7:1-8
“And there are gathered together unto him the Pharisees, and certain of the scribes, which had come from Jerusalem, and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands. For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders: and when they come from the market place, except they wash themselves, they eat not: and many other things there be, which they have received to hold, washings of cups, and pots, and brasen vessels. And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands? And he said unto them, Well did Isaiah prophesy of you, hypocrites, as it is written,
This people honoureth me with their lips,
But their heart is far from me.
But in vain do they worship me,
Teaching as their doctrines the precepts of men.
Ye leave the commandment of God, and hold fast the tradition of men” (7:1-8, R.V.).
Attention has already been directed in previous papers to the manner in which a general opposition to the progress of the gospel of the kingdom was foreshadowed by the wind-storm which swept down upon the apostolic band of its preachers during their voyage across the Lake of Galilee. The adverse forces depicted by this sign-miracle possess the distinguishing feature of being external to the kingdom itself. The winds and the waves therefore would be figurative of violent powers of evil which would assail the “little flock” of disciples from without.
We now come to a section in this Gospel which still deals with threatening dangers, but points in this case to that form of evil which would arise from within, that is, to an insidious and corrupting foe to the truth of God which in its attacks would be masked under the guise of piety. Hypocrisy, garbed in exceptional religious zeal and austere devotion, had even then corrupted the Jewish nation beyond remedy, and the record forewarns that a similar dead formalism would not fail to envelop Christendom—that form of the kingdom of God which would immediately succeed the earthly people in its responsibility to maintain the light of testimony for God among men. Man's natural heart, the ever-present and ever-active fountain of evil, would then, as it had done in the generation of that day when Christ was present, elevate to the seat of supreme authority its own deceitful imaginations, displacing the commandments of God by the traditions of men.
It is not to be imagined that evil is any the less effectual in destroying the accredited witness for God because its attacks are subtle and not openly violent. The great enemy of the truth adopts tactics of both kinds, seeking either to affright the followers of Christ as a “roaring lion,” or to insinuate his deadly errors among them in the guise of an “angel of light.” And we may remark for our personal profit how the Lord on this occasion showed that a punctilious formalism expressed in the form of an inordinate piety was, even then, nullifying the authority of God in the house of Israel.
THE ACCUSATIONS OF THE PHARISEES
The disciples were accused of eating bread with unwashed hands. This criticism of their behavior was made by certain Pharisees and scribes who had come up to Galilee from Jerusalem. Among the simple and unlettered peasantry (John 7:48, 4948Have any of the rulers or of the Pharisees believed on him? 49But this people who knoweth not the law are cursed. (John 7:48‑49)), they assumed the professional role of authoritative exponents of the law of Moses, and of the whole body of precepts contained in the Old Testament scriptures. In the exercise of this judicial capacity they condemned the preaching of the gospel of the kingdom of God as being contrary to the first principles of Jewish knowledge. Confronted with the undeniable fact that multitudes of the Galilean folk were flocking to hear the Prophet of Nazareth, they had come down from the center of religious learning and zeal formally to investigate the claims and teaching of Jesus, and to denounce the preacher and the doctrine as being contrary to the approved standards of the Sanhedrin.
Such official inquiries with regard to the ministry of our Lord seem to have occurred at intervals throughout the term of His ministry in Galilee. It is recorded that on previous occasions He had been charged by the Pharisees and the scribes as follows—
These charges were to all appearance serious, and involved questions of godliness, such as, (1) blasphemy, (2) “sitting in the seat of the scornful,” (3) avoidance of the self-discipline of the fast, (4) disregard of Jehovah's holy day, and (5) direct service to the prince of the demons. Every one of these false and wicked accusations the patient Servant of God refuted with gentle and holy wisdom.
The indictment now made against Him was founded on a trivial point in itself, and seems to have been intended to show how Jesus came short of the standard of devoted sanctity practiced by the Pharisees and scribes. These pietists would not permit themselves to eat bread with unwashed hands. They found that some of the disciples of the Lord did so, and in this particular they therefore fell below the conventional standards of religious practice established among the Jews by their religious chiefs. “For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders.”
