of silver in the temple, and departed, and went and hanged a himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. d Ps.55.23. 2Sa. 17.23. Ac.1.18. was full. They only cared to have their victim-and they would put Christ to death, though Judas were to hang himself for betraying Him. How often do wicked men sacrifice their partners in sin, and treat the agonies of the sufferers with the most utter hardness and contempt. 5. Cast down the pieces. Now he would throw away the infamous and bloody bribe; but that could not put away his sin, nor his suffering. Who can imagine this fire of torment in his soul? He went to the temple, with this desperate intent of hanging himself—and as if this would help to satisfy his mind, he threw the money on the temple floor. Hanged himself. On his way to this suicidal act, he cast away the silver. Entrapped by this bait, he cares no longer for the bait, but only for an escape! Alas, it is from himself and from his own undying thoughts, that he would seek a refuge. Eternity gives him only a prison. Luke has written, in the Acts 1. 18, that Judas "falling headlong, burst asunder in the midst, and all his bowels gushed out." This was the tragic result. In a hasty attempt to hang himself, he fell so as to be dashed in pieces like a potter's vessel (Psalm 2). 6. Not lawful. The chief priests, who had so wickedly plotted for Christ's death, are now very scrupulous about this point of ceremonial law. What hypocrites! They who are most rigid in mere formalities, and who find all their religion in the outward rites, can sometimes perpetrate the blackest crimes. The treasury. This was the chest (or chests) in the court of the women, for receiving the offerings of worshippers (see ch. 15. 5). They found a law against putting this money into the treasury of the temple. It was not allowable to offer to God what was regarded an abomination (Deut. 23. 18).¶ The price of blood. blood-that which had been the means of death. 7. They took counsel—that is, about what should be done with the moneyas the next clause shows.- -T The potter's field. A field near Jerusalem, that had been used for making earthenware. The size of it is not mentioned; but it was evidently a spot which was valuable for little else than a grave yard, and it was considered a charitable use of the money, to purchase this ground "to bury strangers in"-such as died at Jerusalem, not belonging there-as when they came up from all quarters to the feast. Strangers are provided for in death by the price of Christ's blood. They that were far off are brought nigh by the blood of Christ, even" aliens from the commonwealth of Israel, and strangers from the covenants of promise. 8. Wherefore. This field gets a name in Providence, that commemorates the bloody deed. That measure which the chief priests used as a mock charity, is made a memorial of their impiety. It was called Aceldama, which means this, Acts 1. 19, (see View of Mod.Jerusalem)—and it was so called at the time of Matthew's writing this history, several years after, at least. 9. Jeremy the prophet. Jeremiah's prophecy, as it anciently commenced that division of the Old Testament Scriptures, called the prophets, was the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, 1 whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me. the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then saith Pilate unto him, Hearest thou not how many 11 ¶ And Jesus stood before things they witness against thee? 1 Or, whom they bought of the children of Israel. often a name for the whole-and under this name, quotations from the prophets were made. This will account for these words, which are found in Zechariah, being quoted as if from Jeremiah. See Zech. 11. 12, 13. Jer. 32. 6, &c. The exact language is not recited; but the application of the idea is made. The prophet found the people ungrateful. He asked of them his price, or the wages they were willing to allow him. They contemptuously fixed it at thirty pieces of silver, which was the price of a slave. He indignantly casts it to a potter. The whole transaction was most clearly intended to presignify the train of events here narrated. The prophecy or vision would seem to relate almost alone to Christ, and the Jews refer it to the Messiah. So our Lord came to an ungrateful people, who expressed their slight of Him, by naming this as his price, which was the value of a slave! "They of the children of Israel did value," or estimate Him at this menial rate. We see from this history of Judas how wicked counsels may be prospered, only to the ruin of the soul-how all plotting against Christ must end in destruction-how sin brings its own punishment, and is often visited on earth with speedy and signal vengeance-the money gave him no pleasure. The pain of a guilty conscience he had-that is, the bitter sense of having done wrong. Men may now deny their Lord as Peter did-by being ashamed of Him, and refusing to bear their cross, and appearing among His despisers-and f c.26.63. they may betray His cause as Judas did, by giving the enemy an advantage, and being the means of reproach to religion and of triumph to Christ's foes. [ 146. CHRIST BEFORE THE GOVER- 27. 11-14 | 15. 2-5 | 23. 