Jesus was in the dream of pilate's wife

JESUS WAS IN THE DREAM OF PILATE'S WIFE
EDITED BY GLENN PEASE
Matthew 27:19 19
WhilePilatewas sittingon the
judge's seat, his wife sent him this message: "Don't
have anything to do with that innocentman, for I have
suffered a great deal today in a dream because of
him."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Pilate's Character Reading
Matthew 27:18
R. Tuck He knew that for envy they had delivered him. Pilate was never under any sort of
delusion concerning Christ. Experience as a magistrate made the criminal's face, and attitude,
and speech, and ways, quite familiar things to him. He watched Jesus, and was perfectly certain
that he was no criminal, and no dangerous revolutionist. And Pilate had not had contention after
contention with that priest party without knowing the party well; and his estimate of it we can
well imagine. It did not flatter them, and it was just. Of course, he saw everything from the
Roman's point of view, and he made some mistakes, as every one must who fails to put himself
in the place of him whom he appraises; he was, however, right in this case. But what he read
seriously increases the guilt and shame of his act. He has no excuse of even self-deception.
I. PILATE'S READING OF THE CHARACTER AND MOTIVES OF THE PRIEST PARTY.
Pilate "was a typical Roman, not of the antique, simple stamp, but of the imperial period; a man
not without some remains of the ancient Roman justice in his soul, yet pleasure loving,
imperious, and corrupt. He hated the Jews whom he ruled, and, in times of irritation, freely shed
their blood. They returned his hatred with cordiality, and accused him of every crime -
maladministration, cruelty, and robbery." "Pilate understood their pretended zeal for the Roman
authority." He may not have known the precise occasion for their strong feeling against Jesus;
but he saw plainly that it was a case of malice and revenge, and they were prepared to humiliate

themselves utterly in carrying out their evil purpose. But, if Pilate knew them so well, we must
judge his guilt in yielding to them by the light of his knowledge.
II. PILATE'S READING OF THE CHARACTER AND MOTIVES OF JESUS. He seems to
have known something of Jesus. The story of the triumphal entry had been duly reported to him;
and he formed his opinion when he found that Jesus took no material advantage of that time of
excitement. He settled it - Jesus was a harmless enthusiast, of no account politically. "He
questioned Jesus in regard to the accusations brought against him, asking especially if he
pretended to be a King." He may have laughed cynically at our Lord's answer, but he knew well
that nothing of the demagogue lurked behind that calm and peaceful face. Again and again he
declared him innocent - he found no fault in him. Pilate read him aright, but condemned himself
in the reading. Our guilt is always measured by our knowledge. - R.T.
Biblical Illustrator
His wife sent unto him saying, Have thou nothing to de with that just man.
Matthew 27:19
Pilate's wife
G. T. Coster.I. The testimony of women to Christ.
II. The testimony of dreams to Christ.
III. The testimony of suffering to Christ — "Have thou nothing to do with that just man: for I
have suffered many things," etc. The wife failed; but it was well to have tried.
(G. T. Coster.)
The dream of Pilate's wife
D. G. Watt, M. A.I. Let us observe her dream as a sign that various obstacles are placed in the
way of completing sin.
II. Let us observe the dream as a sign that continuance in sin depends upon injustice done to
Jesus Christ.
(D. G. Watt, M. A.)
It is easier to do right than wrong
D. G. Watt, M. A.Is there one of you who would seriously maintain that it is easier to drive a
horse and cart over a steep embankment than it is to drive along the road on the top of the
embankment? Oh yes, you say, the former is easier! It is but a plunge, and you have done it. But
then, you must consider how many obstacles you have to overcome before you can take the
plunge, and- these obstacles make it a harder thing to go over than to go along the road. The

beaten road says: "I am the way; you must not leave me." You will have to overcome the
obstacle which that clear statement raises. "There is certain damager to limb and life" — you will
have to overcome the obstacle which respect for your own safety raises. "The horse, if it has
been properly driven, will back off from sharp descent." You will have to overcome the obstacle
which the animal raises. Putting together the forces which are exerted by such matters, you will
acknowledge that it is not fair to say that it is easier to drive over a precipice than it is to drive
along the road which skirts its summit. Just so is it with us in life. Right and wrong solicit us. It
may appear more easy to submit to the representations of evil impulses than to those of good;
but, however it may appear, remember that before you can yield to the former you must have
cast off the restraint of a law of God; you must have stifled your desires to be truly happy; you
must have broken away from the influences which proceed from those of your friends who stand
in awe of the Christ of God.
(D. G. Watt, M. A.)
The warning word to be welcomed
G. T. Coster.Put not this word from you. If — to use one of Dr. Payson's illustrations — you
should see at this moment a very fine, an almost invisible thread coming down from heaven and
attaching itself to you, and knew it came from God, what would you do? Would you dare to
thrust it away? Now, this word of appeal is like such a thread. It is weak and frail, and you can
easily brush it away. But will you? No! Welcome it, and it will enlarge and strengthen itself until
it becomes a golden thread to bind you to that just Man — the Saviour — and to bind you for
ever.
(G. T. Coster.)
Pilate's wife
H. Melvill, B. D.The wickedness of Pilate forced him to assume all the appearance of weakness.
How striking the testimony given by enemies to our Lord; He is to die as a malefactor with the
judge's verdict in His favour.
I. THE GREAT PRINCIPLE OF CONSCIENCE WAS NOT DORMANT IN PILATE, BUT ON
THE CONTRARY ACTED WITH FAITHFULNESS AND VIGOUR. Whatever the sensuality
and tyranny of this Roman he had not succeeded in silencing conscience. The enormity of his sin
is also enhanced by the warning he received through his wife.
II. WE CONSIDER GOD AS ACTING UPON PILATE TO DETER HIM FROM
COMMITTING A GREAT CRIME, AND THEREFORE TO LEAVE HIM WITHOUT
EXCUSE IN THE COMMISSION. God has nothing to do with causing the wicked actions he
overrules. No man can take refuge in God's foreknowledge of his sins, as having made them
unavoidable. It left Pilate as free as if there had been no foreknowledge.
III. How the method used by God was EMINENTLY FITTED TO PREVAIL WITH PILATE,
and how it cut off all excuse when he gave up Jesus to the multitude. It may seem singular that
the vision was to Pilate's wife, and net to Pilate himself. Would not the admonition have been
more likely to prevail if directly conveyed to him? But to please his wife may have been a
motive in addition to obedience to the vision. God took this course because the Roman governor
was probably most accessible through his affections. It is far from an unfrequent thing that God
causes His warnings to be conveyed through the channel of the affections. One member of the

family is saved in order to impress another. If this does not succeed, there remains no more likely
method. Let not men think it would be better if they were acted upon directly by the gospel.
IV. How greatly it increased the criminality of Pilate THAT THE MESSAGE OF HIS WIFE
REACHED HIM AT THE VERY MOMENT OF HIS TAKING HIS PLACE ON THE
JUDGMENT SEAT. It was precisely when his convictions were urging him to release Christ,
that there came to him a testimony to His innocence. When men are tempted God sends
seasonable aids and disposes events for their strength and victory. The whole judicature of
conscience is constructed on the principle of counsel being given at the precise moment when
temptation is urgent. It remonstrates at the moment the bait allures. What a scene will it be when
this Roman stands forth to answer for himself at the tribunal of Christ. How changed their
condition. Christ will then be in glory and power.
(H. Melvill, B. D.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
I have suffered many things - in a dream - There is no doubt that God had appeared unto this
woman, testifying the innocence of Christ, and showing the evils which should pursue Pilate if
this innocent blood should be shed by his authority. See Matthew 27:2.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 27:19". "The Adam Clarke Commentary".
https:https://www.studylight.org/commentaries/acc/matthew-27.html. 1832.
l " return to 'Jump List'
The Biblical Illustrator
Matthew 27:19
His wife sent unto him saying, Have thou nothing to de with that just man.
Pilate’s wife
I. The testimony of women to Christ.
II. The testimony of dreams to Christ.
III. The testimony of suffering to Christ-“Have thou nothing to do with that just man: for I have
suffered many things,” etc. The wife failed; but it was well to have tried. (G. T. Coster.)

