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Matthew 27:1. But when it was morning. The high priest, with his council, after having examined him at an unseasonable hour of the night, finally resolve, at sunrise, to place him at the bar of the governor. By so doing, they observe the form of judicial proceedings, that they may not be suspected of undue haste, when they run to Pilate at an unusually early hour, as usually happens in cases of tumult. But it is probable, that when Christ had been led away from their council, they immediately held a consultation, and, without long delay, resolved what they would do; for we have been already told at what time Christ went out from them and met Peter, which was after the cock-crowing, and just as day was breaking. The Evangelists, therefore, do not mean that they removed from the place, ²³⁹²³⁹     “Du lieu ou ils avoyent esté assemblez la nuict;” — “from the place where they had been assembled during the night.” but only relate, that as soon as it was daylight, they condemned Christ to death, and did not lose a moment in earnestly putting into execution their wicked design. What Luke formerly stated, (22:66,) that they assembled in the morning, ought not to be explained as referring to the very beginning, but to the last act, which is immediately added: as if he had said, that as soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of his death. Now if they had been permitted to decide in taking away life, they would all have been eager, in their fury, to murder him with their own hands; but as Pilate had cognizance of capital crimes, they are constrained to refer the matter to his jurisdiction; only they entangle him by their own previous decision. ²⁴⁰²⁴⁰     “C’est à dire, de l’avis qu’ils en avoyent desja donné en leur conseil;” — “that is to say, by the opinion which they had already given respecting him in their council.” For the stoning of Stephen (Acts 7:59) took place in a seditious manner, as happens in cases of tumult; but it was proper that the Son of God should be solemnly condemned by an earthly judge, that he might efface our condemnation in heaven.

3. Then Judas, perceiving that he was condemned. By this adverb (τότε) then, Matthew does not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused to take back the reward of his treason, threw it down in the temple. But from the house of Caiaphas they came straight to the Pretorium, and stood there until Christ was condemned. It can scarcely be supposed that they were found in the temple on that day; but as the Evangelist was speaking of the rage and madness of the council, he inserted also the death of Judas, by which their blind obstinacy, and the hardness of their hearts like iron, were more fully displayed.

He says that Judas repented; not that he reformed, but that the crime which he had committed gave him uneasiness; as God frequently opens the eyes of the reprobate, so as to begin to feel their miseries, and to be alarmed at them. For those who are sincerely grieved so as to reform, are said not only (μεταμελεῖν), ²⁴¹²⁴¹     The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” but, also (μετανοεῖν), ²⁴²²⁴²     The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” from which is derived also (μετάνοια), ²⁴³²⁴³     The import of those Greek words is brought out more fully in our Author’s French version. “Car ceux qui sont vrayement desplaisans pour s’amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;” — “for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here.” He then goes on to say that Matthew attributes to Judas “une repentance que les Grecs nomment μεταμέλεια, qui est forcee, et laisse l’homme tout abruti; non pas celle qu’ils nomment μετάνοια, qui est un vraye conversation de l’homme à Dieu;” — “a repentance which the Greeks call metameleia, (μεταμέλεια,) which is forced, and leaves the man altogether brutish; not that which they call metanoia, (μετάνοια,) which is a true conversion of the man to God.” which is a true conversion of the soul to God. So then, Judas conceived disgust and horror, not so as to turn to God, but rather that, being overwhelmed with despair, he might serve as an example of a man entirely shut out from the grace of God. Justly, indeed, does Paul say, that the sorrow which leads to repentance is salutary, (2 Corinthians 7:10;) but if a man stumble at the very threshold, he will derive no advantage from a confused and mistaken grief. What is more, this is a just punishment with which God at length visits the wicked, who have obstinately despised his judgment, that he gives them up to Satan to be tormented without the hope of consolation.