2–5 John. 18.29-38 Christ having been seized in Gethsemane, was taken first to Annas and Caiaphas, high priests. He was afterward led before the Sanhedrim, who decided that He was guilty, and worthy_of death. They then sent Him to Pilate. Pilate was a severe and mercenary man. His administration as procurator was oppressive. The Jews complained of this, which led to his removal. He was banished to Vienne in Gaul, A. D. 36, and committed suicide, having been in office ten years. 11. And Jesus stood, &c. (see vs. 2). He was charged before the Roman governor, with subverting the nation, and forbidding to give tribute to Cesar, saying that He Himself is Christ, a KING (Luke 23. 2). This was a thing of which Pilate could take cognizance, and this was the charge now pending. To this point, Pilate directs his questioning. ¶ Thou sayest. This is a form of reply which means, It is so. He was the king of the Jews (John 18. 36); but His kingdom was not of this world, but spiritual (Ps. 110). John 18. 36. 12. He answered nothing. He knew their malignant designs; and in meekness, as He knew their charges to be ungrounded, He held His peace. 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now & at that feast the governor was wont to release unto the people a prisoner, whom they would. g Mar.15.6,&c. Lu.23.17,&c. Jno.18.39,&c. 13. They witness against thee (see Luke 23. 5). "He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." 14. To never a word-not even to the extent of a word-not so much as one word-" as a sheep before her shearers was dumb, so He opened not His mouth" (Isa. 53. 7). This was in accomplishment of prophecy. It showed His meekness and willingness to suffer the innocent for the guilty. This made an impression on Pilate. ¶ Marvelled. He wondered that Christ should be so silent, and seemingly so indifferent about His acquittal. Pilate declared that he found no fault in this man-and the chief priests and people grew fierce, and pressed the charge that He "stirred up the people (seditiously), beginning from Galilee to this place" (Luke 23.5). The mention of Galilee, led Pilate to ask if Christ was a Galilean; and when he found that he was, he gladly put Him off upon Herod, who was Governor of Galilee, and was then at Jerusalem, at the feast. Luke 23.7. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore, when they were gathered together, Pilate said unto them, Whom will ve that I release unto you? Barabbas? or Jesus which is called Christ? tice. "For of necessity he must release one unto them at the feast." As it was only "at THAT feast"-the passover-we infer that this was a symbolical act, and embodied to the constant view of the people, the great fundamental idea of RELEASE, as connected with the Paschal sacrifice. A MAN was by a formal ceremony SET FREE-A MALEFACTOR-an elect malefactor-" whom they would"— "whomsoever they desired" (Mark). And the people were trained by such an expressive symbol, to the great doctrine of justification-the guilty released from the hands of justicethe condemned-the prisoner-dismissed as a freeman by governmental authority. So by the great Paschal sacrifice ("Christ our Passover")the condemned, who are prisoners of law-but yet the chosen of Christ are freely and fully RELEASED. 16. A notable prisoner-notoriousas famous in the sense of infamous. From Mark it appears that he was the ringleader in an insurrection, and the band were bound with him in prison, and he had added murder to his sedition (Mark 15. 7). 17. Gathered together-in expectation of the customary release (see Mark 15. 8). ¶ Whom will ye. From Mark 15. 8, we learn that the multitude were clamorous for Pilaie to act upon this established principle. and to release one. He then proposes Christ for this release—" the king of the Jews" (Mark)--or puts the question as between Christ and Barabbas. Pilate was evidently willing to obtain for Christ the privilege of this custom (Luke 23. 20). Already, perhaps, he had received the message 18 For he knew that for envy they had delivered him. h 20 But the chief priests and elders persuaded the multitude that they should ask › Barabbas, and destroy Jesus. 19 ¶ When he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him. n Pr.27.4. Ec.4.4. i 18.53.11. Zec.9.9. Lu.23.47. 1Pe.2.22. IJno.2.1. from his wife (vs. 19), that she had "suffered many things in a dream, because of Him-that just man." It is also stated by two Evangelists, that Pilate "knew that the chief priests had delivered Him for envy." He also states to them openly, his own impressions of His innocence upon a thorough examination, in which opinion, also, Herod concurred. Luke 23, 14, 15. It was really the fear of sedition on the part of the multitude (vs. 24), and his dread of the jealousy of Tiberius, which prevailed with him, against his conscience, to deliver Christ to be crucified. 18. For envy" that the chief priests had delivered Him for envy (Mark)—that is, for uneasiness and opposition at His popularity. He had drawn away the people after Him, and had unsettled the public confidence very much in their doctrines and claims. Pilate should have let Him go if he would have judged justly. But he deferred to the voice of the people. And here it is shown, 1st, that the very authority which condemned Christ also declared him innocent; and 2d, that it is the voice of men--of the multitude of the people, that Christ should be put to death. "They cried out all at once." Men are naturally opposed to Christ, to His claims and offers. 