The dream of Pilate’s wife
I. Let us observe her dream as a sign that various obstacles are placed in the way of completing
sin.
II. Let us observe the dream as a sign that continuance in sin depends upon injustice done to
Jesus Christ. (D. G. Watt, M. A.)
It is easier to do right than wrong
Is there one of you who would seriously maintain that it is easier to drive a horse and cart over a
steep embankment than it is to drive along the road on the top of the embankment? Oh yes, you
say, the former is easier! It is but a plunge, and you have done it. But then, you must consider
how many obstacles you have to overcome before you can take the plunge, and- these obstacles
make it a harder thing to go over than to go along the road. The beaten road says: “I am the way;
you must not leave me.” You will have to overcome the obstacle which that clear statement
raises. “There is certain damager to limb and life”-you will have to overcome the obstacle which
respect for your own safety raises. “The horse, if it has been properly driven, will back off from
sharp descent.” You will have to overcome the obstacle which the animal raises. Putting together
the forces which are exerted by such matters, you will acknowledge that it is not fair to say that it
is easier to drive over a precipice than it is to drive along the road which skirts its summit. Just so
is it with us in life. Right and wrong solicit us. It may appear more easy to submit to the
representations of evil impulses than to those of good; but, however it may appear, remember
that before you can yield to the former you must have cast off the restraint of a law of God; you
must have stifled your desires to be truly happy; you must have broken away from the influences
which proceed from those of your friends who stand in awe of the Christ of God. (D. G. Watt, M.
A.)
The warning word to be welcomed
Put not this word from you. If-to use one of Dr. Payson’s illustrations-you should see at this
moment a very fine, an almost invisible thread coming down from heaven and attaching itself to
you, and knew it came from God, what would you do? Would you dare to thrust it away? Now,
this word of appeal is like such a thread. It is weak and frail, and you can easily brush it away.
But will you? No! Welcome it, and it will enlarge and strengthen itself until it becomes a golden
thread to bind you to that just Man-the Saviour-and to bind you for ever. (G. T. Coster.)
Pilate’s wife
The wickedness of Pilate forced him to assume all the appearance of weakness. How striking the
testimony given by enemies to our Lord; He is to die as a malefactor with the judge’s verdict in
His favour.
I. The great principle of conscience was not dormant in Pilate, but on the contrary acted with
faithfulness and vigour. Whatever the sensuality and tyranny of this Roman he had not
succeeded in silencing conscience. The enormity of his sin is also enhanced by the warning he
received through his wife.
II. We consider God as acting upon Pilate to deter him from committing a great crime, and
therefore to leave him without excuse in the commission. God has nothing to do with causing the
wicked actions he overrules. No man can take refuge in God’s foreknowledge of his sins, as
having made them unavoidable. It left Pilate as free as if there had been no foreknowledge.

III. How the method used by God was eminently fitted to prevail with Pilate, and how it cut off
all excuse when he gave up Jesus to the multitude. It may seem singular that the vision was to
Pilate’s wife, and net to Pilate himself. Would not the admonition have been more likely to
prevail if directly conveyed to him? But to please his wife may have been a motive in addition to
obedience to the vision. God took this course because the Roman governor was probably most
accessible through his affections. It is far from an unfrequent thing that God causes His warnings
to be conveyed through the channel of the affections. One member of the family is saved in order
to impress another. If this does not succeed, there remains no more likely method. Let not men
think it would be better if they were acted upon directly by the gospel.
IV. How greatly it increased the criminality of Pilate that the message of his wife reached him at
the very moment of his taking his place on the judgment seat. It was precisely when his
convictions were urging him to release Christ, that there came to him a testimony to His
innocence. When men are tempted God sends seasonable aids and disposes events for their
strength and victory. The whole judicature of conscience is constructed on the principle of
counsel being given at the precise moment when temptation is urgent. It remonstrates at the
moment the bait allures. What a scene will it be when this Roman stands forth to answer for
himself at the tribunal of Christ. How changed their condition. Christ will then be in glory and
power. (H. Melvill, B. D.)
Copyright Statement
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliography
Exell, Joseph S. "Commentary on "Matthew 27:19". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/matthew-27.html. 1905-1909. New York.
John Gill's Exposition of the Whole Bible
When he was set down on the judgment seat,.... That is, when Pilate the governor, as the Syriac
and Persic versions read, was set down upon the bench, and while he was sitting there, and trying
of Jesus:
his wife sent unto him: her name, according to the Ethiopians, was AbroklaF14; who might be a
Jewess, as the wife of Felix was, Acts 24:24, and a favourer of Jesus, or, at least, a religious
person; and if, only a mere Heathen, yet had some notion of justice being to be done; and
however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:
saying, have thou nothing to do with that just man; meaning Jesus, whom she either knew to be
so, or concluded from her dream that he was one: and her sense is, that her husband would have
no hand in his condemnation and death, but rather do all he could to release and save him. She
might know that he had gone some lengths already against him; that he had the night before
granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that
morning, at the request of the same, to try him; and he was now before him, and she might be
apprehensive that he was forward to condemn him to death, and therefore sends this cautionary
message; alleging this for a reason,

for I have suffered many things this day, in a dream, because of him. The Arabic and Persic
versions read, "this night". Pilate might rise that morning before she was awake, and had an
opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly
distressed about Jesus, and might have some hints given her of the miserable consequences of his
death, not only to the Jewish nation, but to her husband and family; which gave her great
uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to
hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such
intention, the most effectual method would have been to have persuaded the chief priests and
elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it:
and whatever natural causes there might be of this dream, as the chief priests coming over night
to desire a band of soldiers to take Jesus, and the discourse they might have with Pilate about
him; which things might run in her mind in her sleep; yet, doubtless, this was of God, and with a
design that a testimony should be bore to the innocency of Christ every way; as by Judas that
betrayed him, by Pilate his judge, and by his wife.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by
Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr,
Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 27:19". "The New John Gill Exposition of the Entire
Bible". https:https://www.studylight.org/commentaries/geb/matthew-27.html. 1999.
John Lightfoot's Commentary on the Gospels
19. 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.
[Have thou nothing to do with that just man.] "When king Sapores went about to afflict Rabbah,
his mother sent to him, saying, Have thou nothing to do with that Jew," &c.
Copyright Statement
Bibliography
Lightfoot, John. "Commentary on Matthew 27:19". "John Lightfoot Commentary on the
Gospels". https:https://www.studylight.org/commentaries/jlc/matthew-27.html. 1675.

People's New Testament
While he was sitting on the judgment seat. Probably while the people were deciding for which
one to ask. The judgment seat was a kind of lofty official throne, placed on the pavement (John
19:13).
His wife sent to him. On this sad day the voice of a Gentile woman was the only one that
interceded for Christ. That she should speak of Jesus as a "righteous man," shows that she knew
much of him and that he had already made a wide and deep impression.
A dream. It may have been entirely natural. She was probably already deeply interested in Jesus
and knew that he was to be seized in the night. Her waking thoughts would be reflected in her
sleep.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website.
Original work done by Ernie Stefanik. First published online in 1996 at The Restoration
Movement Pages.
Bibliography
Johnson, Barton W. "Commentary on Matthew 27:19". "People's New Testament".
https:https://www.studylight.org/commentaries/pnt/matthew-27.html. 1891.
Robertson's WordPictures in the New Testament
His wife (η γυνη αυτου — hē gunē autou). Poor Pilate was getting more entangled every moment
as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the
moment when he was trying to enlist the people in behalf of Jesus against the schemes of the
Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus “that
righteous man” (τωι δικαιωι εκεινωι — tōi dikaiōi ekeinōi) and her psychical sufferings
increased Pilate‘s superstitious fears. Tradition names her Procla and even calls her a Christian
which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-
seat (επι του βηματος — epi tou bēmatos) up over the pavement.
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33,
Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist
Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on Matthew 27:19". "Robertson's Word Pictures of the New
Testament". https:https://www.studylight.org/commentaries/rwp/matthew-27.html. Broadman
Press 1932,33. Renewal 1960.

