was, he properly belonged to Herod's jurisdiction, who reigned over Galilee.

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.

'Herod's jurisdiction.' Herod Antipas, the son of Herod the Great. This was the same Herod that put John the Baptist to death. Jesus had passed most of his life in the part of the country where he ruled, and it was, therefore, considered that he belonged to his jurisdiction.

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 in many words; but he answered him nothing. 10 And the chief priests and scribes stood, and vehemently accused him.

'Vehemently accused him.' Violently or unjustly 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.

'With his men of war.' With his soldiers, or his body guard. Set him at nought.' Treated him with contempt and ridicule. A gorgeous robe.' A white or shining robe, for this is the meaning of the original. The Roman princes wore purple robes, and Pilate, therefore, put such a robe on Jesus. The Jewish kings wore a white robe, which was often rendered very shining or gorgeous by much tinsel or silver interwoven. The Jews and Romans each decked him in the manner appropriate to their own country, for purposes of mockery.

12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

'Made friends together.' What had been the cause of their quarrel is unknown. 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. It is true, however, that wicked men, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that enmities of long standing are sometimes made up, and the most

opposite characters brought together simply to oppose religion. Compare Ps. lxxxiii. 5, 6, 7.

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, 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.

Worthy of death.' _Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate, and then before Herod, and yet after all he was declared by both to be innocent. There could be no better evidence that he was innocent.

16 I will therefore chastise him, and release him.

The word' chastise,' here, means to scourge, or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that, as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; and perhaps he expected that by seeing him whipped, and disgraced, and condemned to ridicule, and contempt, and suffering, they would be satisfied. All this shows Pilate's want of firmness. He should have released Christ at once, but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations, and he that, like Pilate, seeks only for public favour and popularity, will assuredly be led into crime.

17 (For of necessity he must release one unto them at the feast.)

See Matt. xxvii. 15.

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.) 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.

See Matt. xxvii. 20-23.

24 And Pilate gave sentence that it should be as they required. 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. See Matt. xxvii. 26.

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.

6

See Matt. xxvii. 32. After Jesus.' Probably to bear one end or part of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him.

27 And there followed him a great company of people, and of women, which also bewailed and lamented him. 28 But Jesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 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.

'Daughters of Jerusalem.' Women of Jerusalem. This was a common mode of speaking among the Hebrews. 'Weep for yourselves,' &c. This refers to the calamities that were about to come upon them in the desolation of their city by the Romans.

30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

'To the mountains, Fall on us,' &c. This is an image of great calamities and judgments. So great will be the calamities that they will call on the hills to protect them. See Rev. vi. 16, 17.

31 For if they do these things in a green tree, what shall be done in the dry?

For if they do these things in a green tree,' &c. This seems to be a proverbial expression. A green tree is one that is not easily set fire to. A dry one is easily kindled, and burns rapidly. By a green tree,' is represented evidently a man of truth and purity. And the meaning is, If they, the Romans, do these things to me, who am innocent and blameless, what will they not do in

relation to this guilty nation? Our Lord alludes evidently to the calamities that would come upon them by the Romans in the destruction of their city and temple.

32 And there were also two others, malefactors, led with him to be put to death. 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.

See Matt. xxvii. 35, 38.

34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

"Father, forgive them.' This is a fulfilment of the prophecy in Isa. liii. 12: He made intercession for the transgressors.' The Romans knew not what they did, as they were really ignorant that he was the Son of God, and were obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence that he was the Messiah, but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. We may learn from this prayer, I. The power and excellence of the christian religion. No other religion teaches men to pray for forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge: the christian bears reproaches and persecutions with patience, and prays that God would pardon them and save them from their sins. 2. 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. 37-41; vi. 7. 'They know not what they do.' It was done through ignorance, Acts iii. 17; 1 Cor. ii. 8. Ignorance does not altogether excuse a crime if the ignorance be wilful, but it diminishes its guilt. They had evidence, they might have learned his character, and might have known what they were doing. But Jesus here shows the compassion of his heart, and even urges it as a reason why they should be pardoned that they were ignorant of what they were doing. See 1 Tim. i. 13; Acts xvii. 30. Yet this is no excuse and no evidence of safety for those who will not learn in our day, and who contemptuously put away from them and their children the means of instruction.

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.

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, THIS IS THE KING OF THE JEWS. 39 ¶ And one of the malefactors, which were hanged, railed on him, saying, If thou be Christ, save thyself and us.

See Matt. xxvii. 37-44. 'In letters of Greek,' &c. See notes on Matt. xxvii. 37. One of the malefactors. Matthew (ch. xxvii. 44) says, "the thieves cast the same in his teeth." See the apparent contradiction in these statements reconciled in the notes on that place. If thou be Christ.' If thou art the Messiah; if thou art what thou dost pretend to be. 'Save thyself and us.' Save our lives. Deliver us from the cross. Men often in sickness and affliction call upon God. They ask of God to save them, but it is only to save them from temporal death. It is not to save them from their sins. And the consequence is, that when God does raise them up they forget their promises, and live as they did before.

40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

'Dost not thou fear God.' You are condemned to die as well as he. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man. Same condemnation.' Condemnation to death, the same kind of death.

41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

'Due reward of our deeds.' The proper punishment for our crimes.

42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

'Remember me.' This is a phrase praying for favour, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It implied that he believed that Jesus was what he claimed to be, the Messiah; that though he was dying with them, yet he would set up his kingdom, and that Jesus had full power to bless him, though about to expire. The promise which follows shows that this prayer was answered. This was a case of repentance in the last hours, the trying hours