Exposition of John, Chapter 18 · Verse 16 – Verse 17
Verſe 31. Then ſaid Pilate unto them, Take ye him, and judge him according to your law. The Jewes therefore ſaid unto him, It is not lawful for us to put any man to death.
32. That the ſaying of Jeſus might be fulfilled, which he ſpake, ſignifying what death he ſhould die.
Pilate, in his ſecond propoſition, remits the trial and cenſure of Chriſt to themſelves, to be gone about according to their law. But they, in their anſwer, decline that they had power to put any man to death, v. 31. in which a ſpecial providence is remarked, v 32. For clearing of this propoſition and anſwer, and the whole purpoſe, Conſider, That it is aſſerted by many, that the Jewes being now under the power of the Romans, though they had not power to inflict capital puniſhments for crimes condemned alſo by the Roman Lawes; yet they had power not only to judge of leſſer faults, and to inflict puniſhments which were not unto death, but might alſo put men to death for blaſphemy againſt God and their own Law, whereof they judge Chriſt to be guilty. Therefore they underſtand this ſpeech of the Jewes, It is not lawful for us to put any man to death, as importing, not that they might not do it at all, nor yet only that they would gratifie Pilate, by renouncing their power, that they might engage him for them; But that they might not do it at that time, in regard of the holineſſe of the feaſt, for which cauſe alſo it ſeems that Herod delayed the intended execution of Peter, till after Eaſter, Acts 12.4. And they ſtrengthen this aſſertion from this conſideration, That ſuppoſe this power had been taken from them, yet in this caſe they could not object want of power or liberty, unleſſe it had been becauſe of the holineſſe of the time, ſeeing Pilate had granted them liberty to judge him. But whatever be aſſerted to this purpoſe, yet upon accurate ſearch of the Jewiſh Records, and other paſſages, it will be found, That they had indeed power of leſſer cenſures, or puniſhments, as may be gathered from Matth. 10.17. 2 Cor. 11.24. That they had alſo power in capital crimes againſt their own Religion, to examine the nature and quality of the offence, and to determine what it deſerved, as they did in Chriſts caſe, John 19.7. and Matth. 26.65, 66. and in doing whereof in the caſe of Paul, they complain that they were interrupted by Lyſias, Acts 24.5, 6, 7. Neither is it to be denied alſo, that in their practice they ſomewhat went further, and in a tumultuous way did cut off capital offenders, (as they conceived them to be) in the matter of their Religion, without any legal proceſſe, or owning of the Roman Governour. But as for matter of right or liberty granted then by the Romans, they had no power at all to put any to death, till he were brought before the Governour, who was to take cognition of the cauſe, and to give out ſentence, and ſee it executed. This appeareth all along here, in their bringing Chriſt unto Pilate, after they had condemned him, in their very clear profeſſion of the want of power in this place, and in their proſecuting Chriſt inceſſantly before Pilates judgement ſeat, till he pronounced ſentence againſt him. We do not finde Pilate in the firſt entring of this proceſſe, give any hint of any ſuch power; nor is it to be doubted, but if they had any ſuch power, or had they looked upon Pilates ſpeech, as giving them liberty to put him to death themſelves, they would greedily have embraced it, rather then put the matter in hazard, wherein they think themſelves ſo much concerned; eſpecially now when they finde Pilate like to ſtand ſo much on points with them; to ſay nothing that they were very tender in the matter of their liberty and power, and therefore would not willingly quit any right they had, or ſlight any liberty granted them. And if they who did perſecute Chriſt to death in the time of the feaſt, could not ſentence him at that time, yet (no doubt) on the former conſiderations, they would have kept him till the feaſt was over, for which they might have a guard of Roman Souldiers, as well as they had one for apprehending him.
