"Are you saying this on your own," Jesus asked, "or did others tell you about Me?" Sermons I. CEREMONIAL DEFILEMENT MAY BE AVOIDED WHILST REAL DEFILEMENT OF THE SOUL IS CONTRACTED. The heathen religions of antiquity were in no vital way connected with morality. A man might be a very religious, and yet a very bad, man; and that without any inconsistency. But the faith of the Hebrews was based upon revelation, and combined belief of the truth with practice of righteousness. It was culpable in a high degree in men who enjoyed revelation so clear and full, to be led aside from the ways of justice at the very moment when they were carefully observing the requirements of the ceremonial law. It is an evidence of their depravity, and at the same time of their blunted sensibilities to what was right and reasonable, that they should so act. How much more deserving of condemnation are professed Christians, who, whilst scrupulously observing the ordinances of religion and the regulations of their Churches, at the same time are guilty of serious infractions of the moral law! Yet men are found who keep with outward strictness the day of rest, who partake of the holy Eucharist, and yet are not ashamed to act unjustly, to speak slanderously, and to cherish a selfish and worldly spirit. II. CEREMONIAL DEFILEMENT MAY BE CONTRACTED WHILST REAL DEFILEMENT OF THE SOUL IS AVOIDED. There are many cases in which "to obey is better than sacrifice, and to hearken than the fat of rams." As David ate the showbread, as the disciples of Jesus plucked the ears of corn, and Jesus himself healed the sick on the sabbath, so men may often be justified in transgressing the letter of a commandment in order to keep the spirit of the law. The claims of humanity are rightly to be preferred to the requirements of an external character, which nevertheless have their place and their use. And good men may even frequent the society of the vicious, the criminal, the degraded, when, by so doing, they may make an opportunity for bringing the gospel of Christ's love before the minds of those to whom nothing but the gospel can bring rescue, salvation, and eternal life. Many methods may upon this principle be justified which would not on their own account be accepted and practiced by the sensitive and fastidious. Salus populi suprema lex. If it is so in politics, surely in the religious life we may well be, like the apostle, "all things to all men, if by any means we may Will some.' - T.
Then Pilate entered into the Judgment Hall again. The text is connected with the strangest scene ever witnessed in a court of justice since the world began. Much has been said and written concerning Pilate's conduct on this occasion. He has been represented as weak, unjust, and vacillating. The condemnation of ages rests upon his memory. With all this we must concur. We cannot, however, less than perceive that he was anxious on the whole to do what was right; he would have been only too glad to set the prisoner free; in delivering Him to be crucified, he gave way to popular clamour against his own express convictions. Let us bear in mind that Christ submitted to be tried before Pilate of His own accord; it was His own voluntary act; there was no power in the universe that could have compelled Him to undergo such humiliation as this. Let us remember also what is even more important, that Christ is on His trial still; not as a culprit before Pilate, but as one who seeks admission to every human heart. Now, it has occurred to me, that the conduct of Pilate at this trial may serve to illustrate the conduct of many to whom the gospel is now preached.I. THE QUESTION OF CHRIST. "Sayest thou this thing of thyself, or did others tell it thee of Me?" Setting aside the immediate reference of this question, let us turn to ourselves; by so doing we may learn two important lessons. 1. The danger of relying upon others in matters affecting the soul's welfare. The voice of the gospel to every one who inquires after the way of salvation is this: "Sayest thou this thing of thyself?" And this implies the possibility of our making religion the subject of our investigations, without being thoroughly awakened to its unspeakable importance in connection with ourselves. Bat there is another and larger class of men who belong to neither of these classes — men who approach religion neither as men of the world nor as philosophers — men who conform to religious forms and observances simply because they are fashionable. 