teaching throughout all Jewry, in many words; but he answered beginning from Galilee to this him nothing. place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilean. 7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. 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. 9 Then he questioned with him From Galilee, &c. Jesus commenced preaching in Galilee; he had just arrived at Jerusalem, from that place. To whichever fact reference is here made, the idea is, that he had made this tumult through the whole land, from one end to the other. 10 And the chief priests and scribes stood and vehemently accused him. 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. 12 And the same day Pilate and Herod were made friends together; for before they were at enmity between themselves. 13 And Pilate, when he had called together the chief priests, and the rulers, and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people; and were urgent and violent, in their allegations of sedition and other treasonable practices against the government which they themselves hated. 11. Men of war. Soldiers. Herod probably travelled with a guard; and it might have been imprudent for him to visit Jerusalem without one, for he was hated both by the Jews and by Pilate. T Sent him again to Pilate. It does not appear for what reason Herod declined jurisdiction of the case. Perhaps, as the arrest was made in Judea, he held that the trial should be superintended by the ruler of that province. 6, 7. Whether the man were a Galilean. Pilate had many reasons for desiring to avoid responsibility in this matter; believing, as he did, that Jesus was innocent, and at the same time perceiving the uncontrollable rage of the Jews. He therefore gladly seized this opportunity to escape from his unpleasant position, by transferring the case 12. Made friends together, &c. into the hands of Herod, who had juris-"What had been the cause of their diction over the Galileans. This was Herod Antipas, the same who had beheaded John the Baptist. 8. Exceeding glad, &c. Herod had before expressed a desire to see Jesus, Luke ix. 9; but not, as it would seem, under the influence of any very good motive. He had a vain curiosity to see some miracle; and the hope of gratification made him exceeding glad. But it is evident, from what follows, that he had no desire to hear, for the sake of instruction. He regarded Jesus, as an impostor, as a troublesome ject, and was willing to silence him, even by violent means. quarrel is unknown. It is commonly supposed that it was Pilate's slaying the Galileans in Jerusalem, as related in Luke xiii. 1, 2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the case with wicked men ; for Pilate was certainly desirous of releasing him, and both considered him merely as an object of ridicule and sport."-Barnes. Doubtless Herod resub-garded it as a compliment, a kind of propitiatory offering, when Pilate deferred to his authority in this case; yet it may well be doubted whether Pilate design. ed it as such, in the first instance. See note on ver. 6, 7. He was willing, 9. Answered him nothing. See notes on Matt. xxvii. 12, 14. 10. Vehemently accused him. They behold, I, having examined him before you, have found no fault in this man, touching those things whereof ye accuse him; 15 No, nor yet Herod for I sent you to him; and lo, nothing worthy of death is done unto him: 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas : 19 (Who, for a certain sedition made in the city, and for murder, was cast into prison.) however, that Herod should so regard it, and to avail himself of the advantage thus gained. 13-15. Pilate again remonstrated with the people, assuring them that not only himself, but Herod also, having examined the case, found no evidence that Jesus was worthy of death, or deserving of death. The charges against him were not proved; and Pilate desired to discharge him. 16. I will therefore chastise him, &c. As Pilate evidently regarded Jesus as an innocent person, why should he propose to chastise, or scourge him? This can only be regarded as a kind of temporizing policy; by doing a less wrong, he hoped to pacify the Jews, and avoid the necessity of a greater wrong. I say necessity, because he would not on any account so offend the Jews, in this matter, as to place himself in danger of being accused of unfriendliness to the Roman government. John xix. 12. This question was already settled in his mind. It remained, to adopt some plan, by which he might keep the Jews quiet, and preserve the life of Jesus; and for this purpose, I think, he proposed to scourge a person, whom he believed to be innocent, and in whom he found no fault. To such miserable shifts are men driven, when they allow themselves to be governed by policy rather than by principle. 17. Must release, &c. His proposition to release Jesus, in connexion with the scourging, was artfully though ineffectually made. It was customary to 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, crucify him. 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. 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. 24 And Pilate gave sentence that it should be as they required. 25 And he released unto them release one criminal, at every anniversary of the Passover. See note on Matt. xxvii. 15. The release of Jesus, as a criminal, would be regarded by the Jews as a public acknowledgment of his criminality, and the previous scourging taken as corroborative proof of the same fact. So they might be saved the mortification of seeing him fully acquitted, and gratified both at the pain and indignity inflicted on him by a public scourging, and by being able to represent him as a malefactor pardoned, not as a matter of justice, but as an act of pure clemency. By this artifice, it would seem that Pilate hoped to content the people and avoid using the greater violence which his own conscience condemned as unjust and iniquitous. 18-23. See notes on Matt. xxvii. 16 -23. Parallel also with Mark xv. 7-14. 