The Fourfold Gospel
And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou
nothing to do with that righteous man1; for I have suffered many things this day in a dream
because of him.
1. Have thou nothing to do with that righteous man, etc. This message of Pilate's wife
suggests that the name and face of Jesus were not unknown to Pilate's household. Pilate
would be much influenced by such a message. The Romans generally were influenced by
all presages, and Suetonius tells us that both Julius and Augustus Caesar attached much
importance to dreams.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website. These files were made available by Mr. Ernie
Stefanik. First published online in 1996 at The Restoration Movement Pages.
Bibliography
J. W. McGarvey and Philip Y. Pendleton. "Commentary on Matthew 27:19". "The Fourfold
Gospel". https:https://www.studylight.org/commentaries/tfg/matthew-27.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
19.While he was sitting on the judgment-seat. Although the thoughts which had passed through
the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no
doubt that she suffered these torments, not in a natural way, (such as happens to us every day,)
but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred
up this woman, in order to retard the redemption of mankind; which is in the highest degree
improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to
put Christ to death. We ought to conclude, on the contrary, that God the Father took many
methods of attesting the innocence of Christ, that it might evidently appear that he suffered death
in the room of others, — that is, in our room. God intended that Pilate should so frequently
acquit him with his own mouth before condemning him, that in his undeserved condemnation the
true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions
this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people,
in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And,
indeed, by the terrors which his wife, had suffered during the night, God compelled him to
defend the innocence of his own Son; not to rescue him from death, but only to make it manifest,
that in the room of others he endured that punishment which he had not deserved. As to dreams,
which serve the purpose of visions, we have spoken elsewhere.
Copyright Statement

Bibliography
Calvin, John. "Commentary on Matthew 27:19". "Calvin's Commentary on the Bible".
https:https://www.studylight.org/commentaries/cal/matthew-27.html. 1840-57.
John Trapp Complete Commentary
19 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.
Ver. 19. His wife sent unto him] There are those who think that this woman’s dream was of the
devil; thereby to have hindered the work of redemption by this composition. Satan and his
agents, when they cannot conquer, would fain compound. Others will have it to be a divine
dream, because it was sent, say they, for the better clearing of Christ’s innocence, even while he
stood at the bar; yea, for the salvation of this woman’s soul, as Theophylact is of the opinion.
Opus providentiae Dei; non ut solveretur Christus, sed ut servaretur uxor.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 27:19". John Trapp Complete Commentary.
https:https://www.studylight.org/commentaries/jtc/matthew-27.html. 1865-1868.
The Popular Commentary by Paul E. Kretzmann
The dream of Pilate's wife:
v. 19. 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.
Here was an interlude. The first force of the attack against Jesus had spent itself, and there was a
lull in the storm. The question of Pilate was before the people. And therefore the governor, who
had spent some time in the inner room with Jesus in the effort to get at the bottom of the matter,
took the opportunity to sit down on the official judgment-chair, which stood elevated upon a
stone pavement. He awaited the decision of the people in order to render judgment accordingly.
Here he received a warning from an unexpected quarter, for his wife, terrified by a dream she
had had the night before, sent to him, beseeching him to have nothing to do with the proceedings
against Jesus. She calls Him a just man and wants justice for Him. But apparently this did not
influence Pilate in any way. In the apocryphal Acts of Pilate, this incident is carried out very
extensively and embellished strongly.
Copyright Statement

Bibliography
Kretzmann, Paul E. Ph. D., D. D. "Commentary on Matthew 27:19". "Kretzmann's Popular
Commentary". https:https://www.studylight.org/commentaries/kpc/matthew-27.html. 1921-23.
Sermon Bible Commentary
Matthew 27:19
The great practical truth which ought to be derived from the text is, that, however our actions
have been foreknown and overruled by God, we shall be answerable for them, as resulting from
our own will and wrought in opposition to sufficient warning and instruction.
I. It may occur to us as in some respects singular, that this vision was to Pilate's wife, and not to
Pilate himself. Why was there this indirect communication? We can only say, that this would
greatly depend on points in Pilate's character with which we have not full acquaintance, and that
we are bound to conclude that God took the course which was best adapted, on the whole, to the
circumstances of the case. As the supernatural message came through Pilate's wife, there may
have been furnished a double motive to the governor; in addition to obedience to the vision, there
may have been the desire of pleasing the person to whom it had been granted. The attachment of
Pilate to his wife may have been great; and on such a supposition, the terrors of the vision would
have been more effective upon Pilate as conveyed to him through the tears and entreaties of her
whom he loved, than had they burst upon him in their unearthliness, with all the demonstrations
of superhuman agency.
II. Observe how greatly it increased the criminality of Pilate, that the message of his wife
reached him at the very moment of his taking his place on the judgment seat. Whatever power
the vision could have was brought to bear upon him at the precise moment when he most
required aid; and the whole thing was ordered, so as to afford him the strongest possible
assurance that it had come as a warning from God, and to afford it him when it was most likely
to strengthen him to do right. We believe that the same accurate timing of warning and
admonition is to be traced in the experience of all, so that, if any one would carefully observe
how things fall out when he is exposed to temptation, he would find proof that God sends him
seasonable aids, and disposes events to the strengthening him to resist and overcome. Certainly,
if He took care that Pilate should receive a message just as he ascended the tribunal whence he
would be tempted to deliver a wrong verdict; He will not leave without the appropriate assistance
any of those who, being brought into perilous circumstances, are sincerely desirous to keep
unsullied their Christian profession.
H. Melvill, Sermons on Less Prominent Facts, vol. ii., p. 258.
Consider:—
I. Pilate's behaviour on the occasion of this memorable trial. Our Lord's accusers told him that
they had brought Jesus there on political grounds, because He disturbed the public peace by
assuming a royal title, by inciting the people to insurrection, and by forbidding them to pay the
customary tribute to Rome. This, of course, was a most transparent falsehood, and the shrewd
Roman saw through it at a glance. It was absurd to suppose that an attempt to free the nation
from the yoke of the foreigner could be criminal in the eyes of the Jewish Sanhedrim. There must
be some deeper motive, which at present he could not fathom, for this particular proceeding.

Pilate was inclined to do right, but feared to do right. At one time he thought he would follow his
convictions and take the consequences. At another time these consequences seemed so appalling
that he shrank from the step which would involve him in them. He hesitated, he wavered, and it
was just at this very crisis of his fate that there came a supernatural impulse—a warning from
Heaven that he could not have expected or hoped for to urge him in the right direction. But it was
all to no purpose. The populace, instigated by their priests, chose Barabbas for pardon, howled
for the death of Jesus; and the unhappy Roman governor gave way when he heard their clamour.
Consider:—
II. The Saviour's mode of dealing with this unhappy man. It is obvious, on the very surface of the
narrative, that Christ did all in His power to save Pilate from the commission of this monstrous
crime. He endeavoured to awaken Pilate's conscience, to strengthen his good resolutions, to
make him understand the unspeakable importance of the circumstances in which he was placed;
and we can see clearly that He produced an impression which although it did not, unhappily, lead
to the desired result never passed away entirely from the mind of the Roman official. But another
agency still is brought to bear upon the Roman governor, even the supernatural agency
connected with the dream of his wife. We may suppose that Pilate was greatly attached to his
wife. This circumstance is rendered more probable by the fact that he had brought her with him
into the province, whereas to have left her behind would have been in accordance with the usual
custom of the Jewish procurators. When this message comes therefore from one of whose
sincerity and affection he could not for a moment stand in doubt, can it be supposed that even the
words of Jesus Himself would produce a deeper effect upon the mind of this perplexed and
vacillating man? I cannot but look upon this incident as the supreme Divine effort for the
salvation of the sinner, as the last instrumentality which even God Himself was able to employ,
the success or failure of which would decide the question of Pilate's eternal destiny.
G. Calthrop, Penny Pulpit, No. 1,059.
References: Matthew 27:19.—T. R. Stevenson, Christian World Pulpit, vol. vi., p. 14; D. G.
Watt, Ibid., vol. xv., p. 366; G. T. Coster, Ibid., vol. xxviii., p. 118; Spurgeon, Sermons, vol.
xxviii., No. 1647; Homiletic Magazine, vol. xii., p. 246. Matthew 27:20.—H. Phillips, Christian
World Pulpit, vol. i., p. 478. Matthew 27:20-54.—Parker, Inner Life of Christ, vol. iii., p. 248.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on Matthew 27:19". "Sermon Bible Commentary".
https:https://www.studylight.org/commentaries/sbc/matthew-27.html.
Thomas Coke Commentary on the Holy Bible
Matthew 27:19. When he was set down, &c.— Or, While he was sitting on, &c. While Rome was
governed by a commonwealth, it was unusual for the governors of provinces to take their wives
with them; but afterwards it grew customary, and the motion made against it in the fourth year of
Tiberius was rejected with some indignation. This circumstance ascertains the time of the event,
and affords a strong proof of the veracity of the sacred historian. Possibly the word σημερον,