Theſe things being conſidered, I take the ſcope and meaning of theſe verſes to be this, That Pilate; partly, having no will to meddle with Chriſt, whom he knew to be delivered to him for envy, and partly, being irritate by their preſumptuous and illegal anſwer to his propoſition, v. 29, 30. doth remit the matter back to themſelves, that if they judged him worthy only of ſome leſſer puniſhment, they might inflict the ſame according to the liberty yet continued with them: Or if they meant that he deſerved more, even death, when they called him a malefactour, he, (in a bitter taunt) declares that if that were their way according to their laws and Religion, to condemne a man upon truſt, and put him to death without an accuſation and formal proceſſe, he he would let them do on; But as for him, if he knew not the crime to cognoſce upon it, he would never be their executioner to pronounce ſentence and execute it, ſuch procedure being no wayes agreeable to the Roman cuſtome, Act. 25.16. And ſo his ſpeech is rather a ſharp reflection upon them and their laws, then any permiſſion to them to execute any ſuch power. The Jewes, in their reply, declare that they had no power at all to put any man to death, and therefore had brought him to him. Whereby they both intimate that they thought that he deſerved more then they had power to inflict, and withal, they would pacifie Pilate, by acknowledging his power, and declaring how they were content he ſhould exerce it among them. But in all this John obſerveth a providence of God, Not that the Jewes employed not the power which they had, or was now permitted to them, to put him to death. Nor yet only that they did it not tumultuouſly; But that they had no ſuch power at all; that ſo he might (according to his own prediction, Matth. 20.19. Joh. 12.32.) die under a Pagan Ruler, and might dye a Roman death and be crucified, which was more ſignificant then ſtoning, the ordinary death inflicted by the Jewes for blaſphemy, Lev. 24.16. which was the crime they falſly charged on Chriſt, Joh. 9.7. Matth. 26.65, 66. and would have ſtoned him for it before, Joh. 10.33.
From theſe verſes thus cleared. Learn, 1. Even Pagans may be more clear and juſt in their proceedings with Chriſt and his followers, then corrupt men in the Church, who have abuſed the offer of much grace; for, ſo doth appear here in Pilate and theſe Rulers of the Jewes; He doth not ſuppoſe Chriſt to be guilty of ſo much as they intend, nor is he ſo forward and informal as they are. 2. It is the great ſin of many men, that having no true piety, they will yet pretend to much of it; Whereby, and by their unanſwerable walking, they expoſe Religion to reproach, and render it deteſtable, even to Pagans: for, their preſumptuous commending of themſelves, to commend an injuſt procedure againſt Chriſt, v. 30. draweth out from Pilate this …art reflexion upon their law and Religion, Take ye him, and judge him according to your law. 3. It is alſo ordinary with God, to expoſe theſe juſtly to reproach, who hunt after the idol of their own credit, in a ſinful way; for, this alſo reflects upon themſelves, as well as upon their law. 4. It is no ſtrange thing to ſee many idols of men ſtoop and give place to greater idols, coming in competition therewith; And, particularly, malice againſt Chriſt, his truth and followers, is ordinarily ſo violent in perſecutors, that they will renounce their credit and pack up injuries very grievous to them, to get that ſatisfied: for this ſpeech, it is not lawful for us to put any man to death, is not only an ingenuous acknowledgement, that they had no power to deal with Chriſt as they thought he deſerved, but points out alſo, how they ſtartle not at this check given them, but inſinuate with him, as acquieſcing in their want of power (which yet was the thing they moſt affected) that ſo they might get him on their ſide, to condemne Chriſt. 5. The Lord hath a ſupreme hand and providence in the leaſt things which concerne Chriſt and his followers, and eſpecially in their ſufferings; for, that they want power, and he is left in Pilates hand, there was a providence in it, That the ſaying of Jeſus might be fulfilled, &c. 6. In this way of Chriſts dying under a ſtranger, and by crucifying, omitting what hath been ſaid on v. 28. and may be further ſpoken of his being crucified, in its proper place. Theſe paſſages of providence come to be obſerved. 