John 19:13–16

Followeth the second part of the Chapter. The first branch whereof (in these verses) contains the sentence passed by Pilate, against Christ: Wherein we have to consider. 1. What it was that drew Pilate, after so much reluctancy and opposition, to condescend at last unto it; to wit, that being affrighted with that accusation against himself, v. 12. he dare stand it out no longer, but brings forth Christ to the open view, and sits down as Judge to cognosce upon the cause, in the judgement seat, a place getting its name from its being paved, and that some what high above the place where spectatours were, as the Hebrew or Syriak name signifieth, v. 13. 2. The time is marked wherein Pilate is perswaded to proceed in the processe, v. 14.—In general, it is recorded that it was on the day of the preparation, wherein the Jewes were to eat the passeover, as is cleared on Joh. 13.2. And in particular, that it was about the sixth hour of the day; Yet Mark. 15.25. it is called the third hour, when they crucified him, and Matth. 27.45. it was the sixth hour when the darknesse came on, after he was crucified. For understanding and reconciling whereof, it is to be remembred that the Jewes did reckon twelve hours in every day, from Sun-rising to Sun-setting, John 11.9. And accordingly so many also in the night And albeit these hours were, for the most part in equal, the hours of the day being shortned in winter and lengthned in summer, and contrariwise, these of the night; Yet at the time of Christs passion (being near or at the Aequinox) they were equal, the Sun-rising about six a clock according to our account. Again, as they divided the hours of the night in four watches, reckoning three houres to a watch (of which see Lam. 2.19 Luke 12.38. Exod. 14.24. Matth. 14.25.) So they also divided the hours of the day in four quadrants or great hours, for ordering the time of their Sacrifices, and ordinary prayer, which they went about thrice a day. Psal. 55.17. Dan. 6.10. The first was called the third hour, answering to our ninth, Matth. 20.3. and was the time of morning prayer, and sacrifice in the Temple. The second was called the sixth hour, Matth. 20.5. answering to our twelfth. And this also was an hour of prayer, Psal 55.17. Acts 10 9. The third was called the ninth hour, Matth. 20.5. Answering to our three afternoone, and this was the time of evening prayer and sacrifice, Acts 3.1. and 10.3. And the last (answering to our sixth at night) was called the twelfth, being the time of their retirement from labour, and beginning of the first night-watch, and so they who wrought but one hour are said to be hired at the eleventh hour, Matth. 20.6, 12. Now these differences among the Evangelists may easily be reconciled thus, That the time of his crucifying was when the third (or ninth) hour was passed, and the time interveening betwixt that and the sixth (or twelfth) hour was begun, or possible much of it spent; and, That this time interveening is sometime named from the third hour already passed, and sometime from the sixth or twelfth current, which is the cause of the seeming difference; So Christ was condemned and nailed to the crosse sometime after the ninth hour, according to our account, and before the twelfth, after which the darknesse followed at or about the sixth hour, or some short time after it. The difference also may be reconciled by taking in the Roman way of reckoning the hours with that of the Jewes. They reckoned (as we do) from mid-night to mid-day, and again from mid-day to mid-night, assigning to each of them twelve equal hours. And so we may conceive that John reckons the time of Pilates sitting down in the judgement seat to sentence Christ, according to the Roman account, that it was about our six in the morning, and the Jewish first hour of the day, and that Matthew and Mark reckon the time after the manner of the Jewes. And as it needs not seem strange, that John speaking of the action of a Roman, do designe the time thereof according to the Roman account; So this reckoning leaveth sufficient time for all that is related by any of the Evangelists to have been done betwixt Pilates sitting down in the judgement seat, and their crucifying of Christ. 3. We have to consider some previous proceedings of Pilate, after he is set in judgement, before he give out the sentence, v. 14, 15 Wherein he presents Christ to the Jewes as their King, and they refusing him, and crying out that he should be crucified, he againe urgeth how unmeet it was they should desire him to crucifie their King; but they rejecting him, and acknowledging Caesar only, he proceeds to judgement. In all which we are to conceive, that Pilate, being resolved not to incurre Caesars displeasure, wherewith they threatned him, is but seeking some shift to satisfie or quiet his own conscience. And therefore he will offer him unto them as their King, being willing to deliver him, if they will accept of him; but seeing they, who were more concerned then he, do reiect him, he thinks he is not bound to insist any longer. To which, other considerations, blindfolding him, are to added, as they are marked by the rest: Namely, that he washed his hands in testimony of his innocency, and laid his blood upon them, and they took it on; and, that he thought he could do no good by struggling, but rather occasion a tumult, Matth. 27.24. and therefore (as natural men will not hazard on a duty unlesse they see some probability of successe, far lesse will they hazard where difficulties occurre) he thinks it better to let alone, then to lose the people, and run the hazard of Caesars displeasure. 4. Unto all this the sentence it selfe is subjoyned, v. 16.—that he delivered him to them to be crucified, or gave out sentence, and delivered him over that it might be executed. He delivered him to them, or, to the Jewes, not that they were the executioners, for the Souldiers acted that part; but in all this he gratified them, and he committed it to them, to oversee and satisfie themselves in the execution, as it appeareth that they went along with the Souldiers, to see that nothing was omitted.