True repentance is displeasure at sin, arising out of fear and reverence for God, and producing, at the same time, a love and desire of righteousness. Wicked men are far from such a feeling; for they would desire to sin without intermission, and even, as far as lies in their power, they endeavor to deceive both God and their own conscience, ²⁴⁴²⁴⁴     “Et Dieu, et leur propre conscience.” but notwithstanding their reluctance and opposition, they are tormented with blind horror by their conscience, so that, though they do not hate their sin, still they feel, with sorrow and distress, that it presses heavily and painfully upon them. This is the reason why their grief is useless; for they do not cheerfully turn to God, or even aim at doing better, but, being attached to their wicked desires, they pine away in torment, which they cannot escape. In this way, as I have just said, God punishes their obstinacy; for although his elect are drawn to him by severe chastisements, and as it were contrary to their will, yet he heals in due time the wounds which he has inflicted, so that they come cheerfully to him, by whose hand they acknowledge that they are struck, and by whose wrath they are alarmed. The former, therefore, while they have no hatred to sin, not only dread, but fly from the judgment of God, and thus, having received an incurable wound, they perish in the midst of their sorrows.

If Judas had listened to the warning of Christ, there would still have been place for repentance; but since he despised so gracious an offer of salvation, he is given up to the dominion of Satan, that he may throw him into despair. But if the Papists were right in what they teach in their schools about repentance, we could find no defect in that of Judas, to which their definition of repentance fully applies; for we perceive in it contrition of heart, and confession of the mouth, and satisfaction of deed, as they talk. Hence we infer, that they take nothing more than the bark; for they leave out what was the chief point, the conversion of the man to God, when the sinner, broken down by shame and fear, denies himself so as to render obedience to righteousness.

4. What is that to us? Here is described the stupidity and madness of the priests, since even after having been warned by the dreadful example of Judas, still they do not think about themselves. I do acknowledge that hypocrites, as they are accustomed to flatter themselves, had some plausible excuse at hand for distinguishing between their case and that of Judas; for they did not think that they were partakers of his crime, though they abused the treachery of Judas. But Judas not only confesses that he has sinned, but asserts the innocence of Christ; from which it follows, that they had meditated the death of a righteous man, and, therefore, that they were guilty of a detestable murder. Nor is there any room to doubt that God intended to sear their consciences with a hot iron, to discover the hidden corruption. Let us therefore learn, that when we see wicked persons, with whom we have any thing in common, filled with alarm, those are so many excitements to repentance, and that they who neglect such excitements aggravate their criminality. We ought also to believe, that the crime of one man can have no effect in acquitting all those who are in any way involved in it; and still more, that the leading perpetrators of a crime can gain no advantage by distinguishing between themselves and their agents, that they may not suffer the same punishment.

5. And he went away, and strangled himself. This is the price for which Satan sells the allurements by which he flatters wicked men for a time. He throws them into a state of fury, so that, voluntarily cutting themselves off from the hope of salvation, they find no consolation but in death. Though others would have permitted Judas to enjoy the thirty pieces of silver, by which he had betrayed Christ and his own salvation, he throws them down, and not only deprives himself of the use of them, but, along with the base reward of the death of Christ, he throws away also his own life. Thus, though God does not put forth his hand, wicked men are disappointed of their desires, so that, when they have obtained their wishes, they not only deprive themselves of the enjoyment of unsatisfying benefits, but even make cords for themselves. But though they are their own executioners by punishing themselves, they do not in any respect alleviate or diminish the severity of the wrath of God.

6. It is not lawful for us to throw it into the treasury. Hence it plainly appears that hypocrites, by attending to nothing more than the outward appearance, are guilty of gross trifling with God. Provided that they do not violate their Corban, (Mark 7:11,) they imagine that in other matters they are pure, and give themselves no concern about the infamous bargain, by which they, not less than Judas, had provoked against themselves the vengeance of God. But if it was unlawful to put into the sacred treasury the price of blood, why was it lawful for them to take the money out of it? for all their wealth was derived from the offerings of the temple, and from no other source did they take what they now scruple to mingle again with it as being polluted. Now, whence came the pollution but from themselves?