The charge made against the Lord on this occasion appears to have arisen mainly out of His practice of mingling with the crowds in the exercise of His ministry of teaching and healing, accompanied by His disciples. At the close of the previous chapter, these activities of divine mercy are summarized and described. Wheresoever the Servant of Jehovah was to be found-in country, or village, or town—the people brought their sick into the marketplaces, that they might touch the border of His garment and be healed (Mark 6:5656And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole. (Mark 6:56)). In this service of healing the disciples may well have borne an active part. And it was after this promiscuous intercourse with many classes of sick and needy folk that the Pharisees, having seen that some of the disciples ate bread with defiled, that is, with unwashed hands, found fault. Such an omission, they asserted, was in direct contrast with the tradition of the elders and with their own practice, for when they came from the marketplace where people congregated most, they would not eat until they had washed themselves (vers. 3, 4; cf. vi. 56, R.V.).
The pious Jews were careful to observe this ceremony whether they were conscious of having contracted defilement or not. But the followers of the Lord deliberately came into contact with all sorts of persons in the exercise of their office, in the marketplaces and elsewhere, and yet failed to purify themselves according to the recognized ritual. The Pharisees therefore embraced the opportunity, and sought by means of this charge to depreciate the value of the services of the apostles, since the latter openly disregarded the tradition of the elders, and therein fell short of the recognized Jewish canons of piety. On another occasion a similar charge from the same source was made against the Lord Himself (Luke 11:3737And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. (Luke 11:37)).
THE JEWS
The evangelist explains that the custom of washing was not peculiar to the sect of the Pharisees, but was common among all the Jews, He says, “For the Pharisees and all the Jews, except they wash their hands diligently, eat not.” In this sentence we have an instance of the use of the term, “Jews,” which is rare in the Synoptic Gospels, while of frequent occurrence in the Gospel of John. In the latter, this term is found about seventy times, but in the first three Gospels only seventeen times; some of these being parallel passages. All four evangelists, however, record Pilate's question to Jesus, “Art thou the King of the Jews?” and also that this title formed part of the superscription placed on the cross.
Of the seventeen occurrences of the word “Jews” in the first three Gospels, twelve of them consist of the title, “King of the Jews,” applied to our Lord
(b) By Pilate, in the course of the trial (Matt. 27:1111And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. (Matthew 27:11); Mark 15:2, 9, 122And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. (Mark 15:2)
9But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? (Mark 15:9)
12And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? (Mark 15:12); Luke 23:33And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it. (Luke 23:3))
(c) By the soldiers (Matt. 27:2929And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! (Matthew 27:29); Mark 15:1818And began to salute him, Hail, King of the Jews! (Mark 15:18); Luke 23:3737And saying, If thou be the king of the Jews, save thyself. (Luke 23:37))
The other occasions in the narratives are of its ordinary historical usage, such as, “among the Jews,” “all the Jews,” “elders of the Jews,” “a city of the Jews,” etc. The passages are the following—Matthew 28:1515So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day. (Matthew 28:15); Mark 1:55And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. (Mark 1:5) (Judea); Mark 7:33For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. (Mark 7:3); Luke 7:3; 23:513And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. (Luke 7:3)
51(The same had not consented to the counsel and deed of them;) he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. (Luke 23:51).
The term “Jews” does not arise in the divine history until after the deportation of the ten tribes by the king of Assyria. It is then applied to those of the seed of Abraham who continued in the southern part of the land of the promise, under the rule of the descendants of David, and consisted mainly of the tribes of Judah and Benjamin (2 Kings 16:6; 25:256At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. (2 Kings 16:6)
25But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldees that were with him at Mizpah. (2 Kings 25:25) Chronicles 32:18): The use of the name is specially characteristic of the writings of Ezra, Nehemiah, Esther, and Jeremiah in the Old Testament, as it is of the Gospel of John in the New Testament.
Israel is the name connoting the divine promises to the earthly people, and the future day of their national blessing during Messiah's reign is associated with this name. It is to the Israelites that pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises (Romans 9:44Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; (Romans 9:4)). And before the millennial day, Jehovah will bring the children of Israel from among the nations, and Joseph and Judah shall be one nation, and the sure mercies of David shall be their portion forever (Ezek. 37). So shall all Israel be saved, and not the Jews only.
