Chapter VIII. - Of the Absence of Any Discrepancies in the
Accounts Which the Evangelists Give of What Took Place in Pilate's Presence.
32. He next proceeds as follows: "And Jesus stood before the governor:
and the governor asked Him, saying, Art thou the King of the Jews? Jesus
saith unto him, Thou sayest. And when He was accused of the chief priests
and elders, He answered nothing. Then saith Pilate unto Him, Hearest thou
not how many things they witness against thee? And He answered him to never
a word; insomuch that the governor marvelled greatly. Now at that feast
the governor was wont to release unto the people a prisoner, whom they
would. And they had then a notable prisoner, called Barabbas. Therefore
when they were gathered together, Pilate said unto them, Whom will ye that
I release unto you? Barabbas, or Jesus which is called Christ? For he knew
that for envy they had delivered Him. But when he was set down on the judgment-seat,
his wife sent unto him, saying, Have thou nothing to do with that just
man: for I have suffered many things this day in a dream because of him.
But the chief priests and elders persuaded the multitude that they should
ask Barabbas, and destroy Jesus. But the governor answered and said unto
them, Whether of the twain will ye that I release unto you? And they said,
Barabbas. Pilate saith unto them, What shall I do then with Jesus which
is called Christ? They all say, Let him be crucified. The governor said
to them, Why, what evil hath he done? But they cried out the more, saying,
Let him be crucified. When 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. Then answered all the people, and said, His blood be on us,
and on our children. Then released he Barabbas unto them; and when he had
scourged Jesus, he delivered Him to them to be crucified."121 These are
the things which Matthew has reported to have been done to the Lord by
Pilate.
33. Mark also presents an almost entire identity with the above, both
in language and in subject. The words, however, in which Pilate replied
to the people when they asked him to release one prisoner according to
the custom of the feast, are reported by this evangelist as follows: "But
Pilate answered them, saying, Will ye that I release unto you the King
of the Jews?"122 On the other hand, Matthew gives them thus: "Therefore
when they were gathered together, Pilate said unto them, Whom will ye that
I release unto you? Barabbas, or Jesus which is called Christ?" There need
be no difficulty in the circumstance that Matthew says nothing about the
people having requested that one should be released unto them. But it may
fairly be asked, what were the words which Pilate actually uttered, whether
these reported by Matthew, or those recited by Mark. For there seems to
be some difference between these two forms of expression, namely, "Whom
will ye that I release unto you? Barabbas, or Jesus which is called Christ?"
and, "Will ye that I release unto you the King of the Jews?" Nevertheless,
as they were in the habit of calling their kings "anointed ones,"123 and
one might use the one term or the other,124 it is evident that what Pilate
asked them was whether they would have the King of the Jews, that is, the
Christ, released unto them. And it matters nothing to the real identity
in meaning that Mark, desiring simply to relate what concerned the Lord
Himself, has not mentioned Barabbas here. For, in the report which he gives
of their reply, he indicates with sufficient clearness who the person was
whom they asked to have released unto them. His version is this: "But the
chief priests moved the people, that he should rather release Barabbas
unto them." Then he proceeds to add the sentence, "And Pilate answered
and said again unto them, What will ye then that I should do unto him whom
ye call the King of the Jews?" This makes it plain enough now, that in
speaking of the King of the Jews, Mark meant to express the very sense
which Matthew intended to convey by using the term "Christ." For kings
were not called "anointed ones"125 except among the Jews; and the form
which Matthew gives to the words in question is this, "Pilate saith unto
them, What shall I do then with Jesus which is called Christ?" So Mark
continues, "And they cried out again, Crucify him:" which appears thus
in Matthew, "They all say unto him, Let him be crucified." Again Mark goes
on, "Then Pilate said unto them Why, what evil hath he done? And they cried
out the more exceedingly, Crucify him." Matthew has not recorded this passage;
but he has introduced the statement, "When Pilate saw that he could prevail
nothing, but that rather a tumult was made," and has also informed us how
he washed his hands before the people with the view of declaring himself
innocent of the blood of that just person (a circumstance not reported
by Mark and the others). And thus he has also shown us with all due plainness
how the governor dealt with the people with the intention of securing His
release. This has been briefly referred to by Mark, when he tells us that
Pilate said, "Why, what evil hath he done?" And thereupon Mark also concludes
his account of what took place between Pilate and the Lord in these terms:
"And so Pilate, willing to content the people, released Barabbas unto them,
and delivered Jesus, when he had scourged Him, to be crucified." The above
is Mark's recital of what occurred in presence of the governor.126
34. Luke gives the following version of what took place in presence
of Pilate: "And they began to accuse Him, saying, We found this fellow
perverting the nation, and forbidding to give tribute to Caesar, and saying
that he himself is Christ a king."127 The previous two evangelists have
not recorded these words, although they do mention the fact that these
parties accused Him. Luke is thus the one who has specified the terms of
the false accusations which were brought against Him. On the other hand,
he does not state that Pilate said to Him, "Answerest thou nothing? behold,
