Expositions of Holy Scripture: St. Luke Part 45

'THE RULERS TAKE COUNSEL TOGETHER'

'And the whole mult.i.tude of them arose, and led Him unto Pilate. 2. And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King. 3. And Pilate asked Him, saying, Art thou the King of the Jews? And He answered him and said, Thou sayest it. 4. Then said Pilate to the chief priests and to the people, I find no fault in this man. 5. And they were the more fierce, saying, He stirreth up the people teaching throughout all Jewry, beginning from Galilee to this place. 6. When Pilate heard of Galilee, he asked whether the man were a Galilean. 7. And as soon as he knew that He belonged unto Herod's jurisdiction, he sent Him to Herod, who himself also was at Jerusalem at that time. 8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see Him of a long season, because he had heard many things of Him; and he hoped to have seen some miracle done by Him. 9. Then he questioned with Him in many words; but He answered him nothing.

10. And the chief priests and scribes stood and vehemently accused Him. 11. And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate.

12. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.'--LUKE xxiii. 1-12.

Luke's canvas is all but filled by the persecutors, and gives only glimpses of the silent Sufferer. But the silence of Jesus is eloquent, and the prominence of the accusers and judges heightens the impression of His pa.s.sive endurance. We have in this pa.s.sage the Jewish rulers with their murderous hate; Pilate contemptuously indifferent, but perplexed and wis.h.i.+ng to s.h.i.+rk responsibility; and Herod with his frivolous curiosity. They present three types of unworthy relations to Jesus Christ.

I. We see first the haters of Jesus. So fierce is their hatred that they swallow the bitter pill of going to Pilate for the execution of their sentence. John tells us that they began by trying to get Pilate to decree the crucifixion without knowing Jesus' crime; but that was too flagrant injustice, and too blind confidence in them, for Pilate to grant. So they have to manufacture a capital charge on the spot, and they are equal to the occasion. By the help of two lies, and one truth so twisted as to be a lie, they get up an indictment, which they think will be grave enough to compel the procurator to do as they wish.

Their accusation, if it had been ever so true, would have been ludicrous on their lips; and we may be sure that, if it had been true, they would have been Jesus' partisans, not His denouncers.'

The Gracchi complaining of sedition' are nothing to the Sanhedrim accusing a Jew of rebellion against Rome. Every man in that crowd was a rebel at heart, and would have liked nothing better than to see the standard of revolt lifted in a strong hand. Pilate was not so simple as to be taken in by such an accusation from such accusers, and it fails. They return to the charge, and the 'more urgent' character of the second attempt is found in its statement of the widespread extent of Christ's teaching, but chiefly in the cunning introduction of Galilee, notoriously a disaffected and troublesome district.

What a hideous and tragic picture we have here of the ferocity of the hatred, which turned the very fountains of justice and guardians of a nation into lying plotters against innocence, and sent these Jewish rulers cringing before Pilate, pretending loyalty and acknowledging his authority! They were ready for any falsehood and any humiliation, if only they could get Jesus crucified. And what had excited their hatred? Chiefly His teachings, which brushed aside the rubbish both of ceremonial observance and of Rabbinical casuistry, and placed religion in love to G.o.d and consequent love to man; then His att.i.tude of opposition to them as an order; and finally His claim, which they never deigned to examine, to be the Son of G.o.d. That, they said, was blasphemy, as it was, unless it were true,--an alternative which they did not look at. So blinded may men be by prejudice, and so mastered by causeless hatred of Him who loves them all!

These Jewish rulers were men like ourselves. Instead of shuddering at their crime, as if it were something far outside of anything possible for us, we do better if we learn from it the terrible depths of hostility to Jesus, the tragic blindness to His character and love, and the degradation of submission to usurpers, which must accompany denial of His right to rule over us. 'They hated Me without a cause,' said Christ; but He pointed to that hatred as sure to be continued towards Him and His servants as long as 'the world'

continues the world.

II. We have Pilate, indifferent and perplexed. Luke's very brief account should be supplemented by John's, which shows us how important the conversation, so much abbreviated by Luke, was. Of course Pilate knew the priests and rulers too well to believe for a moment that the reason they gave for bringing Jesus to him was the real one, and his taking Jesus apart to speak with Him shows a wish to get at the bottom of the case. So far he was doing his duty, but then come the faults. These may easily be exaggerated, and we should remember that Pilate was the most ignorant, and therefore the least guilty, of all the persons mentioned in this pa.s.sage. He had probably never heard the name of Jesus till that day, and saw nothing but an ordinary Jewish peasant, whom his countrymen, like the incomprehensible and troublesome people they were, wished, for some fantastic reason, to get killed.

