Jean 19:14

It was the preparation of the passover.

--The name Paraskeue? was given to the day of the week, our Friday, the day before the Sabbath, and had absolutely nothing to do with any preparation for the passover. The Gospels show this beyond a doubt (Marc 15:42; Mt Luc 23:54). If any confirmation were wanted it may be found in the fact that the name is applied in a Greece-Roman decree quoted by Josephus (“Ant.” 16.6, sec. 2) to the week day which answers to our Friday. Even the phrase which seems most to suggest a different view, “the preparation of the passover,” here in John, does not mean more than “Passover Friday”; the Friday in Passover week, and coming, therefore, before a Sabbath more solemn than others (verse 31). It may be noted further that the term Paraskeue? was adopted by the Church, Western as well as Eastern, as a synonym for the Dies Veneris, or Friday. (Archdeacon Watkins.)

And about the sixth hour.--It is difficult to harmonize this statement with Matthew’s narrative, according to which, at mid-day, Jesus had been for some time on the cross, and still more with Marc 15:25, where it is said that it was the third hour, i.e., nine o’clock, when Jesus was crucified. But let it be remembered

1. That the day as a whole was divided, like the night, into four parts of three hours each. This explains why mention is scarcely ever made in the New Testament of any hours except the third, sixth and ninth (cf. Matthieu 20:1)

, and why also the expressions “almost” or “about” are so frequent (Matthieu 27:46; Luc 23:44; Jean 4:6; Actes 10:3). The ὡς, about, is expressly added here. It is therefore certainly allowable to take the mean here, both in Mark and John, especially if it be remembered that the apostles had not watch in hand. As Mark’s third hour may extend from eight to ten o’clock, John’s sixth certainly includes from eleven to twelve.

2. But above all account must be taken of an important circumstance that Matthew and Mark have given to the scourging of Jesus, the meaning which it ordinarily had, and have regarded it as the beginning of the whole punishment. They have consequently identified the two judicial acts which are strictly distinguished by John, that whereby Pilate condemned Jesus to scourging, and that whereby He delivered Him over to the last penalty of death. It is easily conceivable that Mark, having lost sight of the entire interval between the two condemnations, has dated the pronouncing of the sentence of death at the time which was properly that of the sentence of scourging. (F. Godet, D. D.)

He saith unto the Jews, Behold your King

The two kingdoms

The words are words of scorn, at once angry and bitter. Pilate is exasperated by the obstinate determination of the Jews to have the blood of Jesus. He has an infidel’s contempt for the bigotry and fanaticism of these fierce zealots. He has the contempt of a Roman soldier for conquered provincials, writhing in vain under the heel of the conquerer. And yet, for the moment, these fierce fanatics are too strong for him. They know their own mind, and he does not know his. Thus, in this supreme moment, which (humanly speaking) sealed the fate of Jesus, there come into clear view two distinct kingdoms--two absolutely antagonistic forms of royal power: one, represented by the crown of thorns the other, by the imperial sceptre of Rome; one, impersonated, then and ever since, in Jesus the crucified--the other, for the moment, in a Tiberius. And the question--not then only, but at all times and for all men--is: To which of these two diverse and antagonistic kingdoms shall we yield the homage of our hearts--the indivisible loyalty of soul and will? There is a power which addresses itself to the eye--which dazzles, and by dazzling attracts. And, again, there is a power which addresses itself, not to the eye of sense, but to the spirit within; and which attracts, not by any external dazzling, but by an interior subjugation, to which conscience and heart yield themselves freely and joyfully. The empire of Borne was of the former kind; the empire of Jesus Christ was, and is, of the latter. Power of the former kind is essentially local and fleeting and transient; power of the latter kind may be universal and eternal. The kingdom of Christ has upon it the marks, which indicate, to say the very least, the possibility of such universal and everlasting empire. The ruins and debris of the Roman empire are all that survives to show where and what it once was. Christ’s kingdom grows stronger and stronger, larger and larger, with every passing century. Even now it is only in its infancy. What will it be? Now this kingdom is founded upon service and sacrifice. He stoops to conquer. He stoops to the likeness of men, in order to conquer humanity for God. The cross is His passport to the throne of our hearts. In our best moments we all acknowledge His right to reign over us. But ever and again, side by side with that kingdom of His, which is not of this world, there comes into view a kingdom which is of this world; the allurements of wealth, or pleasure, or interest, or power--the life lived to self, and not to God. This is our “Caesar,” brethren. It is of this, that we find ourselves, again and again, tempted to cry,” “We have no king but Caesar.” More than this. According as we yield ourselves to the sway of the one kingdom or of the other--the kingdom which is of this world, or the kingdom which is not of this world--accordingly do we exercise, in nut own small place and day, the powersof that kingdom. They transmit themselves through us as their agents, and we become workers for the one kingdom or the other, as the case may be. Will we offer ourselves to Christ, our rightful king, in a truly loyal allegiance? Forthwith, behold, we become, as it were, a medium of communication between Him and the world around us. He works through us. He seats us, if we may say so, on the lowest step of His own throne. We share His present power, even now; as we shall share His future, final triumph, hereafter. If, on the other hand, we yield ourselves to the Caesar of this world, and allow him practically, in any one or more of his many forms, to rule over us; we do so, not for ourselves only and to the peril of our own souls, but for others also and to the peril of theirs. “No man liveth to himself.” No man can so isolate himself from his fellows, that no influence, either for evil or for good, shall pass through him to them. No man can either ruin or save his own soul, without doing something, it may be much, to ruin or to save the souls of others. The picture may seem to some overdrawn. True: it is an ideal picture. In actual experience, no life is wholly surrendered to the sway, either of the kingdom of Christ, or of the kingdom of this world. Motives, actions, characters--all, in real life, are, more or less, mixed. The worst have traits of goodness. The best bear at least the scars of conquered evil. Yet still, the weight of every human soul--the momentum of every human life--is flung distinctly andunmistakably, in its net result, either on Christ’s side or on Caesar’s. Brethren, which of these two alternatives do we embrace? (D. J.Vaughan, M. A.)

