Jesus Before Pilate

MARK 15:1-15—MATTHEW 27:1-30; LUKE 23:1-25; JOHN 18:28-40; 19:1-16

Golden Text: “But Jesus yet answered nothing, so that Pilate marvelled.”

Since the informal meeting of the Sanhedrin described in the preceding lesson could not give a legal sentence before sunrise, this morning meeting and consultation were merely for the purpose of ratifying the conclusions then reached. They then delivered Jesus bound unto Pilate, the whole company escorting him thither to make sure that their purpose should be accomplished. (Luke 23:1)

Verses 2-5. The wicked shrewdness of the Sanhedrin, in preferring the charge of blasphemy, for its effect upon the people before whom they desired to appear very zealous for the law, while an entirely different, but equally false, set of charges was brought against him before Pilate, the Roman governor, who cared nothing for their religious ideas, is very manifest. The accusation brought before Pilate involved the charge of treason, a charge most likely to arouse the indignation and wrath of the Roman rulers. They accused him of seditious agitation, of prohibiting the payment of tribute money, and of assuming the title of King of the Jews, and thus apparently of conspiring against Caesar and the Roman government.

While the second charge was entirely false (Matt. 22:21), the other two had an appearance of truth, and to these were added numerous petty individual charges. But to none of them did the Lord make reply, so that Pilate marvelled that he made no effort at self-defense in the midst of such danger.

Verses 6-14. The several efforts of Pilate to release his innocent prisoner, who, he discovered, had been delivered to him for envy, were unavailing before the boisterous mob who, instigated by their rulers, loudly clamored for his death, and that by the most ignominious and cruel method, crucifixion, so that his memory should ever be covered with infamy.

Verse 15. Then Pilate, who was influenced more by considerations of policy than of principle, willing to satisfy the people, delivered Jesus to be scourged and crucified, yet at the same time protesting the innocence of his prisoner and washing his hands in token of his own innocence in thus delivering up to them this just person. Not until he himself was threatened by the mob to be reported to Caesar as one hostile to the government and a traitor to his trust in encouraging seditions and conspiracy against the government, did he relinquish his efforts to save Jesus. (John 19:12-16; Matt. 27:24, 25)

Jesus Before Pilate—“Consider Him”

MATTHEW 27:11-26

“Jesus came into the world to save sinners.” 1 Timothy 1:15

After the Lord’s arrest in the Garden of Gethsemane, he was brought before the high priests, Annas and Caiaphas, for examination, and it was probably at this same house of the high priest that the Jewish Sanhedrin met, and the trial before it took place, as described in Matt. 26:59-66. It was probably about one o’clock in the morning that our Lord was brought in as a prisoner, and the examination and trial are supposed to have lasted until about half past five in the morning; a little later, probably between six and eight o’clock of that same day, he was brought before Pilate, the representative of the Roman Government. The chief priests and leading Jews of the Sanhedrin had been anxious for some time to apprehend our Lord, and he had walked in Galilee and no longer walked in Jewry (the Province of Judea) because the Jews sought to kill him. True, they had reasoned among themselves—“not upon a feast day, because of the people;” but our Lord had eluded them, and returned only at the time of the Feast of the Passover, knowing that it was at this time that his “hour was come, that he should depart out of the world,” and that it must be at the time of the Passover, to fulfill the types and prophecies of the law. Finally, exasperated by the Lord’s triumphal entry into Jerusalem on the ass, and his driving the money-changers out of the Temple, they had seized upon the proposition of Judas for his betrayal at night, his capture when the multitudes were at home, his trial at an untimely season at night, his condemnation by the Jewish Court, and, rushing the matter through, the securing of Pilate’s endorsement of the death sentence, which was essential.

In the trial before the Sanhedrin, which was the chief or Supreme Court of the Jews, and was composed of seventy of their prominent men, it was necessary that a form, at least, of justice should be followed; hence witnesses were sought, to prove something against our Lord which would show him worthy of death. But finding no such witnesses, they ultimately secured two who were willing to bear false witness, who falsified by slightly perverting our Lord’s statements—the wish to bear witness against him and to secure the favor of the chief priests probably helping them to distorted views of our Lord’s words.

It was because the Sanhedrin had no power to put to death without the consent of the Roman governor that they brought Jesus before Pilate, and they brought him bound, as indicating that they had already determined that he was a vicious character and had found him duly guilty, and that the endorsement of their verdict and order of execution were the only proper steps for Pilate to take.

In the trial before the Sanhedrin no charges of treason or sedition were made, because such would have been out of order: the Jews holding their right to freedom from the Roman yoke, treason to Rome would have been loyalty to Judaism; besides, this was the very thing for which they had been waiting for centuries—a deliverer, and a great one; hence, the charge before the Sanhedrin was blasphemy. But before Pilate the charge of blasphemy would have had no weight, himself being probably an unbeliever in Jehovah and the Jewish religion and customs. Hence, the charge before Pilate was treason to Caesar; the high priests and Sanhedrin hypocritically taking the position that they were loyal defenders of the Roman power. But Pilate evidently saw through their subterfuge. His experience with human nature taught him at a glance not only that the prisoner before him was a remarkable man, but also that he was not of the kind to make a dangerous enemy to the empire.

Pilate’s question to our Lord was evidently one of curiosity full of irony, “Art thou the King of the Jews?” If he expected any wild or blatant assertion of power and dominion, might and greatness, or any appeal to his compassion or pity or fear, he was disappointed. The Master merely answered in the brief and simple words, “Thou sayest.”

He made no response to the various charges and calumnies which the Jewish elders and priests heaped upon him—“not one word.”

He knew that his hour was come; he knew that the cup of bitterness and ignominy which he was draining to the dregs was permitted of the Father; his will was entirely submitted to the Father’s will; he had no desire to clear himself, nor to avoid or resist the death sentence sought. Pilate was amazed that anyone should be so indifferent to the preservation of his own life; but although astonished that our Lord made no effort to resist his enemies and preserve his life, Pilate clearly saw that the charges were base fabrications, unworthy of consideration; and hence he informed the accusers that, as it was the season when he usually set at liberty a prisoner, they could reckon Jesus as having been justly accused, justly sentenced, and then set at liberty. But the accusers were enraged at the thought of their plans miscarrying, and fearful that even yet their prey might escape them, and cried out and incited the people against such a decree.

The Roman governor, like others of his day and since, was susceptible to fear, and especially if inspired by dreams; and a message from his wife, cautioning him to do nothing against Jesus and telling of her troubled dreams on his account, determined Pilate that he would set Jesus at liberty. Accordingly, he gave his decision that the one who should be released to them would be either Jesus or a very noted robber, named Barabbas. By naming Barabbas as the alternative choice to Jesus he evidently thought that, because Barabbas was so undesirable a person to have at liberty, the Jews would finally conclude that of the two they would prefer to have Jesus at liberty rather than Barabbas. But Pilate was mistaken: the hatred inspired by religious fanaticism is the deepest, wickedest and most conscienceless of all, and Barabbas was promptly accepted—which left Pilate committed on that point, and left Jesus under the implied sentence.

The governor was still further perplexed. In attempting to get out of a dilemma he had unwittingly gotten himself into a worse fix, and he inquired what would be their will, then, respecting Jesus. Their blood-curdling cry, “Crucify him” astonished Pilate, and he answered, “[No!] for what evil hath he done?” But seeing that the case hung in the balance, the bloodthirsty accusers cried with greater vehemence, “Crucify him, crucify him,” creating a tumult, and thus endeavoring to impress upon Pilate the danger of a general insurrection, unless their demands were complied with.

Poor Pilate! He stood as a representative and mouthpiece for the Roman empire, and was required to preserve order at any cost. He yielded to the demands, but indicated his own separateness from the sentence by his words, and by the symbolic act of washing his hands with water, in their presence, saying, “I am innocent of the blood of this just person; look to yourselves [that you are likewise free from blood-guiltiness].”

Thus laying the responsibility upon them, he evidently still had hope of their change of mind. It was probably with this same thought in mind, or probably because the law required that everyone worthy of crucifixion should first be scourged, that our dear Redeemer was scourged before being delivered to be crucified.

Promptly the defiant cry, “His blood be upon us and upon our children,” rang out through the courts of Pilate’s tribunal, and reverberated in the courts of heaven, and was recorded as a prophecy of divine judgment against them. Alas! poor Jews; with what judgment you judged, you have been judged. And although the true followers of the Nazarene have never injured you, his nominal friends have often brought vengeance upon you at the hands of Pilate’s successors. You cried, “We have no king but Caesar,” and were taken at your word by the Almighty. Oh, poor Jew, there is no way to escape your self-pronounced curse of his blood, except by accepting his blood, freely offered to you as to all mankind as the blood of sacrifice, the blood of atonement which sanctifieth (maketh holy to God) all to whom it is applied by faith. It is the “blood [seal] of the New Covenant.”

The narrative of our dear Redeemer’s shame, endured so patiently on our behalf, is most touching, and perhaps the relation of it and the reading of it have brought more hearts to repentance than almost anything else. Nor does it lose its power with those who have already accepted our Lord and the redemption which his blood effected: it mellows our hearts every time we consider him who endured such great contradiction of sinners against himself, when we remember that it was unmerited by him, and that it was a part of his sacrifice on our behalf. The Apostle points one of his most forcible lessons with this subject, urging that all of the Lord’s followers should consider the meekness, patience and sufferings of Christ, endured most unjustly, lest we should be weary or faint in our minds, when enduring comparatively light afflictions, while seeking to walk in his footsteps. (Heb. 12:3) Again, the Apostle refers to this, in connection with the other sufferings of Christ, saying that he who was rich for our sakes became poor, that we through his poverty might be made rich; that he suffered, the just for the unjust, that he might bring us to God; and that as he laid down his life on our behalf, a willing sacrifice, “we ought also to lay down our lives for the brethren.”