how many things they witness against thee." Instead of introducing these
sentences, Luke goes on to relate other matters which are also reported
by these two. Thus he continues: "And Pilate asked Him, saying, Art thou
the King of the Jews? And He answered him and said, Thou sayest." Matthew
and Mark have likewise inserted this fact, previous to the statement that
Jesus was taken to task for not answering His accusers. The truth, however,
is not at all affected by the order in which Luke has narrated these things;
and as little is it affected by the mere circumstance that one writer passes
over some incident without notice, which another expressly specifies. We
have an instance in what follows; namely, "Then said Pilate to the chief
priests and to the people, I find no fault in this man. And they were the
more fierce, saying, He stirreth up the people, teaching throughout all
Jewry, beginning from Galilee to this place. But when Pilate heard of Galilee,
he asked whether the man were a Galilean. 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. 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 see some miracle done by Him. Then
he questioned with Him in many words; but He answered him nothing. And
the chief priests and scribes stood and vehemently accused Him. 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. And the same day Herod
and Pilate were made friends together: for before they were at enmity between
themselves."128 All these things are related by Luke alone, namely, the
fact that the Lord was sent by Pilate to Herod, and the account of what
took place on that occasion. At the same time, among the statements which
he makes in this passage, there are some bearing a resemblance to matters
which may be found reported by the other evangelists in connection with
different portions of their narrations. But the immediate object of these
others, however, was to recount simply the various things which were done
in Pilate's presence on to the time when the Lord was delivered over to
be crucified. In accordance with his own plan, however, Luke makes the
above digression with the view of telling what occurred with Herod; and
after that he reverts to the history of what took place in the governor's
presence. Thus he now continues as follows: "And Pilate, when he had called
together the chief priests and the rulers and the people, said unto them,
Ye have brought this man unto me as one that perverteth the people: and,
behold, I having examined him before you, have found no fault in this man
touching those things whereof ye accuse him."129 Here we notice that he
has omitted to mention how Pilate asked the Lord what answer He had to
make to His accusers. Thereafter he proceeds in these terms: "No, nor yet
Herod: for I sent you to him: and, lo, nothing worthy of death is done
unto him. I will therefore chastise him and release him. For of necessity
he must release one unto them at the feast. And they cried out all at once,
saying, Away with this man, and release unto us Barabbas; who for a certain
sedition made in the city, and for murder, was cast into prison. Pilate,
therefore, willing to release Jesus, spake again to them. But they cried,
saying, Crucify him, crucify him. And he said unto them the third time,
Why, what evil hath he done? I have found no cause of death in him: I will
therefore chastise him and let him go. And they were instant with loud
voices, requiring that He might be crucified; and the voices of them130
prevailed."131 The repeated effort which Pilate, in his desire to accomplish
the release of Jesus, thus made to gain the people's consent, is satisfactorily
attested by Matthew, although in a very few words, when he says, "But when
Pilate saw that he could prevail nothing, but that rather a tumult was
made." For he would not have made such a statement at all, had not Pilate
exerted himself earnestly in that direction, although at the same time
he has not told us how often he made such attempts to rescue Jesus from
their fury. Accordingly, Luke concludes his report of what took place in
the governor's presence in this fashion: "And Pilate gave sentence that
it should be as they required. And he released unto them him that for sedition
and murder was cast into prison, whom they desired; but he delivered Jesus
to their will."132
35. Let us next take the account of these same incidents-that is to
say, those in which Pilate was engaged-as it is presented by John. He proceeds
thus: "And they themselves went not into the judgment-hall, lest they should
be defiled; but that they might eat the passover. Pilate then went out
unto them, and said, What accusation bring ye against this man? They answered
and said unto him, If he were not a malefactor, we would not have delivered
him up unto thee."133 We must look into this passage in order to show that
it contains nothing inconsistent with Luke's version, which states that
certain charges were brought against Him, and also specifies their terms.
For Luke's words are these: "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." On the other hand, according
to the paragraph which I have now cited from John, the Jews seem to have
been unwilling to state any specific accusations, when Pilate asked them,
"What accusation bring ye against this man?" For their reply was, "If he
were not a malefactor, we would not have delivered him up unto thee;" the
purport of which was, that he should accept their authority, cease to inquire
what fault was alleged against Him, and believe Him guilty for the simple
reason that He had been [reckoned] worthy of being delivered up by them
to him. This being the case, then, we ought to suppose that both these
versions report words which were actually said, both the one before us
at present, and the one given by Luke. For among the multitude of sayings
and replies which passed between the parties, these writers have made their
own selections as far as their judgment allowed them to go, and each of
them has introduced into his narrative just what he considered sufficient.
