friends together — Whatever Pilate’s real intentions were, in sending Jesus to Herod to be examined by him, his doing this was so well taken by the latter; and Herod’s sending him back to the Roman governor was, on the other hand, such a public instance of regard to him, that this mutual obligation, with the messages that passed between them on this occasion, brought them to a better understanding one of another, than there had been of late between them. For before they were at enmity between themselves — The cause of this enmity can only be conjectured: perhaps it might be the slaughter which Pilate had made of some of the Galileans, who had come up to offer sacrifices at Jerusalem, spoken of Luke 13:1 ; or, perhaps, Pilate had encroached upon Herod’s jurisdiction, by giving judgment in causes which concerned his subjects: and therefore Herod, looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a reparation for former offences, was forthwith reconciled to Pilate. Observe, reader, how those who quarrelled with one another, could yet unite against Christ, as Gebal, and Ammon, and Amalek, though divided among themselves, were confederate against the Israel of God, Psalm 83:7 . Luke 23:11 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. Luke 23:12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. Luke 23:13 And Pilate, when he had called together the chief priests and the rulers and the people, Luke 23:13-16 . And Pilate — Having received an account of what had passed before Herod; called together the chief priests, the rulers, and the people — Namely, such of them as had appeared against Jesus as his accusers; and said, Ye have brought this man unto me as one that perverteth the people — As having taught doctrines injurious to your religion, and also to the civil peace and the Roman government; and behold I have examined him before you — And heard all that could be alleged against him; and have found no fault in this man — ????? ?????? , no crime, or cause for accusation; touching the things whereof you accuse him — None of which you have proved against him. No, nor yet Herod — He has discovered no fault in him, though much better acquainted than I am with your customs and religion. Lo, nothing worthy of death is done unto him — ???? ??????????? ???? , hath been done by him: for, instead of sending him back, like one who deserves a capital sentence, he has treated him like an idiot rather than a traitor, so as plainly to show that he thinks him to be merely an object of ridicule. I will therefore chastise him — Namely, by scourging; and release him — And am persuaded he will give us no further trouble: nor would he have interest enough to do it, if he were so inclined. Thus Pilate solemnly protests that he believes Christ has done nothing worthy of death or of bonds; and therefore, surely he ought immediately to have discharged him, and not only so, but to have protected him from the fury of the priests and rabble, and to have bound his persecutors to their good behaviour, for their insolent conduct. But, being himself a wicked man, he had of course no respect for Christ. Having made himself otherwise obnoxious, he was afraid of displeasing either the emperor or the people, and therefore, for want of integrity, he yields to a set of miscreants, whom he ought to have dispersed as a riotous and seditious assembly, and have forbid to come near him; for he plainly saw what spirit influenced them. He declares Christ to be innocent, and therefore has a mind to release him; yet, to please the people, 1st, He will release him under the character of a malefactor, because of necessity he must release one, Luke 23:17 ; so that, whereas he ought to have released him as an act of justice, he will release him by an act of grace, and be beholden to the people for it. 2d, He will chastise him, and release him: But if no fault be chargeable upon him, why should he be chastised? There is as much injustice in scourging as in crucifying an innocent man; nor could it be justified by pretending that this would satisfy the clamours of the people, and make him the object of their pity; for we must not do evil that good may come. Luke 23:14 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: Luke 23:15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. Luke 23:16 I will therefore chastise him, and release him . Luke 23:17 (For of necessity he must release one unto them at the feast.) Luke 23:18 And they cried out all at once, saying, Away with this man , and release unto us Barabbas: Luke 23:18-25 . They cried out all at once — Thus, by giving ground a little, and proposing to chastise Jesus, to satisfy these wretches, Pilate only encouraged them to press on the more, and become more violent in their clamours for his crucifixion; saying, Away with this man — ???? ?????? , tolle istum in crucem, crucify this fellow; and release unto us Barabbas, who for a certain sedition, and for murder, was cast into prison — Thus the Jewish rulers demanded the release of a notorious villain, who had really been guilty of the crime whereof they had falsely accused Jesus; had made an insurrection with some accomplices; and had also committed murder in the insurrection, a crime which, though their impudence exceeded all bounds, they durst not lay to Christ’s charge. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had always made it his whole study to do them good! Pilate, therefore, willing — Or rather, desirous; to release Jesus, spake again to them — Luke does not tell us what the governor said to the people, but the other evangelists have supplied that defect. See on Matthew 27:15-25 , and Mark 15:6-15 . But they — Without so much as offering any further reason, persisted in their importunity; and cried out as before, Crucify him, crucify him — They not only would have him to die, but to die in the most ignominious and painful manner: nothing less will satisfy them than that he should be crucified. And he — Pilate; said unto them the third time, Why? What evil hath he done — Name his crime. What can you prove against him? I have found no cause of death — No cause why he should be put to death. We may observe here, as Peter, a disciple of Christ, dishonoured him by denying him thrice; so Pilate, a heathen, honoured Christ by thrice owning him to be innocent. I will therefore — As I said, ( Luke 23:16 ,) chastise him — By scourging, and then I hope your rage will be moderated, and you will be prevailed upon to agree that I should let him go, without any further punishment. But popular fury, the more it is complimented, the more furious it grows. Hence they were instant with loud voices — With great noises or outcries; not requesting, but requiring that he might be crucified — As if they had as much right at the feast to demand the crucifying of one that was innocent