The “Good Confession” Before Pilate

JOHN 18:28-40; 1 TIMOTHY 6:13

“I find no fault in him.” John 19:4

Pilate, the Roman governor of Judea, had in his hands the power of life and death. The Jewish Sanhedrin was permitted to govern the country in a religious way, according to Jewish law and custom, but had no power to order public execution. Apparently they did have the power to stone to death for blasphemy (the charge on which they condemned Jesus) as in the case of Stephen (Acts 7:58); and hence we may suppose that they had such a power in respect to Jesus, but failed to exercise it lest the people should resent the injustice. Moreover, quite possibly they realized the wide influence already attained by his teachings, and desired to make his execution as public and as disgraceful as possible—to the intent that his followers might be chagrined and humiliated, as well as himself, because few would care to confess themselves disciples of one who had been publicly executed as a criminal—condemned by both civil and ecclesiastical judges. Thus they hoped to nip in the bud the new system of religious teaching, which, if it continued, would evidently entirely subvert their own influence with the people. Thus unwittingly these evil-doers were carrying out the very arrangements foreordained of God—and doing so in the full exercise of their own evil volition.

As already noted, the formal condemnation of our Lord before the Jewish Sanhedrin occurred at dawn, five to six o’clock, and immediately they hurried him to Pilate’s judgment hall, intent on getting him into the hands of the Roman soldiers for execution at the earliest possible moment, so that the multitudes might realize his case as beyond the power of their intervention. Nor had the Jewish rulers any particular reason to suspect that Pilate would hesitate at all to order an execution. Pilate seems to have had a reputation for cruelty. Philo speaks of “his corruption, his acts of insolence, his habit of insulting the people, his cruelty, his continual murders of people untried and uncondemned, and his never-ending and most grievous inhumanity at all times—a man of most ferocious passions, very merciless as well as very obstinate.” Apparently the rulers of the Jews had frequent cause to appeal to Pilate to be merciful, and generally without effect; they seem to have taken for granted that if any prisoner were brought to him with a request for execution he would take pleasure in complying.

We are reminded of our Lord’s words to the Pharisees, “Ye outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity,” when we read that these very persons who murderously were scheming for the destruction of the Just One would not enter into Pilate’s judgment hall, “lest they should be defiled,” and thus be hindered from celebrating the Passover. How wretchedly inconsistent and hypocritical they were! They feared that Pilate’s judgment hall, being under jurisdiction of the Gentiles, might have in it some leaven (a symbol of sin), and realized not that the real leaven of sin had permeated and thoroughly saturated their own hearts—anger, malice, hatred, envy, strife.

What a lesson the Lord’s people have here: for we are to remember that these heart-corrupted conspirators were the professed holiness people of their day and church. While it is not in the power of any today to crucify the Lord and put him to an open shame, it is within our power to put to shame, to crucify, his “brethren”—the members of his body. And we fear that some today are doing this with as much self-deception as was exercised by these chief priests and Pharisees who secured our Lord’s crucifixion. True, the Pharisees knew not what they did, as Peter says, “I wot that through ignorance ye did it, as did also your rulers.” (Acts 3:17) And so likewise today any who put to shame the members of “the body of Christ” probably are ignorant of what they do. Nevertheless they put themselves under the Lord’s sentence, “It were better that a mill-stone were hanged about his neck, and he cast into the sea.” (Luke 17:2) Let us each therefore beware, and keep the heart, out of which are the issues of life.

Had the hearts of those Pharisees been in proper condition, full of love of righteousness and truth, and appreciative of whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, they could not have made the mistake of rejecting and crucifying the Lamb of God. Similarly, those who have the spirit of love for the brethren will be hindered from becoming in any manner their persecutors. Only such can properly eat of the antitypical Passover.

The Roman governor, knowing of the peculiar custom of the Jews in respect to their Passover time, accommodated himself to their theory and had his chair of state brought outside the judgment hall to what was known as the Place of the Pavement, an elevated platform. Jesus was called up on this platform for examination, while the Jews standing outside of the unhallowed ground made known to Pilate their accusations. They evidently expected that the mere presentation of Jesus as a prisoner for crucifixion would be sufficient. Apparently they had not even expected to be required to make an accusation; hence their answer, “If he were not a malefactor [evil-doer] we would not have delivered him up unto thee.” Some have suggested, in harmony with the character of Pilate and his probable disrespect for the Pharisees, that his question rather was, “What accusation do you bring against him?” as though he would give the implication that Jesus rather had ground for making accusation against the Pharisees—which of course was the case. The hardened Roman no doubt had become an expert reader of human character, and could readily see that there were no criminal features in our Lord’s countenance, and many in those of his accusers.

To the surprise of the priests and Pharisees, Pilate turned Jesus over again to them, saying in substance, This is some petty religious quarrel with which I care to have nothing to do; take the prisoner and do with him according to your own laws and customs—imprisoning him, or causing him to be beaten, or whatever you may think proper, according to your law. But, thirsting for our Lord’s death, his persecutors revealed their real condition of heart, saying, “It is not lawful for us to put any man to death.”

Hard, cruel, unmerciful though he was, Pilate realized the true situation—that the guilty were pursuing the innocent to death. That he might have the better opportunity for thinking quietly, and also for hearing what Jesus would say in self-defense, Pilate left the Jews and called Jesus unto him into the judgment hall, where they conversed. There must have been something very striking in our Lord’s personal appearance to have caused Pilate to consider for a moment the rejection of the demands of the Jewish Court or Sanhedrin, for although he had full power of life and death it was incumbent upon him, as his first duty, to preserve the peace and tranquility of his dominion; and this implied that in a general way at least he must keep on the popular side, especially when the popular side embraced the chief men of the province, and particularly when those chief men desired the execution of one whom they denounced as a disturber of the peace. Pilate’s position was in many respects a delicate one: he must please the government at Rome, and he must avoid unnecessary disputes with the local authorities, who in the present instance were evidently so determined that they would have created a general disturbance rather than that their evil scheme should come to naught. The fact is that six years later these people did send to the Roman Emperor such complaints against Pilate as secured his removal.

Alone with Jesus, Pilate’s question was, “Art thou King of the Jews?” The Jews had not made such a charge against Jesus; indeed, they were far from wishing to acknowledge the Galilean as King of the Jews, or as being thus recognized by any number; they had thus far merely charged that Jesus was an evil-doer, an insurrectionist, whose death was necessary to the peace of the nation. It would seem therefore that Pilate had previously heard from some quarter about the riding of Jesus on the ass, and as being hailed by the people as the Son of David a few days previously. That this was not part of the accusation of the Jews seems evident from our Lord’s reply to Pilate, “Sayest thou this thing of thyself, or did others tell it thee of me?” Are you an interested inquirer after the truth on this subject, or are you merely calling up a matter of which you have heard? Pilate’s reply, “Am I a Jew?” was tantamount to saying, What do I know about your Jewish hopes and expectations? I am the Roman governor, and if you are a king it is your own nation and its chief representatives that have delivered you to me. What have you done, if you are their king, that makes your subjects thus disloyal to you? Apparently there is no great danger of your exercising any power against the Roman empire; you are meek, gentle, lowly, unresisting yourself, and your people are crying out against you. King of the Jews, explain this peculiar situation!

Then Jesus explained that his Kingdom is not of this order of things, otherwise he would have servants to fight and to defend him, and would not be as at present, at the mercy of his enemies; and that his kingdom had not yet commenced. Astonished, and perhaps with some degree of sympathy for a great ruler under such humiliating conditions, Pilate asks, Do you then claim that you are a king? Our Lord answers, “Thou sayest,” that is, Your statement is correct; I am a King. “To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth. Everyone that is of the truth heareth my voice.”

This was the good confession which our Lord witnessed before Pontius Pilate, to which the Apostle refers. (1 Tim. 6:13) He confessed his kingship and its divine authority. We are not to wonder that Pilate was incredulous of our Lord’s claims to kingship, and that he probably thought him a fanatic. We are rather to remember that remarkably few of those who have heard of Jesus have recognized the truth of this statement that he is a King. How few, even amongst professed Christians, recognize the kingly office of our Lord! Many who realize that Jesus was indeed the Man of Sorrows, acquainted with grief, and some who realize that he died for our sins, have never yet seen that he purchased not only man but the empire originally given to the first Adam. Many can realize our Lord in the attitude of Priest who fail to realize that he is also to be a King, and that throughout the Millennial age he will be a Priest upon his throne, “after the order of Melchizedec,” his Church and Bride being associated with him and sharing in both his priestly and his kingly offices.

The priestly office speaks mercy, forgiveness and grace to help; but the kingly office is no less essential to the world’s salvation—men must be delivered from the bondage of sin and death—and must be ruled with the iron rod in order to develop them and fit them for life everlasting; and all of this work belongs to him who redeemed us with his own precious blood. It is well that we remember, too, that a very large proportion of our Lord’s parables related to the Kingdom in its various stages—now embryotic, by and by to be set up with full power and authority to overthrow evil and to bring in everlasting righteousness.

This Kingdom is to be a Kingdom of truth, of righteousness and of love, working well for its subjects, and our Lord’s mission at the first advent was to lay the foundation for that Kingdom by witnessing to the truth—the truth that God is both just and loving, and is willing to receive back into harmony with himself all who love truth and righteousness. It was our Lord’s faithfulness to the truth that brought upon him the opposition of those who were blinded by the Adversary, hence his statement that he came to bear witness to the truth is a brief statement of his mission. It was his witness to the truth that cost him his life, and it was the giving of his life in defense of the truth that constituted the redemption price. Similarly all of the Lord’s followers are to bear witness to the truth—the truth in respect to God’s character and plan—the features of that plan accomplished at the first advent in the redemption of the world, and the features of that plan yet to be accomplished in the second advent, in the deliverance of the world from the bondage of sin and corruption. It is such witness to the truth that is to cost all the true followers of Jesus their lives in presenting themselves living sacrifices, holy and acceptable to God through Christ Jesus. Let each one who hopes to be a joint-heir with the Prince of Life in the Kingdom witness to the truth—a good confession respecting the Kingdom, its foundation and ultimate superstructure in glory.