24. It should be as they required. Thus weakly did Pilate yield to the unreasonable clamor of the people, and commit a known wrong through fear of a possible evil. His fear came upon him, however, at the last, notwithstanding all his guilty efforts to avoid it. See note on Matt. xxvii. 2. And such a righteous recompense may every ruler or judge expect, who is so desirous of popular applause, or so fearful of popular disapprobation, as to disobey the promptings of his own conscience and the decisions of his own judgment, in order to obtain the one or avoid the other. 25. For sedition and murder, &c. him that for sedition and murder | said, Daughters of Jerusalem, weep was cast into prison, whom they not for me, but weep for yourselves, had desired; but he delivered and for your children. Jesus to their will. 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. 27 And there followed him a great company of people, and of women, which also bewailed and lamented hiin. 28 But Jesus turning unto them, The guilt of the Jews was thus aggravated, by representing Jesus as less worthy of clemency than a traitor and murderer. Peter refers to this matter, Acts iii. 14, in such a manner as might Iwell cover the adversaries with confusion. 26. See note on Matt. xxvii. 32. After Jesus. Matthew and Mark say that Simon bare the cross; while John represents Jesus himself as "bearing his cross." John xix. 17. The narrative of Luke may serve to harmonize the others and show the truth of both. Jesus was exhausted by the previous agony of his mind, by the mockery and indignity of the soldiers and people, by the forms of a pretended trial, and by the scourging he had endured; and as he was physically unable to bear the burden, Simon was required to walk behind him, and support one end of the cross, while Jesus carried the other. 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. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 31 For if they do these things in a green tree, what shall be done in the dry? of Jerusalem. ¶ Weep not for me, but weep for yourselves, &c. Another Hebraism, meaning, weep not for me so much as for yourselves; weep rather for yourselves and for your children than for me. He did not forbid utterly this expression of their sympathy and grief. He wept with others who were afflicted, John xi. 35; and he would not prohibit others from manifesting similar sympathy. Yet he admonished them that a scene was approaching, which more imperiously demanded their tears; referring, as all agree, to the calamities which should attend the desolation of Jerusalem by the Romans. 29, 30. By the striking figures, in these two verses, is conveyed an image of that unparalleled calamity mentioned by Matthew, xxiv. 19-22. 31. In a green tree, &c. This seems to be a proverbial expression. "Consult John the Baptist's expression, Matt. 27. Bewailed and lamented him. It iii. 10; now, also, the axe is laid to is consoling to reflect, that our blessed the root of the trees;' namely, then Lord, though despised and rejected of when the Jewish nation was subdued men, was not utterly forsaken in his to the government of the Romans, who hour of extremity. There were some were about to destroy it. And if they faithful and true hearts, some tender and deal thus with me, a green and flourishaffectionate hearts, which sympathized ing tree, what will they do with the with him; and in spite of the blasphe- whole nation, a dry and sapless trunk?" mous execrations of the multitude, they-Lightfoot. To the same effect, openly and publicly expressed their sympathy. The chosen disciples had fled, not daring to brave the fury of a mob. (Perhaps John should be excepted. John xix. 26.) But certain females, true and devoted to the last, followed him to his cross, and remained until he gave up the ghost, comforting and assisting him according to their ability. 28. Daughters of Jerusalem. A common Hebrew phrase, meaning women Barnes says, "By a green tree is represented evidently a man of truth and purity. And the meaning of the passage is, 'If they, the Romans, do these things to me, who am innocent and blameless, if they punish me in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes 32 And there were also two | the malefactors; one on the right others, malefactors, led with him hand, and the other on the left. to be put to death. 34 Then said Jesus, Father, 33 And when they were come forgive them for they know not to the place which is called Calva- what they do. And they parted ry, there they crucified him, and his raiment, and cast lots. may not be expected, when injustice law they were obliged to do. The Jews, and oppression have taken the place of also, however criminal for shutting their justice, and have set up a rule over this eyes and their hearts against the eviwicked people?' Our Lord alludes dence which Jesus had exhibited of his evidently to the calamities that would Messiahship, must still be considered come upon them by the Romans in the ignorant, to some extent, of the enormity destruction of their city and temple." of the crime which they committed; for The proverbial character of the phrase it is not to be supposed that they would is illustrated thus: "The good and just knowingly crucify the Messiah, whose man is, by the prophets and Jews, rep-advent had so long been their hope and resented under the metaphor of a green their subject of prayer. Moreover, tree, or a tree whose leaves do not Peter, when rebuking the Jews for their wither, Ps. i. 3; of a green olive tree, ungodliness in this very matter, and Ps. lii. 8; of a green fir tree, Hos. xiv. exhorting them to repentance, says, 8; of a tree whose leaves are ever green, now brethren, I wot that through Jer. xvii. 8. Whereas of the wicked it ignorance ye did it, as did also your is said, his branch shall not be green, fathers," Acts iii. 17; and Paul declares, Job xv. 32. Thus God by Ezekiel" had they known it, they would not threatens, that he will cut off every have crucified the Lord of glory." 