L.

THE DANGER OF INDECISION.

JOHN xix. 19.-" And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the King of the Jews. This title then read many of the Jews."

At first view there may appear nothing extraordinary in this statement; it may appear to have been merely Pilate's intention to distinguish the person of the illustrious sufferer, for the benefit of the stranger Jews with which Jerusalem was now filled. But a little closer inspection will convince us that there is more in this statement, than at first sight meets the eye.

I. THE FACT RECORDED.

"Pilate wrote a title, and put it on the cross."

Look at this,

1. As it stands connected with the state of Pilate's mind. In the earlier stages of these proceedings Pilate appears to have been in a state bordering on conviction, that his prisoner was a Divine being. Nor are we to be astonished at finding a Roman governor with such feelings; for we must remember that the expectation of the Messiah at this very time, pervaded all nations. That he would be a Divine person; that he would spring out of Judea; that he would assume the title, King of the Jews; and that he would found a kingdom which would subvert all others. The general prevalency of this is to be attributed partly to the scattering of the Jews; partly to the Septuagint translation of the Pentateuch; partly to the study which some of the Grecian philosophers had bestowed on the sacred books. Now with this subject we must suppose Pilate to have some acquaintance, especially as he was the governor of the very province in which the expected deliverer was to appear. When therefore a prisoner was placed before him on a charge of assuming the very title of this expected personage, coupled, as we may well suppose it to have been, with some knowledge of the Saviour's fame, are we to be surprised that he should have been somewhat convinced of the truth of his

claims? A careful consideration of two or three particulars will, if we mistake not, shut us up to this conclusion.

(1.) Pilate's conduct was so unlike his usual mode of acting. The character of Pilate, as it has come down to us, is that of a tyranical governor; one who never respected the means in securing his end. He had deluged Jerusalem, and in fact the whole province, with blood; putting to death in mere sport. So great were his exactions and so excessive his cruelty, that the Jews were frequently on the eve of revolt, or of complaint to the emperor. Yet in the case of a defenceless individual, he hesitates; hesitates, notwithstanding his own craving for blood; hesitates, when by yielding he may obliterate a considerable portion of the bad feeling which existed against him; hesitates, when he may secure popularity! Now how can we account for this hesitancy and wavering, but on the supposition of his being convinced of the real character of his prisoner? This conclusion is almost irresistible when we consider,

(2.) The remarkable signs of fear which he exhibited, together with other remarkable features in his conduct.

In reading over the various narratives of these transactions, we cannot but be struck with the earnestness with which Pilate labours to release Christ. He reasons with the people, "why what evil hath he done?" Then look at his

attempts to shift the burden from himself, first in sending him to Herod; next, in placing him in contrast with a notorious malefactor; and finally, in that farcical conscience-salver, the washing his hands of the blood. These are the doings of a man who is under the influence of fear.

2. Look at the remarkable revolution in Pilate's mind and actions.

The struggle in the mind of Pilate was reaching its critical point, when he gave Christ up to be scourged. We are not disposed to take the common view of that transaction, that Pilate commanded it in order to awaken emotions of pity in the breasts of the Jews. Pilate was too good a judge of human nature for that. It appears to us that Pilate caused our Lord to be scourged, in order to satisfy his mind whether he were a Divine Person, expecting that if he were really the King of the Jews there would be a remarkable interposition of Providence in his behalf. Yet even after this Pilate made efforts to release him, plainly showing that his

doubts were not yet satisfied. Circumstances occurred just now to bring the struggle to a point. Pilate having told the Jews to take him and crucify him, they retort, "We have a law, and by our law he ought to die, because he made himself the Son of God." This was a new feature in the case; it roused all Pilate's fears; and just then a messenger arrived from his wife, exhorting him to have nothing to do with that just man; inclined to follow the advice, he is going to do so, when the chief Priests, witnessing his intention, exclaim, "If thou let this man go, thou art not Cæsar's friend.” Alas! for Pilate, this senseless clamour prevailed, and he gave orders that he should be crucified. Pilate's downward course was now awfully rapid. He brought out Jesus, and pointing to him in derision, exclaimed, "Behold your King!" With similar feelings predominant he affixed the title to the cross; holding up Jesus and his pretensions to scorn, mocking and deriding the expectations of the Jews, giving way to downright scepticism and atheism. Looking at the conduct of Pilate in this light, we are obliged to add him to the list of those, who, having been the subjects of spiritual awakenings and salutary religious fear, have out lived their convictions, drowned the voice of conscience, and grieved and quenched the Holy Spirit, and have eventually become so hardened as to make mockery of sacred things.