A very short discourse on such a text was quite sufficient for Pilate. He had no desire to enter into a theological discussion, which could only reflect unfavorably upon his own past record. He broke off the conversation suddenly, saying, “What is truth?”—as though he would say, Who is truthful? Where is absolute justice to be found, absolute truth, absolute probity? And without waiting for an answer he left Jesus in the judgment hall, went forth to the Place of the Pavement, and addressed the waiting Sanhedrin and their multitude of servants and hangers-on, brought with them to give evidence of popular clamor.

Pilate announced his decision, “I find in him no fault at all.” Then the Jews, fearing that their prey was about to escape, began to bethink themselves of charges to be formulated. They did not mention the charge on which they themselves had convicted Jesus, falsely, namely, blasphemy; for this would have been no crime whatever in the eyes of the Roman governor. Instead, they made three charges, viz., (1) sedition—agitation of the people against the existing order of things; (2) that he interfered with the collection of taxes, teaching the people that it was improper to pay tribute-money to a foreign power; and (3) that he made claims of being a king. (Luke 23:2)

But now learning that Jesus’ home and principal ministry was in Galilee, Pilate thought to relieve himself by referring the entire matter to Herod, who had charge of the province of Galilee, and who was then at Jerusalem, at a palace not far distant. This was the Herod who had caused the death of John the Baptist. Luke tells us (23:8) that Herod was very glad to see Jesus, for having heard much respecting him he hoped also to see some miracle performed by him. Herod questioned our Lord with many words, but received no response whatever, while the chief priests and scribes grew the more vehement in their accusations, seeing that Jesus denied nothing that they said, and that thus they were not called upon for proofs.

Herod no doubt was piqued as well as disappointed by our Lord’s conduct, and unable to gain entertainment from him as expected, he and his guard took sport in mocking the Redeemer’s claims of dignity and kingship.

But with a desire to return Pilate’s compliment, and perhaps with some little touch of remorse of conscience in respect to the beheading of John the Baptist, Herod disposed of his responsibilities in the case by returning our Lord to Pilate. It was after our Lord’s return to Pilate’s judgment hall that the latter, apparently as a final effort to appease the Jews, to preserve the peace of the country, and yet to let go one whom he clearly discerned to be innocent, announced that in view of the clamor against Jesus he would cause him to be scourged, although he found no fault in him. He evidently hoped that by the infliction of the scourging (whipping) and incidental humiliation, that the spirit of malice on the part of the accusers would be satisfied, and that they would peaceably agree to his release. Apparently the scourging was done in some interior apartment by the Roman soldiers; and probably with the full consent of Pilate a cast-off royal robe and a crown of thorns were put upon our Lord. Evidently this proceeding would furnish amusement to the unsympathetic soldiery, and so much shame and contempt cast upon our Lord might at least satisfy his persecutors, if it did not awaken sympathy.

Acting in harmony with this thought, Pilate came again before the Jews, and caused our Lord to be led forth, weak, exhausted and miserable-looking, from the trying experiences of the night, supplemented by the painful and weakening influence of the scourging just received. With his crown of thorns and soiled purple robe he must have been a pitiable sight indeed, and yet the noble outlines of his perfect manhood must still have been striking, and no doubt suggested the words of Pilate which have echoed down the centuries since, “Behold the man!” (John 19:5) Pilate evidently was impressed with our Lord’s personality; never before had he seen so splendid a specimen of the human race. He was such an one as any people might have been glad to honor as their king. He evidently hoped that some impression would be made upon the clamoring throng which accused Jesus. But he was mistaken; they clamored so much the more, “Crucify him! Crucify him!” Meantime Pilate’s wife had heard of the trial and had sent Pilate word respecting her dream, and advice that he have no part in doing injury to this just person. (Matt. 27:19)

Pilate immediately said to the Jews, Take him and crucify him, if that is your law. But although thus assured that the Roman governor would not interfere in the matter, the Pharisees hesitated about accepting the proposition; they much preferred that the crucifixion should be in the hands of the Roman governor and his soldiers, lest the friends of Jesus and the multitudes who had been healed and taught by him should come to his assistance and overpower them; hence they answered Pilate that according to their law Jesus should die, because he made himself the Son of God. They perverted the truth in their endeavor to uphold their course, for the Law did not prescribe death as a penalty for the claim of being the Son of God. Had our Lord claimed to be the Father he would have come under the terms of the death penalty for blasphemy, but there was no such penalty, nor was it blasphemy, to call himself, as he did, the Son of God.

When Pilate heard of this he was the more alarmed. The features of Jesus were impressive of themselves, but if one possessing such features made the claim of relationship to God there certainly was some ground for fear. Pilate still withstood the Jewish clamor, and sought to release our Lord. Then the Jews, as a last resort, threatened Pilate by implication, crying out, “If thou let this man go thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.” They thus intimated that if Pilate frustrated their designs, and refused to crucify Jesus as they demanded, they would report him to Caesar as an enemy of his empire, a succorer of seditious persons, a fosterer of rival kings in the empire. Pilate could not stand against this argument, and washed his hands in the presence of the multitude, saying by this act, as well as in words, “I am innocent of the blood of this just person; see ye to it.” And when the Jews cried out, “His blood be upon us and upon our children,” Pilate delivered him to be crucified. (Matt. 27:24, 25) We are not of those who condemn Pilate; he was a servant of the empire, charged with doing everything reasonable to preserve peace in his dominions, and only a clearly enlightened and fully consecrated saint could have been expected to do more than Pilate did for the release of Jesus. Our Lord in no sense intimated guilt on the part of Pilate. The responsibility was assumed by the Jews, and surely its penalty has rested heavily upon them and upon their children for the past eighteen centuries, and even yet their cup of anguish is not filled to the full. “Jacob’s trouble” will be no unimportant one in the great time of trouble that is just approaching; but we thank God on their behalf that deliverance is nigh for them, as well as for all others of the groaning creation. How blessed the thought that when they shall look upon him whom they pierced, and wail because of him, it will not be with tears of hopeless sorrow; for the Lord “shall pour upon them the spirit of grace and of supplication, and they shall mourn for him as one mourneth for his first-born.” (Zech. 12:10)

“I Find No Fault In This Man”

LUKE 23:13-26

Having gone through the form of a trial, a mockery of justice—the chief priests and scribes and Pharisees, with a multitude of their retainers and servants, a clamoring mob, led Jesus to Pilate, while it was still early in the morning. (John 18:28) But they remained in the courtyard while Jesus was led alone to the judgment hall, probably by a court attendant or a sentry, the Jews declining to enter because so doing would make them ceremonially unclean, and hinder their observance of the Passover feast which would begin that same night. What a curious blending this shows us of cleanness and uncleanness! How exact they were to a jot and tittle about matters of minor importance, and how utterly lost to all sense of heart-purity and love, the real essence of the divine law! We who are of spiritual Israel need to be on guard against such a development of outward religious ceremony and formalism, carefulness and purity, which might be accompanied by a blackness of heart and utter absence of holiness and love for righteousness. As a matter of fact, these chief religionists among the Jews were murderers at heart, from the divine standpoint, while careful of the outward ceremonies of their religion. Let us not be like unto them.

It was an unusual thing to accuse one of their countrymen before a Roman governor. It was customary, on the contrary, from them to seek to hide their faults and to secure acquittal, or at least as much leniency as possible. Therefore, these prominent men of the nation had no question but what Pilate would immediately assent to their demand, and crucify Jesus. They seem to have been surprised that he should inquire respecting the facts of the case, or show an interest in giving justice—especially in protecting a Jew from the wrath of his countrymen, particularly the leaders of his nation. When, therefore, Pilate inquired, “What accusation bring ye against this man?” they answered him, “If he were not a malefactor we would not have delivered him up unto thee.” Pilate then dismissed the matter as one of Jew against Jew, and not of Jew against Caesar, saying, “Take ye him, and judge him according to your law.” (John 18:29, 31) But the Jews replied, “It is not lawful for us to put any man to death.” The Roman government had taken away from the Jewish Sanhedrin the power of capital punishment, and nothing short of Jesus’ death was in their minds.

They had failed to have Pilate’s speedy endorsement of their condemnation, regardless of justice, and now they must put their plea upon another ground—they must formulate a charge, and it must be such a charge as would appeal to the Roman governor. They well knew that their condemnation of Jesus for having said that he was a Son of God would be nothing in the estimation of Pilate; hence, after condemning Jesus unjustly for blasphemy, they made before Pilate a new charge, of three counts: (1) Sedition—disturbing the peace; (2) that he interfered with the collection of the Roman taxes; (3) that he himself claimed to be a king, and was thus an antagonist of Caesar.

Pilate quickly saw the true state of the case; viz., that “through envy the chief priests had delivered Jesus” and condemned him, and not through any newfound love for Caesar and his government; and leaving the multitude of accusers in the court Pilate went into the judgment hall, where Jesus stood, and questioned him, “Art thou the King of the Jews?” (John 18:33) The whole matter must have seemed very ridiculous to Pilate, who, we must remember, was neither Christian nor Jew, but a heathen man, in whose judgment all the hopes of Israel respecting Messiah would be absurdities on a plane with the chimerical hopes of the various nations the world over. He perceived that the person before him was a remarkable one, and the answer of Jesus led only to greater perplexity, for he told him that his Kingdom was not of the present time and order, but a future one, and that he had come to bear witness to this truth. Pilate found himself getting only deeper into problems which he could not comprehend, and suddenly broke off the conversation with the question: “What is truth?”—without waiting for or expecting an answer, as though he would say, Yes, yes; we hear of truth, justice and equity, but what is it, and where is it to be found? Who shall determine what is the right? Are you right, or am I, here the representative of Rome, in the right, and authority, or are those Jews who are clamoring for your death in the right? What is truth? It is too perplexing a question for us to discuss further.