1 Cor. green tree and every dry tree in Jerusa-ii. 8. But whatever allowance he made lem, Ezek. xx. 47; that is, as it is for this comparative ignorance, it is interpreted, chap. xxi. 3, that he will nevertheless true, that the Jewish cut off the righteous and the wicked. rulers, who were most active in this And it is proverbial among the Jews, murderous mockery of justice, were that two dry sticks will burn a green most deeply criminal, both for their one; that is, that the company of two wilful blindness to the truth and stubwicked men will corrupt and bring born resistance to conclusive evidence, judgments upon a good man."-Whitby. John xv. 21-25, and also for the unholy 32. Two others, malefactors. The passions which prompted them to procommon translation "two other male-cure the crucifixion of Jesus; for it was factors," conveys the idea that Jesus was a malefactor, or evil-doer. Such is not the true idea. The others were malefactors; he was not; but all were led away and crucified together. 33. 33. See notes on Matt. xxvii. 33, 35, not a mistaken regard for justice, but envy, wrath, and deadly revenge, which led them on. To this consummation of their wickedness Jesus referred, by their filling the cup of iniquity, or the measure of their fathers. Matt. xxiii. 22. The apostles also uniformly speak of 34. Father, forgive them, &c. In this transaction as an instance of most this prayer, our Lord manifested the aggravated guilt, and one which called active exercise of that blessed principle for and received vengeance to the utterwhich he inculcated upon his disciples. most. Yet, steeped in sin as were Matt. v. 44. He prayed not only that these unhappy individuals, even to their his persecutors, but that his murderers very lips, and knowing as he did, and might be forgiven. He even urged, on as he had predicted, that a fearful puntheir behalf, that they were not con-ishment awaited them, our blessed Lord scious what a crime they were commit-prayed that they might be forgiven. It ting. So far as the Roman soldiers were concerned, this was true, in its full extent; for we may well suppose they were utterly ignorant of his character; and indeed they can scarcely be regarded as moral agents, for they only obeyed the orders of their officers, as by military may be observed, (1.) that he did not pray for the remission of their punishment; for this he knew must be administered according to the righteous law of God; and he had repeatedly predicted the terrible retribution which awaited them. (2.) He did pray that they 35 And the people stood behold-| THIS IS THE KING OF THE ing. And the rulers also with JEWS. them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. 36 And the soldiers also mocked him, coming to him, and offering him vinegar, 37 And saying, If thou be the King of the Jews, save thyself. 38 And a superscription also was written over him, in letters of Greek, and Latin, and Hebrew, 39 And one of the malefactors, which were hanged, railed on him, saying, If thou be Christ, save thyself and us. 40 But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation ? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. prayer. They were all guilty; he prayed for all; and God is no respecter of persons. 35-39. See notes on Matt. xxvii. 37, 39-44. See also Mark xv. 26, 29-32, and John xix. 19-22. 40. Rebuked him, &c. The other evangelists represent both these malefactors as deriding our Lord. Luke alone notices the fact, that one of them manifested repentance, and implored favor and forgiveness. Probably both did mock, at the first; but afterwards one of them, being affected perhaps by the miraculous darkness which shroud might be forgiven; that is, that, having endured the appropriate reward of their iniquity, their sinful hearts might be so sanctified, that they should be reinstated in a condition of purity, and their sins and iniquities be remembered no more. Heb. viii. 12. (3.) A more unpromising case for conversion and forgiveness can scarcely be imagined. Seldom, if ever, have men sinned against such clear light, or sinned so foully. Yet for these our Saviour prayed. We may safely conclude, he would omit none, when supplicating mercy, and that we should omit none. (4.) We cannot doubt, that he prayed in faith, nor thated the earth, as were the centurion and his supplication was well-pleasing in those who were with him, was induced, the sight of God, and mercifully answer-like them, to believe that Jesus was a ed. And if granted in this case, we need not fear that his and our supplications for all men, everywhere, will be denied. It is good and acceptable unto God, that prayers should be offered for all, because he will have all men to be saved and to come unto the knowledge of the truth; and to impart this knowledge, and carry out the gracious plan of God, the same Jesus, who prayed for his murderers with his dying breath, also gave himself a ransom for all, and tasted death for every man. 1 Tim. ii. 1-6; Heb. ii. 9. It is well observed by Barnes, that "the greatest sinners through the intercession of Jesus may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Acts ii. 37, 42, 43; vi. 7; xiv. 1." To this, I add, that there is no more reason to doubt that all "his enemies and murderers obtained forgiveness and life," according to his righteous man and the Son of God; see verse 47, and Matt. xxvii. 54. Accordingly he rebuked his mocking companion, who tauntingly requested Jesus to save himself and them, that is, from the cross, if he were the Christ; even as the Jews, in like manner, mocked, saying, "He saved others; let him save himself, if he be the Christ, the chosen of God," ver. 35. Dost not thou fear God? The penitent thief was probably convinced, by what he had witnessed, that Jesus was peculiarly favored of God. And he admonished his companion that it was an offence against God to abuse or deride his chosen servant. Same condemnation. That is, condemned to the same kind of death; but not for the same cause, as is further explained in the next verse. 41. We indeed justly. Those who were crucified with Jesus had been thieves, or rather robbers. By the laws of the land their crime was punishable by death. Hence this one acknowledges |