as the release of one that was guilty! And the voices of them and of the chief priests prevailed — Pilate at length yielded to their importunity, and consented to do what was contrary both to the conviction and inclination of his own mind, not having courage to withstand so strong a stream. He gave sentence that it should be as they required — Here we see judgment turned away backward, and justice standing afar off, for fear of popular fury! truth is fallen in the street, and equity cannot enter. He released unto them him that for sedition and murder was cast into prison, &c. — Who hereby would be hardened in his wickedness, and do the more mischief; whom they desired — Being altogether such a one as themselves; but he delivered Jesus to their will — And he could not have dealt more barbarously with him than to deliver him to the will of them who hated him with a perfect hatred, and whose tender mercies were cruelties. Luke 23:19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) Luke 23:20 Pilate therefore, willing to release Jesus, spake again to them. Luke 23:21 But they cried, saying, Crucify him , crucify him. Luke 23:22 And he said unto them 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. Luke 23:23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. Luke 23:24 And Pilate gave sentence that it should be as they required. Luke 23:25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will. Luke 23:26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. Luke 23:26-27 . And as they led him away — After he had been barbarously scourged and mocked, as is recorded, Matthew 27:26-31 , and Mark 15:15-20 , where see the notes; they laid hold on one Simon, coming out of the country — Who was probably a friend of Christ’s, and known to be so; and on him they laid the cross — Which doubtless was done to put a reproach upon him; that he might bear it after Jesus — Lest Jesus should faint under it, and die away, and so prevent the farther instances of the malice which they designed. See on Matthew 27:32 . And there followed him a great company of people — Especially of women. These were not only his friends and well-wishers, but many others of the common people, who were not his enemies, and were moved with compassion toward him, because they had seen, or at least heard of, his wonderful works, and what a wise, holy, and benevolent man he was, and had reason to think he suffered unjustly; this drew a great crowd after him, some of whom were influenced by pity, others probably by curiosity; but they also, as well as those that were his particular friends, bewailed and lamented him — So that, though there were many that reproached and reviled him, yet there were some that valued him, were sorry for him, and sympathized with him in his sufferings. Observe, reader, the sufferings and death of the Lord Jesus may move the natural affections of many who are strangers to devout affections; and those may bewail Christ who do not savingly believe in him, and truly love him. Luke 23:27 And there followed him a great company of people, and of women, which also bewailed and lamented him. Luke 23:28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. Luke 23:28-29 . But Jesus turning, said, &c. — Jesus, who ever felt the woes of others more than he did his own, forgetting his distress at the very time that it lay heaviest upon him, turned about, and with a benevolence and tenderness truly divine, said to them, Daughters of Jerusalem, weep not for me, &c. — Not that they were to be blamed for weeping for him, but commended rather: those hearts were hard indeed, that were not affected with such sufferings of such a person; but he bids them weep not only for him, but also and especially for themselves, and for their children, namely, because of the destruction that was coming upon Jerusalem, which some of them would probably live to see, and share in the calamities thereof; or at least their children would, for whom it behooved them to be solicitous. For the days are coming in which they shall say, Blessed are the barren, &c. — As if he had said, “The calamities about to fall on you and your children are most terrible, and call for the bitterest lamentations; for in those days of vengeance you will vehemently wish that you had not given birth to a generation whose wickedness has rendered them objects of the divine wrath to a degree that never was experienced in the world before. And the thoughts of those calamities afflict my soul far more than the feeling of my own sufferings.” These words sufficiently imply that the days of distress and misery were coming, and would fall on them and on their children; which indeed they did in a most awful manner; though at that time there was not any appearance of such an immediate ruin: nor would the wisest politician have inferred it from the present state of affairs. The prediction was especially fulfilled during that grievous famine which so miserably afflicted Jerusalem during the siege. For, as Josephus reports, ( Bell., Luke 5:10 ,) mothers snatched the food from their infants out of their very mouths: and again, in another place, ( Bell., Luke 5:12 ,) the houses were full of women and children, who perished by famine. But Josephus relates a still more horrid story, which our Lord, with his spirit of prophecy, had probably in view. He says, ( Bell., Luke 6:3 ,) “There was one Mary, the daughter of Eleazer, illustrious for her family and riches. She, having been stripped and plundered of all her substance and provisions by the soldiers, out of necessity and fury killed her own sucking child, and having boiled him, devoured half of him, and covering up the rest, preserved it for another time. The soldiers soon came, allured by the smell of victuals, and threatened to kill her immediately if she would not produce what she had dressed. But she replied, that she had preserved a good part for them, and uncovered the relict of her son. Dread and astonishment seized them, and they stood stupified at the sight. ‘But this,’ said she, ‘is my own son, and this my work. Eat, for even I have eaten. Be not you more tender than a woman, nor more compassionate than a mother. But, if you have a religious abhorrence of my victim, I truly have eaten half; and let the rest remain for me.’ They went away trembling, fearful to do this one thing; and hardly left this food for the mother. The whole city was struck with horrors” says the historian, “at this wickedness; and they were pronounced blessed, who died before they had heard or seen such great evils.” Luke 23:29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Luke 23:30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. Luke 23:30-31 . Then shall they begin to say to the mountains, Fall on us, &c. — Proverbial expressions, to signify their desire of any shelter or refuge; and so very desirous were they of hiding themselves, that some thousands of them crept even into the common sewers, and there miserably perished, or were dragged out to slaughter. ( Bell., Luke 6:9 .) For if they do these things in a green tree, what shall be done in the dry — If the Romans are permitted by Heaven to inflict such heavy punishments on me, who am innocent, how dreadful must the vengeance be which they shall inflict on the nation, whose sins cry aloud to heaven, hastening the pace of the divine judgments, and rendering the perpetrators as fit for punishments as dry wood is for burning. The expression is proverbial; and was in frequent use among the Jews, who compared a good man to a green tree, and a bad man to a dead and dry one. It is as if our Lord had said, If a righteous person suffer thus, what will become of the wicked? Of those who are as ready for destruction, as dry wood is for the fire? Compare Ezekiel 20:47 , with Ezekiel 21:3 , where God’s burning every green and every dry tree is explained to be, his destroying the righteous and the wicked together. See also Psalm 1:3 , where a good man is compared to a green tree full of leaves: and both Christ and John the Baptist resemble bad men to dry, dead, and barren trees. Luke 23:31 For if they do these things in a green tree, what shall be done in the dry? Luke 23:32 And there were also two other, malefactors, led with him to be put to death. Luke 23:32-34 . There were also two other malefactors — This should rather be rendered, Two others, who were malefactors, were also led with him to be put to death. The distinction between Jesus and the malefactors is remarkably preserved in the next verse. And when they were come to the place called Calvary — See on Matthew 27:33 , and Mark 15:22 ; there they crucified him — That is, nailed him to the cross; and the malefactors, one on the right hand, and the other on the left — So that he was in the midst of two thieves, as if he had been the greatest criminal of the three. Thus he was not only treated as a transgressor, but numbered with them, and exhibited as the worst of them. Then said Jesus — Our Lord passed most of the time on the cross in silence; yet seven sentences, which he spake thereon, are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four gospels are, as it were, four parts, which, joined together, make one symphony: sometimes one of these only sounds; sometimes two or three; sometimes all sound together. Father — So he speaks, both at the beginning and at the end of his sufferings on the cross; forgive them — How striking is this passage! He made no manner of resistance to the cruel violence of his enemies; nor did he revile them, even when they were distorting his limbs, as on a rack; nay, on the contrary, even while they were actually nailing him to the cross, he seems to feel the injury they did to their own souls, more than the wounds which they gave him; and, as it were, to forget his own anguish, out of a concern for their salvation! In the midst of the agonies which he suffered, he pours out a compassionate prayer for those that were imbruing their hands in his blood, pleading the only excuse which the most extensive charity could suggest; Father, forgive them; for they know not what they do — Thus did our Lord Jesus, though expiring by the tortures which he felt, give us an example of that benevolence which he hath commanded us to practise; and breathe out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediate instruments of his death, had indeed but little knowledge of him; and the Jews, who were the authors of it, through their obstinate prejudices, apprehended not who he was: for if they had known him, they would not have crucified the Lord of glory, 1 Corinthians 2:8 . And how eminently was this prayer of Christ heard! It procured forgiveness for all that were, or afterward became, penitent, and a suspension of vengeance even for the impenitent. And they parted his raiment, &c. — See on Matthew 27:35-36 . Luke 23:33 And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Luke 23:34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. Luke 23:35 And the people stood beholding. And the rulers also with them derided him , saying, He saved others; let him save himself, if he be Christ, the chosen of God. Luke 23:35-37 . And the people stood beholding — Him hanging on the cross, being, it seems, not at all concerned, but rather pleasing themselves with the spectacle. And the rulers — Whom, from their office, one would have supposed to be men of sense and men of honour, stood among the rabble; and derided him, saying, He saved others, let him save himself — Thus do they upbraid him for the good works he had done, as if it were indeed for these that they crucified him. They triumph over him as if they had conquered him, at the time that he was conquering sin and death for them! They challenge him to save himself from the cross, when he was saving others by the cross! See on Matthew 27:39-44 . Let him save himself if he be Christ, the chosen of God — If he really be the true Messiah, the elect of God, and, in consequence of that divine choice, be the king of Israel, as he has often pretended, let him save himself from death, that we may see a demonstration of his saving power; and we will then believe him. Or, if he, as the Messiah, would deliver our nation from the Romans, (to do which they supposed would be the principal office of the Messiah,) let him deliver himself from the Romans that have him now in their hands. Thus these Jewish rulers ridiculed him, as captivated by the Romans instead of subduing them. The expression, ? ??? ???? ???????? , the elect, or chosen of God, is taken from Isaiah 42:1 , and appears to be one of those titles by which the Messiah was at that time distinguished. The soldiers also — Who kept guard at that time, joined with the rest of the spectators; and mocked him, coming and offering him vinegar — To drink in the midst of his agonies. Compare John 19:29 . And saying — As the rulers and people had done; if thou be the king of the Jews — As thou hast frequently pretended to be, before thou undertakest to deliver them, save thyself — From our power, and thus begin to assert thy claim to a supreme authority. Their insult, it seems, did not lie in their offering our Lord vinegar, for that was the soldiers’ common drink, when mixed with water; (see note on Matthew 27:48 ;) but it lay in what they said to him when they offered it, reproaching him for pretending to be a king, when he was so poor and mean a person, and now about to expire as a malefactor. As this claim of being a king, seemed to the soldiers most derogatory to the Roman authority, it is no wonder that they grounded their insult on this, rather than his professing himself the Son of God. Thus the priests derided his