Pilate, however, had made up his mind definitely that there was no danger whatever to the Roman Empire from the meek and lowly person whom he had interviewed—he was surely not an anarchist, not an insurrectionist of any kind. He could do no harm in the world, and even if his teachings respecting his own heavenly origin and kingship were baseless and the product of an unbalanced mind, nevertheless the individual himself was no menace to Rome. And thus he expressed himself in the words of our Golden Text: “I find no fault in this man.” (Luke 23:4) And Pilate’s decision has been the decision of all honorable, fair-minded people throughout the world from his day to the present, irrespective of religious prejudices. Whatever fault has been found has been against those professed followers who have taken his name—in vain: those who have claimed to be his followers, but who have not followed him, but have rather gone contrary to his teachings in many ways. These have brought dishonor often upon the sacred name, but as for Jesus, the world today declares with Pilate, “We find no fault in this man.” Yea, the world loves to quote many of his blessed sayings, and many wish for a government built upon the principles of righteousness which he enunciated, even though many who thus proclaim are unwilling to be guided by his precepts.

The Jewish leaders were chagrined with Pilate’s decision, and began to argue the points and to attempt to prove that the teachings of Jesus were calculated to arouse a revolution amongst the people; that already in Galilee it had great influence, and now he was coming to Jerusalem, etc. True, the Lord’s teachings were revolutionary as respected religious matters; but the charge was not true in the sense they wished Pilate to understand, that he was a breeder of a political revolution. And this is a good point for all of the Lord’s followers to note: we, like our Lord, stand committed to a revolution amongst God’s people on the lines of true religious worship, heart-obedience to the Lord, etc., but we, like our Lord, have nothing whatever to do with political revolutions. We know that such are coming in the Lord’s own time and way, but we battle not with carnal weapons, as he did not; but as he did, so do we, wait for the Kingdom which God will establish in his own time and way—we wait for the expiration of “the times of the Gentiles,” when, as God has foreordained and forearranged, the Kingdoms of this world will give place to, and be superseded by the Kingdom of God, in which, by the Lord’s grace, we trust to have a part.

The mention of Galilee suggested to Pilate’s mind a way of escape from his dilemma, without either doing an injustice toward Jesus or unduly arousing the enmity of the Jewish leaders; he would solve the difficulty by referring the case to Herod, who was then in Jerusalem. This was the same Herod who beheaded John the Baptist (the son of Herod the Great who slew the infants at the time of our Lord’s birth), the same one who, hearing of Jesus, speculated that possibly he was John the Baptist risen from the dead. We read that “When Herod saw Jesus he was exceeding glad, for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.” (Luke 23:8) Herod questioned Jesus with many words, but got no reply. Our Lord was not there in self-defense, nor to plead his cause, nor to seek to escape the penalty for our sins, but the reverse. His silence under all the circumstances was the wisest and most dignified course. Herod sought for amusement as from a sleight-of-hand performer, and was undoubtedly surprised and disappointed that his kingly curiosity and questions were ignored. However, he and his court would have some amusement, so the soldiers were given the opportunity to mock the kingly aspirations of Jesus, doing mock homage, and then insulting him. Herod returned Jesus to Pilate for judgment.

The Jewish notables and the rabble, clamoring for justice and the vindication of Roman law in the death of Jesus, again filled the court of Pilate’s palace, and Pilate came forth and addressed them in the words of our lesson, declaring Jesus innocent of any criminal conduct, but announcing that in view of the commotion and clamor raised against him he would cause him to be scourged and that this should be considered a settlement of his case. Evidently the scourging of Jesus was an act of mercy on Pilate’s part, by which he hoped to satisfy the bloodthirsty clamor of the accusers, yet it was unavailing, and merely caused our Lord additional suffering. The multitude cried out the more, “Crucify him!” Pilate’s next subterfuge was to propose that since it was his custom to release one prisoner at this season of the year he would release Jesus at this time, and thus satisfy them in a double sense of the word; first, by considering him guilty, and secondly, by his release. But murder was in the hearts of those professedly religious people. They were blinded to justice as well as to mercy by the selfishness of their own hearts, for their enmity to Jesus was based simply and purely upon the fact that he and his teachings were discounting them and their teachings before the people.

It is well that we should note that selfishness lies at the foundation of almost every sin and every crime, that is and ever has been committed. Let us, as the Lord’s people, be specially on guard against this insidious evil, which is ours by heredity, and which needs to be destroyed, eradicated, and to be supplanted with love, as the governing impulse of our hearts and lives—love, which thinketh no evil, which is not puffed up, which seeketh not her own advantage at the expense of justice to the interest of others. We are not, however, to think of these Pharisees, scribes and priests as wilfully, knowingly, intentionally, crucifying the Son of God. They would not have been so bold! On the contrary, the Apostle assures us that it was in ignorance that they did it. (Acts 3:17; 1 Cor. 2:8) an inexcusable ignorance, we may say, or at least, an only partly excusable ignorance, because it was the result of prejudice, which in turn was the fruit of selfishness.

The priests, etc., felt that matters were getting desperate, and they must bring to bear upon Pilate every influence they could; hence their intimation that if he would not crucify Jesus they would report him to Caesar at Rome as being a friend of traitors against Roman authority—an enemy of the Emperor. This was a forceful argument, and Pilate realized it. Were such a report to be sent to Rome, signed by the leading officials of the Jewish nation, it would not be without weight, and the authorities there would wonder, at least, why the life of any poor, obscure individual would be spared to the alienation of the leading men of the nation and at the risk of an insurrection. Pilate decided that the only reasonable and proper course for him to pursue would be to let the Jews have their way; and taking a pitcher of water he washed his hands in their sight, as a symbol of his own disagreement with the death-decree which they were compelling him to render. His words were, “I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be upon us and upon our children.” (Matt. 27:24)

Remembering that Pilate was neither a Jew nor a Christian, but a heathen man, we cannot condemn him as others have done. Rather, indeed, we must commend him as being a man who loved justice and sought to mete it out, and who yielded to injustice only after he had made every effort to stem the tide of contrary influences when it would have been easy for him to have curried favor with the officials by quickly assenting to the death of a person of no political influence. It is to be noticed, too, that the apostles do not implicate either Pilate or the civil authorities, but held responsible the Jews and their leaders (Acts 2:23), and that God has held that people responsible is evident from the history of the past eighteen centuries, in which their prayer has been answered: his blood has been upon them and their children. Thank God, his Word does not imply that divine wrath, even against these guilty persons, will be manifested and exercised through an eternity of torture by devils, but rather, as the Apostle intimates, God’s wrath came upon them to the uttermost in the troubles which befell them as a nation and people. (1 Thes. 2:16) Soon the wrath is to be turned away and the commission of the Prophet already is due to begin, “Comfort ye, comfort ye my people: speak ye comfortably to Jerusalem. Cry unto her that her appointed time is accomplished, for she hath received at the Lord’s hands double for all her sins.” (Isa. 40:1, 2, margin)

Jesus was now delivered over to Pilate’s soldiers, to be made ready for crucifixion, and they, heartless and brutal, as we might expect, made sport of the Master’s adversities. Putting upon him a cast-off royal robe and a crown of thorns, they jeered him upon his claim to kingship, without a surmise, of course, of who he really was, and how he is yet to be a King upon the holy hill Zion, to whose sceptre every knee shall bow and to whom every tongue must confess. It will be a surprised awakening to them some day, when they amongst others shall come forth from the dead to find Messiah’s Kingdom established, and to realize that he exercised mercy toward his enemies, and that his death prepared the way for the blessing of themselves and all the families of the earth with an opportunity to come to a knowledge of God and of his righteous requirements, and thus, if obedient, unto life everlasting.

It was probably about this time that Pilate’s wife sent word to him respecting the dream she had, about Jesus, and admonishing him to have nothing to do with his condemnation. And so Pilate, as a last resort, brought Jesus forth, clothed in the purple robe of mock royalty, and with the crown of thorns, and presented him to the people with the words, “Behold the Man!” As though he would say: Is it possible that you Jews are seeking the death of this innocent man, the noblest and best specimen of your race, indeed of the entire human race? Would not a final look at him appeal to your hearts and melt them? If I, a Roman, ignorant of your religion and regardless in general of all religion, have a pity and a sympathy and a sense of justice, is it possible that you are so unmerciful, while claiming to be the most religious people on earth? Behold the Man! Do you still insist that he be crucified? Then the priests cried out, not only that he ought to die because of being an enemy to the Roman Empire, but because he had taught that he was the Son of God,—thus appealing to the Jews that he was a blasphemer, one whom God commanded them in the Law to destroy.

Pilate was the more afraid when he heard that Jesus claimed to be the Son of God, and again sought an interview with him; but Jesus’ answer was, “Thou couldest have no power at all against me except it were given thee from above”—permitted of the Father. Pilate could do no more; even Jesus himself assented, and claimed that it was in the divine order that he should die. Pilate signed the death sentence. (John 19:4-11)

There is a lesson for us in these words of our Lord, respecting the Father’s permission of all that happened to him. We who are members of his body are counted in with him as under divine supervision, so that in all of our affairs all things are guaranteed to work together for our good while walking in his footsteps. This is the ground of our confidence in all the various trying circumstances of life. This it is that gives the peace of God which passeth all understanding, ruling in our hearts, not only subduing self and enabling us to submit ourselves to the will of God, but permitting us even to rejoice in tribulation, knowing that under divine providence, and that rightly received, it will work out for us a far more exceeding and an eternal weight of glory. (2 Cor. 4:17)

As A Deceiver, Yet True

JOHN 18:28-40

Golden Text: “Everyone that is of the Truth heareth his voice.”

Our lesson relates to the trial of Jesus in the judgment hall of Pilate’s palace. He stood before the representative of the greatest empire in the world, greatly disadvantaged yet remarkably calm and self-possessed. It was still early in the morning, probably eight o’clock or earlier. There had been no intermission of the strain upon Jesus’ nerves from the time that he ate the Passover with his disciples, then washed their feet, then instituted the Memorial Supper as a symbol of his own death, the breaking of the bread of life to his followers. Then he bade Judas do whatever he intended to do, knowing full well the results. Then he talked to his disciples en route to Gethsemane about the vine and the branches, and prayed for them as in John 17, and, reaching Gethsemane, was in an agony of prayer on his own account, anxious to be shown that his work had all been thoroughly and satisfactorily done to the Father’s approval.