8. For a burying-place to strangers. The more that wicked men endeavor to conceal their enormities, the more does the Lord watch over them to bring those enormities to light. They hoped that, by an honorable disguise, they would bury their crime, were they to purchase a barren field for burying strangers. But the wonderful providence of God turns this arrangement to an opposite result, so that this field became a perpetual memorial of that treason, which had formerly been little known. For it was not themselves that gave this name to the place, but after the occurrence was generally known, the field was called, by common consent, The field of blood; as if God had commanded that their disgrace should be in every man’s mouth. It was a plausible design to provide a burying-place for strangers, if any of those who came up to Jerusalem from distant countries, for the purpose of sacrificing, should happen to die there. As some of them were of the Gentiles, I do not disapprove of the opinion of some ancient writers, that this symbol held out the hope of salvation to the Gentiles, because they were included in the price of the death of Christ; but as that opinion is more ingenious than solid, I leave it undetermined. The word corbana, (treasury,) is Chaldaic, and is derived from the Hebrew word (קרבן), (corban,) of which we have spoken elsewhere.

9. Then was fulfilled what was spoken by Jeremiah the prophet. How the name of Jeremiah crept in, I confess that I do not know nor do I give myself much trouble to inquire. The passage itself plainly shows that the name of Jeremiah has been put down by mistake, instead of Zechariah, (11:13;) for in Jeremiah we find nothing of this sort, nor any thing that even approaches to it. Now that other passage, if some degree of skill be not used in applying it, might seem to have been improperly distorted to a wrong meaning; but if we attend to the rule which the apostles followed in quoting Scripture, we shall easily perceive that what we find there is highly applicable to Christ. The Lord, after having complained that his labors were of no avail, so long as he discharged the office of a shepherd, says that he is compelled by the troublesome and unpleasant nature of the employment to relinquish it altogether, and, therefore, declares that he will break his crook, and will be a shepherd no longer. He afterwards adds, that when he asked his salary, they gave him thirty pieces of silver. The import of these words is, that he was treated quite contemptuously as if he had been some mean and ordinary laborer. For the ceremonies and vain pretenses, by which the Jews recompensed his acts of kindness, are compared by him to thirty pieces of silver, as if they had been the unworthy and despicable hire of a cowherd or a day-laborer; and, therefore, he bids them throw it before a potter in the temple; as if he had said: “As for this fine present which they make to me, which would not be less dishonorable in me to accept than it is contemptuous in them to offer it, let them rather spend it in purchasing tiles or bricks for repairing the chinks of the temple.” To make it still more evident that Christ is the God of armies, towards whom the people had been from the beginning malicious and ungrateful, when he

was manifested in the flesh, (1 Timothy 3:16,)

it became necessary that what had formerly been spoken figuratively should now be literally and visibly accomplished in his person. So, then, when he was compelled by their malice to take leave of them, and to withdraw his labors from them as unworthy of such a privilege, they valued him at thirty pieces of silver. And this disdain of the Son of God was the crowning act of their extreme impiety.

The price of him that was valued. Matthew does not quote the words of Zechariah; for he merely alludes to the metaphor, under which the Lord then complains of the ingratitude of the people. But the meaning is the same, that while the Jews ought to have entirely devoted themselves, and all that they possessed, to the Lord, they contemptuously dismissed him with a mean hire; as if, by governing them for so many ages, he had deserved nothing more than any cowherd would have received for the labors of a single year. He complains, therefore, that though he is beyond all estimation, he was rated by them at so low a price.

Whom they of the children of Israel did value. This expression, which he uses towards the close, must be taken in a general sense. Judas had struck a bargain with the priests, who were the avowed representatives of the whole people; so that it was the Jews who set up Christ for sale, and he was sold, as it were, by the voice of the public crier. The price was such as was fit to be given to a potter.

10. As the Lord appointed me. By this clause Matthew confirms the statement, that this was not done without the providence of God; because, while they have a different object in view, they unconsciously fulfill an ancient prediction. For how could it have occurred to them to purchase a field from a potter, if the Lord had not turned their blameworthy conduct so as to carry into execution his own purpose?

