Chapter VII

_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).