From this purpose, thus cleared, Learn, 1. Men who seem to act for Christ, and yet entertain an Idol, may expect that it will be touched ere all be done, to try whether they respect Christ or it most; for, Pilate meets with a saying, that touched the very Idol of his interest and credit with Caesar. 2. Men are never throughly tried, till their duty come in competition with their Idol and interest; And they who stand out very stoutly before, may then succumb and give over, as all men who want saving grace will do; for, when Pilate therefore heard that saying, he brought Jesus forth, and sate down in the judgement seat &c. He could stand it out no longer, when avowing of Christ come in competition with Caesars favour. So that they lay snares for themselves who entertain Idols. 3. Albeit natural men may oft-times, wish well to Christ and his interest, yet they will not part with any thing for him, if the matter be in their choice; And particularly, they will not incurre the displeasure of great ones for his sake; for, albeit he desired Christ might be released, yet he will sit down in the judgement seat, and condemne Christ, before he hazard the losse of Caesars favour, and what might follow upon that. Natural men may indeed be involved in the common calamities of a war with others, in defence of Religion, and may lye under the necessity of losing much that way; but they will not freely undergo any thing, in a way of suffering of personal and particular persecution. 4. Albeit the hazard of mens interests and idols withdraw them from duty to Christ, as thinking thereby to preserve them, yet ordinarily such projects succeed not, but whatever it be that tempts men to forsake and relinquish their duty to Christ, it doth justly disappoint and ruine them; for, the keeping of Caesars favour, and to please the Jewes also, Mark 15.15. made Pilate condemne Christ, and yet (as Histories record) he lost that peoples affections, and they by their complaints made him to lose Caesars favour, so that he cut off himself. 5. Malicious enemies of Christ are most obstinate in their pursuit and violence against him, and this is to be expected from them; Therefore is the time marked, that it was the preparation of the Passeover, and about the sixth houre, to point out the Jewes obstinacy, that albeit they had been at it all night, and now the day of their preparation is come, yet they endure all this, and lay aside all other things till they be satisfied in this. 6. Christ stooped to be kept long in pain and bonds, and to have his sufferings lengthened by all the endeavours that were used for his release; That so he might expiate our guilt, which deserveth indeed eternal sufferings, if it were laid on us; That he might, by his example, warn us to prepare for trials of long continuance, and by his going before us, sanctifie them unto us; That he might be a meet High Priest for them who are ready to weary and sink under the continuance of their trials: and, That he might sanctifie unto his people the lengthening of their afflictions, by any means used for their deliverance; for these causes also it is marked, that after all his toile in the preceding night, he is kept in bonds, wearied and pained with scourging, crowning with thornes and smiting, till the sixth houre, and that before he come to the extremity of his suffering. 7. The consciences, even of natural men, after they have begun to point out duty, will not soon be satisfied nor silenced, no, not when they meet with strong tentations; for, albeit Pilate be so dashed with the fear of Cesar, that he sits down on the Judgement-seat, yet his conscience will not let him proceed to sentence, till he follow such a course as he thinks may satisfie it, as hath been cleared: so that men who have made defection from a good course, have certainly more disquiet from their consciences then every one knoweth. And if conscience as a Counsellor and Informer be so difficult to satisfie, it will be much more so, when it turnes a tormentor and executioner. 