But that dialogue with his Prisoner should have sunk deeper into his mind and heart. He was in long and close enough contact with Jesus to have seen glimpses of the light, which, if followed, would have led to clear recognition. His first sin was indifference, not unmingled with scorn, and it blinded him. Christ's lofty and wonderful explanation of the nature of His kingdom and His mission to bear witness to the truth fell on entirely preoccupied ears, which were quick enough to catch the faintest whispers of treason, but dull towards 'truth.' When Jesus tried to reach his conscience by telling him that every lover of truth would listen to His voice, he only answered by the question, to which he waited not for an answer, 'What is truth?'

That was not the question of a theoretical sceptic, but simply of a man who prided himself on being 'practical,' and left all talk about such abstractions to dreamers. The limitations of the Roman intellect and its characteristic over-estimate of deeds and contempt for pure thought, as well as the spirit of the governor, who would let men think what they chose, as long as they did not rebel, spoke in the question. Pilate is an instance of a man blinded to all lofty truth and to the beauty and solemn significance of Christ's words, by his absorption in outward life. He thinks of Jesus as a harmless fanatic. Little did he know that the truth, which he thought moons.h.i.+ne, would shatter the Empire, which he thought the one solid reality. So called practical men commit the same mistake in every generation. 'All flesh is as gra.s.s;... the word of the Lord endureth for ever.'

Further, Pilate sinned in prost.i.tuting his office by not setting free the prisoner when he was convinced of His innocence. 'I find no fault in this man,' should have been followed by immediate release.

Every moment afterwards, in which He was kept captive, was the condemnation of the unjust judge. He was clearly anxious to keep his troublesome subjects in good humour, and thought that the judicial murder of one Jew was a small price to pay for popularity. Still he would have been glad to have escaped from what his official training had taught him to recoil from, and what some faint impression, made by his patient prisoner, gave him a strange dread of. So he grasps at the mention of Galilee, and tries to gain two good ends at once by handing Jesus over to Herod.

The relations between Antipas and him were necessarily delicate, like those between the English officials and the rajahs of native states in India; and there had been some friction, perhaps about 'the Galileans, whose blood' he 'had mingled with their sacrifices.'

If there had been difficulties in connection with such a question of jurisdiction, the despatch of Jesus to Herod would be a graceful way of making the _amende honorable_, and would also s.h.i.+ft an unpleasant decision on to Herod's shoulders. Pilate would not be displeased to get rid of embarra.s.sment, and to let Herod be the tool of the priests' hate.

How awful the thought is of the contrast between Pilate's conceptions of what he was doing and the reality! How blind to Christ's beauty it is possible to be, when engrossed with selfish aims and outward things! How near a soul may be to the light, and yet turn away from it and plunge into darkness! How patient that silent prisoner, who lets Himself be bandied about from one tyrant to another, not because they had power, but because He loved the world, and would bear the sins of every one of us! How terrible the change when these unjust judges and He will change places, and Pilate and Herod stand at His judgment-seat!

III. We have the wretched, frivolous Herod. This is the murderer of John Baptist--'that fox,' a debauchee, a coward, and as cruel as sensuous. He had all the vices of his worthless race, and none of the energy of its founder. He is by far the most contemptible of the figures in this pa.s.sage. Note his notion of, and his feeling to, Jesus. He thought of our Lord as of a magician or juggler, who might do some wonders to amuse the vacuous _ennui_ of his sated nature. Time was when he had felt some twinge of conscience in listening to the Baptist, and had almost been lifted to n.o.bleness by that strong arm. Time was, too, when he had trembled at hearing of Jesus, and taken Him for his victim risen from a b.l.o.o.d.y grave. But all that is past now. The sure way to stifle conscience is to neglect it. Do that long and resolutely enough, and it will cease to utter unheeded warnings. There will be a silence which may look like peace, but is really death. Herod's gladness was more awful and really sad than Herod's fear. Better to tremble at G.o.d's word than to treat it as an occasion for mirth. He who hates a prophet because he knows him to be a prophet and himself to be a sinner, is not so hopeless as he who only expects to get sport out of the messenger of G.o.d.