Matthew 27:11. Now Jesus stood before the governor. Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be dragged before the judgment-seat of a profane man, to be tried on the charge of a capital offense, as a malefactor in chains; yet we ought to remember that; our salvation consists in the doctrine of the cross, which is

folly to the Greeks, and an offense to the Jews,
(1 Corinthians 1:23.)

For the Son of God chose to stand bound before an earthly judge, and there to receive sentence of death, ²⁵³²⁵³     “Et là estre traitté comme un criminel digne de mort;” — “and there to be reated as a criminal worthy of death.” in order that we, delivered from condemnation, may not fear to approach freely to the heavenly throne of God. If, therefore, we consider what advantage we reap from Christ having been tried before Pilate, the disgrace of so unworthy a subjection will be immediately washed away. And certainly none are offended at the condemnation of Christ, ²⁵⁴²⁵⁴     “De la condamnation à laquelle Christ s’est soumis;” — “at the condemnation to which Christ submitted.” but those who are either proud hypocrites, or stupid and gross despisers of God, who are not ashamed of their own iniquity.

So then, the Son of God stood, as a criminal, before a mortal man, and there permitted himself to be accused and condemned, that we may stand boldly before God. His enemies, indeed, endeavored to fasten upon him everlasting infamy; but we ought rather to look at the end to which the providence of God directs us. For if we recollect how dreadful is the judgment-seat of God, and that we could never have been acquitted there, unless Christ had been pronounced to be guilty on earth, we shall never be ashamed of glorying in his chains. Again, whenever we hear that Christ stood before Pilate with a sad and dejected countenance, let us draw from it grounds of confidence, that, relying on him as our intercessor, we may come into the presence of God with joy and alacrity. To the same purpose is what immediately follows: he did not answer him a single word. Christ was silent, while the priests were pressing upon him on every hand; and it was, in order that he might open our mouth by his silence. For hence arises that distinguished privilege of which Paul speaks in such magnificent terms, (Romans 8:15,) that we can boldly cry, Abba, Father; to which I shall immediately refer again.

Art thou the King of the Jews? Although they attempted to overwhelm Christ by many and various accusations, still it is probable that they maliciously seized on the title of King, in order to excite greater odium against him on the part of Pilate. For this reason Luke expressly represents them as saying, we have found him subverting the nation, and forbidding to give tribute to caesar, saying that he is the Christ, A King Nothing could have been more odious than this crime to Pilate, whose greatest anxiety was to preserve the kingdom in a state of quietness. From the Evangelist John we learn that he was accused on various grounds; but it is evident from the whole of the narrative that this was the chief ground of accusation. In like manner, even at the present day, Satan labors to expose the Gospel to hatred or suspicion on this plea, as if Christ, by erecting his kingdom, were overturning all the governments of the world, and destroying the authority of kings and magistrates. Kings too are, for the most part, so fiercely haughty, that they reckon it impossible for Christ to reign without some diminution of their own power; and, therefore, they always listen favorably to such an accusation as that which was once brought unjustly against Christ.

On this account Pilate, laying aside all the other points, attends chiefly to the sedition; because, if he had ascertained that Christ had in any way disturbed the public peace, he would gladly have condemned him without delay. This is the reason why he asks him about the kingdom. According to the three Evangelists, the answer of Christ is ambiguous; but we learn from John (18:36) that Christ made an open acknowledgment of the fact which was alleged against him; but, at the same time, that he vindicated himself from all criminality by denying that he was an earthly king. But as he did not intend to take pains to vindicate himself, as is usually the case with criminals, the Evangelists put down a doubtful reply; as if they had said, that he did not deny that he was a king, but that he indirectly pointed out the calumny which his enemies unjustly brought against him.

12 He answered nothing. If it be asked why the Evangelists say that Christ was silent, while we have just now heard his answer from their mouth, the reason is, that he had a defense at hand, but voluntarily abstained from producing it. And, indeed, what he formerly replied about the kingdom did not arise from a desire to be acquitted, but was only intended to maintain that he was the Redeemer anciently promised,

before whom every knee ought to bow, (Isaiah 45:23.)