claiming the title of the Messiah, and the Romans his claiming that of a king. Luke 23:36 And the soldiers also mocked him, coming to him, and offering him vinegar, Luke 23:37 And saying, If thou be the king of the Jews, save thyself. Luke 23:38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. Luke 23:38 . A superscription also was written over him, &c. — THIS IS THE KING OF THE JEWS — No transposition is necessary here: for Luke does not tell us when the superscription was written, so far is he from saying that it was written after Jesus was mocked. He only observes in general that there was a title placed over him, and by mentioning it together with the insults, insinuates that it was one of them. The Evangelist John has marked the particular time when the title was written and affixed, Luke 19:9 . See notes on Matthew 27:37-38 . Luke 23:39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. Luke 23:39-41 . And one of the malefactors railed on him — The word ????????? , here rendered malefactor, does not always denote a thief, or robber, but was a term likewise applied to the Jewish soldiers, who were hurried by their zeal to commit some crime, in opposition to the Roman authority. As Matthew and Mark represent both the malefactors here spoken of as reviling our Lord, we must either suppose that they both did so at first, and that afterward one of them, by divine grace co-operating with the extraordinary circumstances in which he was now placed, was brought to repentance; or that those evangelists put the plural number for the singular, as the best authors sometimes do. This seems most

Expositor's Bible Commentary Luke 23:1 And the whole multitude of them arose, and led him unto Pilate. 1 Chapter 25 THE PASSION. Luke 22:47-71 - Luke 23:1-56 WHILE Jesus kept His sad watch in Gethsemane, treading the winepress alone, His enemies kept theirs in the city. The step of Judas, as he passed out into the night, went verberating within the house of the high priest, and onwards into the palace of Pilate himself, awaking a thousand echoes, as swift messengers flew hither and thither, bearing the hurried summons, calling the rulers and elders from their repose, and marshalling the Roman cohort. Hitherto the powers of darkness have been restrained, and though they have, again and again, attempted the life of Jesus, as if some occult spell were upon them, they could not accomplish their purpose. Far back in the Infancy Herod had sought to kill Him; but though his cold steel reaped a bloody swath in Ramah, it could not touch the Divine Child. The men of Nazareth had sought to hurl Him down the sheer precipice, but He escaped; Jesus had not come into the world to die at Nazareth, thrown off, as by an accident, from a Galilean cliff. He had come to "accomplish His decease," as the celestials put it upon the mount, "at Jerusalem," and that too, as He indicated plainly and frequently in His speech, upon a cross. Now, however, the hour of darkness has struck, and the fullness of the time has come. The cross and the Victim both are ready, and Heaven itself consents to the great sacrifice. Strangely enough the first overture of the "Passion music" is by one of the twelve-as our Evangelist names him, "Judas who was called Iscariot, being of the number of the twelve". { Luke 22:3 } It will be observed that St. Luke puts a parenthesis of forty verses between the actual betrayal and its preliminary stages, so throwing the conception of the plot back to an earlier date than the eve of the Last Supper, and the subsequent narrative is best read in the light of its program. At first sight it would appear as if the part of the betrayer were superfluous, seeing that Jesus came almost daily into the Temple, where He spoke openly, without either reserve or fear. What need could there be for any intermediary to come between the chief priests and the Victim of their hate? Was not His Person familiar to all the Temple officials? And could they not apprehend Him almost at any hour? Yes, but one thing stood in the way, and that was "the fear of the people." Jesus evidently had an influential following; the popular sympathies were on His side; and had the attack been made upon His during the day, in the thronged streets of the city or in the Temple courts, there would have been, almost to a certainty, a popular rising in His behalf. The arrest must be made "in the absence of the multitude," { Luke 22:6 } which means that they must fall upon Him in one of His quiet hours, and in one of His quiet retreats; it must be a night attack, when the multitudes are asleep. Here, then, is room for the betrayer, who comes at the opportune moment, and offers himself for the despicable task, a task which has made the name of "Judas" a synonym for all that is treacherous and vile. How the base thought could ever have come into the mind of Judas it were hard to tell, but it certainly was not sprung upon him as a surprise. But men lean in the direction of their weakness, and when they fall it is generally on their weakest side, the side on which temptation is the strongest. It was so here. St. John writes him down in a single sentence: "He was a thief, and having the bag, took away what was put therein". { John 12:6 } His ruling passion was the love of money, and in the delirium of this fever his hot hands dashed to the ground and broke in pieces the tables of law and equity alike, striking at all the moralities. And between robbing his Master and betraying Him there was no great distance to traverse, especially when conscience lay in a numb stupor, drugged by opiates, these tinctures of silver. Here, then, is a betrayer ready to their hand. He knows what hour is best, and how to conduct them to His secret retreats. And so Judas "communed" with the chief priests and captains, or he "talked it over with them" as the word means, the secret conference ending in a bargain, as they "covenanted" to give him money. { Luke 22:5 } It was a hard and fast bargain; for the word "covenanted" has about it a metallic ring, and opening it out, it lets us see the wordy chaffering, as Judas abates his price to the offer of the high priests, the thirty pieces of silver, which was the market price of an ordinary slave. Not that Judas intended to be a participator in His death, as the sequel of his remorse shows. He probably thought and hoped that his Master would escape, slipping through the meshes they so cunningly had thrown about Him; but having done his part of the covenant, his reward would be sure, for the thirty pieces were already in his possession. Ah, he little dreamed how far-reaching his action would be! That silver key of his would set in motion the ponderous wheel which would not stop until his Master was its Victim, lying all crushed and bleeding beneath it! He only discovered his mistake when, alas! it