PILATE (MARK 15:1-20)

Gospel of Mark, 85 
By G.A. Chadwick


"And straightway in the morning the chief priests with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried Him away, and delivered Him up to Pilate."

". . . And they lead Him out to crucify Him." MARK 15:1-20 (R.V.)

WITH morning came the formal assembly, which St. Mark dismisses in a single verse. It was indeed a disgraceful mockery. Before the trial began its members had prejudged the case, passed sentence by anticipation, and abandoned Jesus, as one condemned, to the brutality of their servants. And now the spectacle of a prisoner outraged and maltreated moves no indignation in their hearts.

Let us, for whom His sufferings were endured, reflect upon the strain and anguish of all these repeated examinations, these foregone conclusions gravely adopted in the name of justice, these exhibitions of greed for blood. Among the "unknown sufferings" by which the Eastern Church invokes her Lord, surely not the least was His outraged moral sense.

As the issue of it all, they led Him away to Pilate, meaning, by the weight of such an accusing array, to overpower any possible scruples of the governor, but in fact fulfilling His words, "they shall deliver Him unto the Gentiles." And the first question recorded by St. Mark expresses the intense surprise of Pilate. "Thou," so meek, so unlike the numberless conspirators that I have tried, - or perhaps, "Thou," Whom no sympathizing multitude sustains, and for Whose death the disloyal priesthood thirsts, "Art Thou the King of the Jews?" We know how carefully Jesus disentangled His claim from the political associations which the high priests intended that it should suggest, how the King of Truth would not exaggerate any more than understate the case, and explained that His kingdom was not of this world, that His servants did not fight, that His royal function was to uphold the truth, not to expel conquerors. The eyes of a practiced Roman governor saw through the accusation very clearly. Before him, Jesus was accused of sedition, but that was a transparent pretext; Jews did not hate Him for enmity to Rome: He was a rival teacher and a successful one, and for envy they had delivered Him. So far all was well. Pilate investigated the charge, arrived at the correct judgment, and it only remained that he should release the innocent man. In reaching this conclusion Jesus had given him the most prudent and skillful help, but as soon as the facts became clear, He resumed His impressive and mysterious silence. Thus, before each of His judges in turn, Jesus avowed Himself the Messiah and then held His peace. It was an awful silence, which would not give that which was holy to the dogs, nor profane the truth by unavailing protests or controversies. It was, however, a silence only possible to an exalted nature full of self-control, since the words actually spoken redeem it from any suspicion or stain of sullenness. It is the conscience of Pilate which must henceforth speak. The Romans were the lawgivers of the ancient world, and a few years earlier their greatest poet had boasted that their mission was to spare the helpless and to crush the proud. In no man was an act of deliberate injustice, or complaisance to the powerful at the cost of the good, more unpardonable than in a leader of that splendid race, whose laws are still the favorite study of those who frame and administer our own. And the conscience of Pilate struggled hard, aided by superstitious fear. The very silence of Jesus amid many charges, by none of which His accusers would stand or fall, excited the wonder of His judge. His wife's dream aided the effect. And he was still more afraid when he heard that this strange and elevated Personage, so unlike any other prisoner whom he had ever tried, laid claim to be Divine. Thus even in his desire to save Jesus, his motive was not pure, it was rather an instinct of self-preservation than a sense of justice. But there was danger on the other side as well; since he had already incurred the imperial censure, he could not without grave apprehensions contemplate a fresh complaint, and would certainly be ruined if he were accused of releasing a conspirator against Caesar. And accordingly he stooped to mean and crooked ways, he lost hold of the only clue in the perplexing labyrinth of expediencies, which is principle, and his name in the creed of Christendom is spoken with a shudder -: crucified under Pontius Pilate!"



It was the time for him to release a prisoner to them, according to an obscure custom, which some suppose to have sprung from the release of one of the two sacrificial goats, and others from the fact that they now celebrated their own deliverance from Egypt. At this moment the people began to demand their usual indulgence, and an evil hope arose in the heart of Pilate. They would surely welcome One who was in danger as a patriot: he would himself make the offer; and he would put it in this tempting form, "Will ye that I release unto you the King of the Jews?" Thus would the enmity of the priests be gratified, since Jesus would henceforth be a condemned culprit, and owe His life to their intercession with the foreigner. But the proposal was a surrender. The life of Jesus had not been forfeited; and when it was placed at their discretion, it was already lawlessly taken away. Moreover, when the offer was rejected, Jesus was in the place of a culprit who would not be released. To the priests, nevertheless, it was a dangerous proposal, and they needed to stir up the people, or perhaps Barabbas would not have been preferred.