Pilate wondered at this patience; for Christ, by his silence, allowed his innocence to be suspected, when he might easily have refuted frivolous and unfounded calumnies. The integrity of Christ was such that the judge saw it plainly without any defense. But Pilate wished that Christ might not neglect his own cause, and might thus be acquitted without giving offense to many people. And up to this point, the integrity of Pilate is worthy of commendation, because, from a favorable regard to the innocence of Christ, he urges him to defend himself.

But that we may not, like Pilate, wonder at the silence of Christ, as if it had been unreasonable, we must attend to the purpose of God, who determined that his Son—whom he had appointed to be a sacrifice to atone for our sins—should be condemned as guilty in our room, though in himself he was pure. Christ therefore was at that time silent, that he may now be our advocate, and by his intercession may deliver us from condemnation. He was silent, that we may boast that by his grace we are righteous. And thus was fulfilled the prediction of Isaiah, (53:7,) that he was led as a sheep to the slaughter.

And yet he gave, at the same time, that good confession, which Paul mentions, (1 Timothy 6:12,) a confession not by words, but by deeds; not that by which he consulted his own advantage, but that by which he obtained deliverance for the whole human race.

Matthew 27:15. Now the governor was wont at the festival Here is described to us, on the one hand, the insatiable cruelty of the priests, and, on the other, the furious obstinacy of the people; for both must have been seized with astonishing madness, when they were not satisfied with conspiring to put to death an innocent man, if they did not also, through hatred of him, release a robber. Thus wicked men after having once begun to fall, are driven headlong by Satan, so that they shrink from no crime, however detestable, but, blinded and stupefied, add sin to sin. There can be no doubt that Pilate, in order to prevail upon them through shame, selected a very wicked man, by contrast with whom Christ might be set free; and the very atrocity of the crime of which Barabbas was guilty ought justly to have made the resentment of the people to fall on him, that by comparison with him, at least, Christ might be released. But no disgrace makes either the priests, or the whole nation, afraid to ask that a seditious man and a murderer should be granted to them.

Meanwhile, we ought to consider the purpose of God, by which Christ was appointed to be crucified, as if he had been the basest of men. The Jews, indeed, rage against him with blinded fury; but as God had appointed him to be a sacrifice (κάθαρμα) to atone for the sins of the world, ²⁵⁹²⁵⁹     “D’autant que Dieu l’avoit ordonné pour estre celuy sur lequel seroyent mis tousles pechez du monde,, à fin que l’expiation et purgation en fust faite;” — “because God had appointed him to be the person on whom should be laid the sins of the world, in order that the expiation and cleansing of them might be accomplished.” he permitted him to be placed even below a robber and murderer. That the Son of God was reduced so low none can properly remember without the deepest horror, and displeasure with themselves, and detestation of their own crimes. But hence also arises no ordinary ground of confidence; for Christ was sunk into the depths of ignominy, that he might obtain for us, by his humiliation, an ascent to the heavenly glory: he was reckoned worse than a robber, that he might admit us to the society of the angels of God. If this advantage be justly estimated, it will be more than sufficient to remove the offense of the cross.

The custom of having one of the prisoners released by the governor on the festival, to gratify the people, was a foolish and improper practice, and, indeed, was an open abuse of the worship of God; for nothing could be more unreasonable than that festivals should be honored by allowing crimes to go unpunished. God has armed magistrates with the sword, that they may punish with severity those crimes which cannot be tolerated without public injury; and hence it is evident that lie does not wish to be worshipped by a violation of laws and punishments. But since nothing ought to be attempted but by the rule of his word, all that men gain by methods of worshipping God which have been rashly contrived by themselves is, that under the pretense of honoring, they often throw dishonor upon Him. We ought therefore to preserve such moderation, as not to offer to God any thing but what he requires; for he is so far from taking pleasure in profane gift that they provoke his anger the more.