rendered this day,may imply, that she had dreamed these things that morning, since Pilate rose;
and as the heathens imagined those dreams most significant which came about break of day, she
might on that account lay the greater stress upon them. Jansenius thinks, and very probably, that
she had now a representation or foresight of those calamities which afterwards befel Pilate and
his family. Josephus assures us, that Pilate, having slain a considerable number of seditious
Samaritans, was deposed from his government by Vitellius, and sent to Tiberius at Rome, who
died before he arrived there. And Eusebius tells us, that quickly after having been banished to
Vienne in Gaul, he laid violent hands upon himself, falling on his own sword. Agrippa, who was
an eye-witness to many of his enormities, speaks of him in his oration to Caius Caesar, as one
who had been a man of the most infamous character. The words δικαιω εκεινω, would be
rendered more properly, that just or righteous one.
Copyright Statement
Bibliography
Coke, Thomas. "Commentary on Matthew 27:19". Thomas Coke Commentary on the Holy
Bible. https:https://www.studylight.org/commentaries/tcc/matthew-27.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament
There are several sorts or kinds of dreams, natural, moral, diabolical, and divine. The question is,
what kind of dream this was? Not natural, all agree; some think it was diabolical, and that Satan
hoped thereby to prevent the work of man's redemption by the death of Christ. But if so, why had
not Pilate the dream rather than his wife? Probably this dream was from God, for even our very
dreams are ordered by God; our sleeping, as well as our waking times, are in God's hand.
Learn hence, How wonderfully the wisdom and power of God is seen in this woman's testimony,
which she gave to the innocence of our Saviour. When all his disciples were fled from him, when
none of his friends durst speak a word for him, God raises up a woman, a stranger, a pagan, to
give evidence of his innocency.
And it is observable, That at our Saviour's trial, not one mouth was opened to plead or speak a
word for him, in defence of innocency itself, but only Pilate's and his wife's; they both pronounce
him righteous, though they were Gentiles and Pagans, whilst his own kindred and countrymen,
the Jews, thirst after his righteous and innocent blood.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 27:19". Expository Notes with Practical
Observations on the New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-27.html. 1700-1703.

Greek TestamentCriticalExegeticalCommentary
19.] The βῆμα was in a place called in Hebrew Gabbatha, the Pavement—John 19:13—where
however Pilate is not related to have gone thither, till after the scourging and mocking of the
soldiers. But he may have sat there when he came out in some of his previous interviews with the
Jews.
ἡ γυνὴ αὐτ.] It had become the custom in Augustus’s time for the governors of provinces to take
their wives with them abroad; Cæcina attempted to pass a law forbidding it (Tacit. Ann. iii. 33
ff.), but was vehemently opposed (by Drusus among others) and put down. We know nothing
more of this woman than is here related. Tradition gives her the name of Procla or Claudia
Procula. In the Gospel of Nicodemus, c. 2, we read that Pilate called the Jews and said to them,
οἴδατε ὅτι ἡ γυνή μου θεοσεβής ἐστιν, καὶ μᾶλλον ἰουδαίζει σὺν ὑμῖν. λέγουσιν αὐτῷ ναί,
οἴδαμεν.
On the question raised by the words καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος as to the place which
this incident holds in the trial, see Tischendorf, Pilati circa Christum judicio, &c., pp. 13 ff.
ὁ δίκαιος ἐκεῖνος is a term which shews that she knew the character for purity and sanctity which
Jesus had. In the Gospel of Nicodemus, the Jews are made to reply, μὴ οὐκ εἴπαμέν σοι ὅτι γόης
ἐστίν; ἰδοὺ ὀνειροπόλημα ἔπεμψε πρὸς τὴν γυναῖκά σου.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 27:19". Greek Testament Critical Exegetical
Commentary. https:https://www.studylight.org/commentaries/hac/matthew-27.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 27:19 Before, Pilate had submitted the question of Matthew 27:17 to the consideration
of the people by way of sounding them. Now, he seats himself upon the tribunal (upon the
λιθόστρωτον, John 19:13) for the purpose of hearing the decision of the multitude, and of
thereafter pronouncing sentence. But while he is sitting on the tribunal, and before he had time
again to address his question to the multitude, his wife sends, etc. This particular is peculiar to
Matthew; whereas the sending to Herod, and that before the proposal about the release, occurs
only in Luke (Matthew 23:6 ff.); and as for John, he omits both those circumstances altogether,
though, on the whole, his account of the trial before Pilate is much more detailed than the
concise narrative of Matthew, and that without any want of harmony being found between the
two evangelists.
ἡ γυνὴ αὐτοῦ] for since the time of Augustus it was customary for Roman governors to take their
wives with them into the provinces Tacit. Ann. iii. 33 f. According to tradition, the name of
Pilate’s wife was Procla, or Claudia Procula (see Evang. Nicod. ii., and thereon Thilo, p. 522 ff.).
In the Greek church she has been canonised.
λέγουσα] through her messengers, Matthew 22:16, Matthew 11:2.

μηδέν σοι κ. τ. δικ. ἐκ.] comp. Matthew 8:29; John 2:4. She was afraid that a judgment from the
gods would be the consequence if he had anything to do with the death of Jesu.
πολλὰ γὰρ ἔπαθον, κ. τ. λ.] This alarming dream is to be accounted for on the understanding that
the governor’s wife, who in the Evang. Nicod. is described, and it may be correctly, as θεοσεβής
and ἰουδαΐζουσα (see Tischendorf, Pilati circa Christum judic. etc. ex actis Pilat. 1855, p. 16 f.),
may have heard of Jesus, may even have seen Him and felt a lively interest in Him, and may
have been informed of His arrest as well as of the jeopardy in which His life was placed. There is
nothing to show that Matthew intended us to regard this incident as a special divine interposition.
There is the less reason for relegating it to the domain of legend (Strauss, Ewald, Scholten,
Volkmar, Keim).
σήμερον] during the part of the night belonging to the current day.
κατʼ ὄναρ] see on Matthew 1:20. It was a terrible morning-dream.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 27:19". Heinrich Meyer's Critical and Exegetical
Commentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-27.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 27:19. καθημένου δὲ αὐτοῦ, κ. τ. λ., but when he was set down, etc.) In the very
moment of urgent business and impending decision. Warnings of a strange and marvellous
character ought not to be neglected in times of noisy excitement.— ἐπὶ τοῦ βήματος, on the
judgment-seat) Great was the influence of the dream, the purport of which, however, the woman
understood better after the matter had begun to come to pass. Perhaps she had the dream when
Pilate was already engaged in the business.— λέγουσα, κ. τ. λ., saying, etc.) A great benefit was
offered by this warning to the governor, in contradistinction to the Jews, who had been
sufficiently warned from other sources.μηδὲν, nothing) saith she, in one word. So Pilate, in the
business itself, ought to have taken the conscientious course without delay.—V. g. [Vacillation
and hesitancy between conscience and love of popularity were his temptation in this case.—
ED.]" class="bible_footnote alt_foreground_dark bold" id="1186" style="display: inline;
"(1186)— τῷ δικαίῳ ἐκείνῳ, to that righteous man) Thus Pilate also calls Him in Matthew
27:24, with a feeble reference to these words of his wife.
Copyright Statement
Bibliography
Bengel, Johann Albrecht. "Commentary on Matthew 27:19". Johann Albrecht Bengel's Gnomon

of the New Testament. https:https://www.studylight.org/commentaries/jab/matthew-27.html.
1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on "Matthew 27:20".
Copyright Statement
Bibliography
Poole, Matthew, "Commentary on Matthew 27:19". Matthew Poole's English Annotations on the
Holy Bible. https:https://www.studylight.org/commentaries/mpc/matthew-27.html. 1685.
Justin Edwards' Family Bible New Testament
Nothing to do with that just man; do nothing against him, or towards condemning him.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 27:19". "Family Bible New Testament".
https:https://www.studylight.org/commentaries/fam/matthew-27.html. American Tract Society.
1851.
Cambridge Greek Testamentfor Schools andColleges
19. ἐπὶ τοῦ βήματος. The βῆμα, or tribunal, was generally a raised platform in the Basilica or
court where the judges sat; here a portable tribunal, from which the sentence was pronounced; it
was placed on a tesselated pavement called Gabbatha (John 19:13).
ἡ γυνὴ αὐτοῦ. Claudia Procula or Procla: traditions state that she was a proselyte of the gate,
which is by no means unlikely, as many of the Jewish proselytes were women. By an imperial
regulation provincial governors had been prohibited from taking their wives with them. But the
rule gradually fell into disuse, and an attempt made in the Senate (A.D. 21) to revive it
completely failed. ‘Severus Cæcina censuit ne quem magistratum cui provincia obvenisset uxor
comitaretur … paucorum hæc assensu audita plures obturbabant, neque relatum de negotio neque
Cæcinam dignum tantæ rei censorem.’ Tac. Ann. III. 33, 34. The dream of Pilate’s wife is
recorded by St Matthew only.
πολλὰ ἔπαθον. Not ‘suffered many things’ in the sense of suffering pain, but ‘experienced many
sensations,’ i.e. ‘felt much.’

