The Pulpit Commentary — Matthew — Volume 2 — Section 620

King of the Jewe (see Luke xxiii. 2), He shrinks not from the avowal without explanation or qualification. He is King over Jews and Homans, over angels and devi!A, over heaven, earth, e.nd hell. (2) But he explains the spiritual nature of the kingdom he co.me there to establish (see John xviii. 33-37). While asserting his royalty without qualification, he takes care that Pila.ta should not proceed in ignore.nee upon the malicious suggestions- of the priests. (3) Cmse.r, then, evidently• had nothing to fee.r from Jesus. In the face of this "good confession" (1 Tim. vi. 13) the accusation we.a utterly broken down. 3. Mark his silence. (1) When a.ccused of the chief priests he answered nothing. There was nothing to refute. Lo, here the dignity of innocence I (2) Thie might well astonish Pilate, that One whose life was sought by charges so manifestly false should not utter a word to repel them. It was a new thing in the experience of the governor. Such conduct plainly showed that Jesus was no common person, (3) To Pilate still he answers nothing. The written Word, like the Lord, does not accept the challenge of the unbeliever. It leaves every man to work out his own conviction, as it leaves him to work out his own salvation. (4) Innocence is its own vindication. It can a.fford to wait for justice. Hence we must not render railing for railing (see 1 Pet, ii. 23). II. TUE WITNESSES IN COURT. 1. The leaders were the rul£11's of the Jews. (1) They were those hypocrites whose enormities Jesus had so unsparingly rebuked in his preaching. Of this hypocrisy they never repented, but nursed their resentment against him. (2) They had vindicated the truth of the account he gave of them, by the manner in which they proceeded against him. (a) In their plot to destroy him. (b) Their bribery of Judas. (c) The indecent haste in which they gathered the council in the night. (d) 'l'heir false accusation against him of blasphemy. (3) They vindicated it still in their proceeding. In accusing him before Pilate they proceed under a new accusation. They artfully concluded that the charge of sedition would be that by which the Roman governor might be moved. Rank, whether civil or ecclesiastical, is no security aga.inst rascality. 2. The multitude were under their inspira- tion. (1) They are moved by them to clamour for Bar:i.bbas. (a) At the Paschal Feast, which commemorated the release of the Hebrews from the bondage of Egypt, it became a custom, probably of Roman origin, to release some criminal (see eh. xxvi. 5). At our gospel Paschal Feast sinners are liberated from the hondage of sin. (b) In accordance with this custom, Pilate gave them the option of releasing Bara.bbas, a notable offender, guilty at once of treason, murder, and felony (see Luke xxiii. 19 ; John xviii. 40), or Jesus. Note: Barabbas was really guilty of the particular crime of which they falsely accused Jesus (see Mark xv. 7). Here, then, is the choice between good and evil, between which ever{ man bas to decide. (c) They preferred Barabbas. "Not this man, but Barabbas I is still the cry of every one who hates good and loves evil. Herein the Jews violated their Law, which inflicts death "without mercy" upon criminals (see Heb. x. 28). (d) How their injustice here proclaims the innocency of Jesus I The guilty Barabbas thus released that Jesus might die, wu a fitting representation of that countless multitude of pardoned sinners to whom his death brings everlasting life. (2) The multitude, moved by the rulers, demand the crucifixion of Jesus. They did this against reason. They did it against the expostula- tion of Pilate. What an opportunity they had of defeating the purposes of the rulers I They fatally preferred the evil to the good. (3) They e.re moved to take the guilt of his blood upon them. (a) This was intended to indemnify Pilate, who wavered between justice and expediency. It is a bold undertaking to be bound for a sinner to the Almighty. None but Christ can effectually bear another's sin. (b) But they shared Pilate's guilt by sharing his sin. (c) They cruelly involve their children also; and without limiting the terrible entail. By this act they renounced that ancient charter, "I will be a God to thee and to thy seed." Wicked men are the natural enemies of their own children. (4) How dreadfully this imprecation was verified I Within forty years they suffered with singular resemblance to the manner in which they caused Jesus to suffer. Josephus says, "When they [the Romans) had scourged them [the Jews], and tormented them before death all manner of ways, they crucified them over against the wall of the city." He proceeds to describe the horrors that he witnessed, e.nd says they were crucified by Titus, five hundred in a day, till" room was wanting for crosses, &lld crosses for boclies," ¥A'l'TlU!iW-:Q:. 3I 626 THE GOSPEL ACCORDING TO ST. MATTHEW. [on:. xxvu, 1-66,