Instigated by their natural guides, their religious teachers, these Jews made the tremendous choice, which has ever since been heavy on their heads and on their children's. Yet if ever an error could be excused by the plea of authority, and the duty of submission to constituted leaders, it was this error. They followed men who sat in Moses' seat, and who were thus entitled, according to Jesus Himself, to be obeyed. Yet that authority has not relieved the Hebrew nation from the wrath which came upon them to the uttermost. The salvation they desire was not moral elevation or spiritual life, and so Jesus had nothing to bestow upon them; they refused the Holy One and the Just. What they wanted was the world, the place which Rome held, and which they fondly hoped was yet to be their own. Even to have failed in the pursuit of this was better than to have the words of everlasting life, and so the name of Barabbas was enough to secure the rejection of Christ. It would almost seem that Pilate was ready to release both, if that would satisfy them, for he asks, in hesitation and perplexity, "What shall I do then with Him Whom ye call the King of the Jews?" Surely in their excitement for an insurgent, that title, given by themselves, will awake their pity. But again and again, like the howl of wolves, resounds their ferocious cry, Crucify Him, crucify Him.

The irony of Providence is known to every student of history, but it never was so manifest as here. Under the pressure of circumstances upon men whom principle has not made firm, we find a Roman governor striving to kindle every disloyal passion of his subjects, on behalf of the King of the Jews, - appealing to men whom he hated and despised, and whose charges have proved empty as chaff, to say, What evil has He done? and even to tell him, on his judgment throne, what he shall do with their King; we find the men who accused Jesus of stirring up the people to sedition, now shamelessly agitating for the release of a red-handed insurgent; forced moreover to accept the responsibility which they would fain have devolved on Pilate, and themselves to pronounce the hateful sentence of crucifixion, unknown to their law, but for which they had secretly intrigued; and we find the multitude fiercely clamoring for a defeated champion of brute force, whose weapon has snapped in his hands, who has led his followers to the cross, and from whom there is no more to hope. What satire upon their hope of a temporal Messiah could be more bitter than their own cry, "We have no king but Caesar"? And what satire upon this profession more destructive than their choice of Barabbas and refusal of Christ? And all the while, Jesus looks on in silence, carrying out His mournful but effectual plan, the true Master of the movements which design to crush Him, and which He has foretold. As He ever receives gifts for the rebellious, and is the Savior of all men, though especially of them that believe, so now His passion, which retrieved the erring soul of Peter, and won the penitent thief, rescues Barabbas from the cross. His suffering was made visibly vicarious.

One is tempted to pity the feeble judge, the only person who is known to have attempted to rescue Jesus, beset by his old faults, which will make an impeachment fatal, wishing better than he dares to act, hesitating, sinking inch by inch, and like a bird with broken wing. No accomplice in this frightful crime is so suggestive of warning to hearts not entirely hardened.

But pity is lost in sterner emotion as we remember that this wicked governor, having borne witness to the perfect innocence of Jesus, was content, in order to save himself from danger, to watch the Blessed One enduring all the horrors of a Roman scourging, and then to yield Him up to die.

It is now the unmitigated cruelty of ancient paganism which has closed its hand upon our Lord. When the soldiers led Him away within the court, He was lost to His nation, which had renounced Him. It is upon this utter alienation, even more than the locality where the cross was fixed, that the Epistle to the Hebrews turns our attention, when it reminds us that "the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the gate." The physical exclusion, the material parallel points to something deeper, for the inference is that of estrangement. Those who serve the tabernacle cannot eat of our altar. Let us go forth unto Him, bearing His reproach. (Hebrews 12:10-13).

Renounced by Israel, and about to become a curse under the law, He has now to suffer the cruelty of wantonness, as He has already endured the cruelty of hatred and fear. Now, more than ever perhaps, He looks for pity and there is no man. None responded to the deep appeal of the eyes which had never seen misery without relieving it. The contempt of the strong for the weak and suffering, of coarse natures for sensitive ones, of Romans for Jews, all these were blended with bitter scorn of the Jewish expectation that some day Rome shall bow before a Hebrew conqueror, in the mockery which Jesus now underwent, when they clad Him in such cast-off purple as the Palace yielded, thrust a reed into His pinioned hand, crowned Him with thorns, beat these into His holy head with the scepter they had offered Him, and then proceeded to render the homage of their nation to the Messiah of Jewish hopes. It may have been this mockery which suggested to Pilate the inscription for the cross. But where is the mockery now? In crowning Him King of sufferings, and Royal among those who weep, they secured to Him the adherence of all hearts. Christ was made perfect by the things which He suffered; and it was not only in spite of insult and anguish but by means of them that He drew all men unto Him.