was too late for remedy. Gladly would he have given back his thirty pieces, aye, and thirty times thirty, to have called back his treacherous "Hail," but he could not. That "Hail, Master," had gone beyond his recall, reverberating down the ages and up among the stars, while even its echoes, as they came back to him in painful memories, threw him out of the world an unloved and guilty suicide! What with the cunning of the high priests and the cold calculations of Judas, whose mind was practiced in weighing chances and providing for contingencies, the plot is laid deeply and well. No detail is omitted: the band of soldiers, who shall put the stamp of officialism upon the procedure, while at the same time they cower the populace and repress any attempt at rescue; the swords and staves, should they have to resort to force; the lanterns and torches, with which to light up the dark hiding-places of the garden; the cords or chains, with which to bind their Prisoner; the kiss, which should be at once the sign of recognition and the signal for the arrest, all are prearranged and provided; while back of these the high priests are keeping their midnight watch, ready for the mock trial, for which the suborned witnesses are even now rehearsing their, parts. Could worldly prudence or malicious skill go farther? Stealthily as the leopard approaches its victim, the motley crowd enter the garden, coming with muffled steps to take and lead away the Lamb of God. Only the glimmer of their torches gave notice of their approach, and even these burned dull in the intense moonlight. But Jesus needed no audible or visible warning, for He Himself knew just how events were drifting, reading the near future as plainly as the near past; and before they have come in sight He has awoke the three sleeping sentinels with a word which will effectually drive slumber from their eyelids: "Arise, let us be going: behold, he is at hand that betrayeth Me". { Matthew 26:46 } It will be seen from this that Jesus could easily have eluded His pursuers had He cared to do so. Even without any appeal to His supernatural powers, He could have withdrawn Himself under cover of the night, and have left the human sleuth-hounds foiled of their prey and vainly baying at the moon. But instead of this, He makes no attempt at flight. He even seeks the glades of Gethsemane, when by simply going elsewhere He might have disconcerted their plot and brought their counsel to naught. And now He yields Himself up to His death, not passively merely, but with the entire and active concurrence of His will. He "offered Himself," as the writer of the Epistle to the Hebrews expresses it, { Hebrews 9:14 } a free-will Offering, a voluntary Sacrifice. He could, as He Himself said, have called legions of angels to His help; but He would not give the signal, though it were no more than one uplifted, look and so He does not refuse even the kiss of treachery; He suffers the hot lips of the traitor to burn His cheeks; and when others would have shaken off the viper into the fire, or have crushed it with the heel of a righteous indignation, Jesus receives patiently the stamp of infamy, His only word being a question of surprise, not at the treachery itself, but at its mode: "Betrayest thou the Son of man with a kiss?" And when for the moment, as St. John tells us, a strange awe fell upon the multitude, and they "went backward and fell to the ground," Jesus, as it were, called in the outshining glories, masking them with the tired and blood-stained humanity that He wore, so stilling the tremor that was upon His enemies, as He nerved the very hands that should take Him. And again, when they do bind Him, He offers no resistance; but when Peter’s quick sword flashes from its scabbard, and takes off the right ear of Malchus, the servant of the high priest, and so one of the leaders in the arrest, Jesus asks for the use of His manacled hand-for so we read the "Suffer ye thus far"-and touching the ear, heals it at once. He Himself is willing to be wounded even unto death, but His alone must be the wounds. His enemies must not share His pain, nor must His disciples pass with Him into this temple of His sufferings; and He even stays to ask for them a free parole: "Let these go their way." But while for the disciples Jesus has but words of tender rebuke or of prayer, while for Malchus He has a word and a touch of mercy, and while even for Judas He has an endearing epithet, "friend," for the chief priests, captains, and elders He has severer words. They are the ringleaders, the plotters. All this commotion, this needless parade of hostile strength, these superfluous insults are but the foaming of their rabid frenzy, the blossoming of their malicious hate; and turning to them as they stand gloating in their supercilious scorn, He asks, "Are ye come out, as against a robber, with swords and staves? When I was daily with you in the Temple, ye stretched not forth your hands against Me; but this is your hour, and the power of darkness." True words, for they who should have been priests of Heaven are in league with hell, willing ministers of the powers of darkness. And this was indeed their hour, but the hour of their victory would prove the hour of their doom. St. Luke, as do the other Synoptists, omits the preliminary trial before Annas, the ex-high priest, { John 18:13 } and leads us direct to the palace of Caiaphas, whither they conduct Jesus bound. Instead, however, of pursuing the main narrative, he lingers to gather up the side-lights of the palace-yard, as they cast a lurid light upon the character of Simon. Some time before, Jesus had forewarned him of a coming ordeal, and which He called a Satanic sifting; while only a few hours ago He had prophesied that this night, before the cock should crow twice, Peter would thrice deny Him - a singular prediction, and one which at the time seemed most unlikely, but which proved true to the very letter. After the encounter in the garden, Peter retires from our sight for awhile; but his flight was neither far nor long, for as the procession moves up towards the city, Peter and John follow it as a rear-guard, on to the house of Annas, and now to the house of Caiaphas. We need not repeat the details of the story-how John passed him through the door into the inner court, and how he sat, or "stood," as St. John puts it, by the charcoal fire, warming himself with the officers and servants. The differing verbs only show the restlessness of the man, which was a life-long characteristic of Peter, but which would be doubly accentuated here, with suspecting eyes focused upon him. Indeed, in the whole scene of the courtyard, as sketched for us in the varying but not discordant narratives of the Evangelists, we may detect the vibrations of constant movement and the ripple-marks of intense excitement. When