It is also true that John himself mentions certain charges which were alleged
against Him, and which we shall find in their proper connections. Here,
then, he proceeds thus: "Then said Pilate unto them, Take ye him, and judge
him according to your law. The Jews, therefore, said unto him, It is not
lawful for us to put any man to death; that the saying of Jesus might be
fulfilled, which He spake, signifying what death He should die. Then Pilate
entered into the judgment-hall again, and called Jesus, and said unto Him,
Art thou the King of the Jews? And Jesus answered, Sayest thou this thing
of thyself, or did others tell it thee of me?"134 This again may seem not
to harmonize with what is recorded by the others,-namely, "Jesus answered,
Thou sayest,"-unless it is made clear in what follows that the one thing
was said as well as the other. Hence he gives us to understand that the
matters which he records next are [not to be regarded as] things never
actually uttered by the Lord, but are rather to be considered things which
have been passed over in silence by the other evangelists. Mark, therefore,
what remains of his narrative. It proceeds thus: "Pilate answered, Am I
a Jew? Thine own nation, and the chief priests, have delivered thee unto
me: what hast thou done? Jesus answered, My kingdom is not of this world:
if my kingdom were of this world, then would my servants fight, that I
should not be delivered to the Jews; but now is my kingdom not from hence.
Pilate therefore said unto Him, Art thou a king then? Jesus answered, Thou
sayest that I am a king."135 Behold, here is the point at which he comes
to that which the other evangelists have reported. And then he goes on,
the Lord being still the speaker, to recite other matters which the rest
have not recorded. His terms are these: "To this end was I born, and for
this cause came I into the world, that I should bear witness unto the truth.
Every one that is of the truth heareth my voice. Pilate saith unto him,
What is truth? And when he had said this, he went out again unto the Jews,
and saith unto them, I find no fault in him. But ye have a custom, that
I should release unto you one at the passover: will ye, therefore, that
I release unto you the King of the Jews? Then cried they all again, Not
this man, but Barabbas. Now Barabbas was a robber. Then Pilate, therefore,
took Jesus, and scourged Him. And the soldiers platted a crown of thorns,
and put it on His head, and they put on Him a purple robe; and they came
to Him and said, Hail, King of the Jews! and they smote Him with their
hands. Pilate 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. Then came Jesus
forth, wearing the crown of thorns and the purple robe. And Pilate saith
unto them, Behold the man! When 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. The
Jews answered him, We have a law, and by our law he ought to die, because
he made himself the Son of God."136 This may fit in with what Luke reports
to have been stated in the accusation brought by the Jews,-namely, "We
found this fellow perverting our nation,"-so that we might append here
the reason given for it, "Because he made himself the Son of God." John
then goes on in the following strain: "When Pilate, therefore, heard that
saying, he was the more afraid, and went again into the judgment-hall,
and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then
saith Pilate unto Him, Speakest thou not unto me? knowest thou not that
I have power to crucify thee, and have power to release thee? Jesus answered,
Thou couldest have no power at all against me, except it were given thee
from above: therefore he that delivered me unto thee hath the greater sin.
From thenceforth Pilate sought to release Him: but the Jews cried out,
saying, If thou let this man go, thou art not Caesar's friend: whosoever
maketh himself a king, speaketh against Caesar."137 This may very well
agree with what Luke records in connection with the said accusation brought
by the Jews. For after the words, "We found this fellow perverting our
nation," he has added the clause, "And forbidding to give tribute to Caesar,
and saying that he himself is Christ a king." This will also offer a solution
for the difficulty previously referred to, namely, the occasion which might
seem to be given for supposing John to have indicated that no specific
charge was laid by the Jews against the Lord, when they answered and said
unto him, "If he were not a malefactor, we would not have delivered him
up unto thee." John then continues in the following strain: "When Pilate
therefore heard that saying, he brought Jesus forth, and sat down in the
judgment-seat, in a place that is called the Pavement, but in the Hebrew,
Gabbatha. And it was the preparation of the passover, and about the sixth
hour; and he saith unto the Jews, Behold your King? But they cried out,
Away with him, crucify him. Pilate saith unto them, Shall I crucify your
king? The chief priests answered, We have no king but Caesar. Then delivered
he Him therefore unto them to be crucified."138 The above is John's version
of what was done by Pilate.139
121 Matt. xxvii. 11-26.
122 Mark xv. 9.
123 Or, Christs, Christos.
124 The text gives: et qui dixit illum an illum.
125 Or, Christs, Christos.
126 Mark xv. 2-15.
127 Luke xxiii. 2, 3.
128 Luke xxii. 4-12.
129 Luke xxiii. 13, 14.
130 The words, and of the chief priests, are omitted
in the text. [So the Greek text, according to the best authorities. Comp.
Revised Version.-R.]
131 Luke xxiii. 15-23.
132 Luke xxiii. 24, 25.
133 John xviii. 28-30.
134 John xviii. 31-34.
135 John xviii. 35-37.
136 John xviii. 37-xix. 7.
137 John xix. 8-12.
138 John xix. 13-16.
139 [Many harmonists, in view of the fact that Jesus
had been scourged before the events narrated in John xix. 2-16, place these
occurrences after the delivery of Jesus to be crucified. In § 36 Augustin
defends the view that Matthew and Mark have varied from the order. See
also chap. xiii.-R.]
