Sought to release him - He was more and more convinced of his innocence, and more unwilling to yield him to mere malice and envy in the face of justice.

But the Jews cried out ... - This moved Pilate to deliver Jesus into their hands. He feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condemn a man whom his own nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the fear of losing his favor induced Pilate to deliver Jesus into their hands.

Caesar's friend - The friend of the Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Caesar all the emperors were called Caesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of his reign, the most cruel, jealous, and wicked that ever sat on the Roman throne.

Pilate sought to release him - Pilate made five several attempts to release our Lord; as we may learn from Luke 23:4, Luke 23:15, Luke 23:20, Luke 23:22; John 19:4, John 19:12, John 19:13.

Thou art not Caesar's friend - Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, etc., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer resistance: he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion; they were founded on the silliest pretenses, and punished with excessive rigour. See Calmet, Tacit. An. l. i. c. 72, 73, 74. Sueton. in Tiber. c. 58.

And from thenceforth Pilate sought to release him,.... From the time that Christ spoke the above words; or, as the Syriac version renders it, , "because of this", or on account of the words he had spoken; to which agree the Arabic and Ethiopic versions: he sought by all means, and studied every way to bring the Jews to agree to his release: his reasons were, because of the consciousness of guilt, and the danger of contracting more; the sense he might have of a Divine Being, to whom he was accountable for the exercise of his power; his suspicion that Jesus was the Son of God, or that he was more than a man; for he perceived that power went along with his words, by the effect they had on him: but though he sought to release him, he did not do it, nor use the power he boasted he had; the reason in himself was, he was desirous, that the Jews would concur with him; the secret one in providence was, God would not have it so; and yet things must be carried to this pitch, that it might appear that Christ suffered not for his own sins, but ours, and that he suffered willingly:

but the Jews cried out, saying, if thou let this man go, thou art not Caesar's friend. These were the chief priests, Scribes, and elders of the people, more especially, and by whom, the common people were stirred up to request his crucifixion: these still made a greater outcry, and in a more clamorous way urged, that should he be released, Pilate would show but little regard to Caesar, by whom he was raised to this dignity; who had put him into this trust; whom he represented, and in whose name he acted. This was a piece of craftiness in them, for nothing could more nearly affect Pilate, than an insinuation of want of friendship and fidelity to Tiberius, who was then Caesar, or emperor; and also, it was an instance of great hypocrisy in them, to pretend a regard to Caesar, when they scrupled paying tribute to him, and would have been glad, at any rate, to have been free from his yoke and government; and is a very spiteful hint, and carries in it a sort of threatening to Pilate, as if they would bring a charge against him to Caesar, should he let Jesus go with his life, whom they in a contemptuous manner call "this man": adding,

whosoever maketh himself a king, speaketh against Caesar; returning to their former charge of sedition, finding that that of blasphemy had not its effect: their reasoning is very fallacious, and mere sophistry; for though it might be allowed that whoever set up himself as a temporal king in any of Caesar's dominions, must be an enemy of his, a rebel against him; and such a declaration might be truly interpreted as high treason; yet Christ did not give out that he was such a king, but, on the contrary, that his kingdom was not of this world, and therefore did not assume to himself any part of Caesar's dominions and government; and though the Jews would have took him by force, and made him a king, he refused it, and got out of their hands.

From thenceforth (ἐκ τούτου)

Incorrect. Rev., rightly, upon this.

Sought (ἐζήτει)

Imperfect tense. Made repeated attempts.

Caesar's friend

A title conferred, since the time of Augustus, upon provincial governors. Probably, however, not used by the Jews in this technical sense, but merely as a way of saying "Thou art not true to the emperor."

Caesar (τῷ Καίσαρι)

Literally, the Caesar. The term, which was at first a proper name, the surname of Julius Caesar, adopted by Augustus and his successors, became an appellative, appropriated by all the emperors as a title. Thus the emperor at this time was Tiberius Caesar. A distinction was, however, introduced between this title and that of Augustus, which was first given to Octavianus the first emperor. The title "Augustus" was always reserved for the monarch, while "Caesar" was more freely communicated to his relations; and from the reign of Hadrian at least (a.d. 117-138) was appropriated to the second person in the state, who was considered as the presumptive heir of the empire.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

19:12 If thou let this man go, thou art not Caesar's friend. This means that he will be accused before Caesar's tribunal of winking at treason. The Caesar then on the throne was Tiberius, dark, suspicious, cruel in character. Such a charge from the representatives of the Jewish nation at Rome would probably prove fatal to Pilate; would certainly end his career as a public man. The risk was too great. He would rather sacrifice an innocent man than to sacrifice himself. Hence he at once surrenders.

12-16. And from thenceforth-particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.

Pilate sought to release him-that is, to gain their consent to it, for he could have done it at once on his authority.

but the Jews cried-seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.-"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See Joh 19:15).

When Pilate . heard that, . he brought Jesus forth, and sat down in-"upon"

the judgment seat-that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.

in a place called the Pavement-a tesselated pavement, much used by the Romans.

in the Hebrew, Gabbatha-from its being raised.

19:1-18 Little did Pilate think with what holy regard these sufferings of Christ would, in after-ages, be thought upon and spoken of by the best and greatest of men. Our Lord Jesus came forth, willing to be exposed to their scorn. It is good for every one with faith, to behold Christ Jesus in his sufferings. Behold him, and love him; be still looking unto Jesus. Did their hatred sharpen their endeavours against him? and shall not our love for him quicken our endeavours for him and his kingdom? Pilate seems to have thought that Jesus might be some person above the common order. Even natural conscience makes men afraid of being found fighting against God. As our Lord suffered for the sins both of Jews and Gentiles, it was a special part of the counsel of Divine Wisdom, that the Jews should first purpose his death, and the Gentiles carry that purpose into effect. Had not Christ been thus rejected of men, we had been for ever rejected of God. Now was the Son of man delivered into the hands of wicked and unreasonable men. He was led forth for us, that we might escape. He was nailed to the cross, as a Sacrifice bound to the altar. The Scripture was fulfilled; he did not die at the altar among the sacrifices, but among criminals sacrificed to public justice. And now let us pause, and with faith look upon Jesus. Was ever sorrow like unto his sorrow? See him bleeding, see him dying, see him and love him! love him, and live to him!