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Bibliography
"Commentary on Matthew 27:19". "Cambridge Greek Testament for Schools and Colleges".
https:https://www.studylight.org/commentaries/cgt/matthew-27.html. 1896.
PeterPett's Commentary on the Bible
‘And while he was sitting on the judgment-seat, his wife sent to him, saying, “Do not have
anything to do with that righteous man, for I have suffered many things this day in a dream
because of him.” ’
Meanwhile a further event took place which added to his confusion. He received a note from his
wife. She may well have been informed about the case briefly when Pilate was called on to
examine it, and servant’s gossip would soon let her know that it was Jesus Who was being
arraigned. And it is very likely that she had herself heard Jesus preaching and had been
impressed by Him. Bored Roman matrons often took an interest in such things. Thus the thought
that this ‘righteous man’ was being brought in for trial would certainly help to explain from a
human point of view why she had nightmares about it as she lay there and wondered what was
going on. Especially as she knew that He was a Jewish prophet and had amazing powers. These
nightmares might well then have been seen by her as sent by the gods, and have thus resulted in
this warning sent to her husband before he had passed his judgment. It was a very superstitious
age, and it is quite likely that she would not want her husband involved in condemning someone
who was so clearly a favourite of the gods. Nor need we doubt that God was in it in order to
emphasise Jesus’ innocence.
‘Judgment seat (bema).’ This is the first mention of his official ‘seat of judgment’ which was
probably placed, when it was required, outside his official residence while he was in Jerusalem
(the Praetorium). This last may have been the fortress Antonia, or more likely it was Herod the
Great’s official main palace on the western hill of the city overlooking the remainder of
Jerusalem. The Bema had probably already been set up in order for him to offer the freeing of a
prisoner to the Passover crowd in accordance with the custom.
“Do not have anything to do with that righteous man.” Literally ‘nothing to you and that
righteous man’, in other words having responsibility for what happens to Him is best avoided,
for He is not really a candidate for being judged. It is not so much Jesus that she is concerned
about, as what the repercussion might be on herself and her husband. ‘Righteous man’ was a
phrase regularly used of men of exceptional goodness and piety in the pagan world.
In Scripture dreams are regularly the means by which the less favoured are seen as receiving a
word from God, or from the gods. Compare Joseph and the Magi (Matthew 1:20; Matthew 2:12-
13; Matthew 2:19; Matthew 2:22). Here we have another connection with chapter 2 (compare
also ‘King of the Jews’ (Matthew 27:11, compare Matthew 2:2), reference to Jeremiah the
prophet (Matthew 27:9, compare Matthew 2:17), reference to Jesus the Galilaean (Matthew
26:69, compare Matthew 2:22); reference to Jesus the Nazarene (Matthew 26:71 compare
Matthew 2:23); and comments on Matthew 27:3; Matthew 27:5 relating to chapter 2). Thus Jesus
is to be seen as fulfilling His destiny as laid down in chapters 1-2. But we should note that

Pilate’s wife did not receive a message as such, she simply suffered great spiritual torment. In
that sense her dream is not strictly parallel with those in chapter 2.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 27:19". "Peter Pett's Commentary on the Bible ".
https:https://www.studylight.org/commentaries/pet/matthew-27.html. 2013.
Whedon's Commentary on the Bible
19. The judgment seat — He seats himself in order to pronounce the amnesty or release of Jesus
or some other person. He makes every effort in his power to induce the Jews to demand the
release of Jesus, but they prefer the outlaw to the just and holy one. Judgment seat — Or tribunal
erected in the open court or area before the palace, with the people before it. His wife — Her
name Claudia Procula, and tradition says she was converted to Christianity by this dream. It is
one of those minute coincidences which mark the accurate knowledge of the author of this
Gospel, that it was only just at this time that Roman governors were allowed to have their wives
with them. That just man — That innocent man. This day — Perhaps it was a morning dream,
occurring to her after Pilate had gone forth upon the business which now occupied him. Morning
dreams were held as specially prophetic. Stern as was the character of Pilate, it is clearly evident,
as our comment on John will more fully show, that he was not a little affected by the
circumstances of the trial and death of Jesus. Nor is the thought to be of course rejected that the
same divine power that warned Joseph of Jesus’s birth by a dream, may have warned Pilate by
the same means to beware of a share in his death.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 27:19". "Whedon's Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/matthew-27.html. 1874-1909.
Expository Notes ofDr. Thomas Constable
Pilate"s wife interrupted him as he sat on the judgment seat about to render a verdict in Jesus"
case. Matthew probably recorded this incident because it is another indication of Jesus"
innocence. Many of the Romans considered dreams a means of divine guidance (cf. Matthew
1:20). [Note: France, The Gospel . . ., p1055.] In this case God did guide her to testify to Jesus"
righteousness.

"Tradition has given her the name Procula; an Apocryphal Gospel describes her as a convert to
Judaism [i.e, The Gospel according to Nicodemus, ch2]; while the Greek Church has actually
placed her in the Catalogue of Saints." [Note: Edersheim, The Life . . ., 2:569.]
"Pilate"s "wife" ( Matthew 27:19) serves as a foil for Pilate himself: her warning to Pilate not to
have anything to do with that innocent man (Jesus) contrasts with Pilate"s decision to accede to
the Jewish demand that Jesus be put to death. "Barabbas" ( Matthew 27:15-26) serves as foil for
Jesus; a notorious prisoner is set free, whereas an innocent man is delivered up to be crucified."
[Note: Kingsbury, Matthew as . . ., p27.]
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentary on Matthew 27:19". "Expository Notes of Dr. Thomas
Constable". https:https://www.studylight.org/commentaries/dcc/matthew-27.html. 2012.
Schaff's Popular Commentary on the New Testament
Matthew 27:19. While he was sitting. Probably while the people were considering the matter.
The judgment seat. A lofty seat of authority, usually on a stone pavement; comp. John 19:13. On
this occasion he ascended the seat of judgment to receive the decision of the people, in the other
case (in John) to mock the Jews and pronounce the final sentence against Jesus.
His wife sent to him. From the time of Augustus the Roman governors were in the habit of
taking their wives with them into their provinces. Tradition gives the name of Pilate’s wife, as
Claudia Procula or Procla, and the Apocryphal Gospel of Nicodemus says she was a proselyte
of the gate, but little weight is to be attached to this.
That righteous man. She may have known something of Jesus and was satisfied of His
innocence. Her request hints that Pilate might incur Divine vengeance by injuring Jesus. She
alone pleads the cause of our Saviour. Compare Plato’s description of the perfectly just man,
who ‘without doing any wrong, may assume the appearance of the grossest injustice;’ yea who
‘shall be scourged, tortured, fettered, deprived of his eyes, and after having endured all possible
sufferings, fastened to a post, must restore again the beginning and prototype of righteousness.’
Suffered many things, or ‘much.’ Some fearful apparition must be meant
In a dream. The dream may have been entirely natural. The governor’s wife knew something of
the mission of Jesus; and the night before, the Sanhedrin had in all probability alarmed the
procurator’s household, coming to demand a guard.—Pilate’s desire to release Jesus was
doubtless increased, but he was already committed to the choice of the people.
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on Matthew 27:19". "Schaff's Popular Commentary on the New
Testament". https:https://www.studylight.org/commentaries/scn/matthew-27.html. 1879-90.
The Expositor's Greek Testament
Matthew 27:19. μηδὲν, etc., nothing to thee and that just one = have nothing to do with
proceedings against Him.— πολλὰ γὰρ: reason for the advice, an unpleasant dream in the
morning ( σήμερον, to-day, early). The historicity of this incident is of course doubted, the use
made of it, with embellishments, in apocryphal writings (Acta Pilati) being pressed into the
service. But it is quite credible nevertheless. First, the wife of Pilate might be there, for it had
become customary for wives to accompany provincial governors. Tacitus, Ann. iii. 33, 34,
mentions an unsuccessful attempt in the senate to put down the practice. Second, she had a
husband that much needed good advice, and would often get it from a good wife. Third, it was a
womanly act.
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Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 27:19". The Expositor's Greek
Testament. https:https://www.studylight.org/commentaries/egt/matthew-27.html. 1897-1910.
George Haydock's Catholic Bible Commentary
In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles,
being sent by God for some just and necessary reason; as on this occasion, that there might be a
public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentary on Matthew 27:19". "George Haydock's Catholic Bible
Commentary". https:https://www.studylight.org/commentaries/hcc/matthew-27.html. 1859.
E.W. Bullinger's Companion Bible Notes
on = upon. Greek. epi. App-104. Not the same as in Matthew 25:30.
unto. Greek. pros. App-104. Not the same word as in verses: Matthew 27:27, Matthew 27:33; but
same as in Matthew 27:62.
I have suffered = I suffered.