challenged the first time, by the maid who kept the door, Peter answered with a sharp, blunt negative: he was not a disciple; he did not even know Him. At the second challenge, by another maid, he replied with an absolute denial, but added to his denial the confirmation of an oath. At the third challenge, by one of the men standing near, he denied as before, but added to his denial both an oath and an anathema. It is rather unfortunate that our version renders it, { Matthew 26:74 , Mark 14:71 } "He began to curse and to swear"; for these words have a peculiarly ill savor, a taste of Billingsgate, which the original words have not. To our ear, "to curse and to swear" are the accomplishments of a loose and a foul tongue, which throws out its fires of passion in profanity, or in coarse obscenities, as it revels in immoralities of speech. The words in the New Testament, however, have meaning altogether different. Here "to swear" means to take an oath, as in our courts of law, or rather to make an affirmation. Even God Himself is spoken of as swearing, as in the song of Zacharias, { Luke 1:73 } where He is said to have remembered His holy covenant, "the oath which He sware unto Abraham our father." Indeed, this form of speech, the oath or affirmation, had come into too general use, as we may see from the paragraph upon oaths in the Sermon on the Mount. { Matthew 5:33-37 } Jesus here condemned it, it is true, for to Him who was Truth itself our word should be as our bond; but His reference to it shows how prevalent the custom was, even amongst strict legalists and moralists. When, then, Peter "swore," it does not mean that he suddenly became profane, but simply that he backed up his denial with a solemn affirmation. So, too, with the word "curse"; it has not our modern meaning. Literally rendered, it would be, "He put himself under an anathema," which "anathema" was the bond or penalty he was willing to pay if his words should not be true. In Acts 23:12 we have the cognate word, where the "anathema" was, "They would neither eat nor drink till they had killed Paul." The "curse" thus was nothing immoral in itself; it was a form of speech even the purest might use, a sort of underlined affirmation. But though the language of Peter was neither profane nor foul, though in his "oath" and in his "curse" there is nothing for which the purest taste need apologize, yet here was his sin, his grievous sin: he made use of the oath and the curse to back up a deliberate and cowardly lie, even as men today will kiss the book to make God’s Word of truth a cover for perjury. How shall we explain the sad fall of this captain-disciple, who was first and foremost of the Twelve? Were these denials but the "wild and wandering cries" of some delirium? We find that Peter’s lips did sometimes throw off unreasoning and untimely words, speaking like one in a dream, as he proposed the three tabernacles on the mount, "not knowing what he said." But this is no delirium, no ecstasy; his mind is clear as the sky overhead, his thought bright and sharp as was his sword just now. No, it was not a failure in the reason; it was a sadder failure in the heart. Of physical courage Simon had an abundance, but he was somewhat deficient in moral courage. His surname "Peter" was as yet but a fore-name, a prophecy; for the "rock" granite was yet in a state of flux, pliant, somewhat wavering, and too easily impressed. It must "be dipped in baths of hissing tears" ere it hardens into the foundation-rock for the new temple. In the garden he was too ready, too brave. "Shall we smite with the sword?" he asked, matching the "we," which numbered two swords, against a whole Roman cohort; but that was in the presence of his Master, and in the consciousness of strength which that Presence gave. It is different now. His Master is Himself a bound and helpless Prisoner. His own sword is taken from him, or, which is the same thing, it is ordered to its sheath. The bright dream of temporal sovereignty, which like a beautiful mirage had played on the horizon of his thought, had suddenly faded, withdrawing itself into the darkness. Simon is disappointed, perplexed, bewildered, and with hopes shattered, faith stunned, and love itself in a momentary conflict with self-love, he loses heart and becomes demoralized, his better nature falling to pieces like a routed army. Such were the conditions of Peter’s denial, the strain and pressure under which his courage and his faith gave way, and almost before he knew it he had thrice denied his Lord, tossing away the Christ he would die for on his bold, impetuous words, as, with a tinge of disrespect in his tone and word, he called Him "the Man." But hardly had the denial been made and the anathema been said when suddenly the cock crew. It was but the familiar call of an unwitting bird, but it smote upon Peter’s ear like a near clap of thunder; it brought to his mind those words of his Master, which he had thought were uncertain parable, but which he finds now were certain prophecy, and thus let in a rush of sweet, old-time memories. Conscience-stricken, and with a load of terrible guilt pressing upon his soul, he looks up timidly towards the Lord he has forsworn. Will He deny him , on one of His bitter "woes" casting him down to the Gehenna he deserves? No; Jesus looks upon Peter; nay, He even "turns" round toward him, that He may look; and as Peter saw that look, the face all streaked with blood and lined with an unutterable anguish, when he felt that glance fixed upon him of an upbraiding, but a pitying and forgiving love, that look of Jesus pierced the inmost soul of the denying, agnostic disciple, breaking up the fountains of his heart, and sending him out to weep "bitterly." That look was the supreme moment in Peter’s life. It forgave, while it rebuked him; it passed through his nature like refining fire, burning out what was weak, and selfish, and sordid, and transforming Simon, the boaster, the man of words, into Peter, the man of deeds, the man of "rock." But if in the outer court truth is thrown to the winds, within the palace justice herself is parodied. It would seem as if the first interview of Caiaphas with Jesus were private, or in the presence at most of a few personal attendants. But at this meeting, as the High Priest of the New was arraigned before the high priest of the Old Dispensation, nothing was elicited. Questioned as to His disciples and as to His doctrine, Jesus maintained a dignified silence, only speaking to remind His pseudo-judge that there were certain rules of procedure with which he himself was bound to comply. He would not enlighten him; what He had said He had said openly, in the Temple; and if he wished to know he must appeal to those who heard Him, he must call his witnesses; an answer which brought Him a sharp and cruel blow from one of the