THE WASHING OF HANDS
The Jews had fallen into the prevalent and perilous snare of performing their acts of divine service for the sight and approbation of their fellows. They were attracted by the instant recompense which is “awarded to a man by his friends and neighbors for deeds of a religious nature” done under their notice. For men readily and unstintedly avow their appreciation of acts of almsgiving to which their attention is directed by a flourish of trumpets, of prayers performed at the street-corners in public view, and of tithes of goods voluntarily extended in scope to include even the lesser herbs of the garden. The synagogue and the street alike observe and generously appraise such deeds. And the Pharisee of every age seeks with much pains to obtain this praise of man rather than the praise of God. Mostly he is successful in his pursuit, and secures the adulation of his fellows, according to the words of the Psalmist, “Men will praise thee when thou doest well to thyself” (Psalm 49:1818Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. (Psalm 49:18)). Herein, as the Lord said, the Pharisee receives his reward, i.e. the glory that comes from men, but misses that glory which comes from above, which the Father who sees in secret will bestow upon those who serve Him in spirit and in truth.
In His reply to the Pharisees the Lord did not pronounce any decision as to the legitimacy of their practices, but showed that they had invested the rite of washing with a spiritual significance and value which were unwarrantable. For the alleged principle involved was one not of physical cleanliness on sanitary grounds, but of ceremonial pollution. “They shrank not from dirt, but from defilement.” They considered it possible that they might have come into contact with a Gentile or a tax-gatherer in the public footways. They might have handled something ritually unclean. Their cups might have been touched by the lips of strangers. Their couches might have been used by those who, according to the tradition of the elders, were defiled. These and many other things they had “received to hold,” their elaborate ritual for maintaining “purity” being enforced by them with the inflexibility of a divine mandate.
Writers on Jewish customs tell us how elaborate the traditional rite became.
“It was laid down that the hands were first to be washed clean. The tips of the ten fingers were then joined and lifted up, so that the water ran down to the elbows, then turned so that it might run off to the ground. Fresh water was poured on them as they were lifted up, and twice again as they hung down. The washing itself was to be done by rubbing the fist of one hand in the hollow of the other. When the hands were washed before eating they must be held upwards, when after it, downwards, but so that the water should not run beyond the knuckles. The vessel must be held first in the right, then in the left hand; the water was to be poured first on the right and then on the left hand; and at every third time the words repeated:
‘Blessed art Thou who hast given us the command to wash the hands.' It was keenly disputed whether the cup of blessing or the handwashing should come first; whether the towel should be laid on the table or on the couch; and whether the table was to be cleared before the final washing or after it.”
The answer of the Lord to the question of the Pharisees stamped this rite with its true character. In essence, it was a commandment of men, not of God. And their ablutions had an external effect only, not an internal. The six stone water-pots, each holding about twenty gallons, standing empty during the marriage banquet at Cana of Galilee, illustrate what ample provision it was customary to make for the sacramental purification of the guests (John 2:66And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. (John 2:6)). Yet to the Omniscient eye, this ritual so scrupulously enforced by the Jewish elders contemplated nothing further than the purity of the hands and of domestic utensils, the outside of the cup and the platter (Matthew 23:2525Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. (Matthew 23:25)), while it ignored the condition of the heart, that ever-flowing, and over-flowing spring of pollution.
DIVERS WASHINGS UNDER THE LAW
In the Mosaic ritual various ablutionary rites were definitely prescribed, and the brazen laver, which was a prominent feature of the court of the tabernacle, was an abiding witness to the necessity of cleansing by water before there could be approach to God in sacrificial worship. The holocaust or whole burnt offering, particularly, was to be purified thoroughly by water before it could become upon the altar a fire-offering of a sweet savor unto Jehovah. And by other similar ceremonies, including the washing of garments (Leviticus 13:6; 14:86And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean. (Leviticus 13:6)
8And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. (Leviticus 14:8)), the nation was taught symbolically that the removal of defilement was an essential preparation for intercourse with God. See also Exodus 30:17-2117And the Lord spake unto Moses, saying, 18Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19For Aaron and his sons shall wash their hands and their feet thereat: 20When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Exodus 30:17‑21); and compare Psalm 26:66I will wash mine hands in innocency: so will I compass thine altar, O Lord: (Psalm 26:6).