From the moment that he got that approval through the angel who ministered unto him, all was peace and calm. His arrest, the scattering of his disciples, the hearing before the High-priest’s court, the raillery, the smiting, the pulling of the hair of his face, the spitting upon him, his being blindfolded and asked to prophesy who had struck him, all this ignominy he endured patiently, and then, it being contrary to Jewish law to condemn a man in the night, his further trial was postponed until the members of the Sanhedrin could be called at daybreak to formally condemn him. Meantime his dear followers had all scattered like sheep, and the beloved Peter had denied him even with cursing before the cock crew. After passing through all these experiences, and probably without having been furnished with refreshments, it is remarkable that our Lord—weakened through his ministries and the giving out of his vitality in the healing of others—should have been so calm and strong as he stood before Pilate.

His enemies, the members of the Sanhedrin, and the High-priests, who had before determined that he should be put to death, with murder in their hearts had still a form of godliness, and would not enter the judgment hall because, according to their tradition, this would have constituted a defilement of their holiness. Alas, how deceitful the human heart can be! How much of murder and meanness can be covered with a garment of light, with a claim of religious purity, professing to be seeking to know and to do God’s will. This which is so conspicuously illustrated in this lesson is observable in our day as well in many of the affairs of life. Hypocrisy seems to be a very general failing, and sometimes the falsity is hidden from the heart of the deceiver as it probably was in this case. We remember Peter’s words subsequently respecting these very men: “I wot that in ignorance ye did it, as did also your rulers.” The fact that great crimes may be committed in ignorance, and even with the thought of doing God service, should make all who are children of the light, all who are lovers of the truth and righteousness, to be very careful indeed to search their own hearts and motives earnestly lest they also should be of this class—self-deceived.

That They Might Eat The Passover

This expression has caused some confusion of thought. Jesus and his disciples ate the Passover Supper the evening before. Why, then, it is asked, should these fear to be contaminated lest they should thus be prevented from eating the Passover Supper, if it were in the past? We reply that their solicitation was in respect to the Passover Feast which would last the entire week, beginning that very day. We must bear in mind when using this word Passover that it is applicable both to the Supper and to the Feast week which followed it, and that the Jews thought more of the Feast week, while we as Christians center our interests specially in the Passover Supper, or rather in the Memorial Supper instituted that evening to take the place of the Passover Supper for the Lord’s followers throughout this Gospel age.

Our Lord frequently reproved the Jews along this very line of making clean the outside of the cup while inwardly it was filthy—of presenting a clean outward appearance as individuals and as a nation while at heart far from pure. On one occasion he reminded them that they would fast with great solemnity and outward show of restraint of appetite, whereas in their hearts they had that lack of love, that selfishness which would permit them to appropriate anything and to figuratively devour widows’ houses. The Lord said nothing against outward ceremonies of cleanliness, purity and holiness, but declared that these would never take the place of the heart purity which in God’s sight is all important.

When Pilate discerned that they would not enter the judgment hall he remembered their customs, and went to an outer court and had his official chair placed there. Much to their surprise he asked them to name their charges against the prisoner.

Evidently from his previous custom they had expected that Pilate would receive any culprit that they would bring to him, and be satisfied that if they had condemned one of their own nation he must be indeed a bad man and worthy of condemnation and execution at the hands of the Romans. Their surprise is indicated in their reply: “If he were not an evil-doer we would not have delivered him up to thee”—Do you suppose, Pilate, that we would be willing to place in your hands as the representative of Roman authority any of our citizens of good repute?

Take Ye Him And Judge Him

Pilate’s thrusting back the responsibility upon the Sanhedrin was very proper. The context shows us that he discerned that it was because of malice and envy that they were thus dealing with Jesus—that he was not an ordinary criminal, one whose liberty would in any wise be calculated to disturb the peace of the Roman empire.

The reply of the disappointed Jewish rulers was to the effect that they would have been willing, indeed, to attend to the whole matter, only that authority to put any man to death had been taken from them. The Jewish Talmud contains this statement: “Forty years before the destruction of the Temple the judgment of capital crimes was taken away from Israel.” Supposing this to be a correct statement, it follows that in divine providence the power of the Jews to punish an offender with death had been taken away that very year in which our Lord was arraigned. This is the more remarkable when we remember that the Jews never crucified any one, and that crucifixion was the legal and official method of putting to death under Roman law, and that prophecy long before had declared, “Cursed is every one that hangeth on a tree,” and that our Lord himself prophesied his crucifixion, saying, “And I, if I be lifted up, will draw all men unto me.” This he said signifying what death he should die. (John 12:32, 33) Only by that taking of the authority away from the Jews that very year was the matter put in such a form that Jesus was not stoned to death, but was crucified.

The real charge against Jesus according to the Jewish trial was that he was a blasphemer, that he had declared himself to be the Son of God. The Jews never claimed to be sons of God; the highest station known amongst them was that occupied by Abraham, namely, a friend of God, and that occupied by Moses, namely, a servant of God, the prophets also being servants. Not until Christ came as the Head of the new house of sons were any recognized as sons. To this agree the words of the Apostle, “Moses verily was faithful as a servant over his house, but Christ as a son over his house, whose house are we if we hold fast the confidence of our faith and rejoicing firm unto the end.” This charge of blasphemy under which our Lord was convicted before the Sanhedrin was punishable with stoning to death, but the power of putting to death being out of the hands of the Jews and in the hands of the Romans altered the whole matter, and our Lord was crucified, was made a curse for us according to the forestatement of prophecy.

The King Of The Jews

Luke gives us other particulars respecting the trial (23:2), informing us that the Jews brought their charges under three counts—all of them signifying treason against the Roman government. (1) Sedition. (2) Forbidding to give tribute to Caesar. (3) That he claimed himself to be an anointed king. Doubtless witnesses were produced to substantiate these charges.

No man could occupy the position which Pilate held without possessing some degree of mental acumen and thought. And though but a heathen and a sinful man, Pilate quickly discerned the true status of the case before him, that it was a case of religious persecution, that the accusers were not interested in upholding the Roman government, and that the accused was not a menace to that government in any particular. After hearing the testimony Pilate entered again into the judgment hall to personally speak with the prisoner and to consider what he should do in the matter. Here all four of the evangelists agree that his first words to Jesus were, “Art thou the King of the Jews?”

This was a question which our Lord could not properly evade. He was the King of the Jews; he had left the heavenly glory to assume this very position; his coming had been heralded for centuries before and had constituted the basis of the divine promises and prophecies. He could not deny the fact now before Pilate; to have done so would have been to counteract and overthrow his own teachings and the very faith which he wished to establish according to the divine plan. At the same time it was due to Pilate and to us all that he should plainly show by his answer that he was not seeking to wrest the government from Pilate and the Romans at this time. The answer was along this line—“Sayest thou this thing of thyself, or did others tell it thee of me?” or perhaps we might paraphrase the answer thus: “Are you asking this question from your own standpoint as a Roman, or are you asking from the standpoint of the hopes of the Jews as religionists?”

Pilate’s retort was, “You are aware that I am not a Jew and do not enter sympathetically into the hopes of your nation. It is your own nation and the chief religious rulers of the same, over whom you might be esteemed to be a prince or king—it is these very men who have delivered you to me, who have put you in my power, who want me to put you to death. What have you done to them? In what way have you so displeased them and angered them and aroused their fierce jealousy?”

Our Lord was calm and moderate, yet just to the point: “My Kingdom is not of this world,” not a kingdom of the present order or arrangement. This was as much as was necessary to be told under the circumstances, as much as Pilate could have understood—more probably would have confused him. How brief and how wise was this answer! Our Lord proceeded to call Pilate’s attention to the fact that his followers were not fighting for him, not seeking to establish his sway, his Kingdom authority by force; that if his Kingdom were thus to be established he would never have permitted himself to thus have been left at the mercy of his enemies; that his Kingdom was not from hence, was not yet due to come into power. In one of our Lord’s parables he pointed out this very same lesson, saying, “When the Son of man shall come in his glory and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations.” He marks his Kingdom as beginning at his second advent.

Pilate evidently caught the thought, as is implied in his answer, “Art thou not a King, then?”—Do I understand you to mean that you are to be a King, but have not yet become a King, that your reign is in the distant future? Our Lord replied, Yes, you were right in your original assumption that I am a King. I was born a King, I came into the world for this very purpose of being a King, all my testimony is in line with this great truth; every one who is honest, everyone who is of the truth heareth my voice and is thus drawn to be my disciple or follower and to appreciate me as King. Others, however, are in the majority and do not recognize me now, and will not until the time shall come when I shall set up my Kingdom. Thus we paraphrase the record.

“What Is Truth?”

Our Lord’s reference to truth, sincerity, honesty, seemed to touch a tender spot in Pilate’s conscience. Few worldly people respect insincerity. Many would not wish to lie or deceive egregiously or injuriously, but nevertheless deception is considered a part of the life and character and practice of every successful person in business and in society. So, catching at our Lord’s last statement, Pilate, as he turned on his heel to go back to the Jews, said, Yes, but who will tell us how closely that word truth or sincerity should be or could be applied in life’s affairs?

It is well for the Lord’s people to have clearly in mind that as the Master designated himself the Way, the Truth, the Life, so all who are truly his disciples must be of the Truth, must be sincere. It would appear that the Lord is during this Gospel age especially calling this class, the truth-hungry, the sincere, the honest-hearted, and that others are not apt to be much influenced by any of the hopes and promises now extended; but that even if such persons should now get a clue of the Truth they do not hold it long, not being at heart children of the Truth, children of the Light. How important, then, that we should be honest-hearted to begin with, sincere in all our words and thoughts and conduct; and while this honesty of word and deed should guide all of our relationships with the world, we should be doubly careful to have them measure our relationship to the Lord and to his people and to his Word! Only the sincere will ever be truly overcomers.

Poor Pilate, as he thought of his own disregard for sincerity in many of the prominent affairs of his life, and as he looked at the leaders and rulers of the Jewish nation, which claimed to be the most holy people in the world, feared that question of What is truth? What is it to be sincere? How true and how sincere should we be? These were questions beyond his depth, beyond his power to properly weigh, and apparently equally beyond the power of appreciation of the chiefest of the Jews. Jesus himself apparently was the only representative and exponent of the Truth—he was preaching a doctrine which evidently was too high above the heads of his own nation. We may see, however, that in the Lord’s plan this preaching of the Truth is the means whereby the Lord would gather together a people for himself, his jewels during this Gospel age.

