John 18:38

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

Pilate saith unto him, What is truth? - q.d., 'Thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered.'

And when he had said this - as if, by putting such a question, he was getting into interminable and unreasonable inquiries, when this business demanded rather prompt action,

He went out again unto the Jews - thus missing a noble opportunity for himself, and giving utterance to that consciousness of the want of all intellectual and moral certainty, which was the feeling of every thoughtful mind at that time. 'The only certainty,' says the elder Pliny, quoted by Olshausen, 'is that nothing is certain, nor more miserable than man, nor more proud.' 'The fearful laxity of morals,' adds the critic, 'at that time must doubtless be traced in a great degree to this scepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption.'

... And when he had said this, he went out again unto the Jews, and saith unto them - in the hearing of our Lord, who had been brought forth to them,

I find in him no fault [at all] - that is, no ground of criminal charge, "touching those things whereof ye accuse him" (Luke 23:14). This testimony is all the more important immediately after our Lord's explicit confession that He was a King, and speaking of "His kingdom." But how could Pilate with any truth say else than he did, after the explanation that His kingdom was not of a nature to come into collision at all with Caesar's? Indeed, it is clear that Pilate regarded our Lord as a high-minded Advocate of some mysterious religious principles, more or less connected with the Jewish Faith but at variance with the reigning ecclesiastical system-thoroughly sincere, at the least, but whether more than that he was unable to judge; yet cherishing no treasonable designs and meddling with no political affairs. This conclusion, candidly expressed, so exasperated "the chief priests and elders," who were panting for His death, that afraid of losing their Victim, they pour forth a volley of charges against Him, as if to overhear the Governor by their very vehemence. The precise succession of the incidents and speeches here, as reported by the different Evangelists, it is not quite easy to see, though the general course of them is plain enough.

Matthew 27:12 ( = Mark 15:3): "And when He was accused of the chief priests and elders, He answered nothing. Then said Pilate unto Him, Hearest thou not how many things they witness against thee? And He answered him to never a word" - Mark says, "Jesus yet answered nothing," or rather, 'answered nothing more' [ ouketi (G3765) ouden (G3762)]; that is, nothing more than He had answered already to Pilate alone - "insomuch that the governor marveled greatly." Pilate, fully persuaded of His innocence, seems to have been surprised that He did not refute nor even challenge their charges. But here a very important incident occurred-the transference of Jesus to Herod-which is recorded only in the Third Gospel. It is thus introduced:

Luke 23:4: "Then said Pilate to the chief priests and to the people, I find no fault in him." (This appears to us clearly to be the same testimony as we found recorded in John, though Robinson in his 'Harmony' represents it as a second statement of the same thing.) "And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." They see no hope of getting Pilate's sanction to His death unless they can fasten upon Him some charge of conspiracy against the government; and as Galilee was noted for its turbulence (see Luke 13:1; Acts 5:37), and our Lord's ministry lay chiefly there, while Pilate might well be ignorant of much disafffection bred there, beyond his own jurisdiction, they artfully introduce this region as that in which the alleged treason had been hatched, and whence it had at length spread to Judea and the capital. In his perplexity, Pilate, hearing of Galilee, bethinks himself of sending the Prisoner to Herod, in the hope of thereby shaking off all further responsibility in the case. Accordingly, we have in the sequel of this third Gospel the following remarkable incident:

JESUS BEFORE HEROD ANTIPAS

(Luke 23:6)

Luke 23:6. "When Pilate heard of Galilee, he asked whether the man were a Galilean. Luke 23:7. And as soon as he knew that He belonged unto Herod's jurisdiction, he sent Him to Herod, who also was at Jerusalem at that time" - hoping, as we have said, to escape the dilemma of an unjust condemnation or an unpopular release; possibly also in hope of some light being cast upon the case itself. Herod was then at Jerusalem, no doubt to keep the Passover. Luke 23:8. "And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season." (See Luke 9:9.) This is not inconsistent with what is said in Luke 13:31; for Herod, though full of curiosity for a considerable time to see Jesus, might not cars to have Him wandering about in his own dominions, and too near to the scene of the bloody deed done on his faithful reprover. "Because he had heard many things of Him, and he hoped to have seen some miracle done by him." Fine sport thou expectest, O coarse, crafty, cruel tyrant, as the Philistines with Samson (Judges 16:25).