officers, the first of a sad rain of blows which bruised His flesh and made His visage marred more than any man’s. The private interview ended, the doors were thrown open to the mixed company of chief priests, elders, and scribes, probably the same as had witnessed the arrest, with others of the council who had been hastily summoned, and who were known to be avowedly hostile to Jesus. It certainly was not a properly constituted tribunal, a council of the Sanhedrim, which alone had the power to adjudicate on questions purely religious. It was rather a packed jury, a Star Chamber of self-appointed assessors. With the exception that witnesses were called (and even these were "false," with discrepant stories which neutralized their testimony and made it valueless), the whole proceedings were a hurried travesty of justice, unconstitutional, and so illegal. But such was the virulent hate of the hierarchy of the Temple, they were prepared to break through all legalities to gain their end; yea, they would even have broken the tables of the law themselves, if they might only have stoned the Nazarene with the fragments, and then have buried Him under the rude cairn. The only testimony they could find was that He had said He would destroy the temple made with hands, and in three days build another made without; { Mark 14:58 } and even in this the statements of the two witnesses did not agree, while both were garbled misrepresentations of the truth. Hitherto Jesus had remained silent, and when Caiaphas sprang from his seat, asking, "Answerest Thou nothing?" seeking to extract some broken speech by the pressure of an imperious mien and browbeating words, Jesus answered by a majestic silence. Why should He cast His pearls before these swine, who were even now turning upon Him to rend Him? But when the high priest asked, "Art Thou the Christ?" Jesus replied, "If I tell you, ye will not believe: and if I ask you, ye will not answer. But from henceforth shall the Son of man be seated at the right hand of the power of God"; thus anticipating His enthronement far above all principalities and powers, in His eternal reign. The words "Son of man" struck with loud vibrations upon the ears of His enraged jurors, suggesting the antithesis, and immediately all speak at once, as they clamor, "Art Thou, then, the Son of God?" a question which Caiaphas repeats as an adjuration, and which Jesus answers with a brief, calm, "Ye say that I am." It was a Divine confession, at once the confession of His Messiah-ship and a confession of His Divinity. It was all that His enemies wanted; there was no need of further witnesses, and Caiaphas rent his clothes and asked his echoes of what the blasphemer was worthy? And opening their clenched teeth, his echoes shouted, "Death!" The lingering dawn had not broken when the high priest and his barking hounds had run their Prey down to death-that is, as far as they were allowed to go; and as the meeting of the full council could not be held till the broad daylight, the men who have Jesus in charge extemporize a little interlude of their own. Setting Jesus in the midst, they mock Him, and make sport of Him, heaping upon that Face, still streaked with its sweat of blood, all the indignities a malign ingenuity can suggest. Now they "cover His face," { Mark 14:65 } throwing around it one of their loose robes; now they "blindfold" Him, and then strike "Him on the face," { Luke 22:64 } as they derisively ask that He will prophecy who smote Him; while, again, they "spit in His face," { Matthew 26:67 } besmearing it with the venom of unclean, hissing lips! And amid it all the patient Sufferer answers not a word; He is silent, dumb, the Lamb before His shearers. Soon as the day had fairly broke, the Sanhedrists, with the chief priests, meet in full council, to give effect to the decision of the earlier conclave; and since it is not in their power to do morel they determine to hand Jesus over to the secular power, going to Pilate in a body, thus giving their informal endorsement to the demand for His death. So now the scene shifts from the palace of Caiaphas to the Praetorium, a short distance as measured by the linear scale, but a far remove if we gauge thought or if we consider climatic influences. The palace of Caiaphas lay toward the Orient; the Praetorium was a growth of the Occident, a bit of Western life transplanted to the once fruitful, but now sterile East. Within the palace the air was close and moldy; thought could not breathe, and religion was little more than a mummy, tightly bound by the grave-clothes of tradition, and all scented with old-time cosmetics. Within the Praetorium the atmosphere was at least freer; there was more room to breathe: for Rome was a sort of libertine in religion, finding room within her Pantheon for all the deities of this and almost any other world. In matters of religion the Roman power was perfectly indifferent, her only policy the policy of laissez faire ; and when Pilate first saw Jesus and His crowd of accusers he sought to dismiss them at once, remitting Him to be judged "according to your law," putting, doubtless, an inflection of contempt upon the "your." It was not until they had shifted the charge altogether, making it one of sedition instead of blasphemy, as they accuse Jesus of "perverting our nation, and forbidding to give tribute to Caesar," that Pilate took the case seriously in hand. But from the first his sympathies evidently were with the strange and lonely Prophet. Left comparatively alone with Pilate-for the crowd would not risk the defilement of the Praetorium-Jesus still maintained a dignified reserve and silence, not even speaking to Pilate’s question of surprise, "Answerest Thou nothing?" Jesus would speak no word in self-defense, not even to take out the twist His accusers had put into His words, as they distorted their meaning. When, however, He was questioned as to His mission and Royalty He spoke directly, as He had spoken before to Caiaphas, not, however, claiming to be King of the Jews, as His enemies asserted, but Lord of a kingdom which was not of this world; that is, not like earthly empires, whose bounds are mountains and seas, and whose thrones rest upon pillars of steel, the carnal weapons which first upbuild, and then support them. He was a King indeed; but His realm was the wide realm of mind and heart; His was a kingdom in which love was law, and love was force, a kingdom which had no limitations of speech, and no bounds, either of time or space. Pilate was perplexed and awed. Governor though he was, he mentally did homage before the strange Imperator whose nature was imperial, whatever His realm might be. "I find no fault in this Man," he said, attesting the innocence he had discovered in the mien and tones of his Prisoner; but his attestation only awoke a fiercer cry from