But these ritualistic performances, while they were based on divine authority transmitted through the mediator, Moses, were imposed for a limited period only. Types and shadows of deep moral and spiritual realities, they constituted as a system “a parable for the present time,” looking forward in their typical scope and application unto the time when the promised Christ should come. As ceremonies of divine origin, they were insufficient to perfect the conscience of the worshipper, the entire scheme, with its “meats and drinks and divers washings” being but ordinances of the flesh, imposed until the time of rectification (Hebrews 9:9, 109Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:9‑10)). And even the Psalms and the Prophets united to teach how inefficient were the ceremonies apart from the inward change of the worshipper (Psalm 51:16, 1716For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. (Psalm 51:16‑17)).
There had arisen, however, at the time of our Lord, a foreign accretion upon this body of Mosaic rites. It was now enjoined (but not through angels, by the hand of an appointed mediator, as the law at Sinai was) that men must wash before eating after visiting the marketplaces, and that cups and pots, and brazen vessels must be ceremonially cleansed.
These injunctions were founded upon the opinions of the elders of Israel, and, by a spiritual authority unwarrantably assumed by the rulers, were made binding upon the people equally with the commandments of God. Sitting in Moses' seat, the scribes and Pharisees invented these heavy burdens “grievous to be borne” which, without mercy, they bound upon the people's shoulders.
This punctilious but misdirected zeal was founded upon hollow pretense, which the Lord of truth and grace unsparingly exposed (Matthew 23). Those who outwardly appeared so righteous unto men were inwardly full of hypocrisy and iniquity. To the pure and fiery eyes of heavenly holiness, they were neglecting the weightier matters of the law of God-judgment, mercy and faith, while insisting upon trivialities of conduct which were but human in their origin. The spirit of the divine commandments was ignored, while their authority was supplemented and therein usurped by the tradition of man. The Pharisees had forgotten the solemn warning through Moses of old: “Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you” (Deuteronomy 4:2; 12:322Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you. (Deuteronomy 4:2)
32What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deuteronomy 12:32)). Into this snare of meddling with God's word, man of every age is liable to fall; hence we find in the conclusion of the Apocalypse, similar warnings addressed to any who should add to, or take away from, the words of the prophecy of that book (Revelation 22:18, 1918For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Revelation 22:18‑19)).
The particular sin of the Jews condemned in our chapter was that of adding to God's word. Legal ablutions were definitely prescribed in the Pentateuch, and had their temporary use as well as their pictorial significance. The error of the Pharisees and of all the Jews consisted of the extension of those rites beyond the provisions of the law, and also of the merciless condemnation by them of every breach of their man-made rules with reference to purification by water.
HYPOCRISY IN DIVINE THINGS
The Lord did not reply to the Pharisees in His own authority, but condemned the cavilers by a citation from the prophecy of Isaiah. He did not discuss with them the legality of this particular tradition, but brought the written word of God to bear upon their spiritual state. They were manifesting an undeniable zeal, but it was not according to God. With much earnestness they were going about to establish their own righteousness by works which were outside the Mosaic ritual. They were deceiving both themselves and others. And the Lord said to them, “Well did Isaiah prophesy concerning you, hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. But in vain do they worship me, teaching as their doctrines the precepts of men.”
This prophecy of Isaiah was delivered at a time when religious formalism pervaded the life of the people. Their land was menaced. Sennacherib, the king of Assyria, threatened the destruction of Jerusalem. Jehovah for His name's sake promised to frustrate this purpose of the enemy (29:7, 8), but the prophet did not conceal from the people their terrible moral condition in His sight. There had been an outward cleansing from the abominations of idolatry. During the reign of Hezekiah there had been a considerable reformation. There was a suppression of open idol-worship (2 Chronicles 31:11Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities. (2 Chronicles 31:1)), and a revival of the passover, and of the sacrifices, and of the temple services.