But thou hast been baulked before (see the notes at Luke 13:31), and shalt be again. Luke 23:9. "Then he questioned with Him in many words: but He answered him nothing." (See Matthew 7:6.) Luke 23:10. "And the chief priests and scribes stood and vehemently accused Him" - no doubt both of treason, Herod being a king, and of blasphemy, for Herod, though of Idumean descent, was by religion a circumcised Jew. Luke 23:11. "And Herod with his men of war" [ tois (G3588) strateumasin (G4753)] - or his body guard, "set Him at nought" - stung with disappointment at His refusal either to amuse him with miracles or to answer any of his questions. But a day is coming, O proud Herod, when He who now stands before thee, to outward appearance a helpless prisoner, shall from His great white throne "laugh at thy calamity, and mock when thy fear cometh"! - "and arrayed Him in a gorgeous (or 'bright') robe" [ estheeta (G2066) lampran (G2986)]. If this mean, 'of shining white,' as sometimes, it may have been in derision of His claim to be "King of the Jews;" that being the royal colour among the Jews. But if so, he in reality honoured Him, as Bengel remarks, just as Pilate did by blazoning His true title on the Cross: "and sent Him again to Pilate" - instead of releasing Him as he ought, having established nothing against Him (John 18:14). Thus, to use again the words of Bengel, did Herod implicate himself with Pilate in all the guilt of His condemnation; and accordingly he is classed with him in this deed in Acts 4:27; Luke 23:12. "And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves" - perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.

The materials of this portion must be drawn chiefly from the other Gospels.

Luke 23:13: "And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you" - from the first three Gospels we should conclude that the whole examination hitherto had been in their presence, while John represents it as private; but in all likelihood the reference here is to what is related in John 18:3, though too briefly to enable us to see the precise form which the examination took throughout - "have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto Him" [ autoo (G846)] - or rather, 'by Him,' as the phrase sometimes means classically, and here must be held to mean. "I will therefore chastise Him, and let Him go" [ paideusas (G3811) ... apolusoo] - 'When, therefore, I have corrected, I will dismiss Him.' Though the kind of correction which he proposed to inflict was not specified by Pilate on this occasion, there can be no doubt that scoring was what he meant, and the event soon proved it. It seems strange to our ideas of justice, that a Roman governor should propose to punish, however lightly, a prisoner whose innocence he has just proclaimed. But it was of the nature of a well meant yet indefensible offer, in hope of saving the prisoner's life.

At this moment, as would appear, two of those strange incidents occurred which throw such a lurid light on these awful transactions. We refer to the choice of Barabbas for release at the feast, in preference to Jesus, and the dream of Pilate's wife.

Matthew 27:15: Matthew 27:15. " Now at that feast the governor was wont to release unto the people a prisoner, whom they would." Matthew 27:16. "And they had then a notable (or 'notorious') prisoner called Barabbas" - "which," says Mark (Mark 15:7), "lay bound with them that had made insurrection with him" [sustasiastoon], or 'with his fellow insurgents,' "who (that is, which insurgents) had committed murder in the insurrection." But in Luke (Luke 23:19) the murder is expressly ascribed to this Barabbas, who is also called "a robber." He was evidently the ringleader of this lawless gang; and there we learn that the "sedition" here referred to was "made in the city." "And the multitude," says Mark, "crying aloud, began to desire him to do as he had ever done unto them." This is unique to Mark, and enables us vividly to realize the rising of the popular excitement before which Pilate-reluctantly though it was-gave way. But this clamour for the exercise of his usual clemency at the feast suggested another expedient for saving his conscience-the selection of Jesus as the prisoner of his choice for this release; not doubting that between Jesus and such a villain as this Barabbas they would for very shame be forced to prefer the former. But he little knew his men, if he thought that. Matthew 27:17. "Therefore," continues Matthew, "when they were gathered together, Pilate saith unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?" Matthew 27:18. "For he knew that for envy they had delivered Him" - that is, out of jealousy at the popularity of Jesus, and fear of losing their own. This would seem to show that Pilate was not ignorant of the leading facts of this case.

