_THE TRIAL BEFORE PILATE――THE CONDEMNATION._
A.D. 30.
WHAT amount of knowledge Pilate already possessed of the Saviour’s
person and character is not known. But he could not fail to have been
surprised, on this occasion, at the earnest request so early in the
morning to decide the question respecting the Teacher from Galilee.
The deputation from the Sanhedrin would not enter his prætorium, lest
they should incur pollution, and be unable to keep the Passover (Jn.
xviii. 28). Yielding, therefore, to the popular custom[531], with
political tact he came forth from his palace (Jn. xviii. 29), and
enquired the nature of the accusation against the Redeemer.
At first they replied evasively, and as if they felt hurt at the
question, _If this fellow were not a malefactor we would not have
delivered Him unto thee_ (Jn. xviii. 30). But this would not satisfy
Pilate, and he replied ironically[532], _Then take ye Him, and judge
Him according to your law_, as if anxious to refer the whole matter
back to themselves. To this the Jews replied that it was not lawful for
them to put any one to death (Jn. xviii. 31), and having thus intimated
that the Redeemer had committed a crime, for which the punishment
of death was due, artfully put forward a charge, which, as a Roman
procurator, Pilate could not overlook. _We found this fellow_, said
they, _perverting our nation, and forbidding to give tribute to Cæsar,
saying that He is Christ a King_ (Lk. xxiii 2).
Though Pilate must have known the Jews too well to imagine that the
Sanhedrin would really hate and persecute One, whose sole crime was an
anxiety to free them from the Roman power[533], he saw that the case
could not be hastily put aside, involving as it did three grave charges;
(i) seditious agitation, (ii) attempted prohibition of the payment of
the tribute-money, and (iii) the assumption of the suspicious title of
“King of the Jews.”
It was clearly necessary that he should at least examine the Accused,
and, as a _procurator_[534], he was bound to conduct the examination
himself.
Withdrawing, accordingly, with the Redeemer into the interior of the
prætorium (Jn. xviii. 33), he began by enquiring, _Art thou the King
of the Jews_? (Jn. xviii. 33; Mtt. xxvii. 11). To this the Holy One
replied by asking the governor whether he put this question of himself,
or at the suggestion of others (Jn. xviii. 34). Apparently offended
at such a rejoinder, and disclaiming all communion with the prejudices
of the Jews[535], Pilate responded that he was not a Jew; His own
countrymen, and the ruling powers of the nation, had brought Him before
his tribunal, _what had He done_?
Thus interrogated the Saviour replied by an assertion of the real
nature of His kingdom: _My kingdom_, said He, _is not of this world;
had my kingdom been of this world, then would my servants have
contended that I should not be delivered to the Jews: My kingdom is
not from hence_. _Art Thou[536], then, a king?_ enquired the wondering
governor. _Thou sayest it_, answered the Redeemer; _for I am a King.
For this purpose was I born, and for this purpose came I into the world,
that I might bear witness unto the truth. Every one that is of the
truth heareth My Voice_ (Jn. xviii. 37, 38). These mysterious words
from the lips of One, whose life seemed to be entirely at his mercy;
this denial that He was a king in a worldly sense, and the implication
that in another sense He was[537]; this declaration that the object of
His birth and of His life was to bear witness to _the truth_, increased
the procurator’s perplexity. _What is truth?_ he asked, partly in
sadness, partly in irony, partly from a real inability to discern the
connection of such an abstract matter with “the present question, with
a question of life and death, with a capital charge brought by the
national council before the supreme tribunal[538].” He could connect a
kingdom with _power_, but not with _truth_.
The only sect Pilate could have ever heard of that believed in such
a kingdom was the Stoics[539], and their opinions he would naturally
regard as those of visionary enthusiasts. The Accused might be a
dreamer, but certainly He was not one who had done anything deserving
of the sword of the civil power, and going out to the Jewish deputation
standing before the gate (Jn. xviii. 38), he declared his conviction of
His innocence; _he found no fault in Him_ (Lk. xxiii. 4).