a dream. Greek. onar. See note on Matthew 1:20.
because of. Greek. dia.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 27:19". "E.W. Bullinger's Companion
bible Notes". https:https://www.studylight.org/commentaries/bul/matthew-27.html. 1909-1922.
The Bible Study New Testament
His wife sent him a message. Onthis sad day, only a Gentile woman spoke up to say a good
word for Jesus. She called him "that innocent man." Procula (that is her name) must have been
deeply interested in Jesus, and tradition says she became a follower of Christ after his
resurrection. [Contrast Jesus' attitude toward women (Luke 8:1-3) with the Jews who said: "For
better is the iniquity of a Prayer of Manasseh, than a woman doing a good turn" (Sirach 42:14).]
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Matthew 27:19". "The Bible Study New Testament".
https:https://www.studylight.org/commentaries/ice/matthew-27.html. College Press, Joplin, MO.
1974.
Ellicott's Commentary for English Readers
(19) The judgment seat.—The chair of judgment was placed upon a Mosaic pavement, and was
indispensable to the official action of any provincial ruler. (Comp. Note on John 19:13.)
His wife sent unto him.—Under the old regime of the Republic provincial governors were not
allowed to take their wives with them; but the rule had been relaxed under the Empire, and
Tacitus records (Ann. iii. 33, 34) a vain attempt to revive its strictness. Nothing more is known
of the woman thus mentioned; but the Apocryphal Gospel of Nicodemus (ii. 1) gives her name as
Procula, and states that she was a proselyte to Judaism. The latter fact is probable enough. About
this time, both at Rome and in other cities, such, e.g., as Thessalonica and Berœa (Acts 17:4;
Acts 17:12), Jews had gained considerable influence over women of the higher classes, and
carried on an active work of proselytism.
With that just man.—The word is striking, as showing the impression which had been made on
Pilate’s wife by all she had seen or heard. As contrasted with priests and scribes, He was
emphatically the “just,” the “righteous “One.
In a dream because of him.—Questions rise in our minds as to the nature of the dream. Was it, as
some have thought, a divine warning intended to save her husband from the guilt into which he

was on the point of plunging? Did it come from the Evil Spirit, as designed to hinder the
completion of the atoning work? Was it simply the reflection of the day-thoughts of a sensitive
and devout woman? We have no data for answering such questions, but the very absence of data
makes it safer and more reverential to adopt the last view, as involving less of presumptuous
conjecture in a region where we have not been called to enter. What the dream was like may be a
subject for a poet’s or—as in a well-known picture by a living artist—for a painter’s imagination,
but does not fall within the province of the interpreter.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 27:19". "Ellicott's Commentary for English
Readers". https:https://www.studylight.org/commentaries/ebc/matthew-27.html. 1905.
Treasuryof Scripture Knowledge
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.
his
Genesis 20:3-6; 31:24,29; Job 33:14-17; Proverbs 29:1
that just
4,24; Isaiah 53:11; Zechariah 9:9; Luke 23:41,47; 1 Peter 2:22; 1 John 2:1
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Matthew 27:19". "The Treasury of Scripture Knowledge".
https:https://www.studylight.org/commentaries/tsk/matthew-27.html.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
There is nothing to indicate this to have been a miraculous dream. It is natural for the exciting events
occurring in one"s presence to make an impression on the mind, and that in turn would cause dreams
to come in sleep. The innocence of Jesus was so evident that even this pagan wife of the governor
was concerned about what might come to her husband if he should have any part in persecuting such
a just man.

PRECEPT AUSTIN RESOURCES
THE DREAM OF PILATE’S WIFE NO. 1647
A SERMON DELIVERED ON LORD’S-DAYMORNING, FEBRUARY26,
1882, BYC. H. SPURGEON,AT THE METROPOLITAN TABERNACLE,
NEWINGTON.
“When he was setdown on the judgment seat, his wife sent unto him, saying,
Have you nothing to do with that just man: for I have suffered many things
this day in a dream because ofHim.” Matthew 27:19.
I EARNESTLYwishedto pursue the story of our Savior’s trials previous to
His crucifixion, but when I satdown to study the subjectI found myself
altogetherincapable of the exercise. “WhenI thought to know this, it was too
painful for me.” My emotions grew so strong, and my sense ofour Lord’s
grief became so extremely vivid, that I felt I must waive the subjectfor a time.
I could not watchwith Him another hour, and yet I could not leave the
hallowedscene. It was, therefore, a relief to meet with the episode of Pilate’s
wife and her dream. It enables me to continue the thread of my narrative, and
yet to relax the extreme tension of the feelings causedby a near view of the
Master’s griefand shame. My spirit failed before the terrible sight. I thought I
saw Him brought back from Herod where the men of war had setHim at
naught. I followedHim through the streets againas the cruel priests pushed
through the crowdand hastenedHim back to Pilate’s hall. I thought I heard
them in the streets electing Barabbas, the robber, to be setfree, instead of
Jesus, the Savior, and I detectedthe first rising of that awful cry, “Crucify,

crucify,” which they shriekedout from their bloodthirsty throats, and there
He stood who loved me and gave Himself for me, like a lamb in the midst of
wolves, with none to pity and none to help Him. The vision overwhelmed me,
especiallywhen I knew that the next stage would be that Pilate, who had
clearedHim, by declaring, “I find no fault in Him,” would give Him over to
the tormentors that He might be scourged, that the mercenarysoldiery would
crownHim with thorns and mercilesslyinsult Him, and that He would be
brought forth to the people and announced to them with those heart-rending
words, “Beholdthe man!” Was there ever sorrow like His sorrow? Rather
than speak about it this day, I feelinclined to actlike Job’s friends, of whom it
is written, that at the sight of him “they lifted up their voices and wept; and
satdown with him upon the ground sevendays and sevennights, and none
spoke a word unto him: for they saw that his grief was very great.” We leave
the Masterawhile to look at this dream of Pilate’s wife, which is only spoken
of once in the Scriptures, and then by Matthew. I know not why only that
evangelistshould have been commissionedto record it, perhaps he alone
heard of it, but the one record is sufficient for our faith, and long enough to
furnish food for meditation. We receive the story as certified by the Holy
Spirit. Pilate throughout his term of office had grosslymisbehaved himself.
He had been an unjust and unscrupulous ruler of the Jews. The Galileans and
the Samaritans both felt the terror of his arms, for he did not hesitate to
massacre themat the slightestsign of revolt. And among the Jews themselves,
he had sent men with daggers into the midst of the crowds at the great
gatherings, and so had cut off those who were obnoxious to him. Gain was his
objective, and pride ruled his spirit. At the time when Jesus ofNazarethwas
brought before him, a complaint againsthim was on the way to Tiberius the
Emperor, and he feared lesthe should be called to accountfor his oppressions,
extortions, and murders. His sins at this moment were beginning to punish
him, as Jobwould word it, “The iniquities of his heels compassedhim about.”
One terrible portion of the penalty of sin is its power to force a man to commit
yet further iniquity. Pilate’s transgressions were now howling around him like
a pack of wolves, he could not face them, and he had not grace to flee to the
one greatrefuge. But his fears drove him to flee before them, and there was no
way apparently open for him but that which led him into yet deeper
abominations. He knew that Jesus was without a single fault, and yet since the