No wonder the Scriptures tell us that those whom the Lord is thus choosing along the lines of truth and sincerity are peculiar people, different from the majority, and no wonder either that they tell us that in all they will be but a little flock. Let us, dear readers, make every effort that by the grace of God we may be amongst these very elect ones. Let us prize the Truth above riches or honor of men—yea, above life itself; so shall we be true disciples, followers of him who is the truth, and who prayed for us saying, “Sanctify them through thy Truth, Thy Word is Truth.”

“I Find No Fault In Him”

In these words we have Pilate’s verdict—not guilty. According to Roman law this was the proper ending of the case. But the Jews, realizing now that after all their efforts their prey was about to escape from them, were angered and threatened Pilate, not too openly so as to taunt him, but in a very effective manner. Not long before they had accused him to the emperor, and now in covert language they threatened a further accusation, hinting that this time their charges would probably be very powerful in the estimation of the emperor. They intimated that their charge would be that Pilate was fostering sedition, that he was no friend of the emperor, Caesar, that they themselves were more loyal than he; that when they found a seditious person of their own nation raising a disturbance they freely brought him to Pilate, merely asking for his execution, and that the emperor’s representative was guilty of treason in refusing to execute one who claimed that he was the King of the Jews and was gathering to his standard many of the people all through the length and breadth of Palestine.

Pilate at once discerned that such a charge brought by such influential persons would be a serious matter in the eyes of the emperor; but, hearing of Galilee, he inquired if Jesus were by birth a Galilean, and receiving an affirmative answer he found a loophole and said, Then he belongs to Herod’s jurisdiction and I transfer the whole matter to Herod’s court; let him deal with him. (Luke 23:5-12)

We remember how the Lord was maltreated by Herod and his soldiers, crowned with thorns, invested with a purple robe and returned to Pilate. It was in the meantime, probably, that Pilate’s wife told him of her dream respecting Jesus, and no doubt the governor was doubly perplexed when the prisoner was returned to his court in the gorgeous robe which made more prominent his real claims, and yet made even more ridiculous the pretensions of the Jewish priests and rulers that he was a dangerous person, a menace to the government.

It occurred to Pilate that one way to appease the Jews—to let them feel that they had not been utterly defeated—would be to allow the supposition that he was justly condemned and then to let him be the prisoner usually respited at this season every year. He proposed this, but the rabble cried out for Barabbas, who was really a seditious person and a murderer, and probably the real ideal of many of those who were hounding Jesus at the instigation of the priests. It was then that Pilate asked, “What, then, shall I do with Jesus?” and, instigated by the priests and Pharisees, the answer came, “Crucify him! Crucify him!”

“Vox Populi, Vox Dei”

Alas, poor fallen human nature! How little it is to be relied upon! How untruthful is the proverb, “Vox populi, vox Dei”—The voice of the people is the voice of God. If we could suppose the world filled with perfect men and women, in the image and likeness of God and actuated by the spirit of holiness, then, indeed, we could suppose that the voice of the multitude would be the voice of God. But the very reverse is not infrequently the case; the voice of the people is often the voice of the demons who are deluding them, as the Apostle intimates, saying, “The god of this world hath blinded the minds of them that believe not.”

In accord with this thought, that the judgment of the world is not to be depended upon under present conditions, is our Lord’s suggestion to all of us, “Marvel not if the world hate you; ye know that it hated me before it hated you. If ye were of the world, [blind, still servants of sin in fellowship instead of opposition to the principles of selfishness now prevailing] the world would love its own. But now ye are not of the world, for I have chosen you out of the world, that you should go and bring forth fruit and that your fruitage should be perpetual.” To us, then, the voice of Jesus is the voice of God, and only his sheep hear his voice and follow him. We are glad, however, to remember the assurances of the divine promise that ultimately all the families of the earth shall be blessed and brought to a knowledge of the Truth, released from the bondage of sin and Satan, who then will be placed under restraint. Meantime those who stand for the right must be content to be of the minority, but their faith will be strengthened by the assurance that he that is for us is more than all that be against us. By and by, when the clouds of darkness of this present time shall have rolled away and the new Kingdom shall be in power, the Sun of Righteousness shall shine forth, and the righteous shall be in the majority, and whosoever will not obey the laws of that empire shall be destroyed from amongst the people. (Acts 3:23)

“As Deceivers And Yet True”

LUKE 23:13-25

Golden Text: “Then said Pilate, I find no fault in this man.” Luke 23:14

Our Lord’s words, “The darkness hateth the light,” were verified not only in his own case but also amongst those who have been his footstep followers throughout this Gospel age. In the lesson before us we see an illustration of this in the incidents connected with our Lord’s examination before Pilate and Herod, in his being “set at naught” and variously maltreated, and we can apply the same general principles to his true followers. Another of our Lord’s sayings was illustrated in his experiences at this time, namely, “If the light that is in thee become darkness, how great is that darkness.” The Jewish people had a certain amount of light, as the Apostle declares, “Much advantage every way.” (Rom. 3:2) Yet the most rabid of our Lord’s foes were the chief priests and rulers, and the Jewish mob whom they incited and authorized, and in a sense legalized by their learning, pretended piety and official position as those who “sat in Moses’ seat.” How great was their darkness, how perverted their sense of justice, how absent all sense of love!—how fully they demonstrated the wisdom of the divine decision that they were not fit to represent God and his Kingdom amongst men, and should, therefore, be cast off, that a spiritual Israel might be selected as Messiah’s associates, his Bride. And is it not the same to-day? Has it not been a similar class all the way down through the age and now that is found opposing God and his Anointed, represented in his members in the flesh? It is even so: while the whole world under the blinding influence of the Adversary is opposed to the light, to the Truth, to the children of the light and to the promulgation of the Truth, nevertheless it is nominal Christendom and her Doctors of Divinity whose opposition is chiefly aroused, whose tongues are the loudest in crying, “Crucify! crucify!” against all the true members of the body of Christ, those who walk in his footsteps. We are glad of the Apostle Peter’s assurance, as respects all such, that in general they have not had a sufficiency of light to make their course of conduct a guilty one to the last degree. The apostles said of the traducers of Jesus, his real crucifiers, “I wot that in ignorance ye did it, as did also your rulers.” (Acts 3:17) We may be sure that much of the opposition to the body of Christ all down through the age the Lord will be able to similarly pass by as done in blindness, in ignorance. We must be in the condition of heart to love our enemies, to do good to those who despitefully use us, and to pray for such; and we have good hope that when the blessed Kingdom of the Lord shall be established, and clear knowledge of the Lord fill the whole earth, many of these now blinded and bitter enemies will have the eyes of their understanding opened and be amongst those who will bow the knee and with the tongue confess to the glory of God.

Jesus Before Pilate

Our Lord was brought before Pilate early in the morning of the day of his crucifixion, about eight o’clock. The Jewish Sanhedrin had met still earlier, and had approved of the findings of the High Priest in the examination during the night watches—that Jesus was guilty of blasphemy, of treason against God and his country. This was held to be proven by his admission before the High Priest that he was the Son of God, the Messiah. They were ashamed of him, and desired no such King, no such Savior, no such Messiah.

They went to Pilate’s judgment hall early, before the news of our Lord’s arrest would reach the people of the city in general, and thus too great a commotion be made and perhaps some of his friends be aroused to his defense.

It required but a few moments for Pilate to make an examination of the prisoner at the bar. The charge against our Lord before Pilate was a totally different one from that on which he had been condemned by the Jewish Sanhedrin. It was of three counts: (1) Sedition, raising a tumult, stirring up the people to a rebellion; (2) that he taught the people that they should not give tribute to Caesar; (3) that he himself claimed to be the king who should receive the tributes. The charges were so evidently untrue that Pilate speedily discerned the animus of the Jewish rulers who formulated them. He saw that it was the religious power of the rulers that was in danger, and not the civil power of the Roman government. The multitude standing outside the gates shouted the accusations riotously, incited so to do by their religious teachers. Jesus made no reply, so that even Pilate marveled at his quietness, self-possession, non-resistance and lack of vindictiveness and refusal to defend himself, even though he was manifestly a person quite able to plead his own cause. Pilate even asked him if he were not aware of the fact that he had power either to set him at liberty or to inflict the punishment desired by the people. Our Lord’s answer was serene, that Pilate could have no power at all except as it was permitted him by the heavenly Father. Ah, this was the secret of our Lord’s composure! He had given his life, his all; he had surrendered to the Father his every interest; he had confidence in the Father’s love and wisdom, and was willing, therefore, to drink of the cup which the Father had poured, rejoicing to do the will of him that sent him and to finish that work. So with the Lord’s followers throughout this age—in proportion as they, like him, have been enabled to realize the fulness of their consecration and at heart have been filled with his spirit and loving submission to the Father’s will—in that same proportion they have been able to be calm under most severe and trying ordeals, so that the world even has marveled at their composure and self-control, the peace of God passing all understanding ruling in their hearts.

Concluding his brief interview with Jesus, Pilate approached the wide-open doorway of his courtroom, outside which the people were crowding, and publicly and openly declared, “I find no fault in this man.” The rulers, disappointed, fearing that by some mischance they would after all lose their prey, were angry, and aroused the populace to expressions of dissatisfaction with the verdict. Pilate, however, had given the sentence and was not disposed to change it—yet he hesitated about setting Jesus at liberty in the face of such an angry demonstration on the part of the general public as well as of the influential rulers. Incidentally hearing something said about Galilee, he inquired if Jesus were a Galilean, and this being confirmed he said, “Since he is a Galilean I will send him to Herod, who at present is in the city.” Then our Lord, publicly accompanied by a squad of Roman soldiers, was sent to Herod, who had a curiosity to see him; he had heard many things about him, and he had wondered whether or not he might be John the Baptist, whom he had beheaded, raised from the dead. But when Herod began to question Jesus he answered him never a word. There is a time to speak and a time to hold silence, and our Lord was the master of the situation. Undoubtedly his silence was more forceful than anything he could have said. Herod was evidently provoked by this silence, but dare not belittle himself by showing this. He therefore contented himself by allowing some of his men of war to array Jesus in a gorgeous robe, and to do him mock reverence. He regarded Jesus as a pretender, and no doubt thought it a stroke of wit to parody his claims of royalty. His verdict was, Not guilty—innocent. As Pilate had turned the prisoner over to Herod, declaring that he himself found no cause of death in him, Herod returned the compliment by remitting the prisoner again to Pilate. When, therefore, Pilate found the matter again in his hands he called together the chief priests and the rulers of the people, as stated in the opening verse of our lesson, and said, “Ye have brought this man unto me as one that perverteth the people: And behold I have examined him before you and have found no fault in this man as touching those things whereof ye accuse him. No, nor Herod, for I sent you to him; and lo, nothing worthy of death is found in him. I will therefore chastise him and release him.”