the chief priests, "that He was a seditious person, stirring up the people, and preparing insurrection even from Galilee to Jerusalem." The word Galilee caught Pilate’s ear, and at once suggested a plan that would shift the responsibility from himself. He would change the venue from Judaea to Galilee; and since the Prisoner was a Galilean, he would send Him to the Tetrarch of Galilee, Herod, who happened to be in Jerusalem at the time. It was the stratagem of a wavering mind, of a man whose courage was not equal to his convictions, of a man with a double purpose. He would like to save his Prisoner, but he must save himself; and when the two purposes came into collision, as they did soon, the "might" of a timid desire had to give way to the "must" of a prudential necessity; the Christ was pushed aside and nailed to a cross, that Self might survive and reign. And so "Pilate sent Him to Herod." Herod was proud to have this deference shown him in Jerusalem, and by his rival, too, and "exceeding glad" that, by a caprice of fortune, his long-cherished desire, which had been baffled hitherto, of seeing the Prophet of Galilee, should be realized. He found it, however, a disappointing and barren interview; for Jesus would work no miracle, as he had hoped; He would not even speak. To all the questions and threats of Herod, Jesus maintained a rigid and almost scornful silence; and though to Pilate He had spoken at some length, Jesus would have no intercourse with the murderer of the Baptist. Herod had silenced the Voice of the wilderness; he should not hear the Incarnate Word. Jesus thus set Herod at naught, counting him as a nothing, ignoring him purposely and utterly; and stung with rage that his authority should be thus contemned before the chief priests and scribes, Herod set his Victim "at naught," mocking Him in coarse banter; and as if the whole proceeding were but a farce, a bit of comedy, he invests Him with one of his glittering robes, and sends the Prophet-King back to Pilate. For a brief space Jesus finds shelter by the judgment-seat, removed from the presence of His accusers, though still within hearing of their cries, as Pilate himself keeps the wolves at bay. Intensely desirous of acquitting his Prisoner, he leaves the seat of judgment to become His advocate. He appeals to their sense of justice; that Jesus is entirely innocent of any crime or fault. They reply that according to their law He ought to die, because He called Himself the "Son of God." He appeals to their custom of having some prisoner released at this feast, and he suggests that it would be a personal favor if they would permit him to release Jesus. They answer, "Not this man, but Barabbas." He offers to meet them half-way, in a sort of compromise, and out of deference to their wishes he will chastise Jesus if they will consent to let Him go; but it is not chastisement they want-they themselves could have done that-but death. He appeals to their pity, leading Jesus forth, wearing the purple robe, as if to ask, "Is it not enough already?" but they cry even more fiercely for His death. Then he yields so far to their clamor as to deliver up Jesus to be mocked and scourged, as the soldiers play at "royalty," arrayed Him in the purple robe, putting a reed in His hand as a mock scepter, and a crown of thorns upon His head, then turning to smite Him on the head, to spit in His face, and to kneel before Him in mock homage, saluting Him, "Hail, King of the Jews!" And Pilate allows all this, himself leading Jesus forth in this mock array, as he bids the crowd, "Behold your King!" And why? Has He experienced such a revulsion of feeling towards his Prisoner that he can now vie with the chief priests in his coarse insult of Jesus? Not so; but it is Pilate’s last appeal. It is a sop thrown out to the mob, in hopes that it may slake their terrible blood-thirst, a sacrifice of pain and shame which may perhaps prevent the greater sacrifice of life; while at the same time it is an ocular demonstration of the incongruity of their charge; for His Kingship, whatever it might be, was nothing the Roman power had to fear; it was not even to be taken in a serious way; it was a matter for ridicule, and not for revenge, something they could easily afford to play with. But this last appeal was futile as the others had been, and the crowd only became more fierce as they saw in Pilate traces of weakening and wavering. At last the courage of Pilate breaks down utterly before the threat that he will not be Caesar’s friend if he let this man go, and he delivers up Jesus to their will, not, however, before he has called for water, and by a symbolic washing of his hands has thrown back, or tried to throw back, upon his accusers, the crime of shedding innocent blood. Weak, wavering Pilate- "Making his high place the lawless perch Of winged ambitions"; overriden by his fears; governor, but governed by his subjects; sitting on the judgment-seat, and then abdicating his position of judge; the personification of law, and condemning the Innocent contrary to the law; giving up to the extremest penalty and punishment One whom he has thrice proclaimed as guiltless, without fault, and that too, in the face of a Heaven-sent warning dreamt In the wild inrush of his fears, which swept over him like an in-breaking sea, his own weak will was borne down, and reason, right, conscience, all were drowned. Verily Pilate washes his hands in vain; he cannot wipe off his responsibility or wipe out the deep stains of blood. And now we come to the last act of the strange drama, which the four Evangelists give from their different stand-points, and so with varying but not differing details. We will read it mainly from the narrative of St. Luke. The shadow of the cross has long been a vivid conception of His mind, and again and again we can see its reflection in the current of His clear speech; now, however, it is present to His sight, close at hand, a grim and terrible reality. It is laid upon the shoulder of the Sufferer, and the Victim carries His altar through the streets of the city and up towards the Mount of Sacrifice, until He faints beneath the burden, when the precious load is laid upon Simon the Cyrenian, who, coming out of the country, met the procession as it issued from the gate. It was probably during this halt by the way that the incident occurred, related only by our Evangelist, when the women who followed with the multitude broke out into loud lamentation and weeping, the first expression of human sympathy Jesus has received through all the agonies of the long morning. And even this sympathy He gave back to those who proffered it, bidding these "daughters of Jerusalem" weep not for Him, but for themselves and for their children, because of the day of doom which was fast coming upon their city and on them. Thus Jesus pushes