But this was the signal for a furious clamour on the part of the chief
priests and the members of the Sanhedrin. _He stirreth up the people_,
they cried, _teaching throughout all Judæa, beginning from Galilee even
unto this place_ (Lk. xxiii. 5). Pilate thereupon turned once more to
the Accused, and enquired what answer He had to give to these charges
(Mtt. xxvii. 13). But the Holy One continued silent, and answered not
a word. This increased still further the astonishment of the procurator
(Mtt. xxvii. 14; Mk. xv. 5), but he fancied he had discovered an escape
from the dilemma. The word _Galilee_ had not escaped his ears (Lk.
xxiii. 6). Galilee was in the jurisdiction of Herod-Antipas, who was
now present in the city as a worshipper at the Feast (Lk. xxiii. 7),
and by sending the case before him[540], he might at once rid himself
of a troublesome responsibility[541], and conciliate one, with whom
he had hitherto been on no friendly terms[542] (Lk. xxiii. 12). Having
assured himself, therefore, that the Accused was a Galilæan (Lk.
xxiii. 6), he sent Him before Herod’s tribunal.
The tetrarch of Galilee[543], as we have seen before, had often heard
of the Saviour, and had long desired to see Him[544] (Lk. xxiii. 8).
He was highly pleased, therefore, when informed who was awaiting
an audience with him, and hoped his curiosity to see some sign of
supernatural magical power might be gratified. With this view he _put
many questions_ to Him, but the Redeemer maintained an imperturbable
silence. Meanwhile the chief priests and scribes, who had followed
into the presence of Herod, persisted in their furious accusations. But
neither their charges nor the questions of the tetrarch could induce
the Holy One to utter a word. Provoked at being thus disappointed of
the object of his hopes, Herod’s superstitious curiosity was exchanged
for scorn. He did not venture indeed to condemn the Accused to death,
and saw that there was nothing He had done which rendered Him liable to
punishment, but he did not scruple to insult Him, and therefore handed
Him over to his soldiers, amongst whom probably, as in his father’s
body-guard[545], were Gaulish and Thracian barbarians, who treated the
Holy One with every kind of indignity (Lk. xxiii. 11). This done, he
sent Him back to the Roman procurator, clad in a purple robe, and the
ill-feeling between the two was from that day exchanged for friendship
(Lk. xxiii. 12).
Perplexed, as Pilate probably was, at finding the case thus thrown
back upon his hands, he was more than ever convinced that the Holy One
was entirely innocent of such grave charges as had been made against
Him. He therefore summoned the chief priests and rulers of the people
(Lk. xxiii. 13) together, and once more declared his conviction that
their accusations could not be sustained, and added that in this he
was fortified by the judgment of Herod also. He offered, however, to
scourge Him before letting Him go (Lk. xxiii. 16).
This first symptom of weakness and irresolution was not lost upon the
Jewish rulers, and their followers assembled before the _prætorium_,
and the proposition merely to scourge the meek Sufferer found little
favour with them. Pilate therefore resolved to try another method of
making the proposed acquittal more acceptable[546].
It appears to have been a custom, the origin of which is wholly
unknown[547], to release at the season of the Passover any prisoner
whom the people might select. There was at this time in confinement
a celebrated (Mtt. xxvii. 16) bandit, named Barabbas[548], who with
others had committed murder in an insurrectionary tumult (Mk. xv. 7) in
the city (Lk. xxiii. 18). The procurator therefore, in accordance with
this custom, proposed to the Jews that they should select for release
one of the two, either Barabbas, a condemned murderer and insurgent,
or the Prophet of Nazareth. He saw clearly that it was envy of His
fame and popularity (Mk. xv. 10) which had induced the ruling powers
to accuse the Holy One, and he hoped by this appeal to the people to
procure His release. Indeed so certain does he appear to have been
that they would select for release One, whom thousands had so lately
welcomed with loud Hosannas as their Messiah, that he ascended and sat
down upon the judgment-seat[549] as if to ratify and formally accept
their decision (Mtt. xxvii. 19).
But at this moment, as if to increase his perplexity, an attendant
approached bearing a message from his wife[550] imploring him to have
nothing to do with the _just person_ (Mtt. xxvii. 19) standing before
his tribunal. During the night she had probably been roused by the
messengers[551] of the high-priest requesting a Roman guard, and a
fearful and harrowing morning (Mtt. xxvii. 19) dream concerning the
righteous Prophet of Nazareth had induced her thus to appeal to her
husband in His behalf.