An Apology For Pilate

Many are disposed to censure Pilate’s severity: they call him a wicked man, unwilling to stand by his own convictions, and suggest that even the proposition to chastise Jesus was a manifestation of this weakness—that if there was no fault in Jesus, justice would not only have forbidden his execution but would also have forbidden his scourging with whips.

We believe that an injustice is done the man. He was a heathen, had no faith in the Jewish expectancy of a Messiah, no respect for the Jews themselves, but thought of them as a rebellious people whom he was placed there to keep in order—in subjection to the Roman empire. His training in life had been to consider that there might be many gods invisible, but that Caesar, the Roman Emperor, was the tangible representative of the gods, whose honor, authority and respect should be maintained at any hazard. He knew that he was placed as the representative of Rome at Jerusalem not to do justice but to keep order—not to favor and forward the divine plans, but to represent and maintain the authority of the Roman empire. What mattered it to Rome if a thousand innocent victims suffered every year so long as Roman prestige was maintained and Roman tribute was collected? If injustice amongst the Jews had been likely to stir them up to disloyalty to Rome, then the injustice would have been righted, so that the authority of Rome might remain upon a good basis; but if both the rulers and the people united against anybody or anything, and made it a test of their loyalty to Rome, the Emperor and senate would surely expect that Pilate, as their representative, would favor the voice of the people and maintain order and quiet. Apparently therefore it was either a respect which Pilate felt for our Lord’s personality or the influence of his wife’s dream of the preceding night that led him to strive with the Jewish rulers for the release of Jesus. Many another man in his position would have used the opportunity to curry favor with those under his control, and would have executed Jesus simply to please them—just as we see that Herod did on another occasion, respecting which we read, “And he killed James, the brother of John, with a sword. And because he saw that it pleased the Jews, he proceeded further to take Peter also.” (Acts 12:2, 3)

The scourging incident should be viewed from this standpoint: Pilate wished to placate the mob spirit which he perceived at his court gate: if Jesus were scourged, and thus demeaned, the people would probably be better satisfied and more likely to let the incident drop than if the Lord were turned free without chastisement. We esteem then that it was with a good motive rather than a bad one that Pilate condemned Jesus to be lashed on the back.

Barabbas Chosen—By Popular Vote

At this season of the year it was the custom for the Roman Governor to release a prisoner as an act of magnanimity and an adjunct to the general joy of the occasion. Pilate reminded them of this, and suggested that after scourging Jesus he would be the prisoner whom he would release, but the multitude cried out against this with united voice, “Away with this man, and release unto us Barabbas.” We cannot doubt that the priests and rulers had more or less to do with this—that they were still inciting the people against Jesus. And when we think of the Jews we are appalled at the condition of heart which it reveals. Barabbas was a seditionist in fact and had been imprisoned for murder—and this was the choice of the people as against Jesus! Truly they showed the murderous condition of their hearts: although outwardly a moral people, respecting the Law, inwardly they were filled with the spirit of the Adversary—they hated the Light and the great Light-Bearer. Similarly, all down through the age, those who have been chosen to office—while they have not always been seditionists and murderers—have rarely, if ever, been saints. And so today, although nearly nineteen centuries have passed, and the most civilized parts of the world are called Christendom, we may be sure that if our Lord were to offer himself as King to these he would be rejected, and, if not a murderer elected instead, the choice would certainly fall upon one who had considerable of the murderous spirit—the spirit of the world, the spirit of the Adversary, which frequently manifests itself, as the Apostle declares, in malice, hatred, envy, strife—works of the flesh and of the devil. The disciple is not above his Lord; but in proportion as he has a heart-likeness to his Lord, in that same proportion he will be tolerably sure not to be pushed into any place of very great honor and dignity in the present time. We by no means inveigh against those who occupy official and honorable positions. We believe that good, noble characters have filled such positions by popular choice, popular vote, but we consider such occurrences so rare as to prove the rule to the contrary. Let it be remembered, however, that we make a wide distinction between a good citizen, a good ruler, a noble man and a saint, a follower in the footsteps of Jesus. Let us determine that by the grace of God our stand will be with the Master; let us expect that it will be unpopular, cost us shame and contempt and disadvantage, and that this will be our share in his cross—and let us remember that only those who bear the cross will wear the crown.

“Once to every man and nation comes the moment to decide,
In the strife of truth with falsehood, for the good or evil side;
Some great cause, God’s new Messiah offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right;
And the choice goes by forever ‘twixt that darkness and that light.”

Pilate’s Wife’s Dream

Edersheim remarks that it was “While the people were deciding to choose Barabbas instead of Jesus, and Pilate was sitting on his judgment seat, a messenger came to him from his wife, warning him not to yield and deliver up Jesus to be crucified, for she had suffered many things in a dream because of him. We can understand it all, if, on the previous evening, after the Roman guard had been granted, Pilate had spoken of it to his wife. Tradition has given her the name Procula. What if Procula had not only been a proselyte, like the wife of a previous Roman governor (Saturninus), but had known about Jesus and spoken of him to Pilate on that evening? This would best explain his reluctance to condemn Jesus, as well as her dream of him.”

“Why, What Evil Hath He Done?”

Pilate a second time essayed to influence the people, but again they began shouting, “Crucify him, Crucify him,” and the third time he appealed to them saying, “Why, what evil hath he done? I have found no cause of death in him. I will therefore chastise him and let him go,” but the mob was “instant with loud voices requiring that he might be crucified, and the voices of them and the chief priests prevailed.”

Stalker comments upon this incident: “This scene has often been alleged as the self-condemnation of democracy. Vox populi, vox Dei, its flatterers have said—but look yonder! When the multitude has to choose between Jesus and Barabbas, it chooses Barabbas! If this be so, the scene is equally decisive against aristocracy. Did the priests, scribes, and nobles behave better than the mob? It was by their advice that the mob chose.”

Elsewhere their arguments are set forth: they clearly intimated to Pilate that the incident would be reported at Rome, and would have a peculiar light that would reflect against his vigilance as the representative of Roman authority—that a pretender to the dominion of Israel had appeared, and that they themselves, loyal to Rome, had arrested him and brought him to the Governor, who was so slack of his duty that instead of crucifying him he had set him free. Poor Pilate was in a very hard place for one of his character, position and education. He gave way finally under pressure, whereas many a man in his place would not have thought of resisting the popular will in such a matter. He finally gave sentence that the will of the people should be done. And is not this as high a level as is ever attained by earthly law and justice? What human law can stand against the will of the people? Is it not the same with us today? The people make the laws and the people execute them, and Pilate merely hearkened to the voice of Jesus’ own countrymen. Here, too, the Scriptures lay the blame, saying, “He came unto his own, and his own received him not.” Here the Apostle also lays the blame, not upon Pilate, but upon the Jews and their rulers.

Pilate Washed His Hands

As an indication of his dissent, and as clearing himself in the sight of all from the responsibility, Pilate called for water to be brought, and in the sight of the multitude poured it over his hands. Thus washing his hands he said, both in symbol and in words, “I am innocent of the blood of this righteous man, see ye to it.” (Deut. 21:6-9) How blinded were the Jews that they could not even appreciate justice to the same extent as this heathen ruler, who had nothing at stake personally nor religiously—whose every interest might be said to have been better served by a concurrence in the popular vote. This hardness of heart is represented by the willingness with which the priests and rulers and multitude accepted the responsibility, saying, “His blood be upon us and upon our children.” The full responsibility of what followed was left with the Jews.

“Him Whom They Pierced”

Carrying out the thought that the responsibility lay with the Jews, God through the Prophet had already declared that the time would come when the poor blinded eyes would be opened and the Jews would look upon him whom they had pierced and mourn for him. (Zech. 12:10) Thank God that such a time is coming, and that the Lord promises that he will pour upon them the spirit of prayer and supplication, and will take away their sin. As a people they have had severe experiences for now many centuries, and all who have the Spirit of Christ rejoice to know of their coming reprieve; and not only so, but to know, further, that the blessing which will thus begin with the “Jew first” shall extend through him under the divine guidance of spiritual Israel in glory, the Christ, to the blessing of all the families of the earth during Christ’s Millennial reign.

“As Deceivers And Yet True”

These words of the Apostle merely confirm the thought emphasized by the Master himself, that all true followers of Jesus will have more or less of his experiences. He was the true one—the Truth, as well as the Way and the Life—and yet he was crucified as a deceiver, he was misunderstood by the sin-blinded world, yea, by the most enlightened people of that time. The disciple is not to expect to be above his Lord, but rather to expect to glory in the privilege of being his companion. Let us learn, therefore, to rejoice even in the midst of misrepresentation, falsification, buffetings, scourgings, legal and illegal, farcical—let us count it all joy to be permitted thus to have companionship with our beloved Savior; let us learn the lesson of patient endurance in well doing, that in due time, not having fainted, we may reap the glorious reward of joint-heirship with him in his Kingdom.

