But the chief priests and ancients persuaded the people that they should ask Barabbas and make Jesus away. And the Governor, answering, said to them: "Which will you have of the two to be released unto you?" But the whole multitude cried out at once, saying: "Away with this man and release unto us Barabbas." And Pilate spoke to them again, desiring to release Jesus: "What will you then that I do with Jesus, that is called Christ, the King of the Jews?" But they all again cried out: "Crucify Him, crucify Him, let Him be crucified!" And Pilate said to them the third time: "Why, what evil hath He done? I find no cause of death in Him. I chastise Him, therefore, and let Him go." But they were the more instant with loud voices: "Crucify Him, let Him be crucified!" and their voices prevailed. - Matthew 27:20-24; Mark 15:11-15; Luke 23:18-23
1. There is hope in the thought that if left to themselves the multitude might have been won over by Pilate. Seldom, if ever, is it that the multitude is wholly to blame for its misdeeds. The multitude is usually irresponsible; it is the leaders that are to blame a principle of history which historians often ignore to suit their purpose. Here we can follow the influence at work; the persuasion of the Governor; the meek yet commanding figure of Our Lord; the acknowledgment, if they would listen to it, that they had suffered only kindness at His hands. But on the other hand was the awe of the chief priests and ancients; the blind excitement about they knew not what; the knowledge that to accept this Christ was to accept a new standard, such as condemned their present life.
2. So they made their choice, recklessly, sweepingly, with their eyes closed to all con sequences, as a man will do whose passion governs him, who has at last become the victim of a temptation, who will see but one object to be gained, the immediate satisfaction of his desire, come what else may hereafter. But the course along which passion leads is hard to alter; the leap leads to a headlong fall beyond; reason is ignored, restraint is resented, each step made does but compel one to more and more daring. So it is with the Jews. Christ is a malefactor. No; He is not. Christ is a traitor. He is not that either. Christ is a sham and a mountebank. He is not guilty. "Very well, whatever He is, male factor or not, traitor or not, mountebank or not, still Away with Him! Crucify Him, let Him be crucified! even if it be for no reason whatsoever but because we wish it."
3. Pilate pleaded; let us give him this credit. Let us recognize his sincerity in that at least he wished to save Our Lord. Later Our Lord Himself virtually told him that he was the least guilty of the chief actors in the crime. He had but human standards, the standards of circumstance, and opportunity, and convention; he had no God in his horizon, "truth" to him meant nothing; in all this he was no worse and no better than the world in which he lived, or than the world in which we live ourselves. He, too, would see no flaw in the saying of Caiaphas: "It is expedient that one man should die for the people." Left alone, he might have done no harm to anyone. He was one to whom his religious-minded wife could give a warning. But in a moment such as this, as is invariably the case when the standard of the world is tested, he broke down.
Summary
1. The multitude, itself, perhaps, inclined to good, is beaten by its leaders.
2. Hence the choice, reckless of consequences.
3. Pilate, the type of this world's judgment, is also inclined to good, but is beaten.
- from The Crown of Sorrow, by Archbishop Alban Goodier