Jews clamoredfor His death, he felt that he must yield to their demands, or
else they would raise another accusationagainsthim, namely, that he was not
loyal
2 The Dreamof Pilate’s Wife Sermon #1647
2 Tell someone todayhow much you love Jesus Christ. Volume 28
to the sovereigntyof Caesar, forhe had allowedone to escape who had called
Himself a king. If he had behaved justly he would not have been afraid of the
chief priests and scribes. Innocence is brave, but guilt is cowardly. Pilate’s old
sins found him out and made him weak in the presence of the despicable crew,
whom otherwise he would have driven from the judgment seat. He had power
enough to have silencedthem, but he had not sufficient decisionof character
to end the contention. The powerwas gone from his mind because he knew
that his conduct would not bear investigation, and he dreaded the loss of his
office, which he held only for his ownends. See there with pity that scornful
but vacillating creature wavering in the presence ofmen more wickedthan
himself and more determined in their purpose. The fell determination of the
wickedpriests causedhesitating policy to tremble in their presence, and Pilate
was driven to do what he would gladly have avoided. The manner and the
words of Jesus had impressedPilate. I say the manner of Jesus, for His
matchless meeknessmust have struck the governoras being a very unusual
thing in a prisoner. He had seenin captured Jews the fierce courage of
fanaticism, but there was no fanaticism in Christ. He had also seenin many
prisoners the meanness which will do or say anything to escape from death,
but he saw nothing of that about our Lord. He saw in Him unusual gentleness
and humility combined with majestic dignity. He beheld submission blended
with innocence. This made Pilate feelhow awful goodness is. He was
impressed—he could not help being impressed—with this unique sufferer.
Besides, ourLord had before him witnesseda goodconfession—you
remember how we consideredit the other day—and though Pilate had huffed
it off with the pert question, “Whatis truth?” and had gone back into the
judgment hall, yet there was an arrow fixed within him which he could not
shake off. It may have been mainly superstition, but he felt an awe of one
whom he half suspectedto be an extraordinary person. He felt that he himself

was placedin a very extraordinary position, being askedto condemn one
whom he knew to be perfectly innocent. His duty was clearenough, he could
never have had a question about that, but duty was nothing to Pilate in
comparisonwith his owninterests. He would spare the Just One if he could do
so without endangering himself, but his cowardlyfears lashed him on to the
shedding of innocent blood. At the very moment when he was vacillating,
when he had proffered to the Jews the choice of Barabbas, orJesus of
Nazareth—atthat very moment, I say, when he had takenhis seatupon the
bench, and was waiting for their choice, there came from the hand of God a
warning to him, a warning which would forevermake it clearthat, if he
condemned Jesus, it would be done voluntarily by his ownguilty hands. Jesus
must die by the determinate counseland foreknowledge ofGod, and yet it
must be by wickedhands that He is crucified and slain, and therefore Pilate
must not sin in ignorance. A warning to Pilate came from his own wife
concerning her morning’s dream, a vision of mystery and terror, warning him
not to touch that just person, “For,” she said, “I have suffered many things
this day in a dream because ofHim.” There are times in most men’s lives
when, though they have been wrong, yet they have not quite been seton
mischief, but have come to a pause and have deliberated as to their way, and
then God in greatmercy has sent them a caution, and has set up a danger
signalbidding them stop in their mad careerbefore they plunged themselves
finally into irretrievable ruin. Somewhere in that direction lies the subjectof
our presentdiscourse. O that the Spirit of God may make it useful to many.
I. And first, I call your attention to THE COOPERATIONOF
PROVIDENCE WITHTHE WORK OF GOD. I call it the work of God to
warn men againstsin, and I callyour attention to Providence working with it
to bring the preventives and cautions of divine mercy home to men’s minds.
For, first, observe the providence of God in sending this dream. If anything
beneath the moon may be thought to be exempt from law, and to be the
creature of pure chance, surely it is a dream. True, there were in old times,
dreams in which God spoke to men prophetically, but ordinarily they are the
carnival of thought, a maze of mental states, a dance of disorder. The dreams
which would naturally come to the wife of a Roman governorwould not be
likely to have much of tenderness or consciencein them, and would not, in all
probability, of themselves run in the line of mercy. Dreams ordinarily are the

most disorderly of phenomena, and yet it seems that they are ordered of the
Lord. I canwell understand that every drop of spray which flashes from the
wave when it dashes againstthe cliff has its appointed orbit as truly as the
stars of heaven, but the thoughts of men appear to be utterly lawless,
especiallythe thoughts of men when deep sleepfalls upon them. One might as
well foretell the flight of a bird as the course of a dream. Such wild fantasies
seemto be ungoverned and ungovernable. Many things operate naturally to
Sermon #1647 The Dreamof Pilate’s Wife 3
Volume 28 Tell someone todayhow much you love Jesus Christ. 3
fashion a dream. Dreams frequently depend upon the condition of the
stomach, upon the meat and drink takenby the sleeperbefore going to rest.
They often owe their shape to the state of the body or the agitationof the
mind. Dreams may, no doubt, be causedby that which transpires in the
chamber of the house, a little movement of the bed causedby passing wheels,
or the tramp of a band of men, or the passing of a domestic acrossthe floor, or
even the running of a mouse behind the wall, may suggestand shape a dream.
Any slight matter affecting the senses atsuch time may raise within the
slumbering mind a mob of strange ideas. Yet whatevermay have operatedin
this lady’s case, the hand of providence was in it all, and her mind, though
fancy free, wanderednowhere but just according to the will of God to
accomplishthe divine purpose. She must dream just so and no way else, and
that dream must be of such and such an order, and none other. Even
dreamland knows no godbut God, and evenphantoms and shadows come and
go at His bidding, neither canthe images of a night vision escape from the
supreme authority of the MostHigh. See the providence of God in the fact
that the dream of Pilate’s wife, however caused, shouldbe of such a form and
come at such a time as this. Certain old writers trace her dream to the devil,
who thus hoped to prevent the death of our Lord, and so prevent our
redemption. I do not agree with the notion, but even if it were so, I admire all
the more the providence which overrules even the devices of Satan for the
purposes of wisdom. Pilate must be warned, so that his sentence may be his
own actand deed, and that warning is given him through his wife’s dream, so
does Providence work. Note, next, the providence of God in arranging that

with this dream there should be greatmental suffering. “I have suffered many
things in a dream concerning Him!” I cannottell what vision passedbefore
her mind’s eye, but it was one which causedher terrible agony. A modern
artist has painted a picture of what he imagined the dream to be, but I shall
not attempt to follow that greatman in the exercise offancy. Pilate’s wife may
have realized in her sleepthe dreadful spectacleofthe crownof thorns and
the scourge,oreven of the crucifixion and the death agony. And truly, I know
of nothing more calculatedto make the heart suffer many things concerning
the Lord Jesus than a glance at His death. Around the cross there gathers
grief enough to cause many a sleeplessnight, if the soul has any tenderness left
in it. Or her dream may have been of quite another kind. She may have seen
in vision the Just One coming in the clouds of heaven. Her mind may have
pictured Him upon the greatwhite throne, even the man whom her husband
was about to condemn to die. She may have seenher husband brought forth to
judgment, himself a prisoner to be tried by the JustOne, who had before been
accusedbefore him. She may have awaked;startledat the shriek of her
husband, as he fell back into the pit that knows no bottom. Whatever it was,
she had suffered repeated painful emotions in the dream, and she awoke
startled and amazed. The terror of the night was upon her, and it threatened
to become a terror to her for all her days, and she therefore hastens to stay
her husband’s hand. Now, herein is the hand of God, and the simple story
goes to prove that the wandering nomads of dreamland are still under His
control, and He cancause them to produce distress and anguish, if some
grand end is to be servedthereby. Equally remarkable is it that she should
have sent to her husband the message,“Have nothing to do with this just
person.” Mostdreams we quite forget. A few we mention as remarkable, and
only now and then is one impressed upon us so that we remember it for years.
Scarcelyhave any of you had a dream which made you send a message to a
magistrate upon the bench. Such an intention would only be resortedto in an
urgent case.Thoughthe judge was your own husband you would be very
hard-pressedbefore you would worry him with your dreams while he was
occupiedwith important public business. Mostly a dream may wait till
business is over. But so deep was the impression upon this Roman lady’s mind
that she does not wait until her lord comes home, but sends to him at once.
Her advice is urgent—“Have you nothing to do with this Just One.” She must