Jesus Tried By Pilate

MATTHEW 27:11-26

“Pilate saith unto them, What then shall I do unto Jesus who is called Christ?” Verse 22

Pilate was the Roman Governor of Judea, the representative of Caesar’s government. We are not inclined to blame him seriously for the death of Jesus. He acted as he was expected to act. He was in Judea, not to settle Jewish theories or religious disputes, but to keep the people of Judea quiet, orderly, subject to the government of Rome. It was policy, so far as compatible with the peace and quiet of the country, that he should rule justly; but justice was to be sacrificed at any time in the interests of the Roman Empire. Tradition has it that Pilate had heard previously of Jesus, and had even met Him by appointment privately, making inquiry respecting His teachings.

Our last lesson showed us Jesus before the Jewish Sanhedrin as early in the morning as possible, before the people would be generally astir, before therefore there could be any general cooperation on the part of Jesus’ friends, by the people, respecting His arrest, etc. As quickly as possible the high priest and representatives of the Sanhedrin hurried Jesus to the Praetorium, asking Pilate to condemn Him. Pilate inquired as to what charge they had against Jesus. They evasively answered that of course He was a wicked man, worthy of punishment; else they would not be there at all accusing Him.

Pilate reminded them that under the Roman usage they had great liberty in dealing with all disputes of a religious kind, that he was not posted in Judaism, and that therefore they should deal with the case themselves. The priests responded that they knew this; but that they had no power to inflict the death penalty. Thus they revealed the depth of their wickedness—that they had been plotting deliberately to have Pilate inflict the death penalty upon an innocent person. Then they began to accuse Jesus, claiming that He was perverting the nation—turning it away from loyalty and obedience to the Roman government—that He was telling the people that they should not pay taxes to Caesar, and that He was claiming Himself to be the Jewish King Messiah.

These were serious charges before the Roman Governor, which he was bound to consider; and we have noticed that they were totally different charges from those brought against Jesus by the Sanhedrin trial. Although the charges were false, Jesus made no defense. He knew that the time had come for Him to die. He would not attempt to turn aside that which He knew to be a part of the Divine Program for Him.

Jesus Before Pilate

Pilate looked upon Jesus, no doubt thinking that one so gentle in appearance would not be at all likely to raise an insurrection that would be injurious to the interests of the Roman Empire. Another account tells us that Pilate perceived that the chief priests and scribes were moved with envy in making their charges. Pilate perceived that something in Jesus’ teachings appealed to the people more than did the teachings of these religious rulers, and that he was being asked to perform a mean and unjust act for persons who sought to shirk their own responsibility.

However, Pilate must not appear to be sympathetic with the Nazarene. He must not appear to treat lightly the charges made respecting another king than Caesar. He therefore demanded of Jesus, “Do You not hear the things witnessed against You? Why do You not answer, and plead guilty or not guilty?” Jesus said nothing.

Pilate then went out to the Scribes and Pharisees, who had refrained from entering the Praetorium because the day was the beginning of the Passover. After conferring with the chief priests and hearing from them, apparently, Pilate asked the question, “Art Thou the King of the Jews? Do You acknowledge that?” Jesus responded by asking, “Is the question because of anything that you see and know of My teachings, or is your question merely based upon the assertion of My enemies?” Pilate replied that the chief men of Jesus’ own nation had delivered Him, and now he would like to know what He had done that was the cause of this opposition.

Jesus answered that His Kingdom was not of this world—this present Age or order of things. He was, therefore, not in conflict with Caesar’s kingdom. This would account to Pilate for the fact that neither Jesus nor His friends made any manifestation of rebellion against the civil government, as would have been the case if His had been an earthly government. His Kingdom, He declared, was of the future. Pilate replied, “You do, then, claim to be a King, and that some time and somewhere You will exercise dominion?” Jesus answered that He was a King and that to this end He had been born, to this end He came into the world. He must bear witness to the Truth; and all who were of the Truth, and only such, would be able to appreciate His testimony.

“Ah,” said Pilate, “that is a question with everybody: What is Truth? Nobody seems to know.” Then he went forth to the Jews and said, “I find no crime in Him. He is in no way a malefactor against Caesar or his laws. He has done nothing that could lead me to interfere justly with His liberty or His rights.”

The high priests and the Doctors of the Law were alarmed. Was it possible that just at the moment when they had hoped to crucify Jesus, He would escape from them! Then they vehemently charged that Jesus was stirring up the people, preaching everywhere, and that His preaching had begun away off in Galilee. When Pilate heard the word Galilee, he asked, “Is He a Galilaean?” Being told that He was, Pilate said, “Then I can easily transfer this whole troublesome matter to Herod, King of Galilee,” the latter at the time also having his palace in Jerusalem.

Jesus was sent to Herod, who had a curiosity respecting Him. He had heard many things of Jesus, and would have liked to see Him do some miracle. Herod asked our Lord questions, but there was no response. The chief priests and Scribes violently accused Jesus to the king. Herod and his soldiers mocked Him, and sent Him back to Pilate with a gorgeous robe on, a mocked King. This act of deference on the part of Pilate, and the return of the courtesies by Herod, bridged over an enmity which had existed between the two for some time.

Neither Pilate Nor Herod Condemned

Addressing the accusers of Jesus again, Pilate said, “Ye brought unto me this man as one that perverteth the people. Behold, having examined Him before you, I have found no fault in this man touching those things whereof ye accuse Him: no, nor yet Herod; for I sent you to him (and he sent Him back unto us) and behold, nothing worthy of death has been done unto Him. I will therefore chastise Him and release Him.” Evidently the chastising, or whipping, of Jesus was done to save His life—with the thought that the Jews would be appeased in having Jesus suffer to this extent.

At this time of the year on several occasions Pilate had released prisoners in honor of the Passover. The multitude at this time cheered Pilate, and inquired whether or not he would release some prisoner. Thinking this a favorable opportunity to dispose of Jesus and get Him out of the hands of the chief priests and leaders of the people, Pilate said to the people: “Shall I release this One to you who is in prison claiming to be the King of the Jews?” The crowd looked to their religious leaders and were incited to urge the governor to release

Barabbas, the highway robber. Pilate said to the throng, “What, then, shall I do with Jesus, called the Messiah?” And the multitude, influenced by their clergy, cried out: “Let Jesus be crucified!” Pilate asked: “Why, what has this man done? I find no cause of death in Him. I will therefore chastise Him and release Him.” Jesus was therefore delivered over to the multitude, only too willing to mock Him, as well as to scourge Him. Pilate said to the waiting Jews, “I will bring Him out shortly, scourged, and you will know that I find no crime in Him.”

Pilate’s Endeavors To Free Jesus

Jesus, therefore, came out wearing the crown of thorns and purple gown. Pilate said unto them: “Ecce homo!”—Behold the Man! See the One whom you are trying to have me put to death. Behold that He is one of the noblest specimens of your race or of humanity. See Him in His sorrow and humility. Behold the beautiful dignity of His character. Whatever you have against Him, you will feel placated now that you see His humility. But they cried out, “Crucify Him, crucify Him!” Pilate answered: You may crucify Him if you choose, but I find no fault in Him—I find no crime in Him. Then the Jews came to the real point of the matter, the real reason of their opposition, namely, that Jesus had declared Himself to be the Son of God and that they considered that blasphemy. When Pilate heard that he was all the more afraid and returned the question to Jesus: Whence art thou? But he got no answer. Then saith Pilate unto Him, Speakest Thou not unto me? Knowest Thou not that I have power to crucify Thee, and have power to release Thee? Jesus answered, Thou couldst have no power at all against Me except it were given thee from above: therefore he that delivered Me unto thee hath the greater sin.” Then Pilate thought again to release Jesus, and yet it might stir up tumult in the city, which his office obligated him to keep in peace and quiet. But the Jews cried out: If thou release this man thou art not Caesar’s friend; everyone that maketh himself a king speaketh against Caesar. This was putting Pilate in an awkward position. To release Jesus would seemingly make him the supporter of Caesar’s opponent—the more strange, because Jesus was accused by His own countrymen and really had nobody to defend Him except Pilate himself.

To add to Pilate’s perplexity he had at this time received a message from his wife, urging him to have nothing to do with opposition to Jesus, and informing him that she had had a special dream respecting the matter. Again Pilate had recourse to the people, as in contradistinction to their rulers. Presenting the noble personage of Jesus before them he exclaimed, “Behold your King!” But this seemed only to incense the multitude, who cried the more vehemently, “Away with Him! Crucify Him! We have no king but Caesar.”

In desperation Pilate had water poured upon his hands and washed them in the sight of the people, saying, I am innocent of the blood of this righteous man! See ye to it.” The people cried, “His blood be upon us and upon our children!”

And has it not been so! For more than eighteen centuries the Jews have suffered—aliens from God! without prophet! without priest! without sin-offerings! without Atonement Days! (Hosea 3:4, 5) Ah! but the time nears when, their iniquity being pardoned, the Lord will pour upon Israel the spirit of prayer and supplication; the eyes of their understanding will be opened and they shall look upon Him whom they pierced and they shall all the more praise Him! (Zech. 12:10)

Complying with the demands of the people in all things not contrary to the interests of the Roman Empire, as was his bounden duty, Pilate surrendered to the demand and delivered Jesus to death and released to them Barabbas, the robber.

The Same Spirit Prevails

Let us not think that human nature has changed during the past eighteen centuries. Rather let us believe that, the circumstances being the same today, Jesus or His disciples might be executed in any land, provided the civil magistrates desired their death and deemed it expedient in the interests of peace, and especially provided their religious rulers and teachers demanded such a sacrifice of the innocents, considering it necessary to their own hold upon the credulities of the people.

Let us not be surprised if similar experiences should come to some of God’s saintly people in the near future. The pages of history show that so-called interests of religion, voiced by religious rulers, have been powerful with civil rulers to the subversion of justice and the death of the innocent throughout the Age. The course of God’s people at all times should be that marked out by the Master—full resignation to the will of God—full realization of God’s supervision of all the interests of His Cause—and full trust that the results will work out a far more exceeding and eternal weight of glory.

“Though all the world my choice deride,
Yet Jesus shall my portion be;
For I am pleased with none beside; The fairest of the fair is He.
“Thy sufferings I embrace with Thee, Thy poverty and shameful cross;
The pleasures of the world I flee, And deem its treasures only dross.”