Chapter Verse difference in the evangelic accounts, I call material, for two reasons: the first is, that our faith in the scriptures is lessened, when in them we find such contradictory accounts, that it is evident one of them must be untrue. The second relates to the last state of Judas: by Matthew's account, when he perceived they had condemned Jesus, and in course would deprive him of life; (an extremity which perhaps he at first did not expect) he repented the evil he had occafioned; declared the innocence of Jesus and his own crime publickly in the temple: made retribution to the utmost of his power, by refunding the money for which he committed the crime: and lastly-Inflicted upon himself the feverest punishment he possibly could in this world: and these we hope, may fomething extenuate in the next *: and add to these Acts, ch. iv, v. 27 and 28. We will now proceed with Matthew's account of the exami xxvii. nation before Pilate (which was interrupted by 11 a recital of the above story) 'And Jesus stood 'before the governor, and the governor asked him saying, Art thou the King of the Jews? 12 and Jesus said unto him thou fayeft. And when ' he was accused of the chief priests and elders, 'he answered nothing. Then faith Pilate unto 13 6 him, hearest thou not how many things they 14 ' witness against thee? And he answered him to never never a word, insomuch that the governor 'marvelled greatly.' The same short and uninteresting account of this matter, is given by St. Mark. Luke gives us something better, and introduces new matter; ch. xxiii, v. 1-And 'the whole multitude of them arose, and led ' him unto Pilate. And they began to accuse 'him saying, We found this fellow perverting ' the nation, and forbidding to give tribute to 'Cæfar; saying, that he himself is Christ a king. 'And Pilate asked him saying-Art thou the 6 king of the Jews ? And he anfwered him and 'faid, thou fayest it.' In page 146, I have given the name of equivoque to these kind of answers : this transaction evinces its propriety. If the Roman governor had understood this answer as à plain avowal of his being King of the Jews; he would not, he ought not to have said to the chief priests and to the people, his accufers-I ' find no fault in this man.' Judea was at that, time, a Roman province, they allowed not a king therein; and to withhold or forbid Cæfar's tribute was a capital crime. When we examine St. John's account of this matter, we shall, I think, be confirmed in this opinion. But we first will finish Luke's. And they were the more fierce, saying, he fstirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, 'he asked whether the man were a Galilean. 6 And * And as foon as he knew that he belonged unto 'Herod's jurifdiction, he sent him to Herod, 'who himself was also at Jerufalem at that time. And when Herod saw Jesus he was exceedingly glad, for he was defirous to see him of a long season, because he had heard many things of 6 him, and he hoped to have seen some miracle 'done by him. Then he questioned him in 6 6 many words: but he answered him nothing. (Why this filence, when interrogated by men of ' the higher rank, men of learning and in autho'rity?) And the chief priests and scribes stood ' and vehemently accused him. And Herod with 'his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent ' him again unto Pilate.' The Roman governor, and the Jewish tetrarch, seem to bandy him from one to the other in derision: Pilate fends him to Herod as his competitor for the throne of Ifrael; Herod ironically acknowledges his title, by arraying him in a gorgeous robe; but fends him back to Pilate for his determination. We find this complimental jest, reconciled Pilate and Herod, who before were at variance-And ' the fame day Pilate and Herod were made 'friends together; for before they were at en mity between themselves.' St. Luke is the only evangelift who mentions Herod in this affair : he goes on And Pilate when he had called to gether the chief priests, and the rulers of the i people, said unto them, ye have brought this man unto me as one that perverteth the people; and behold I have examined him before you, have found no fault in this man touching those ' things whereof ye accuse him. No, nor yer Herod, for I fent you to him, and lo, nothing ' worthy of death is done unto him. I will 'chastise him, and release him.' He did not, nor did Herod think Jesus 'worthy of death,' from which it is evident they did not think serioufly of his pretentions to the kingdom of Ifrael; but it is evident that Pilate thought he deserved scourging for the disturbances he had raised therein. Having thus given Matthew, Mark, and Luke's account of this examination, up to the demand relative to Barabbas; we will now examine St. John's. He says nothing of He rod, but he gives us long and repeated examina tions before Pilate, ch. xviii, v. 28 Then led they Jesus from Caiaphas (the high Prieft) unto 'the (Roman) Hall of Judgment: and it was. 6 early, and they themselves went not into the Judgment Hall, left they should be defiled, but 'that they might eat the passover. Pilate then. ' went out unto them (great condefcenfion) and 6 6 faid, What accusation bring you against this 'man? They answered and faid unto him; If he were not a malefactor, we would not have de'livered him up unto thee. (An odd kind of 'anfwer.) Then faid Pilate unto them; Take ، ye him and judge him according to your law. ' (This reply is full as odd; the Jews having no ، power to judge a malefactor.) The Jews therefore faid unto him, it is not lawful for us to put any man to death.' St. John adds- That the saying of Jesus might be fulfilled which he * spake signifying what death he should die.' (Query where is this prophecy to be found? and how, in this, was it fulfilled) 'Then Pilate ' entered into the Judgment Hall again, and 'called Jesus, and said unto him, Art thou * the king of the Jews? (This pretention I suppose he had now learnt from the Jews without) Jesus answered him-Sayest thou this thing of 'thyself, or did others tell it thee of me?' Could Jesus want this information? and was it respect. ful to a Roman magistrate, acting officially; to question him, instead of replying to his demand? Pilate, it feems, respectfully rejoined' Am I a Jew? and goes on-Thine own nation, and the chief priests have delivered thee unto me. What 'hast thou done? (By this question it seems as if ' there was no particular accusation before Pilate; ' and as if he expected Jesus to accuse himself. St. John gives a very lame account of the pro'ceedings in a Roman tribunal) Jefus answer'ed, my kingdom is not of this world: If my kingdom were of this world, then would 6 my servants fight, that I should not be delivered ' to the Jews: but now is my kingdom not from 'hence. |