11 Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?" Jesus said to him, "So you say."
*Minor differences ignored. Grouped by changes, with first version listed as example.
And Herod despised him. It was impossible but that a haughty man, who valued himself on his luxuries and royal dignity and wealth, should despise Christ, who had at that time nothing but what was contemptible in his appearance. And yet the pride of Herod, which shut the door on the grace of God, admits of no excuse. Nor can it be doubted that God, in order to punish him for his former indifference, purposely hardened his heart by such a spectacle; for he was unworthy of beholding in Christ any ray of heavenly glory; since he had so long shut his eyes on the full brightness, by which his whole country had been illuminated and adorned Herod, with his attendants. Luke relates not only that Christ was despised by Herod, but that he was despised by the whole of his retinue; and this is intended to inform us, that the honor which is due to God is seldom rendered to him in the courts of kings. For almost all courtiers, being addicted to pompous display, have their senses pre-occupied by so great vanity, that they carelessly despise, or pass by with closed eyes, the spiritual favors of God. But by this contempt of Christ we have acquired new dignity, so that we are now held in estimation by God and by angels.
1 - "Et là estre traitté comme un criminel digne de mort;" -- "and there to be reated as a criminal worthy of death."
2 - "De la condamnation à laquelle Christ s'est soumis;" -- "at the condemnation to which Christ submitted."
And Jesus stood before the governor - Many things are omitted by Matthew, in the account of this trial, which are recorded by the other evangelists. A much more full account is found in John 18:28-40.
And the governor asked him - This question was asked On account of the "charge" which the Jews brought against Jesus, "of perverting the nation, and forbidding to give tribute to Caesar," Luke 23:2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. See the notes at Matthew 27:1. "They" had condemned him for "blasphemy," but they well knew that Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which they had professed to find him guilty, to excite the jealousy of the Roman governor, and to procure his death on a charge of treason against the Roman emperor.
Thou sayest - That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate as a full confession of his guilt. It was what they had accused him of. But it might be doubtful whether, in the confusion, they heard the confession; or, if they did, Jesus took away all occasion of triumph by explaining to Pilate the "nature" of his kingdom, John 18:36. Though he acknowledged that he was a king, yet he stated fully that "his kingdom was not of this world," and that therefore it could not be alleged against him as treason against the Roman emperor. This was done "in the palace," apart from the Jews, and fully satisfied Pilate of his innocence, John 18:23.
Before the governor - My old MS. English Bible translates ηγημων Meyr cheef justyse, Presedent.
Art thou the King of the Jews? - The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on Matthew 27:2 (note).
(2) And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
(2) Christ holds his peace when he is accused in order that we may not be accused: acknowledging our guiltiness, and at the same time his own innocence.
And Jesus stood before the governor,.... Pilate who sat; for so was the custom for the judge to sit, and those that were judged, to stand, especially whilst witness was bore against them (f).
"Says R. Bo, in the name of Rab Hona, the witnesses ought to stand whilst they bear witness. Says R. Jeremiah, in the name of R. Abhu, also , "those that are judged ought to stand", whilst they receive their witness.''
And again (g),
"how do they judge? the judges sit, , and "they that are judged stand".''
Think what a sight was here, the eternal Son of God in human nature, the Lord of life and glory, the Prince of the kings of the earth, standing before an Heathen governor! he before whom Pilate must stand, and even all men, small and great, another day; all must appear, and stand before the judgment seat of Christ; he himself stands at the bar of men! the reason of this was, because he stood in the legal place, and stead of his people: he became their substitute from everlasting, was made under the law in time, and was subject to its precept, and its penalty: and though he had no crimes of his own to answer for, he had the sins of his people on him; on account of which he stood before the governor, to receive the sentence of condemnation on himself; that so sin being condemned in his flesh, the whole righteousness of the law might be fulfilled in them: he stood here, that they might stand before God, and at the throne of his grace with boldness and intrepidity; a new, and living way to it being opened for them, through his blood and sacrifice; and that they might stand before him, the judge of all the earth, with confidence, and not be ashamed at his coming.
And the governor asked him, saying, art thou the king of the Jews? for the Jews had suggested to Pilate, that Jesus had given out that he was Christ a king; and he being Caesar's procurator, it became him strictly to inquire into this matter, lest there should be any encroachment made on his master's dignity, authority, and dominions, and he himself should suffer blame; wherefore, he does not ask Jesus, whether he said he was the king of the Jews, or others said so of him, but whether he was their king: he knew he was not in fact; but his question was, whether he was so in right; or if he thought he was, what claim he made, and what he did to support it:
and Jesus said unto him; thou sayest; which is all one as if he had said, "I am"; see Matthew 26:25, compared with Mark 14:62, and that this was the sense of his answer is clear from John 18:36, though, at the same time, he let him know that his kingdom was not of this world; that he was not a temporal king, nor did he lay any claim to any earthly dominions; and therefore neither he, nor his master Caesar, had anything to fear from him: he was only a king in a spiritual sense, over the Israel of God; such as received him, as the Messiah, and believed in his name.
(f) T. Hieros. Yoma, fol. 43. 2, 3. (g) Ib. Sanhedrin, fol. 21. 2.
Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God has many ways of giving checks to sinners, in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences. O do not this abominable thing which the Lord hates! is what we may hear said to us, when we are entering into temptation, if we will but regard it. Being overruled by the priests, the people made choice of Barabbas. Multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. The Jews were so bent upon the death of Christ, that Pilate thought it would be dangerous to refuse. And this struggle shows the power of conscience even on the worst men. Yet all was so ordered to make it evident that Christ suffered for no fault of his own, but for the sins of his people. How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect! The Jews' curse upon themselves has been awfully answered in the sufferings of their nation. None could bear the sin of others, except Him that had no sin of his own to answer for. And are we not all concerned? Is not Barabbas preferred to Jesus, when sinners reject salvation that they may retain their darling sins, which rob God of his glory, and murder their souls? The blood of Christ is now upon us for good, through mercy, by the Jews' rejection of it. O let us flee to it for refuge!
Now Jesus stood before the governor. In the judgment hall (John 18:28), which the Sanhedrim did not enter for fear of defilement. It was probably about seven A.M. that they presented themselves to Pilate, hoping that he would order their condemned prisoner to death without inquiry, but on his demand for charges they accuse Jesus of seeking to make himself King of the Jews. This charge causes Pilate to ask: Art thou the King of the Jews? They had condemned Jesus for blasphemy, but now make a political charge, and Pilate's question is whether Jesus is claiming a temporal kingdom.
Thou sayest. Jesus was King, not of the Jews only, but men, and he admits the charge. He was King, however, in a spiritual sense, as he explained to Pilate (John 18:36).
Art thou the king of the Jews? - Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.
*More commentary available at chapter level.