Then note the Lord's silence. Herod plies Jesus with a battery of questions, and gets no answer. If there had been a grain of earnestness in them all, Christ would have spoken. He never is silent to a true seeker after truth. But it is fitting that frivolous curiosity should be unanswered, and there is small likelihood of truth being found at the goal when there is nothing more n.o.ble than that temper at the starting-point. Christ's silence is the penalty of previous neglect of Christ's and His forerunner's words. Jesus guides His conduct by His own precept, 'Give not that which is holy unto the dogs'; and He knows, as we never can, who come into that terrible list of men to whom it would only add condemnation to speak of even His love. The eager hatred of the priests followed Jesus to Herod's palace, but no judicial action is recorded as taking place there. Their fierce earnestness of hate seems out of place in the frivolous atmosphere. The mockery, in which Herod is not too dignified to join his soldiers, is more in keeping. But how ghastly it sounds to us, knowing whom they ignorantly mocked! Cruelty, inane laughter, hideous pleasure in an innocent man's pain, disregard of law and justice--all these they were guilty of; and Herod, at any rate, knew enough of Jesus to give a yet darker colouring to his share in the coa.r.s.e jest.

But how the loud laugh would have fallen silent if some flash had told who Jesus was! Is there any of our mirth, perhaps at some of His servants, or at some phase of His gospel, which would in like manner stick in our throats if His judgment throne blazed above us? Ridicule is a dangerous weapon. It does more harm to those who use it than to those against whom it is directed. Herod thought it an exquisite jest to dress up his prisoner as a king; but Herod has found out, by this time, whether he or the Nazarene was the sham monarch, and who is the real one. Christ was as silent under mockery as to His questioner. He bears all, and He takes account of all. He bears it because He is the world's Sacrifice and Saviour. He takes account of it, and will one day recompense it, because He is the world's King, and will be its Judge. Where shall we stand then--among the silenced mockers, or among the happy trusters in His Pa.s.sion and subjects of His dominion?

A SOUL'S TRAGEDY

'Then Herod questioned with Him in many words; but He answered him nothing.'--LUKE xxiii. 9.

Four Herods play their parts in the New Testament story. The first of them is the grim old tiger who slew the infants at Bethlehem, and soon after died. This Herod is the second--a cub of the litter, with his father's ferocity and l.u.s.t, but without his force. The third is the Herod of the earlier part of the Acts of the Apostles, a grandson of the old man, who dipped his hands in the blood of one Apostle, and would fain have slain another. And the last is Herod Agrippa, a son of the third, who is only remembered because he once came across Paul's path, and thought it such a good jest that anything should be supposed capable of making a Christian out of _him_.

There is a singular family likeness in the whole of them, and a very ugly likeness it is. This one was sensual, cruel, cunning, infirm of purpose, capricious like a child or a savage. Roman policy amused him with letting him play at being a ruler, but kept him well in hand. And I suppose he was made a worse man by the difficulties of his position as a subject-prince.

Now I wish to put together the various incidents in this man's life recorded in the Gospels, and try to gather some lessons from them for you.

I. First, I take him as an example of half-and-half convictions, and of the inner discord that comes from these.

I do not need to remind you of the shameful story of his repudiation of his own wife, and of his disgusting alliance with the wife of his half-brother, who was herself his niece. She was the stronger spirit, a Biblical Lady Macbeth, the Jezebel to this Ahab; and, to complete the parallel, Elijah was not far away. John the Baptist's outspoken remonstrances of course made an implacable enemy of Herodias, who did all she could to compa.s.s his death, but was unable to manage that, though she secured his imprisonment. The reason for her inability is given by the Evangelist Mark, in words which are very inadequately rendered by our Authorised Version, but may be found more correctly translated in the Revised Version. It is there said that King 'Herod feared John'--the gaoler afraid of his prisoner!--'knowing that he was a just man and a holy'--goodness is awful. The worst men know it, and it extorts respect. 'And kept him safe'--from Herodias, that is. 'And when he heard him he was perplexed'--drawn this way and that way by these two magnets, alternately veering to l.u.s.t and to purity, hesitating between the kisses of the beautiful temptress at his side and the words of the prophet. And yet, with strange inconsistency, in all his vacillations 'he heard him gladly'; for his better part approved the n.o.bler voice. And so he staggered on, having religion enough to spoil some of his sinful delights, but not enough to shake them off.