8. When men are once broken, and resolved to go contrary to conscience, they will finde strange shifts, and devise principles of light, to heal the wound of conscience, and that they may not seem to crosse it; for, so much do Pilates Propositions to them point at, as hath been explained. It is dangerous when men are once engaged in their wicked resolutions, for then their wits are set on work, not to finde out what is right, but, what may make their way plausible to themselves or others, and may stop the mouth of conscience. 9. It is but a poor shift for men to think to satisfie their consciences with their good wishes, and weak endeavours about their duty, when yet they suffer themselves to be carried away with the importunity of others, and do not effectually set about what is right; for, herein Pilate satisfieth himself, that he offers their King to them, Behold your King, and evidenceth an aversenesse from proceeding, Shall I crucifie your King? but is crossed with their importunity, Away with him, &c. 10. It will not satisfie conscience, that men have others more concerned and knowing then themselves, (upon whom they think they may lay the blame of any evil) so long as they suffer any thing to be done contrary to their trust and power; for, this is another shift of Pilate, that since the Jewes, who were more concerned in their King, and understood these things better then he, will have Christ crucified, he thinks they should bear the blame. But it was his dutie to have employed his authority and power to hinder injustice. 11. When men begin to faint in their duty, and to seek shifts, it is righteous with God they finde many, and that Satan and his instruments be let out to importune them, till they be quite broken in all their resolutions; for, Pilate being in this temper, justly meets with their importunate cries, Away with him, away with him, crucifie him, we have no King but Caesar, to drive him on into the snare. 12. It is the great and crying sin of the visible Church, that they contemn and neglect the offer of salvation, and the messengers thereof; and particularly, that they reject Christ from reigning over them; for, this was the great sin of the Jewes here, that they cried, Away with him, away with him, crucifie him, and in contempt of him professe, we have no King but Caesar. And this sin is repeated by all these in the visible Church, who reject and despise his offer of himself in the Gospel, and who crucifie him afresh unto themselves, Heb. 6.6. 13. Malicious persecutors will not be mollified in their rage by any consideration; nor will their political interests or discontents, (though otherwise weighty in their eyes) engage them to Christ or his cause, but they will rather sacrifice all their interests, and digest all their other discontents, then not have Christ crucified; for, albeit they were exceedingly averse from Caesars power over them, and did affect liberty and a King of their own: yet that they may get Christ crucified, they digest all this, and professe, we have no King but Caesar. And albeit their being under the forreign power of Caesar, was a clear proof that Shiloh, or the Messiah was come, yet they are so violent as they regard not that. 14. No lesse was sufficient to satisfie divine Justice for the sins of the Elect, then the death of their Surety; and Christ having undertaken this work, justice did pursue him to the death: Therefore was it so over-ruled, that they cried, crucifie him, and accordingly he is sentenced and delivered to be crucified, after all his former sufferings. 15. Christs followers should resolve, after they have suffered much, to suffer yet more; And they should not decline to have all their other sufferings crowned with a violent death, at last, if called to it: for, so much also doth the example of Christ their Head teach them. 16. When a mans conscience, who seemed to befriend Christ, is once lulled asleep, he will be ready to run as great a length in cruelty as any other: And who hath once made shipwrack of any kinde of a good conscience, will come behinde with no enemie, if he turn not worse; for, Pilate, now overcome, satisfieth all their desire in this particular, he delivered him to be crucified. 17. It may be the lot of Christs followers, and an addition to their trial, to be given up to the power of their most inveterate enemies, to execute all their spite upon them; for, so fared it with Christ in his own person, he was delivered to them, (or, to the Jewes) to be crucified?