2. The necessity of acting upon our own convictions in these matters. Tills is suggested by the very tone of the question, "Sayest thou this thing of thyself?" We cannot serve God acceptably unless we obey the promptings of our own hearts, the dictates of our own consciences, the persuasions of our own minds. Though good works are beautiful in themselves, still, that which gives them their real value is the willingness, the heartiness, the thoroughness with which they are performed. We cannot help wondering in our serious moments that religion, which is confessedly of the highest importance to man, whether as a sojourner in this world or as a citizen of the world to come, should be made so little of in our daily life. All this shows how necessary it is that the question of our Saviour should be brought home to every one of us — "Sayest thou this thing of thyself?" As far as we are personally concerned, it matters not so much what others may think, or say, or do; our chief business is to search our own hearts. I believe that much of our inconsistency — that glaring discrepancy between profession and practice — may be traced to the lack of honest self-examination. II. THE ANSWER OF PILATE. "Am I a Jew?" &c. 1. An unwarrantable assertion of superiority. "Am I a Jew?" These words sound very like an expression of scorn. To be thought a Jew would have been, in Pilate's estimation, little less than an insult. He was a Roman, a member of the race which then ruled the world, and therefore resented the very idea of being numbered among a despised and conquered people. You cannot have failed to observe the air of self-assurance with which some people nowadays speak of religion. They seem to take for granted, that to be religious is to be weak, ignorant, and superstitious. They consider their own godlessness to be an unmistakable proof of wisdom. From the vaunted pedestal upon which they stand, they look down upon those who endeavor to serve God, as the misguided victims of priestcraft and fanaticism. Their irreligiousness is their pride, their infidelity is their boast, their forgetfulness of God is their glory; to be influenced for a moment by purely religious motives they would regard as a disgrace. They are not "Jews" — not they! They are not religious — not they! but they are something better — they are philosophers, they are adepts in science, they are well-informed and accomplished men of the world! But how hollow such pretensions are, after all! The universal testimony of the best, the wisest, and most experienced of mankind is this: that religion alone is true wisdom; that they who fear God and keep His commandments occupy the most satisfactory position, both as regards time and eternity. 2. An unwarrantable assumption of indifference. "Am I a Jew?" Pilate seemed to argue, that since he was not a Jew, the question whether Christ was a king or not, was one which did not affect him. In claiming to be the Messiah, Christ made Himself King, not only of the Jews, but of the whole world. We frequently meet men who talk of religion as something which concerns everybody but themselves. They forsooth lead a kind of independent existence; being attached to no religious community — being interested in no religious faith. To every human being it is of infinite consequence whether the Christian religion be true or not. For if it be true, what hope can that man have who refuses to embrace it? And if it be false, what hope is there left for the restoration of our fallen race? 3. An unwarrantable renunciation of responsibility. "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me," In these words, and indeed all through the trial, Pilate endeavours to cast upon others the whole of the responsibility connected with the condemnation of Christ. (D. Rowlands, B. A.) I. AN IMPORTANT QUESTION (ver. 33).1. Its occasion. Pilate having demanded an accusation, the whole company began to accuse Christ of perverting the nation from its allegiance, forbidding to give tribute to Caesar, and saying that He is a King (Luke 23:1). The Jewish leaders, surmising that Pilate would ask an indictment, had pro-arranged to say nothing about the blasphemy, but to trump up a charge of treason. 2. Its motive. Pilate wished to ascertain the truth. 3. Its reception. Instead of answering, Christ inquired who had prompted the question (ver. 34), so as to know how to reply. If Pilate had asked spontaneously, Christ would have understood that he meant king in a political sense; if the Jews had suggested the question then the word would probably have a theocratic import. On the former hypothesis, Christ's answer would be No! in the latter, Yes! 4. Its vindication. Pilate had not put the question of his own accord. He would never have dreamed of troubling about Christ or His pretensions. Christ's own people had placed Him at the bar (ver. 35) — constructive evidence that He had done something wrong. 5. Its repetition. If He had not committed treason, what other wickedness could have so roused the ire of His countrymen (ver. 35). II. A SUBLIME, DECLARATION. Concerning — 1. His kingdom (ver. 36). Setting forth (1) (2) (3) (4) 2. His kingship. Announcing — (1) (2) (3) (4) III. AN UNWORTHY REPLY. 1. Astonishment (ver. 37) — (1) (2) (3) 2. Scepticism. What is truth? (ver. 38). The language of — (1) (2) (3) 3. Rejection. It was Pilate's day of grace; it passed and never returned.Learn — 1. The grace of our Lord who, though a King, stooped to be treated as a criminal. 2. His majesty, which in His lowest humiliation Pilate could not fail to recognise. 3. His Divinity. (T. Whitelaw, D. D.) 1. To the infidel —(1) When he objects to the Divinity of the Bible. Does he cavil against its difficulties on hearsay, or because he has honestly investigated the subject for himself. Think for thyself.(2) When he objects to the doctrines of the Bible. Does he dilate on the absurdity of the Incarnation, the Atonement, the Resurrection after independent examination? 