Thus there was a general outward conformity to the provisions of their ancient law, but, alas, to the eye of Jehovah this was but a form of piety without the power. The prophet declared that a spirit of deep sleep was upon them and their rulers and their prophets, and the vision of Jehovah was a sealed book to the learned and to the unlearned alike. And the Lord said, “Forasmuch as this people draw near me with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear towards me is taught by the precept of men: therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isaiah 29:13, 1413Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 14Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. (Isaiah 29:13‑14)).
Thus in Isaiah's day there was an outward regard among the people of Judah for the law of Moses, and for the worship of God, but no inward reverence for Jehovah Himself. In the Lord's day it was so again with the people. Their house was swept of idols and garnished with “pious” deeds, but it was an empty shrine. Though God was on their tongues, He was not in their thoughts. Hence the Lord delivered this solemn warning to, those who were walking in a vain show. How could the lip-service of the Pharisees, and the eye-service of the men-pleasers be acceptable with Him who looks not on the outward appearance, but judges the heart?
It will be seen that two evils are indicated for condemnation in this citation-
(1) Insincerity before God—honoring Him with the lip, but not regarding Him in the heart.
(2) Substitution of human authority for divine, seeking to worship Him after the commandments of men rather than according to His own will.
Into one or both of these pitfalls man in his religious service is liable to fall. For the person who forgets the Omniscience of the God to whom he comes is also likely to forget the supreme authority which belongs to Him. “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:66But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Hebrews 11:6)). When the Pharisee, praying in the temple, said, “God, I thank thee I am not as other men are,” his lips betrayed the fact that his heart was far from Him who desires truth in the inward parts. But the man who had learned by bitter experience to have high thoughts of God and low thoughts of self, said in the presence of the Lord, “Thou knowest all things; thou knowest that I love thee” ( John 21:1717He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:17)). And Simon Peter's heart and lips having been brought into unison as a worshipping servant of the Lord, he was in a fit spiritual condition, recognizing the authority of His Master, to receive after such a confession His command to feed His sheep and His lambs.
We may be sure that the poor and contrite spirit trembling at the divine word will not mistake the commandments of men for the commandments of God. And we may guard ourselves from the twofold danger specified in the citation from Isaiah (1) by that self-discipline which tends to keep the soul in a, true sense of God's greatness and of man's unworthiness, and (2) by unqualified subjection to the scripture, which is our sole guide to the revealed will of God for man.
PILATE'S HAND-WASHING
Before leaving this section we may briefly refer to the striking public act of the Roman governor before he pronounced sentence that Jesus should be crucified. This took place after the proposal of the procurator to release Jesus instead of Barabbas had been refused by the priests and the people. “So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man: see ye to it. And all the people answered and said, His blood be on us and on our children. Then released he unto them Barabbas: but Jesus he scourged and delivered to be crucified” (Matthew 27:24; 2624When 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. (Matthew 27:24), R.V.).
Scripture is silent with regard to the inmost motives of the unjust judge in performing this futile ceremony. Since, however, Pilate was the accredited representative of the responsible Gentile authority in the tragedy of that day, we may seek whatever light is thrown upon his conduct by the narrated events. It is unquestionable that he sought by this means to transfer from himself the blame for the crucifixion of Jesus. This much is implied in his language: “I am innocent of the blood of this righteous man,” and this significance is confirmed by the united rejoinder of the Jewish multitude, “His blood be on us and on our children.”
But amongst other inquiries we may ask why he sought to emphasize his words in this particular manner-taking water and washing his hands very assiduously (ἀπενίψατω) in the presence of the assembled people? Did he adopt a symbolical practice prevalent in his own Gentile lands? or did he imitate the rite of purification so widely practiced in the land of the Jews?
Moreover, what prompted Pilate to this action? Was he full of forebodings that this was no ordinary magisterial inquiry? and was his conscience uneasy with regard to his own share in the matter? Twice in his judicial capacity he had definitely declared of Jesus, “I find no crime in him” ( John 19:4, 64Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. (John 19:4)
6When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. (John 19:6)). Now, sensible of his own weak inconsistency, he may have sought by this public avowal to silence the accusations of his own conscience, awakened by the injustice of condemning to death a man in whom he could find “no cause of death.”