At this stage of the proceedings, or rather just after they had formally begun, the strange message from his wife, recorded only by Matthew, seems to have deepened the anxiety of Pilate to save Jesus, and was probably what induced him to set up Barabbas as the only alternative he would give them for release, if they would not have Jesus Matthew 27:19. "When he was set down on the judgment seat, his wife sent unto him" - it has been noticed as a striking confirmation of the historical accuracy of this Gospel, that (as Tacitus relates, in his Annals, 3: 33, 34) the Governors of provinces had not begun to take their wives with them until the time of Augustus - "saying, Have thou nothing to do with that just man" [ meeden (G3367) soi (G4671) kai (G2532) too (G3588) dikaioo (G1342) ekeinoo (G1565) see the note at John 2:4 ]: "for I have suffered many things this day in a dream because of Him;" a testimony to the innocence of Jesus, and a warning to Pilate, from the unseen world, which, though finally ineffectual, made doubtless a deep impression upon his mind. Matthew 27:20. "But the chief priests and elders," continues Matthew, "persuaded the multitude that they should ask Barabbas, and destroy Jesus." Possibly they took advantage of the pause in the proceedings, occasioned by the delivering of the message from the Governor's wife. Matthew 27:21. "The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas" - and said it with a vehemence which showed how successful the leaders had been in putting them up to this simultaneous way of clamouring. "And they cried out," says Luke, "all at once, saying Away with this man, and release unto us Barabbas."

Pilate now makes a last feeble effort to induce them to acquiesce in the release of Jesus. "Pilate therefore," says Luke, "willing to release Jesus, spake again to them;" but what he said is recorded only by the first two Evangelists. Matthew 27:22. "Pilate," says Matthew, "said unto them, What shall I do then with Jesus which is called Christ?" - or, according to the keener form of the question in Mark, "Him whom ye call the King of the Jews?" This was just the thing they could not endure, and Pilate was sharp enough to see it. "But they all cried, Crucify Him, crucify Him" (Luke and Matthew). The shocking cry is redoubled. "And the governor said unto them the third time, Why, what evil hath he done? I have found no cause of death in Him: I will therefore chastise Him, and let Him go" (Luke). Why chastise Him, O Pilate, if thou hast found no fault in Him? But his remonstrances are waxing feebler; this offer of chastisement, already rejected as a compromise, is but another slight effort to stem the torrent, and presently he will give way. They see this, and hasten to bury his scruples in a storm of cries for His crucifixion. What a scene! Matthew 27:23. "But they cried out the more, saying, Let Him be crucified." Luke is more emphatic: "And they were instant with loud voices, requiring that He might be crucified, And the voices of them and of the chief priests prevailed."

A very striking incident is here again related in the First Gospel only.

Matthew 27:24: Matthew 27:24 "When Pilate saw that he could prevail nothing" - his humiliating helplessness was manifest to himself - "but that rather a tumult was made, he took water, and washed his hands before the multitude" (compare, in illustration of this act, Deuteronomy 21:6-5; Psalms 26:6), as a solemn and public protest against the deed, "saying, I am innocent of the blood of this [just] person:" [the words tou (G3588) dikaiou (G1342) are omitted by Tischendorf, and bracketed by Lachmann and Tregelles. They appear to be of doubtful authority.] "see ye to it." 'Tis not so easy, O Pilate, to wash out sin, much less the innocent blood of the Holy One of God! But thy testimony to Him, and to the uneasiness of thy conscience in condemning Him, we accept with all thankfulness-to a Higher than thou. Matthew 27:25. "Then answered all the people, and said, His blood be on us, and on our children." O Jerusalem, Jerusalem, how heavy has that word been to thee! And the dregs of that cup of fury, voluntarily called down upon thine own head, are not all drunken yet. "But thou, O Lord, how long?" "And Pilate," says Luke, "gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they desired; but he delivered Jesus to their will." There is a heavy reflection conveyed by these words, though they be but the studious repetition of the black facts of the case; for it is not the manner of the first three Evangelists to make reflections on the facts which they record, as the fourth does.

From the fullness of the matter embraced in the foregoing portions of the first three Gospels, it will at once be seen that the beloved disciple, in the two following verses, designed not so much to record as merely to remind his readers of facts already fully recorded and familiar to all Christians, in order to pave the way for the fuller details of what followed, which he was about to give: