Away with him - Αρον: probably this means, kill him. In Isaiah 57:1, it is said, και ανδρες, δικαιοι αιρονται, and just men are taken away; that is, according to some, by a violent death.

But they cried out, Away with him,.... As a person hateful and loathsome to them, the sight of whom they could not bear; and this they said with great indignation and wrath, and with great vehemency, earnestness and importunacy, in a very clamorous way; repeating the words

away with him: they were impatient until he was ordered away for execution; and nothing would satisfy them but the crucifixion of him; and therefore they say,

crucify him; which is also repeated in the Syriac version; for this was what they thirsted after, and were so intent upon; this cry was made by the chief priests:

Pilate saith unto them, shall I crucify your King? This he said either seriously or jeeringly, and it may be with a view to draw out of them their sentiments concerning Caesar, as well as him; however it had this effect;

the chief priests answered, we have no king but Caesar; whereby they denied God to be their king, though they used to say, and still say in their prayers; "we have no king but God" (g): they rejected the government of the King Messiah, and tacitly confessed that the sceptre was departed from Judah; and what they now said, came quickly upon them, and still continues; for according to prophecy, Hosea 3:4 they have been many days and years "without a king": and this they said in spite to Jesus, and not in respect to Caesar, whose government they would have been glad to have had an opportunity to shake off. They could name no one as king but Jesus, or Caesar; the former they rejected, and were obliged to own the latter: it is a poor observation of the Jew (h) upon this passage, that it

"shows that before the crucifixion of Jesus, the Roman Caesars ruled over Israel; and that this Caesar was Tiberius, who had set Pilate over Jerusalem, as is clear from Luke 3:1. Wherefore here is an answer to the objection of the Nazarenes, who say that the Jews, for the sin of crucifying Jesus, lost their kingdom.''

To which may be replied, that this is not said by any of the writers of the New Testament, that the kingdom of the Jews was taken away from them for their sin of crucifying Jesus; and therefore this is no contradiction to anything said by them; this is only the assertion of some private persons, upon whom it lies to defend themselves; and what is asserted, is defensible, nor do the words of the text militate against it: for though before the crucifixion of Christ the Jews were tributary to the Roman Caesars, and Roman governors were sent to preside among them; yet the government was not utterly taken from them, or their kingdom lost; they indeed feared this would be the case, should Jesus succeed and prosper, as he did, saying, "the Romans shall come and take away both our place and nation", John 11:48, which shows, that as yet this was not done; though for their disbelief and rejection of the Messiah, their destruction was hastening on apace; and after the crucifixion of him, all power was taken from them; the government was seized upon by the Romans entirely, and at last utterly destroyed; besides, the Jews did not own Caesar to be their king, though they said this now to serve a turn; and after this they had kings of the race of Herod over them, though placed there by the Roman emperor or senate.

(g) T. Bab. Taanith, fol. 25. 2. Seder Tephillot, fol. 46. 2. Ed. Basil. fol. 71. 2. Ed. Amsterd. (h) R. Isaac Chizzuk Emuna, par. 2. c. 57. p. 446.

They (οἱ)

The best texts read ἐκεῖνοι, those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on John 13:27.

Away with him (ἆρον)

Literally, take away.

We have no king but Caesar

These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is "the formal abdication of the Messianic hope."

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

19:15 We have no king but Caesar. They had not now. They had rejected the divine King, and chosen Barabbas instead, for life, and now make choice of Caesar as their king instead of the Lord's Anointed. To Caesar's tender mercies they committed themselves, and in about a generation Caesar will trample them in the wine press of wrath. The choice they had made sealed the fate of their city and nation.

15. crucify your King? . We have no king but Cæsar-"Some of those who thus cried died miserably in rebellion against Cæsar forty years afterwards. But it suited their present purpose" [Alford].

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!