Ecce Rex

1. Pilate spake far more than he understood, and therefore we shall not confine ourselves to his meaning.

2. Everything concerning our Lord was more than ever full of meaning just then; the saying of Caiaphas, the fleeing of the disciples, the dividing of His garments, the soldier piercing His side, &c.

3. It was to the Jews that Jesus was brought forth, and by them He was rejected; yet was He distinctly declared to be their King.

4. The same is repeated at this day among those favoured with special privileges; but whether they accept Him or not, He is assuredly in some sense or other their King.

5. To the summons of the text the answer was mockery.

6. We would with deepest reverence draw near and behold our King. Behold Him

I. PREPARING HIS THRONE.

1. He lays the foundation of it in His suffering nature.

2. He makes it a throne of grace by His atoning griefs.

3. He prepares access to it through His ability to have compassion on those who come to Him, by partaking in all their sorrows.

4. He canopies and glorifies it by the shame to which He willingly and unreservedly yields Himself. Believe in the perpetuity of a throne thus founded.

II. CLAIMING OUR HOMAGE. By the right of

1. Supreme love.

2. Complete purchase.

3. Grateful consecration, which we heartily accord to Him under a sense of loving gratitude. Glory in rendering homage thus made due.

III. SUBDUING HIS DOMINIONS.

1. Jews and Gentiles are won to obedience by beholding His sufferings for them.

2. This brings in His own elect everywhere.

3. This restores backsliders. They look to Him whom they have pierced, and return to their allegiance.

4. This holds all His true servants captive; they glory in yielding their all to Him who was thus put to shame for them.

5. This subdues all things unto Him. By His Cross and Passion He reigns in heaven, earth, and hell. Bow low before the sceptre of His Cross.

IV. SETTING FORTH THE PATTERN OF HIS KINGDOM. He stands there the Prophet and the Type of His own dominion.

1. It is no earthly kingdom: the difference is palpable to all.

2. It is associated with shame and suffering, both on the part of the King and of His loyal subjects.

3. It is based on His love and self-sacrifice: this is His right of sovereignty, this His force of arms, this the source of His revenue.

4. It is made resplendent by His woes: these are the insignia and ornaments of His court; His glory even in heaven. Glory only in the Cross.

V. PROVING THE CERTAINTY OF HIS KINGDOM

1. Is He King there in His shame? Then, assuredly, He is King now that He has risen from the dead, and gone into the glory.

2. Is He King amid shame and pain? Then He is able to help us if we are in like case.

3. Is He King while paying the price of our redemption? Then, certainly, He is King now that it is paid, and He has become the Author of eternal salvation.

4. Is He King at Pilate’s bar? Then truly He will be so when Pilate stands at His bar to be judged. Conclusion:

1. Come hither, saints, and pay your accustomed worship!

2. Come hither, sinners, and adore for the first time! (C. H.Spureon.)