But though such were the feelings of Pilate in affixing this title, yet as it was permitted by Divine Providence, we must regard it as having been permitted for gracious and important purposes.

II. THE SCOPE OF THIS TITLE.

In this inscription there is a distinct recognition of the claims which Christ had put forth. The title Jesus was given to him at his birth. In his intercourse with the Jews he distinctly claimed the character which the name implies. One great truth on which he delighted to dwell, was, that he came to seek and to save that which was lost. Jesus of Nazareth was a name which gave life to the dead; eyes to the blind; health to the sick.

III. NOTICE SOME OF THE CIRCUMSTANCES CONNECTED WITH THIS TITLE.

1. It was affixed to the cross.

The

The death to which he was adjudged in scorn cross, which would be always urged against his claims, but

N

which would be made subservient to the promotion of his cause and kingdom.

2. It was affixed at the very time when he was making an atonement for sin, and thus qualifying himself for Saviour and King.

He was now suffering the penalty of human transgression. He was now engaged in that contest with Satan, by which the kingdom of darkness was to be overthrown, and the kingdom of light and life fully established.

Learn from this subject,

1. Not to trifle with religious impressions.

Take a leaf out of Pilate's history and learn from it the danger of not following the motions of the Holy Spirit. You are now perhaps awakened by the Spirit; you are probably acting as Pilate did; Oh be assured that if you persist, you, like Pilate, will be left to the hardness of your hearts.

2. Submit at once to Christ as your Saviour and King. He is still Jesus. O come to him to be saved. He is still the King of the Jews; and if you would have him for your Saviour, you must obey the laws of his kingdom.

G.

LI.

THE ASCENSION.

ACTS i. 9-11.-"And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."

This is one of the most important and interesting facts which has been preserved respecting the Saviour.

Consider,

I. SOME OF THE CIRCUMSTANCES CONNECTED THEREWITH. The object of Christ's humiliation being accomplished, that which had been predicted respecting his glorious exalt

ation was now to take place. They who had been his companions in his lowly condition were chosen to witness his ascension to glory. He led them out as far as Bethany, that he might converse with them on the way, and that his parting from them might be better witnessed by them. He was parted from them while he was in the act of teaching them. He parted from them that he might ascend to heaven.

II. THE IMPORTANT PURPOSES

ASCENSION.

ACCOMPLISHED BY THE

1. It was the fulfilment of ancient prophecies. Psalm cx. 1. Psalm lxviii. 18.

2. It shows that the atonement was acceptable to God.

3. It opened the way for the gift of the Holy Spirit. John xvi. 7. Acts ii. 1-4.

4. It was necessary for the purposes of intercession. Hebrews iv. 14. vii. 25-27. Romans viii. 33-34.

5. He ascended to promote and accomplish the triumphs of his mediatorial kingdom. Psalm ii. 6. Isaiah ix. 6-7. III. THE FINAL CONSUMMATION.

"This same Jesus shall so come in like manner," 1. To close the administration of providence.

2. To take vengeance on his foes.

3. To gather his people to their eternal home.

LII.

P.

THE DEATH OF CHRIST.

ACTs ii. 23.—" Him, being delivered by the determinate council and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

This verse forms part of the first sermon of Peter the apostle, a sermon remarkable for its faithfulness-for the power of the Holy Spirit which accompanied it—and for the results accomplished by it.

I. THE STATEMENT MADE.

"Him being delivered, ye have taken and by wicked hands have crucified and slain."