DISCOURSE: 1408
PILATE’S PROTEST
Matthew 27:24-25. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children.
IT was appointed under the law, that the beasts offered in sacrifice should be without blemish: and, for ascertaining their fitness to be offered, the strictest scrutiny was made. In the various examinations which our blessed Lord underwent, there was an exact accomplishment of this type: and the testimonies given by all who were concerned in his death, seem to have been providentially appointed for the manifesting of his fitness for the great work he had undertaken, even the work of saving a ruined world by the sacrifice of himself. His hour was now come that he should be delivered up to death: and Pilate, who had investigated every charge that was brought against him, and had already a great many times attested his innocence, now in the most solemn manner entered his protest against the procedure of his blood-thirsty enemies, and declared, that in putting him to death they would murder a just and inoffensive man; of which atrocious act they, and they only, should bear the guilt. In reply to this, they said, that if he would only leave them to execute their purpose, they were willing to take all responsibility from him, and all consequences on themselves; “His blood be on us, and on our children.” Thus, even they, at the very time that they demanded his death, unwittingly acknowledged the truth of Pilate’s assertions, and set their seal to this blessed truth, that Jesus was “cut off, not for his own sins,” but for the sins of those whom he came to save.
Let us however take a nearer view of this subject; and distinctly consider,
I. Pilate’s vain protest—
In some respects Pilate may be considered as having acted a bold and honest part; for
This protest of his was very solemn—
[It should seem that the washing of the hands in token of innocence, was a custom not unknown to the Romans: and, among the Jews, it was prescribed by God himself; when murder had been committed by some unknown person, and those who, from their proximity to the spot, might be supposed to have had some knowledge of the transaction, were called to clear themselves [Note: Deuteronomy 21:6-7.]. By this significant action did Pilate proclaim his determination not to embrue his hands in innocent blood; accompanying it with a solemn testimony in favour of the person accused, and an admonition to his enemies that they, and they only, must be answerable for his death.
Thus far we approve, and applaud his protest.]
But it was vain—
[In some cases, such a protest would have really acquitted him in the sight both of God and man—
If the matter had been to be determined by a majority of voices, his conscience would have been clear. This was the case when Joseph, one of the Jewish council, was out-voted in the Sanhedrim; and God himself acquits him of any participation in their guilt [Note: Luke 23:51.].
If the act had not been in itself sinful; and circumstances had occurred that rendered that necessary, which, under other circumstances, would have been inexpedient and improper; then his protest would have cleared him, even though he had done the act against which he protested: for this was the case of Paul, when he was compelled by the intrigues of false teachers to confirm his apostolic authority by an appeal to visions, of which it would otherwise have been inexpedient for him to boast [Note: 2 Corinthians 12:1; 2 Corinthians 12:11.].
But Pilate was a governor and a judge, whose duty it was, no less to protect the innocent, than to punish the guilty. He had no right to sacrifice the life of an innocent person to the clamours of a mob. He should have told them plainly, that he would rather sacrifice his situation, and even life itself, than be guilty of such horrible injustice. And, however menacing the rising tumult might appear, he should have adhered to the path of duty, and risked all consequences. In not doing this, he neglected his office; and, by consenting to their wickedness, made himself a partaker of it. It was to no purpose to enter a protest against the act, and then join in the commission of it. His saying, “I am innocent,” did not make him innocent: on the contrary, we are assured, on infallible authority, that in the sight of God he is considered as a confederate with the very people whom he thus professed to condemn [Note: Acts 4:27.]
Nor less vain are many similar protests that are made amongst ourselves—
[What is more common than to reply, in justification of ourselves, ‘I must do so?’ One says, ‘I must be guilty of such and such frauds: it is not my fault, but the fault of the trade: one cannot carry on trade without it.’ Another, whilst he conforms to the sinful customs of the world, urges a similar excuse; ‘I must do so, else I shall incur the odium of singularity, and endanger both my reputation and interest. I acknowledge that the things are wrong; but I must do them.’ Know then, that, if you must do them, you must also answer for them at the tribunal of God: and that, in that day, “not he who acquitteth himself shall be approved, but he whom the Lord acquitteth [Note: 2 Corinthians 10:18.].”]
Let us now turn our attention to,
II.
