man ? "*

They reply with characteristic haughtiness, "If he were not a malefactor, we would not have delivered him up unto thee." Now out of your own mouths be ye adjudged of falsehood, ye Scribes and Pharisees, hypocrites! They know this was not the charge on which they had condemned him; but they must vary their accusations to suit the feelings of Pilate, for he looked contemptuously upon them and their religion. They would have him understand by their reply, that Christ is adjudged guilty under some of their laws which they can appreciate better than himself. We have found him guilty all we want is your assent to his execution.' Perhaps they think they can stave off inquiry into his guilt. But Pilate's interest in the prisoner will not be so satisfied, and he responds in their own style, "Take ye him, and judge him according to your own law." If you will take the responsibility of his trial, take that of his punishment also. They know they have no power to do this, and so they "It is not lawful for us to put any man to death."

answer,

*John xviii. 29-32.

As Pilate insists upon their articles of accusation against Jesus, they begin to accuse him; saying, "We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying, that he himself is Christ, a king." To omit the almost contemptible view which they give of the Messiah, calling him "a king," for whom the nation were anxiously looking, we cannot measure the baseness and mendacity of the charge itself. For, in the first place, it was not their real accusation against him. Not a word was lisped about Cæsar at Caiaphas' house. But they know that the Roman judge cares nothing whether Christ be, or claims to be the Son of God, and a charge of blasphemy ever so heinous and ever so well proved, will excite no interest in him. They must have something in which he will be interested, and so they bring up the frequent charge of Jesus' exciting the nation against paying tribute; for this is a case of his special oversight. Again, they know that if Christ, as the Messiah, had thus arisen against their hated bondage, they 'would have hailed him with louder acclama

*Luke xxiii. 2.

tions than the hozannas of the children. For the Roman taxgatherer was universally execrated from Dan to Beersheba, and there was nothing under which these accusers at Pilate's door were more restive than this very subjection to the Romans. So that they are charging as a capital offence upon Jesus, what they delight to anticipate in their hearts. Once, they had reproached Christ for associating with publicans, as if he were too much inclined to favor the Romans; and now they will have him put to death, because he does not favor them more. Strange their diabolical sycophancy does not strangle them with shame! Besides, their charge is as false as crafty. They have not a shadow of evidence to substantiate it, and they present none. On the contrary, Christ had, when once they asked him if it was lawful to give tribute to Cæsar, answered distinctly, "Render unto Cæsar the things which are Cæsar's; and unto God the things which are God's."* But we are not to expect any truth or candor from the infuriated group in front of the procurator's palace. Like ravening hyenas, the blood

*Matt. xxii. 21.

alone of the innocent Jesus can satisfy them, and that because he has invaded, by his pure teachings, their usurped spiritual domination.

But they have succeeded in arresting the attention of Pilate, by founding their accusations upon opposition to the tribute-money. Accordingly he goes back into the area where he left Jesus standing, and asks him, “Art thou the king of the Jews."* This is a new accusation not preferred against Jesus before the sanhedrim, and he desires to know who has originated it. "And Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?" Pilate replies, "Am I a Jew? Thine own nation and the chief priests have delivered thee unto me. What hast thou done?". —that is, to obtain this title of king. As he can get no satisfactory solution to these urgent proceedings against the prisoner from his accusers, he applies to the accused himself for explanation. The Saviour, knowing the honesty of his inquiry, and seeing his perplexity, for Pilate was fast becoming involved in an undesirable dilemma, answers him frankly. He had asked him if

*John xviii, 33-38.

he were a king. In a certain sense, Christ replies, but "my kingdom is not of this world. If my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews; but now is my kingdom not from hence." This completely shows the falsity of the priestly charge. Pilate therefore again inquires, "Art thou a king then?" Ideas of temporal power and splendor only, float before the eyes of this subject of imperial Cæsar, at the mention of a kingdom. One single gleam of light however, penetrates the dark mind of this heathen ruler. A flitting conception of some spiritual power glances by, and he asks again, “Art thou a king then?" Jesus confesses it, and defines his meaning. "To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. Every one that is of the truth, heareth my voice." How important is this moment in the life of the procurator! The Son of God has just opened his lips to explain the nature of his kingdom of holiness and eternal peace. He has proffered its privileges to this earthly dignitary. Stop a moment, Pilate! Listen to the gra