19. While he was sitting on the judgment-seat. Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no doubt that she suffered these torments, not in a natural way, (such as happens to us every day,) but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred up this woman, in order to retard the redemption of mankind; which is in the highest degree improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to put Christ to death. We ought to conclude, on the contrary, that God the Father took many methods of attesting the innocence of Christ, that it might evidently appear that he suffered death in the room of others, — that is, in our room. God intended that Pilate should so frequently acquit him with his own mouth before condemning him, that in his undeserved condemnation the true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people, in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And, indeed, by the terrors which his wife, had suffered during the night, God compelled him to defend the innocence of his own Son; not to rescue him from death, but only to make it manifest, that in the room of others he endured that punishment which he had not deserved. As to dreams, which serve the purpose of visions, we have spoken elsewhere.

20. But the chief priests and elder’s persuaded the multitude. The Evangelist points out the chief instigators of the wicked proceedings; not that the foolish credulity of the people, who were influenced by others, admits of any excuse; but for the purpose of informing us that they were not, of their own accord, hostile to Christ, but that, having sold themselves to gratify the priests, they forget all justice and modesty, ²⁶⁰²⁶⁰     “Toute equité mosiste, et honnesteté:” — “all justice, modesty, and propriety.” as well as their own salvation. Hence we learn how pernicious is the influence of wicked men, who can easily turn in every direction, to all kind of wickedness, the giddy and changeful multitude. Yet we must attend to the design of the Evangelist, which was to show, that the death of Christ was so eagerly demanded by the voice of the people, not because he was universally hated, but because the greater part of them, ambitiously desirous to follow the inclination of their rulers, threw aside all regard to justice, and might be said to have sold and enslaved their tongue to the wicked conspiracy of a few.

22. What then shall I do with Jesus? Perceiving that they are so blinded by madness, that they do not hesitate, to their own great dishonor, to rescue a robber from death, Pilate resorts to another expedient for touching them to the quick, and bringing them to a sound mind. He argues that the death of Christ would bring disgrace on themselves, because it had been commonly reported of Jesus, that he was the King and the Christ. As if he had said, “If you have no compassion for the man, pay some regard, at least, to your own honor; for it will be generally thought by foreigners, that he was put to death for a chastisement to you all.” ²⁶¹²⁶¹     “Pour vous chastier, et vous faire despit à tous;” — “to chastise you, and pour contempt on you all.” Yet even this did not abate the fierceness of their cruelty, or hinder them from proceeding to manifest a greater degree of opposition to the public interests than of private hostility to Christ. Thus, according to Mark, Pilate, in order to wound them still more deeply, says that even themselves call Jesus the King; meaning, that this title was constantly used, as if it had been his ordinary surname. Yet, throwing aside all shame, they obstinately insist on the murder of Christ, which brought along with it the disgrace of the whole nation. The Evangelist John (14:15) states a reply, which the other three Evangelists do not mention; namely, that they had no king but Caesar. Thus they choose rather to be deprived of the hope of the promised redemption, and to be devoted to perpetual slavery, than to receive the Redeemer, whom God had offered to them.

Matthew 27:24. But Pilate, perceiving that he gained nothing by it. As sailors, who have experienced a violent tempest, at last give way, and permit themselves to be carried out of the proper course; so Pilate, finding himself unable to restrain the commotion of the people, lays aside his authority as a judge, and yields to their furious outcry. And though he had long attempted to hold out, still the necessity does not excuse him; for he ought rather to have submitted to any amount of suffering than to have swerved from his duty. Nor is his guilt alleviated by the childish ceremony which he uses; for how could a few drops of water wash away the stain of a crime which no satisfaction of any kind could obliterate? His principal object in doing so was not to wash out his stains before God, but to exhibit to the people a Mark of abhorrence, to try if perhaps he might lead them to repent of their fury; as if he had employed such a preface as this, “Lo, you compel me to an unrighteous murder, to which I cannot come but with trembling and horror. What then shall become of you, and what dreadful vengeance of God awaits you, who are the chief actors in the deed?” But whatever might be the design of Pilate, God intended to testify, in this manner, the innocence of his Son, that it might be more manifest that in him our sins were condemned. The supreme and sole Judge of the world is placed at the bar of an earthly judge, is condemned to crucifixion as a malefactor, and — what is more — is placed between two robbers, as if he had been the prince of robbers. A spectacle so revolting might, at first sight, greatly disturb the senses of men, were it not met by this argument, that the punishment which had been due to us was laid on Christ, so that, our guilt having now been removed, we do not hesitate to come into the presence of the Heavenly Judge. Accordingly, the water, which was of no avail for washing away the filth of Pilate, ought to be efficacious, in the present day, for a different purpose, to cleanse our eyes from every obstruction, that, in the midst of condemnation, they may clearly perceive the righteousness of Christ.

