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PRA
BY J. RAMBACH, D. D.

LATE OF THE UNIVERSITY OF GIESSEN.

IN THREE PARTS,

CONTAINING,

1. The Sufferings of Christ in the Garden, and before the Spiritual

Court of the Jews,

II. His Sufferings before the Civil Tribunal of Pilate and Herod.

III. His Sufferings on Mount Golgotha

WITH AN APPENDIX,

Containing a Fast Sermon, preached at Jena, in Lent, 1721, entitled the

Prince of Life condemned to death, by J. Rambach, S. T. P.

first American Edition,

FROM THE LAST LONDON EDITION,

TRANSLATED

FROM THE GERMAN.

IN TWO VOLUMES.

VOL. II.

NEW-YORK:

PRINTED AND PUELISHED er 7. LOW, NO. 65 DIVISION-

STREET.

1811.

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OF THE

SUFFERINGS

OF

CHRIST

BEFORE THE CIVIL TRIBUNAL OF PILALE AND

HEROD.

CONSIDERATION IV.

TIE GOOD CONFESSION WHICH CHRIST MADE
CONCERNING HIS KINGDOM BEFORE PONTIUS

PILATE THE ROMAN GOVERNOR.
• Jesus answered, my kingdom is not of this
world: if my kingdom were of this world, then
would my servants fight, that I should not be deliver-
ed to the Jews: But now is my kingdom not from
hence. Pilate therefore said unto him, art thou a
king then? Jesus answered, thou sayest that I am a
king. To this end was I born, and for this cause
came I into the world, that I should bear witness
linto the truth. Every one that is of the truth,
heareth my voice,' (John xviii. 6, 37.)

We have before observed, that the point concerning Christ's kingdom was under examination before the civil tribunal of Pilate. For the high Priests and Elders having accused our blessed Saviour of pretending to be a king, Pilate questioned him about that particular, and asked him, art thou the king of the Jews ? But our blessed Lord, before he returned a direct answer to this question, put a previous question to Pilate; in order to learn what idea he had annexed to this title, the king of the Jews.

Accordingly Jesus said unto Pilate, “Sayest thou this of thyself

, or did others tell it thee of me?' Pilate, in

murra

it

deed, seems to have resented this answer, and by another question, viz. •What hast thou done ? was for putting the cause on another issue. But our blessed Saviour keeps to the essential point; and answering Pilates former question in the words which we have cited above, makes a good confession of the true nature of his kingdom.

This he does with the greatest wisdom, discretion, and foresight; so that in the first place, according to the idea which Pilate had conceived of the accusation, namely that a temporal king was therein meant, he answers the question in the negative. But on the contrary, with regard to the sense which the titie of king of the Jews bears in the writings of the prophets, his answer is affirmative. By this our blessed Lord has set his suffering members a pattern of wisdom and prudence, and shews how to make proper distinctions in answering intricate, ambiguous, and ensnaring questions.

Hence it appears that this good confession of Christ concerning his kingdom consists of two parts.

In the first part of his confession, Jesus rectifies the false notion that Pilate had formed of his kingdom, and gives him to understand, that he is no tem. poral king

In the second, he explains the true nature of his kingdom, and shews that he is a spiritual king.

1. In the first part of our Saviour's wise and good confession, wherein he rectifies the false idea which Pilate had of his kingdom, we may observe these three particulars.

First, He confesses that he really has a kingdom; for he expressly mentions it no less than three times in these words: My kingdom is not of this world ; if my kingdom were of this world--but now my. kingdom is not from hence.' With what right our blessed Lord makes this declaration, and his motives to it, we shall shew from the second part of his coll. fession,

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