Again, the warning of his wife increased the apprehensions of Pilate, and he may have hoped by an open disclaimer of responsibility to satisfy the scruples raised in the minds of them both. She had “suffered many things” that day in a dream because of Jesus, and her message to the governor was, “Have thou nothing to do with that righteous man.” We cannot but note the echo of her warning in Pilate's official declaration. The wife testified that the prisoner was a “righteous man,” and Pilate re-affirmed this verdict when he said, “I am innocent of the blood of this righteous man.”
Further, it has been suggested that Pilate adopted this public device with the intention of making a final and effectual appeal to the eyes as well as to the ears of the infuriated Jews. He had made previous efforts to release Jesus, expostulating with them upon the baseless nature of the charges they were bringing against the prisoner, and their final reply to these efforts was, “If thou release this man; thou art not Caesar’s friend.” Pilate, seeing a tumult arising, yielded to their clamor, but sought by this public sign to impress upon them that the entire responsibility of the crucifixion would be upon them. In case the imperial government of Rome should institute judicial inquiries regarding this criminal deed, it was to be understood thereby that the Jews, not Pilate, must bear the political penalty. Before the eyes of all assembled, the governor washed his hands of all complicity.
But if Pilate hoped to influence the people by this dramatic appeal to their fears of the pitiless power of their conquerors, he was mistaken. The people were in no sense deterred by the prospect of any civil punishment to which they might be subjected by their cruel rulers, for they answered him unanimously, recklessly defying all consequences, saying, “His blood be on us and our children.”
Still remembering that we can do little more than suggest what were Pilate's real motives, we recall that he had displayed the characteristic Roman contempt for Jewish customs, and that he loved nothing better than to outrage where he might the susceptibilities of the people whom he governed. It was he who mingled the blood of the Galileans with their sacrifices (Luke 13:11There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. (Luke 13:1)), thus adding sacrilege to massacre. And on this very morning he did not conceal his scorn for this vassal people. After his examination of Jesus in the Pretorium he brought Him forth to the people assembled without the hall, wearing the crown of thorns and the purple robe (John 19:55Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! (John 19:5)). It was as if he had said, This is your Prophet, This is your King. And by this parade of the Teacher who had become so popular in Judea and Galilee Pilate mocked at the people whom he knew were eager above all things to throw off the yoke of the Romans, and to be governed by one of their own nation. In the same spirit of cynical disdain, he wrote the superscription for the cross, “This is Jesus of Nazareth, the King of the Jews,” refusing to modify the terms of the taunt, which in their very protest the Pharisees had to confess they admitted to be such.
The governor detested the people with all the strength of his Roman pride, and the attitude of the Jews at this inquiry brought Pilate into renewed contact with the irritating exclusiveness of their religious practices. They had led Jesus to him from Caiaphas, but they would not enter his palace lest they should be defiled, and be thereby prevented from observing the great festival of the passover. It became necessary, therefore, for the Roman governor to go out to them to hear their charges. Such a concession would be galling to the Roman soldier accustomed to compel unqualified homage to the Imperial eagle whose representative he was. Who were these Jews who affected to become polluted by entering the halls of imperial justice? Moreover he well knew that this was no isolated instance of their fanaticism. He was not ignorant that every time they returned home from the marketplace they were in the habit of washing themselves that they might be freed from any possible defilement contracted by contact with the Gentile. This domestic rite of the nation was therefore a daily witness by the Jews to the “uncleanness” of the uncircumcised Gentile. The governor saw an opportunity for retaliation. In solemn irony he washed his hands before this multitude too prudish to enter his palace lest they should be defiled. If the Jew claimed to cleanse himself by water from the taint of uncircumcision, could not the Gentile in like manner rid himself by water of the guilt of the blood of a righteous man condemned by him under protest?
[W. J. H.]
(Continued from page 202, VOL X., N.S.)
(To be continued.)