Pilate’s feelings of awe and amazement were now intensified, and
his determination to release his Prisoner increased. But the chief
priests and the Sanhedrists had improved their opportunity while he was
listening to his wife’s message, and when he composed himself afresh
to receive their decision, he saw that malice and bitter, determined
hatred had done their work. Persuaded by their teachers, the multitude
cried out, _Not this Man, but Barabbas_. In vain the procurator tried
to stem the torrent, in vain he expostulated (Mk. xv. 9), in vain
he re-asserted his conviction of the innocence of the Accused. Loud
clamour, and furious faces, and uplifted hands, told him that the
feelings of the throng were excited beyond such efforts. Equally
powerless was a solemn and significant action, by which he strove
to represent in the most striking manner possible, how strongly he
was convinced of the perfect innocence of the Holy One. Calling for
water, he washed his hands publickly (Mtt. xxvii. 24) before the whole
multitude, saying, _I am guiltless of the blood of this Just Person:
see ye to it_. _His blood be upon us and upon our children_, was
the frantic reply, and Pilate saw that further opposition would only
increase the tumult (Mtt. xxvii. 25).
One hope, however, he still seems to have retained[552]. Perhaps that
tossing clamorous throng would be satisfied with the infliction of a
punishment only less terrible than death. Perhaps the inhuman scourge
of the Roman soldiers would be enough[553], without the penalty of
crucifixion, for which so many were already clamorous. He gave the
order, therefore, that He should be scourged, and appears to have again
sat down on the judgment-seat while the command was carried into effect.
The soldiers executed his orders with their wonted severity, and then
flung around the bleeding body of the Divine Sufferer a purple[554]
robe (Mtt. xxvii. 28; Jn. xix. 2), and placing a reed in His right hand
(Mtt. xxvii. 29), and a crown of thorns[555] upon His head, bowed the
knee before Him, and in cruel mockery saluted Him, saying, _Hail, King
of the Jews_ (Mtt. xxvii. 29; Mk. xv. 18). Not satisfied with this
outrage, they took the reed and struck Him with it on the head, and
spat in His face (Mtt. xxvii. 30; Mk. xv. 19), and heaped upon Him
every kind of indignity.
The scourging appears to have been inflicted within the _prætorium_
(Mtt. xxvii. 27), and when it had been carried out, Pilate himself went
and led forth the Sufferer wearing the crown of thorns and the purple
robe (Jn. xix. 4, 5), and presented Him to the people, saying, _Behold
the Man_[556]. Would not this spectacle of terrible suffering suffice?
Could cruelty demand yet more? _Crucify Him_ was the cry of the
chief priests and their attendants (Jn. xix. 6). The sight of so much
suffering so meekly borne drew forth no pity, and no relenting. _Take
ye Him, and crucify Him_, replied the procurator; _for I find no fault
in Him_. _We have a law_, rejoined the Jews, _and by our law[557] He
ought to die, because He made Himself the Son of God_.
These last words roused afresh all Pilate’s fears (Jn. xix. 8). Taking
his bleeding, lacerated Prisoner once more within the prætorium he
enquired anxiously, _Whence art Thou[558]?_ But the Holy One made
him no reply. Startled by this continued silence the procurator asked
whether He did not know that he had power to release Him, and power
to crucify Him. _Thou couldest have had no power at all against Me_,
was the mysterious reply, _unless it had been given thee from above;
therefore he[559] that delivered Me unto thee hath the greater sin_ (Jn.
xix. 11). This answer, so calm, so gentle, so full of mystery, made a
deep impression on Pilate, already awed by the message of his wife, and
still more by the infinite patience of the accused, and he resolved to
make one last effort to release Him (Jn. xix. 12). But it was too late.
A cry, far more formidable to himself than any he had yet heard, struck
upon his ears: _If thou let this Man go_, cried the Jews, _thou art not
Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar_
(Jn. xix. 12). It was a crafty, well-chosen cry. Pilate knew that the
Jews already had matter for accusation against him[560], and could
well divine the consequences, if they accused him before the gloomy
suspicious Tiberius of sparing a prisoner who had been accused of
treason[561]. Loss of place, degradation, banishment, perhaps a death
by torture, stared him in the face. His fears for his own personal
safety turned the scale. He must save _himself_[562], even though
he sacrificed One whom he had confessed to be innocent. Once more,
therefore, he took his seat upon the tribunal (Jn. xix. 13), but even
now he could not resist the impulse to bid the Jews bethink themselves
before it was too late. _Behold your King_, said he. His words were
the signal for uproarious cries of _Away with Him! Away with Him!
Crucify Him!_ _Shall I crucify your King?_ asked the procurator. _We
have no king but Cæsar_, replied the chief priests (Jn. xix. 15), thus
renouncing altogether the hope of the Messiah in order to satisfy their
thirst for the Redeemer’s blood, and Pilate seeing it was useless to
prolong the controversy, pronounced the word, the irrevocable word,
_Let Him be crucified_ (Joh. xix. 16).