looked for I\ t.empoml kingdom of the MeesiRh, (3) His kingdom, as essentially epirit.ual, Wf\8 not to be promoted by violence or force, (4) 'l.'he weapons of his wBJ:faro wNc t.nken from the Rrmoury of truth. "To this end was I born, and for this caueo came I into the world, that I should beA.r witness unto the truth." (a) 'l.'he revelation or God is the t.rue sceptre in Christ's hands; NI unlike 11.S possible to the methods of Roman rule. Truth is the realm of Christ. (b) The subjects of this realm are all who hear the trnth. "Every one thA.t is of trnth be:ueth my voice." "Tho spiritual mau judgeth HI\ things." 6. P,?ate's contemptuous dismis.~al of the whole subject. "What is truth?" (1) Thi~ question was not the expression of a genuine quest after truth• (~) !lor the despair of a spirit that hA.d failed to discover it among tho philosophies of his time; (3) but the cynical and frivolous suggestion of a sceptical spirit. (4) He had the opportunity now of learning all about the truth, but he h!LStily closed the interview with the Prisoner at his bar. "He went out again unto the Jews, and said to them, I find in him no fault at all." Nothing certainly to warrant the political sccnsation of the Jews. But he acted an illogical and time-serving pa.rt. He ought a.t once to have dismissed Jesus from his bar. (5) Pilate makes a fresh effort to save Christ without offending the Jews. "Ye have a custom, that I should release unto you one at the Passover: will ye therefore that I release unto you the King of the Jews?" (a) Pilate presumed upon a popular reaction in Christ's favour. (b) But the chief priests were masters of the situation. Barabbas, a robber, was chosen, and Christ left for crucifixion. (6) Pilate makes a fresh effort to save Christ. "Then Pilate took Jesus, and scourged him." (a) He hoped in this way to avert the extreme punishment by conciliating the less violent of Christ's enemies, and awakening the compassion of )he populace. But he utterly miscalculated the fierceness of, Jewish fanaticism. (b) The parody of Jewish royalty-the crown of thorns, the purple robe, the "Hail, King of the Jews! "-was the scornful a.et of the Roman soldiers, who wished to pour con- tempt upon the Messianic hopes of a people they despised. (7) Pilate's further, but weaker, efforts to save UhriBt. "Behold, I bring him forth to you, that ye may know that l find no fault in him." "Behold the Man!" (a) There is a tone of pity and respect in Pilate's words, which meets no response among the Jews. (b) The chief priests and officers demand his crucifix.ion. "'l.'hey cried out, saying, Crucify him I crucify him!" The name of the cross is now mentioned for the .first time, ac.d by Jewish lips. Concessions had only made them bolder. Pilate could not now resist their extreme demands. IV. 'l'HE THIBI> PB.A.SE OF THE CIVIL PBOOEDUBE-THE BELIGIOUB ACCUSATION'. "The Jews answered him, We have a law, and by our law he ought to die, bece.use he made himself the Son of God." 1. The Jews point to the article of their code which p=ishes bl,a,spherny wiJA <kath, and demand P;J,a,t,?s eucution of their sentence. 2. The cl1arge was true. Jesus was, indeed, the Son of God. 3. The charge had a startling effect upon the ha!j-scrptiaaJ,, half-,wperstitioru nature of Pilate. " When Pilate therefore heard that saying, he was the more afraid." He asked Jesus, "Whence art thou?" (1) This is not a q nestion respecting his earthly origin. Pilo.te knew perfectly that he was a Galilean. (2) It is a question as to whether he is a Divine Being who bad appeared on earth. 4. Je,sus gi1JU no answer to the qtl,(!stion. (1) Because it is asked in pure curiosity. (2) The true answer to the question would not have affected the procedure of Pile.te in his present circumstances. Had he not already several times declared him to be innocent? (3) The change of acctL~ation, besides, was the self-condemnation of the Jews. (4) If Jesus had. not been the Son of God, he wonld not have kept silence. His silence is his assent to the charge. 5. Pilate'• ojfenr.e at the silence of Jesu,. "' Speakest thou not unto me? knowest thou not that 1 have power to crucify thee, and have power to release thee?" (1) The governor stands upon his power and authority. (2) Jesus does not repndiate the claim, but shows that it is derived, aud not inherent, witL a corresponding responsibility. "Thou couldest have no power at all a,,aiust me,except it were given thee from above." (a) 'l'he answer displays at once piety and meekness. (b) It implies a Divine government of society. Under God "kings reign and princes decree jUBtice." It therefore implies that Pilate was respon- sible for the UBe of his power. (c) It implied that it was in accordance with a Divine dispensation that he was now subjected to the disposal of human authority. (3) Tho greater responAi.bilit1 and guiltiness of the Sanhedrin. " Therefore be that delivered me VH. xvm. 1-10.J THE GOSPEL ACCORDING TO ST. JOHN. 403
unto thee hath the greater sin." (a) The Sanhedrin subjected their King to the authority of the foreigner, and thus "committed an act of theocratic felony." (b) Tho greater tho light, the more aggravated is the guilt of offenders. The .Jews were moro guilty than tho Gentiles in the whole transaction of our Lortl's crucifixion. V. 'l'HE F0URTII PHASE 01!' THE OIVIL PROCEDURE. The intimidation of Pilat~. "Pilato sn.i th to them, Shall I crucify your King? The chief priests aDBwered, We have no ]dug but Cmsn.r." 1. The Jews appealed to Pilate's/ears; for he was vulnerable upon many pointe, and Tiberius the emperor was the most suspicious of despots. "If thou let this Man go, thou art not Cresar's friend." 2. Pilate, in turn, avenges himselj upon the Jews by compelling them to forswear all their Messianic hopes. 'rbey pro- nounced with their own lips the abolition of the theocracy. "Such a victory was a suicide." It marked the extreme desperation of the Jews, and their utter unscrupulous- ness in the pursuit of their bloodthirsty ends. 3. The succes.1 of their last manauvre. "Then delivered he him therefore unto them to be crucified." 'l'be death of Jesus was compassea ny a aouore treason: (1) on the part of the Jews to their true King; (2) on the part or P:!~te to trutn, JUBt1ce, and law.