1. That Chriſt is a faithful keeper of his word, and will not faile to ſee that performed which he ſpeaks therein; for, ſo appeareth in the firſt place; all theſe things were, that the ſaying of Jeſus might be fulfilled, and he might be found true in his predictions. 2. That Chriſt is the true Meſſiah, as being ſent into the world, when now the Scepter was departed from Judah, according to the prophecy, Gen. 49.10. for, he foretold this death, and his delivering to the Gentiles to be crucified, when the Jewes wanted power, as here they confeſſe, that this might contribute to the confirmation of this great truth. 3. Chriſt would be put to a moſt curſed, ignominious and painful death, that he might teſtifie his love to his own, and fully ſatisfie for them, and might lead them to inherit a bleſſing; for, all theſe concurred in this death; A more eaſie way of it being long ago pronounced accurſed, Deut. 21.23. he would chooſe the moſt accurſed kinde of it, which withall was moſt ignominious and painfull. 4. Chriſt alſo by his poſture in this death, being lifted up with his armes ſtretched out upon the croſſe, would invite all his people to look and come to him, who ſtands with open armes ready to receive them, and make them partakers of his purchaſe.
Verſe 33. Then Pilate entred into the Judgement-hall again, and called Jeſus, and ſaid unto him, Art thou the King of the Jewes?
34. Jeſus anſwered him, Sayeſt thou this thing of thy ſelfe? or did others tell it thee of me?
Followeth, to v. 38. the third branch of this par… of the Chapter, containing Pilates examination of Chriſt, and his anſwers to his queſtions. Concerning which, we are to conceive that Pilate following his own way, will have ſome accuſation againſt him before he proceed; And they to ſatisfie him, do accuſe Chriſt of affecting a Kingdome, as is recorded, Luk. 23.2. Upon which Pilate proceeds to the examination. It may be taken up in three diſcourſes betwixt him and Chriſt: In the firſt whereof (in theſe verſes) Pilate enquireth if he was the King of the Jewes, and would grant that crime whereof they accuſed him; Chriſt deſires, in the firſt place, before he anſwer, whence that accuſation might flow, whither from his own apprehenſion, or from the Jewes: Whereby he would put Pilate to it, to conſider, either his own ſimplicity, if he himſelfe did ſuſpect him to be a King, ſuch a one as he dreamt of, when yet he ſaw nothing in him like ſuch a ſtate; or, his levity and credulity, if he did receive ſuch an improbable report and delation from others; or his injuſtice, if to pleaſe malicious delators and accuſers, he intended that proceſs againſt him Whence learn, 1. It is a plague upon the children of men, that all of them by nature have ſtill ſomewhat to make them jealous of Chriſt, and afraid of him and his company; for, as the Phariſees feared the blaſting of their reputation by him, and others are afraid that he will not give liberty to their luſts, ſo Pilate hath his own prejudice, in that he is accuſed to be the King of the Jewes. Happy are they who are delivered from prejudices at him. 2. It is, in particular, the great prejudice of Rulers and great men againſt Chriſt, that they apprehend that his Kingdome and power in his Church is prejudicial to their authority and power in the earth; for, that is the thing Pilate fears, when he enquires, Art thou the King of the Jewes? 3. It is exceeding reproachful either lightly to take up, or lightly to receive and hearken unto calumnies and reproaches, caſt upon men, or yet to gratifie theſe who are known to purſue the innocent maliciouſly; for, ſo much doth Chriſts queſtions to Pilate point at. 4. Men ought not to be born with, in their dallying with conſcience and juſtice, eſpecially in matters which concerne God and his truth, but ſhould be put to it, either altogether to diſclaime conſcience, and equity, or elſe to walk according to the rules thereof; for, ſo much alſo do Chriſts queſtions drive Pilate unto, that he would not dally in this proceſſe, if in his conſcience he knew it but frivolous and invented by malice.