John 19:5

DISCOURSE: 1721
PILATE’S FURTHER ATTEMPT TO SAVE JESUS

John 19:5. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

IT is common to speak of our fallen nature as altogether corrupt, and destitute of any good thing. But this must be understood with caution: for though it is true that there is nothing really and spiritually good in the natural man, (as Paul says, “In me, that is, in my flesh, dwelleth no good thing,”) yet there is a principle of conscience, which, in proportion as it is enlightened, deters men from evil, and prompts them to what is good. Of this we have many examples in the Holy Scriptures; and a very striking one in the passage before us. Pilate was persuaded in his mind that Jesus was innocent, and therefore could not endure the thought of putting him to death. He strove by every means in his power to pacify those who sought his life: a great many different times he bore witness to his innocence; and, when that would not succeed, he laboured in a variety of ways to release him. He offered to inflict upon him the punishment of scourging, under the idea that his enemies would be satisfied with that: and now, after having inflicted that punishment, and permitted him to be treated with every species of indignity, he had recourse to one more device, in hopes that he should at last prevail upon them to spare him. He brought forth Jesus, arrayed as he was in mock majesty, and his face defiled with blood and spitting; and said unto the people, “Behold the man!”

This may be viewed,

I. As a political expedient—

Pilate, not daring absolutely to refuse the demands of the Jews, yet still bent on effecting the release of Jesus, had recourse to this,

1. To excite their pity—

[He well knew that the most savage heart, however insensible to the cries of misery when heard only at a distance, is apt to relent, when the suffering object is presented before the eyes. He therefore set Jesus before them in this state; hoping thereby, that they would be moved with compassion at the sight of his unmerited distresses. Pilate’s address to them was probably to this effect: “Behold the man whose crucifixion you have demanded: I have already repeatedly told you that I could find in him nothing worthy of death: but, as I take for granted that you have some cause for your complaints, I have examined him by scourging; yet I am still constrained to renew my testimony, that I can find in him no fault at all. Supposing however that he has in some respect offended against your law, I can assure you he has already suffered severely for it; and therefore I hope you will be satisfied, without urging me to proceed any further against him. Look, and see what a pitiable object he is: and let your anger give way to the nobler sentiments of pity and compassion.”
Well might Pilate adopt this expedient, because Christ himself is represented as pleading in this very manner with his relentless persecutors [Note: Lamentations 1:12.], though, alas! without attaining the object of his desires [Note: Psalms 69:20.]

2. To shame their enmity—

[The nation had accused Jesus of stirring up rebellion in the land. Now Pilate hoped, that a sight of him in his present deplorable state would convince them, that there was nothing to fear from him on this head: for the meekness with which he had borne all his sufferings shewed clearly, that he was not of a turbulent disposition; and the circumstance of his not having a single friend or partisan to speak for him, proved, that, whatever his inclination might be, he had not the power to do harm. “Look at him,” we may suppose Pilate to say: “see what a contemptible appearance he makes! Is this a man of whom the whole nation has cause to be afraid? Is this a man of whose power and influence you need to be so jealous, that you cannot rest till he is put to death? Supposing that he has had some influence, what will he have in future? Only let him alone, and in a little time it will scarce be known that such a poor despised creature exists.”
Such were the arguments with which David had repeatedly appeased the murderous wrath of Saul [Note: 1 Samuel 24:14; 1 Samuel 26:20.]. And Pilate might reasonably hope that they would have weight, especially when addressed to them by the judge and governor, whose exclusive duty it was to watch over the interests of the state. But, alas! the chief priests and scribes, who had acted covertly before, now took the lead in clamour and tumult, and bore down all before them. Nothing but the crucifixion of Jesus would satisfy them; and they gave Pilate to understand, that, if he did not comply with their wishes in this respect, they would denounce him as an enemy to Cζsar, and a traitor to his own country [Note: ver. 6, 12.]

There is yet another view in which we may regard the words of Pilate; namely,

II.

