The trial before Pilate.
How true it is that "God spared not his own Son, but delivered him up for us all"! Jesus was first examined by Annas, then tried before Caiaphas, the high priest, then formally condemned by the Sanhedrim. But these mock-trials, with all their injustice and their indignities, were not enough to exhaust the appointed humiliation and suffering. Christ must needs be brought before the Roman governor, who had come up from Caesarea to Jerusalem to attend the Feast of the Passover. In order that he might endure the curse attaching to every one that hangeth on a tree, in order that he might fulfill his own prediction that he should die by crucifixion, he must needs be sentenced, not merely by a Hebrew, but also by a Roman tribunal. The passage before us exhibits the several agencies by which the condemnation of Christ was brought about.
I. THE MALICE AND ENVY OF THE PRIESTS. Pilate "perceived that for envy the chief priests had delivered him up." They both hated the spiritual teaching of the Prophet of Nazareth, so much at variance with their own; and they were jealous of the influence which he had acquired over the people, not only in Galilee, but in Judaea. The hatred and envy of the priests, Pharisees, Sadducees, and scribes, had been abundantly shown by their treatment of Jesus for some time past, but was made more apparent by the events of the past night. Their apprehension of him in the garden, their treatment of him before the high priest, had been flagitiously malicious and unjust. And now their charge against him at the bar of Pilate—a charge virtually of political treason against the authority of the Roman empire—was a proof of the length to which their hatred and hypocrisy could proceed. They brought this charge, simply because they thought that this would tell most against him in the estimation of the procurator.
II. THE FICKLENESS AND THE UNPRINCIPLED CHOICE OF THE MULTITUDE. But a few days ago the crowds in the streets of Jerusalem had welcomed the Prophet of Nazareth with the cry, "Hosanna to the Son of David; blessed is he that cometh in the name of the Lord." Of those who thus hailed the triumphal entry of the Nazarene, probably the greater part were Galileans. And the apprehension of Jesus had been effected at night; the trial of Jesus had been hurried on before the day, probably with this intent, that the pilgrims from the north of Palestine, who were so largely adherents of Jesus, might be prevented from taking any steps to rescue the Prisoner, or at all events from making a demonstration on his behalf. Yet the populace inhabiting and sojourning in the city cannot be acquitted of proverbial fickleness. The minions of the priesthood, no doubt, led the way, and raised the first shouts of popular outcry against Jesus. The multitude were instigated by the sacerdotal party and their adherents to this position of hostility, this ferocious howl for the blood of the Innocent. The infamous choice of the populace, who preferred Barabbas to Jesus, is one of the most distressing incidents of the awful martydom. A rioter and murderer was apparently represented as a champion of national independence, whilst "the Holy One and the Just" was charged with being the enemy of the temple and its services and solemnities. In this way the people were wrought upon to demand the death of the precious and the liberation of the vile.
III. THE WEAKNESS, SELFISHNESS, AND FEAR OF THE ROMAN GOVERNOR. After all, the responsibility of capital punishment lay with Pilate. Had he stood firm for justice and right against lawlessness and violence, Jesus would have been saved. But so it was not to be. The governor's own conviction of the innocence and excellence of the accused are evident, both from his language, "Why, what evil hath he done?" "I find no fault in him," and also from his repeated though unsuccessful, because irresolute, efforts to save his life. It is clear that Pilate admired and respected the Prisoner, whilst he despised the accusers and the mob. Yet he yielded to the savage outcry, from a desire to content the Jews, with whom it was his interest to stand well, and from fear lest, if he acquitted the Prisoner, his conduct might be misrepresented to the emperor to his disadvantage, and so might prove the occasion of his ruin. Desire of popularity, fear of the tyrant's frown,—these were the two motives which, in the mind of the cynical and selfish procurator, outweighed all considerations of righteousness and humanity. So it came to pass that Jesus "suffered under Pontius Pilate."
IV. THE CONFESSION AND THE DEMEANOUR OF CHRIST HIMSELF. The demeanour of Jesus was dignified and honorable, but far from fitted to procure his release. Silence, when false witnesses testified against him, only infuriated his foes. Before the Jewish tribunal he acknowledged that he was the Messiah and the Son of God. Before Pilate he confessed himself a King—a confession which, however explained as a claim to spiritual dominion, was an embarrassment to his well-wisher and judge. And his reminder that there was a higher, because a Divine, authority, to which all earthly authority is subordinate, was itself irritating to a proud and absolute ruler. There was a marvellous mingling of boldness and meekness in the conduct of the innocent and holy Prisoner. Morally, this demeanour exculpated him; but legally it was to his disadvantage. And his confession of royalty became his sentence of condemnation; written upon his cross for the apparent vindication, but for the real and eternal censure, of those who accused and of him who sentenced him. Thus did Jesus "witness a good confession before Pontius Pilate."
APPLICATION.
1. Observe the force and virulence of sin taking possession of human nature, and corrupting and degrading it. The malice, bigotry, and falsehood of the priests, the fickleness and unreasoning fury of the mob, the selfishness and cowardice of the governor,—all illustrate the length to which sin can go. The innocence and benevolence of the Victim render more conspicuous the enormity of his foes.
2. Observe the faultless and beautiful spirit displayed by the Sufferer, the absence of all resentment or complaint, the meek submission to all that he needs must suffer. A Being so morally perfect demands our admiration and our worship, invites our confidence and our love.
3. Consider the price of our redemption. Jesus bore all this injustice, these insults, for man. He was condemned that we might be acquitted; he was slain that we might live.