That is a picture for which in its essence many a man and woman among us might have sat. For I suppose that there is nothing more common than these half-and-half convictions which, like inefficient bullets, get part way through the armoured sh.e.l.l of a s.h.i.+p, and there stick harmless. Many of us have the clearest convictions in our understandings, which have never penetrated to that innermost chamber of all, where the will sits sovereign. It is so about little things, it is so about great ones. Nothing is more common than that a man shall know perfectly well that some possibly trivial habit stands in the way of something that it is his interest or his duty to pursue; but the knowledge lies inoperative in the outermost part of him. It is so in regard to graver things. The majority of the slaves of any vice whatsoever know perfectly well that they ought to give it up, and yet nothing comes of the conviction.

'He was much perplexed.' What a picture that is of the state of unrest and conflict into which such half-and-half impressions of duty cast a man. Such a one is like a vessel with its head now East, now West, because there is some weak or ignorant steersman at the helm. I know nothing more sure to produce inward unrest and disturbance and desolation than that a man's knowledge of duty should be clear, and his obedience to that knowledge partial. If we have John down in the dungeon, if conscience is not allowed to be master, there may be feasting and revelry going on above, but the stern voice will come up through the grating now and then, and that will spoil all the laughter. 'When he heard him, he was much perplexed.'

The reason for these imperfect convictions is generally found, as Herod shows us, in the unwillingness to get rid of something which has fastened its claws around us, and which we love too well, although we know it is a serpent, to shake off. If Herod had once been man enough to screw himself up, and say to Herodias, 'Now you pack, and go about your business!' everything else would have come right in time. But he could not make up his mind to sacrifice the honeyed poison, and so everything went wrong in time. My friend, how many of us are prevented from following out our clearest convictions because they demand a sacrifice? 'If thine eye cause thee to stumble, pluck it out, and cast it from thee. It is better for thee.'

And then, further, note that these irresolute convictions and s.h.i.+rking of plain duty are not atoned for by, though they are often accompanied with, a strange acquiescence in, and approval of, G.o.d's truth. Herod fancied, inconsistently enough, that he was making some kind of compensation for disobedience to the message, by liking to listen to the messenger. And there are a great many of us, all whose Christianity consists in giving ear to the words which we never think of obeying. I wonder how many of you there are who fancy that you have no more concern with this sermon of mine than approving or disapproving of it, as the case may be; and how many of us there are who, all our lives long, have subst.i.tuted criticism of the Gospel as ministered by us poor preachers--be it approving or disapproving criticism--for obedience to the Christ and acceptance of His salvation.

II. We see in Herod an example of the utter powerlessness of such partial convictions and reformation.

I am not going to tell over again the ghastly story of John's death, which no other words than the Evangelist's can tell half so powerfully. I need only remind you of the degradation of the poor child Salome to the position of a dancing girl, the half-tipsy generosity of the excited monarch, the grim request from lips so young and still reddened by the excitement of the dance, Herod's unavailing sorrow, his fantastic sense of honour which scrupled to break a wicked promise, but did not scruple to kill a righteous man, and the ghastly picture of the girl carrying a bleeding head--such a gift!--to her mother.

But out of that jumble of l.u.s.t and blood I desire to gather one lesson. There you have--in an extreme form, it is true--a tremendous ill.u.s.tration of what half-and-half convictions may come to. Whether or no we ever get anything like as far on the road as this man did matters very little. The process which brought him there is the thing that I seek to point to. It was because he had so long tampered with the voice of his conscience that it was lulled into silence at that last critical moment. And this is always the case, that if a man is false to the feeblest conviction that he has in regard to the smallest duty, he is a worse man all over ever after.

We cannot neglect any conviction of what we ought to do, without lowering the whole tone of our characters and laying ourselves open to a.s.saults of evil from which we would once have turned shuddering and disgusted. A partial thaw is generally followed by intenser frost. An abortive insurrection is sure to issue in a more grinding tyranny. A soul half melted and then cooled off is less easy to melt than it was before. And so, dear brethren, remember this, that if you do not swiftly and fully carry out in life and conduct whatsoever you know you ought to be or do, you cannot set a limit to what, some time or other, if a strong and sudden temptation is sprung upon you, you may become. 'Is thy servant a dog that he should do this thing?' Yes! But he did it. No mortal reaches the extreme of evil all at once, says the wise old proverb; and the path by which a man is let down into depths that he never thought it was possible that he should traverse is by the continual neglect of the small admonitions of conscience. Neglected convictions mean, sooner or later, an outburst of evil.