As a prophetic intimation—

It is well known that Caiaphas, when intending nothing himself but to recommend the execution of Jesus as necessary for the good of the state, unwittingly uttered a prophecy respecting the saving benefits of his death, and that not to the Jews only, but to all the world [Note: John 11:49.]. Now the words of Pilate bear much more of a prophetic aspect than those of Caiaphas, since they accord with many acknowledged prophecies, not in spirit merely, but almost in the express terms [Note: Isaiah 40:9; Isaiah 45:22; Isaiah 65:1 and Zechariah 12:10.]. Moreover, Pilate’s wife had had somewhat of a revelation respecting Jesus that very morning, and had sent word of it to Pilate, whilst he was yet upon the seat of judgment [Note: Matthew 27:19.]: and he himself had invariably, and with great constancy, borne testimony to the innocency of Jesus: so that his words on this occasion might well bear that kind of construction which God himself has taught us to put upon the words of Caiaphas. But, as the Scripture affirms nothing respecting this, so neither do we: we may however, with great propriety, put these words into the mouth of a Christian preacher, and take occasion from them to lead you to the

Contemplation of your suffering Lord. 1 say then, “Behold the man!” Behold him,
1.

To engage your confidence—

[To a superficial inquirer, all these humiliating circumstances would appear to justify a doubt whether Jesus were the Son of God. But to one who examines thoroughly the prophecies relating to him, these very circumstances afford the most satisfactory proof that he was indeed the Christ. Was he treated with the utmost contempt, and that too by the whole nation? Was he mocked, reviled, spit upon? Was he beaten with scourges, so that his flesh was even ploughed up with stripes? Then I see that he was the Christ; for not only the ancient prophets, but he himself expressly told us that it should be so [Note: Compare Isaiah 49:7; Isaiah 50:6; Isaiah 53:3 and Psalms 129:3. with Mark 10:32.]. Did he endure all these things without one word of murmur or complaint? Then I am sure that he was the Christ [Note: Isaiah 53:7. with 1 Peter 2:25.].

But it is not in this view only that his sufferings afford us grounds of confidence. Whilst they prove him to be the true Messiah, they prove also, beyond a possibility of doubt, his willingness to save all who come unto him. In enduring all these things, he submitted willingly. He could, if he had chosen, have had more than twelve legions of angels for his defence: but then the Scriptures would not have been fulfilled, nor would the work of our salvation have been accomplished. If then be willingly submitted to these indignities for us when we were enemies, what will he not do for us when we throw down the weapons of our rebellion, and implore his mercy? Surely no person, whatever he may have been or done, shall ever apply to him in vain — — —]

2. To inflame your gratitude—

[It is well said by the Apostle, that “the love of Christ passeth knowledge.” It is not possible for any finite mind to comprehend it. Something of it indeed “every saint may comprehend [Note: Ephesians 3:18.];” but its full extent can never be explored. That however which we do see of it, should operate with irresistible energy upon our minds. Brethren, “behold the man!” See the royal robe, which they have put upon him; the cane in his hand, for a sceptre; the crown of thorns upon his head; and the blood issuing from his lacerated temples: see him ready to faint through the severities inflicted on him; and then say, These are the fruits of his love to me; these things he endures, to rescue me from “everlasting shame and contempt.” Then ask yourselves, What returns he merits at your hands? Surely to compliment him with the name of Saviour, will not be thought sufficient: there must be a tribute, not of the lip only, but of the heart; in the heart a flame of love should be kindled, which, like the fire upon the altar, should never go out — — —]

3. To stimulate your exertions—

[There is no one so blind as not to see that our acknowledgments to Christ should shew themselves, not in sentiment only, but in action. Indeed he himself tells us, that it is by obedience to his commands we are to prove our love to him [Note: John 14:15; John 14:21; John 15:14.]. What then shall we do, to evince our love to him? What? Let us follow the example of his love to us. When the people sought him to make him really a king, he refused their services, and hid himself from them: but when they arrayed him in mock majesty, and put a crown of thorns upon his head, he submitted willingly to that, because it would conduce to our benefit. Thus let us be regardless of all personal gratifications, that we may exalt and honour him: and if we are called to suffer for his sake, let us suffer willingly and meekly. As “he endured the contradiction of sinners against himself,” “sustaining the cross and despising the shame” for us, let us “follow him, bearing his reproach.” If we be made “a gazing-stock” and “a spectacle to the world,” let us be content to be loaded with every species of ignominy for his sake. Let us remember, that “he gave himself for us, to purchase unto himself a peculiar people zealous of good works;” and let it be our fixed determination to answer in this respect the end of his sufferings## and, provided “he be magnified in our body,” let it be a matter of indifference to us “whether it be by life or by death.”]