The people’s rash engagement—
The guilt and punishment of murder were, among the Jews, expressed by “the blood of the murdered person being upon them [Note: Matthew 23:35.].” By this imprecation, therefore, the people meant to relieve Pilate’s conscience, and to pacify his fears; engaging, that the crucifixion of Christ should never be considered as his act, but theirs; and that the consequences of it, if any, should come, not on him, but on them and their children. But,
What a rash engagement was this!
[What answer would it be to Cζsar, if, being summoned to give an account of the injustice committed, and the dishonour brought thereby upon the whole Roman empire, Pilate should say, ‘The people forced me to it?’ Were not the people his subjects? and had he not the Roman soldiers at his command, to keep them in awe? To what purpose was he entrusted with this power, if he did not exercise it? Would this promise, of taking the responsibility on themselves, remove it from him? Assuredly not: on him, and not on them, would Cζsar’s displeasure fall.
But, supposing they could protect him from Cζsar’s anger, could they heal the wound which this act would inflict upon his conscience? Would this stern monitor be silent at their bidding? No: its remonstrances would be heard in spite of them; and to his dying hour would the voice of innocent blood cry out against him.
Thus, as it respected him, their engagement was vain and nugatory; but not so as it respected themselves: God held them to it: and made them feel the fearful responsibility attaching to it. But a few days elapsed, before they expressed their fears lest their imprecations should be answered [Note: Acts 5:28.]: and before that generation passed away, the Divine judgments came upon them to the uttermost; insomuch that the Jewish historian, who was himself a spectator of the fact, declares, that such multitudes of the captive Jews were crucified during the siege of Jerusalem, that ‘there wanted room for the crosses to stand upon, and wood to make them of.’ Then was their request fulfilled: then was “the blood of Christ on them indeed, and on their children;” and, from that hour to the present moment, have they been “made an astonishment, and an hissing, and perpetual desolations [Note: Jeremiah 25:9.].”]
And how much better are the engagements which many amongst us are ready to take upon themselves?
[When we endeavour to prevail on persons to act against the convictions of their conscience, we are ready to laugh at their scruples, and to ridicule their fears; and with great confidence to pledge our words, that their compliance with our advice will be attended with no bad consequence whatever. But, when we have prevailed over their credulity, can we fulfil our word? Can we in many cases avert even the temporal consequences of their conduct? How much less can we silence the clamours of their guilty consciences! — — — And least of all can we stand between God and their souls in the day of judgment — — —
But though we cannot fulfil our engagements to them, we must, together with them, answer for our conduct to God; and perish under the accumulated guilt of ruining their souls. “Their blood will be required at our hands” — — —]
Let us learn then from hence,
1. To discard the fear of man—
[You see how true is that declaration, that “the fear of man bringeth a snare [Note: Proverbs 29:25.].” Had Pilate in the first instance withstood, as he ought, the clamours of the people, he had never embrued his hands in the Saviour’s blood. He might have fallen a sacrifice to their rage, it is true; but he would have had reason to all eternity to rejoice that he had died in such a cause. And we would ask of you, What are your feelings now in reference to any sinful compliances you may have been drawn into, or any injuries you may have suffered in consequence of your non-compliance? Do you not even now see that it is better to regard God than man [Note: Acts 4:19.]? Then “fear not man, who can only kill the body; but God, who can destroy both body and soul in hell: yea, I say unto you, fear Him [Note: Luke 12:4-5.]” — — — Let the conduct of Levi be our pattern [Note: Deuteronomy 33:9.]—and the command of Jesus our rule [Note: Luke 14:26-27.]—.]
2. To maintain always a good conscience—
[God has given us a conscience, to be his vicegerent in the soul. It may be said, that Paul sinned in following his conscience [Note: Acts 26:9.]. We answer, that he sinned, not in following his conscience, but in having such a misguided conscience. We should by a constant study of the Scriptures, and by fervent prayer for the teachings of God’s Spirit, get our conscience enlightened and rectified. If we neglect to do this, we are answerable before God for all the errors we run into. But still we must follow the light we have. We must listen to the dictates of conscience at all times, and follow them without reserve. Every thing that it enjoins we must do [Note: James 4:17.], and nothing that it forbids [Note: Romans 14:22.]. If it even suggest a doubt, we must not proceed till that doubt be removed [Note: Romans 14:23.]. Nothing is more terrible than an accusing conscience [Note: Matthew 27:3-4.]; nothing more delightful than testimonies of its approbation [Note: 2 Corinthians 1:12.]. Labour therefore with all your might to acquire a good conscience, and “exercise yourselves night and day to maintain it [Note: Acts 24:16.].”]