25. His blood be on us. There can be no doubt that the Jews pronounced this curse on themselves without any concern, as if they had been fully convinced that they had a righteous cause before God; but their inconsiderate zeal carries them headlong, so that, while they commit an irreparable crime, they add to it a solemn imprecation, by which they cut themselves off from the hope of pardon. Hence we infer how carefully we ought to guard against headlong rashness in all our judgments. For when men refuse to make inquiry, and venture to decide in this or the other matter according to their own fancy, blind impulse must at length carry them to rage. And this is the righteous vengeance of God with which he visits the pride of those who do not deign to take the trouble of distinguishing between right and wrong. The Jews thought that, in slaying Christ, they were performing a service acceptable to God; but whence arose this wicked error, unless from wicked obstinacy, and from despising God himself? Justly, therefore, were they abandoned to this rashness of drawing upon themselves final ruin. But when the question relates to the worship of God and his holy mysteries, let us learn to open our eyes, and to inquire into the matter with reverence and sobriety, lest through hypocrisy and presumption we become stupefied and enraged.

Now as God would never have permitted this execrable word to proceed from the mouth of the people, if their impiety had not been already desperate, so afterwards he justly revenged it by dreadful and unusual methods; and yet by an incredible miracle he reserved for himself some remnant, that his covenant might not be abolished by the destruction of the whole nation. He had adopted for himself the seed of Abraham, that it might be

a chosen nation, a royal priesthood, his peculiar people and inheritance,
(1 Peter 2:9.)

The Jews now conspire, as with one voice, to renounce a favor so distinguished. Who would not say that the whole nation was utterly rooted out from the kingdom of God? But God, through their treachery, renders more illustrious the fidelity of his promise, and, to show that he did not in vain make a covenant with Abraham, he rescues from the general destruction those whom he has elected by free grace. Thus the truth of God always rises superior to all the obstacles raised by human unbelief.

26 Then he released to them Barabbas. Our three Evangelists do not mention what is related by John, (15:13,) that Pilate ascended the judgment-seat to pronounce sentence from it; for they only state that the clamor of the people and the confused tumult prevailed on him basely to deliver up Christ to death. But both of these things must be observed, that a compliance was forced from him contrary to his will, and yet that he exercised the office of a judge in condemning him whom he pronounces to be innocent. For if the Son of God had not been free from all sin, we would have had no right to look for satisfaction from his death; and, on the other hand, if he had not become our surety, to endure the punishment which we had deserved, we would now have been involved in the condemnation of our sins. So then God determined that his Son should be condemned in a solemn manner, that he might acquit us for his sake.

But even the severity of the punishment serves to confirm our faith, not less than to impress our minds with dread of the wrath of God, and to humble us by a conviction of our miseries. For if we are desirous to profit aright by meditating on the death of Christ, we ought to begin with cherishing abhorrence of our sins, in proportion to the severity of the punishment which he endured. This will cause us not only to feel displeasure and shame of ourselves, but to be penetrated with deep grief, and therefore to seek the medicine with becoming ardor, and at the same time to experience confusion and trembling. For we must have hearts harder than stones, if we are not cut to the quick by the wounds of the Son of God, if we do not hate and detest our sins, for expiating which the Son of God endured so many torments. But as this is a display of the dreadful vengeance of God, so, on the other hand, it holds out to us the most abundant grounds of confidence; for we have no reason to fear that our sins, from which the Son of God acquits us by so valuable a ransom, will ever again be brought into judgment before God. For not only did he endure an ordinary kind of death, in order to obtain life for us, but along with the cross he took upon him our curse, that no uncleanness might any longer remain in us.

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