2. To preachers. When you hear men talk nonsense, and advocate, reprobation, &c., ask them this question. II. PILATE'S TREATMENT OF CHRIST'S REPLY. There is here — 1. A haughty scorn that is always contemptible. "Am I a Jew?" Do you suppose I belong to that despised race? There is a noble scorn for all that is mean and false; but to scorn birth is despicable. Albeit it is common, although men like Garfield have a moral splendour beside which that of aristocracy pales. Oh, Pilate with all thy disdain there were greater ones in Palestine than in Rome — Moses, David, Solomon, Paul! 2. A judicial procedure that is commendable. "Thine own nation," &c. With their miserable prejudices I do not concern myself; let me hear the truth from Thine own lips. Common sense and justice tell us that in all cases the prisoner ought to be thus treated. But to the disgrace of our law courts the mouth of the accused is closed. (D. Thomas, D. D.) I. THERE WERE SOME WHO COULD HAVE TOLD PILATE "HE HATH DONE ALL THINGS WELL." Had he asked the question in the city streets, there would have come to him a woman, once the despised and insulted of her sex, and she would have told how her life had been one of disgrace and misery, and how He had given her new life, new hope, new aims. If he had asked his question in certain homes, the answer would have been, "Thanks be to God, He gave me my sight; whereas I was blind, now I see." If the question had been put in the home at Bethany, the answer would have been, "There was sadness and the shadow of death over our home; but Jesus came to us and turned our darkness into light, and called our brother back to us." Many a prodigal son would have borne witness that he had wandered from home, and come to want and misery and how Jesus had told him that he might arise, and go to his Father. II. WE MAY ASK THAT QUESTION NOW AFTER NEARLY NINETEEN CENTURIES OF CHRISTIANITY. Christ has conquered the world by the power of His Cross, even as He said, "I, it I be lifted up," &c. 1. Lofty and lowly alike have been drawn to Him. Charles V., the mighty Emperor died saying, "Lord, I come." The poor cottager passes away with the murmured prayer, "Hold Thou Thy Cross before my closing eyes." Lately, a poor man, fatally injured on the Thames, said with his last breath, "Put me to sleep," strong in the faith of Him who said, "If he sleep he shall do well." 2. Jesus has made men, and women, and tender children strong by faith to suffer, to bear hardship, and loss, and insult, and death for His name's sake. It was this faith in Jesus which made one of our Arctic explorers — a godly old sailor — say, when asked about the dangers of his voyage, "The ice was strong, but the love of Christ was stronger." III. WHAT HAS JESUS DONE FOR YOU? 1. Grasp the great truth — Jesus has died for me, to redeem me from my sins. How lightly some of us speak those awful words — Christ died for me! We have not felt all that they mean. There was a poor ignorant man who had heard something of the love of Jesus when a child, but as a man had lived without God in the world. The only thing he cared for was his dog, and by and by he was unable to pay the tax, and was told he must pay, or get rid of the dog; so he determined to drown his faithful companion. Arriving at the waterside, the man seized the dog, and in spite of its pleading looks cast it into the river, and held it down, even beating its head with a stone. Suddenly he over-balanced himself, and fell forwards into the deep water. There, as he sank helpless for the last time, he felt himself seized, and dragged towards the shore, and on reaching it he found it was his dog, with bleeding head and sad, loving eyes, which had saved his life. On the sick bed, from which he never rose, that rough, half-heathen man told the story of his rescue, and how the devotion of the dog had brought to his mind for the first time the love of Jesus in saving those who were His murderers. 2. And more than this, Jesus lives to make intercession for us, to grant us forgiveness, &c. IV. WHAT HAST THOU DONE FOR HIM? Have you ever given anything to Jesus, who gives all to you? Have you brought of your gifts like the wise men, love, pure as gold, worship, fragrant as incense, self-sacrifice bitter as myrrh? Or, instead, have you tried to drag Jesus to Calvary? Every time we sin deliberately, we are trying to crucify the Lord Jesus afresh. Rembrandt painted his own portrait among the faces of those who were taking the Saviour down from the cross. (H. J. W. Buxton, M. A.) 2312 Christ, as king November 23 Evening Jesus Before Caiaphas Art Thou a King? Christ and his Captors Calvary: victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke 22:47-23:56. John 18:1-19:42. Kingship. First Stage of Jewish Trial. Examination by Annas. Thursday Night - Before Annas and Caiaphas - Peter and Jesus. The Shadow of Death A Review and a Challenge The Arrest. Peter's Denial and Repentance. Jesus Before Pilate. Comparison Between the False Church and the True. The Arrest of Jesus The Betrayal. The Trial Before the High Priest. Christ Before Pilate. Messiah Despised, and Rejected of Men Messiah Rising from the Dead The Greatest Trial on Record Of the Matters to be Considered in the Councils. |
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