19. His wife sent unto him. This tribunal was in a place that is called the Pavement (see John 19. 13), in the open court before the palace. Here was a most remarkable and direct warning to Pilate from his wife, through a dream, just at this juncture. This incidental notice of 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. j Ac.3.14. her being now at Jerusalem, is a strong proof of the Evangelist's veracity, as it was only in the reign of Tiberius that the governors of provinces had been permitted to take their wives with them. (Tacitus' Ann. 3. 33, Horne's Introduction, Vol. III., p. 109.) What strange incidents hang around all the steps in the procedure. They who are tempted to give up Christ, against all their judgment and conscience, shall have many a direct warning to desist. She had strong and special convictions that Christ was a just or righteous man, not a transgressor against the law"That just man (see ch. 1. 19); and so she was deeply exercised respecting Him, and anxious that Pilate should not be implicated in His condemnation. 20. Ask Barabbas. Influences were brought to bear upon the multitude for preferring Barabbas to Christ. Observe-in this significant matter of a release, that represents the justification of the sinner through Christ, it is not the more innocent, but the more guilty, that shall illustrate the gracious plan. "Not Christ but Barabbas." Yet, Barabbas, but for Christ. 21. Whether of the twain-or of the two. The question is now distinctly put to the people. Every thing now turns upon their decision between these opposite parties. The sinner chooses Barabbas the robber, before Christ the Redeemer. But it is not the righteous, but the sinner-the malefactor-that is released at the Passover. Christ came not to call the righteous, but sinners to repent ance. 22 Pilate saith unto them, What shall I do then with Jesus, which is called Christ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. * c.21.38,39. 22. What shall I do then. Pilate presents, now, this difficulty. How should they dispose of Christ" Jesus which is called Christ "-" whom ye call the King of the Jews ?" (Mark.) This was designed to remind them of His claims, and to hint to them of the difficulties which they must find in His case. The question turned only incidentally upon His getting the benefit of the paschal release. He was upon His trial. He had been condemned by the Sanhedrim, but not as yet formally by Pilate. Yet the governor, finding himself in straits, would gladly be availed of this provision. But Christ must be counted as a culprit, before He can have the benefit of a release that applies only to the condemned. Pilate would fain put the responsibility upon the people. So, many a one who decides not positively for Christ, tries to shift the blame upon others, and pleads that he does only as he is impelled by necessity or stress of circumstances. 23. And the governor said, Why? This question Pilate asked them even to the third time (says Luke), and proposed a punishment that might satisfy their worst passions. "I will "I will therefore chastise Him, and let Him go." This chastising, or scourging with rods, was inflicted upon those who were to be crucified. It was a first step in their punishment. Pilate wished them to be satisfied with this. This was an abandonment of the former ground. If he could not get the paschal privilege for Him, he would have them stop at their usual scourging, and upon that, would let 24 ¶ When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, Hism blood be on 7 De.21.6. m De.19.10. Jos.2.19. c.21.44. Ac.5.28. Him go. They could not even tell of any evil which He had done. They only called clamorously for His crucifixion. They were instant with loud voices, requiring that He might be crucified. 24. Took water. The timid, unprincipled, unjust judge who sets the popular clamor before the solemn demands of justice, would now fain find a solace for his conscience in a poor ceremony. But this profession of innocence did not acquit him of his crime. No outward profession of religion, nor administration of solemn rights can expiate sin, or stand against wilful transgression. This washing the hands of this capital offence, was an expressive sign, which the Jews understood. Deut. 21. 6. It was a Jewish custom. He would publicly declare himself to them as having nothing to do with this just man; and so he testified in words. words. "I am innocent of the blood of this just person." And as he would formally roll the blame upon them, he adds, " See ye to it." It is your business, and you must answer for it, not I. 25. His blood be on us, &c. This was their open assumption of all the consequences. They would take the responsibility, and would invoke it even upon their families. Little did they think what they were doing. I. was a solemn imprecation upon themselves and their posterity, of all that the Divine vengeance should recompense for His blood. The destruction which was prophesied in their Scriptures (Malachi), and forewarned by Christ Himself, was to be at their |