John's murder may ill.u.s.trate another thing too--viz. how simple, facile weakness of character may be the parent of all enormities.

Herod did not want to kill John. He very much wanted to keep him alive. But he was not man enough to put his foot down, and say, 'There! I have said it; and there is to be no more talk about slaying this prophet of G.o.d.' So the continual drop, drop, drop, of Herodias' suggestions and wishes wore a hole, in the loose-textured stone at last; and he did the thing that he hated to do and had long fought against. Why? Because he was a poor weak creature.

The lesson from this is one that I would urge upon all you young people especially, that in a world like this, where there are so many more voices soliciting us to evil than inviting us to good, to be weak is, in the long run, to be wicked. So do you cultivate the wholesome habit of saying 'No,' and do not be afraid of anything but of hurting your conscience and sinning against G.o.d.

III. Once more, we have in Herod an example of the awakening of conscience.

When Jesus began to be talked about beyond the narrow limits of the sh.o.r.es of the Sea of Galilee, and especially when He began to organise the Apostolate, and His name was spread abroad, some rumours reached even the court, and there were divergent opinions about Him. One man said, It is Elias; and another said, It is a prophet, 'and Herod said, It is John, whom I beheaded. He has risen from the dead, and therefore mighty works do show forth themselves in him.'

Ah, brethren! when a man has, away back in the chambers of his memory, some wrong thing, be it great or be it little, he is at the mercy of any chance or accident to have it revived in all its vividness. It is an awful thing to walk this world with a whole magazine of combustibles in our memories, on which any spark may fall and light lurid and sulphurous flames. A chance thing may do it, a scent, a look upon a face, a sound, or any trifle may bring all at once before the wrongdoer that ancient evil. And no lapse of time makes it less dreadful when it is unveiled. The chance thrust of a boat-hook that gets tangled in the grey hairs of a corpse, brings it up grim to the surface. Press a b.u.t.ton, by accident, upon a wall in some old castle, and a door flies open that leads away down into black depths. You and I have depths of that sort in our hearts. Then there are no more illusions about whose fault the deed was. When Herod killed John, he said, 'Oh! It is not I! It is Herodias. It is Salome. It is my oath. It is the respect I bear to the people who heard me swear. I must do it, but I am not responsible.' But when, in 'the sessions of silent thought,' the deed came back to him, Salome and Herodias, the oath, and the company were all out of sight, and he said, 'I! _I_ did it.'

That is what we all shall have to do some day, in this world possibly, in the next certainly. Men sophisticate themselves with talk about palliations, and excuses, and temptations, and companions and the like. And philosophers sophisticate themselves nowadays with a great many learned explanations, which tend to show that a man is not to blame for the wrong things he does. But all that rubbish gets burned up when conscience wakes, and the doer says, 'Whom _I_ beheaded.'

Brethren, unless we take refuge in the great sacrifice for the sins of the world which Jesus Christ has made, we shall, possibly in this life, and certainly hereafter, be surrounded by a company of our own evil deeds risen from the dead, and every one of them will shake its gory locks at us, and say, '_Thou_ didst it.'

IV. The last lesson that I gather from this man's life is the final insensibility which these half-and-half convictions tend to produce.

Jesus Christ was sent by Pilate to Herod as a kind of peace-offering.

The two had been squabbling about some question of jurisdiction; and so, partly to escape from the embarra.s.sment of having to deal with this enigmatical Prisoner, and partly out of a piece of politic politeness, Pilate sends Jesus to Herod, because He was in his jurisdiction. Think of the Lord of men and angels being handed about from one to the other of these two scoundrels, as a piece of politeness!

When Christ stands before Herod, note that all its former convictions, partial or entire, and all its terrors superficial or deep, have faded clean away from this frivolous soul. All that he feels now is a childish delight in having this well-known Man before him, and a hope that, for his delectation, Jesus will work a miracle; much as he might expect a conjurer to do one of his tricks!

That is what killing John came to--an incapacity to see anything in Jesus.

'And he asked Him many questions, and Jesus answered him nothing.'

He locked His lips. Why? He was doing what He Himself enjoined: 'Give not that which is holy to the dogs. Cast not your pearls before swine.' He said nothing, because He knew it was useless to say anything. So the Incarnate Word, whose very nature and property it is to speak, was silent before the frivolous curiosity of the man that had been false to his deepest convictions.