warn him now, before he has laid a stroke on Him, much less stainedhis
hands in His blood. Not, “Have a little to do and scourge Him, and let Him
go,” but “Have you nothing to do with Him. Say not an unkind word, nor do
Him any injury! Deliver Him from His adversaries!If He must die, let it be by
some other hand than yours! My husband, my husband, my husband, I
beseechyou; have nothing to do with this just person. Let Him alone, I pray
you!” She words her messagevery emphatically. “Have you nothing to do
with this just person: for I have suffered many things in a dream concerning
Him. Think of your wife! Think of yourself! Let my sufferings about this Holy
One be a warning to you. For my sake let Him alone!” And yet, do you know,
her messageto my ear sounds rather authoritative for a woman to her
husband, and he a judge! There is a tone about it that
is not ordinarily in the address of wives to husbands. “Have you nothing to do
with that just man: for I have suffered many things this day in a dream
because ofHim.” It shows a wonderful providence of God that this lady was
moved to send so strong a messageto her self-willed husband, to beseech, to
entreat, to implore, almost to demand of him, that he let this just man go. O
Providence, how mightily can you work!O Lord, the seraphim obey You, but
You find an equally willing servitorin a wife who, at Your bidding, stands
betweenher husband and a crime! Once more, about this providence I want
you to notice the peculiar time in which her warning came. It was evidently a
dream of the morning, “I have suffered many things in a dream this day.” The
day had not long broken—it was yet early in the morning. The Romans had a
superstition that morning dreams are true. I suppose it was after her husband
had left her that she thus dreamed. If I may be allowed, not to state a fact, but
to make a conjecture, which seems to me most probable, she was a dearly
beloved wife, but sicklyand therefore needed to rest further into the day than
her husband. And when he had left his couch, she had yet another sleep, and
being a sensitive person, and all the more likely to dream, she awoke fromher
morning sleepoppressedwith a terror which she could not shake off. Pilate
was gone, and she was told that he was in the judgment hall. She askedher

attendants why he was there so early, and they replied that there had been an
unusual clamor in the courtyard, for the high priests and a mob of Jews had
been there, and the governorhad gone out to them. They might, perhaps, also
tell her that Jesus ofNazareth was brought there a prisoner, and the priests
were entreating Pilate to put Him to death, though they had heard the
governorsay that he found no fault in Him. “Go,” she saidto her maid, “call
to one of the guards, and bid him go at once to my husband, and say what I
tell you. Let him speak aloud, that some of the cruel Jews may hearit, and be
moved from their cruel purpose. Let him say that I implore my husband to
have nothing to do with this just person, for I have suffered many things this
very morning in a dream concerning Him.” Just at the moment, you see, when
Pilate had sat down on the judgment seat, the warning came to him. When
there was a little lull, and he was anxious to acquit his prisoner, at that instant
of time which was the most hopeful, this weight was thrown into the right side
of the scale, thrownin most wiselyand mercifully to keepback Pilate from his
grievous sin. The warning came at the nick of time, as we say, though, alas, it
came in vain! Admire the punctuality of Providence. God never is before His
time. He never is too late. It shall be seenconcerning all that He does, that on
the same day determined by the prophecy, the fulfillment came. My soul
stands trembling while she sings the glory of her God, whose providence is
high, even like Ezekiel’s wheels. But the wheels are full of eyes, and as they
turn, all the surroundings are observedand provided for, so that there are no
slips, or oversights, oraccidents, or delays. Prompt and effectualis the
operationof the Lord. Thus much concerning Providence, and I think you
will all agree that my point is proven—that providence is always co-working
with the grace ofGod. A greatwriter who knows but little about divine things,
yet, nevertheless, tells us that he perceives a powerin the world which works
for righteousness. Exactlyso!It is well spoken, for this is the chief of all
powers. When you and I go out to warn men of sin, we are not alone, all
Providence is at our back. When we preach Christ crucified, we are workers
togetherwith God. Godis working with us as well as by us. Everything that
happens is driving towards the end for which we work, when we seek to
convince men of sin and of righteousness.Where the Spirit of God is, all the
forces of nature and providence are mustered. The fall of empires, the death
of despots, the rising up of nations, the making or the breaking of treaties,

terrific wars and blighting famines, are all working out the grand end. Yes,
and domestic matters, such as the death of children, the sickness ofwives, the
loss of work, the poverty of the family, and a thousand other things are
working, working, always working, forthe improvement of men. And you and
I, lending our poor feebleness to cooperate withGod, are marching with all
the forces ofthe universe. Have comfort, then, in this, O workers forJesus,
suffering many things for Him, be of goodcourage, forthe stars in their
courses fight for the servants of the living God, and the stones of the field are
in league with you. II. Secondly, I gather from this story THE
ACCESSIBILITYOF CONSCIENCETO GOD. How are we to reachPilate?
How are we to warn him? He has rejected the voice of Jesus and the sight of
Jesus—couldnot Peterbe fetchedto expostulate with him? Alas, Peterhas
denied his Master. Could not John be brought in? Even he has forsakenthe
Lord. Where shall a messengerbe found? It shall be found in a dream. God
can getat men’s hearts, howeverhardened they may be. Never give them up,
never
despair of awakening them. If my ministry, your ministry, and the ministry of
the blessedBook shouldall seemto be nothing, God canreach the conscience
by a dream. If the sword comes not at them at close quarters, yet what seems
but a stray arrow from a bow drawn at a venture shall find the joints in their
harness. We ought to believe in God about wickedmen, and never say of
them, “It is impossible that they should be converted.” The Lord can wound
leviathan, for His weapons are many, and they are suited to the foe. I do not
think a dream would operate upon my mind to convince me, but certain
minds lie open in that direction, and to them a dream may be a power. God
may use evensuperstition to accomplishHis beneficent purposes. Many
besides Pilate have been warned by dreams. Better still, Pilate was accessible
through the dream of his wife. Henry Melvill has a very wonderful discourse
upon this topic, in which he tries to show that probably if Pilate had dreamed
this dream himself, it would not have been so operative upon him as when his
wife dreamed it. He takes it as a supposition, which nobody candeny, that

Pilate had an affectionate and tender wife, who was very dear to him. The one
brief narrative which we have of her certainly looks that way, it is evident that
she loved her husband dearly, and would therefore prevent his acting unjustly
to Jesus. To send a warning by her was to reachPilate’s conscience through
his affections. If his beloved wife was distressedit would be sure to weigh
heavily with him, for he would not have her troubled. He would gladly shield
his tender one from every breath of wind and give her perfect comfort, and
when she pleads, it is his delight to yield. It is, therefore, no small trouble to
him that she is suffering, suffering so much as to send a messageto him,
suffering because of one who deserves her goodopinion—one whom Pilate
himself knows to be without fault. If this lady was indeed the wife of Pilate’s
youth, tender and dearly beloved, and if she was gradually sickening before
his eyes, her pale face would rise before his loving memory, and her words
would have boundless power overhim when she said, “I have suffered many
things in a dream.” O Claudia Procula, if that were your name, well did the
Lord of mercy entrust His message to your persuasive lips, for from you it
would come with tenfold influence. Tradition declares this lady to have been a
Christian, and the Greek Church has placed her in their calendaras a saint.
For this we have no evidence, all that we know is that she was Pilate’s wife,
and used her wifely influence to stay him from this crime. How often has a
tender, suffering, loving womanexercisedgreatpowerover a coarse, rough
man! The Allwise One knows this, and therefore He often speaks to sinful men
by this influential agency. He converts one in a family that she may be His
missionary to the rest. Thus He speaks withsomething better than the tongues
of men and of angels, for He uses love itself to be His orator. Affection has
more might than eloquence. That is why, my friend, God sent you, for a little
while that dear child who prattled to you about the Savior. She is gone to
heaven now, but the music of her little hymns rings in your ears evennow,
and her talk about Jesus and the angels is yet with you. She has been called
home, but Godsent her to you for a seasonto charm you to Himself and win
you to the right way. Thus He bade you ceasefrom sin and turn to Christ.
And that dear mother of yours, who is now before the throne, do you
remember what she said to you when she was dying? You have heard me a
greatmany times, but you never heard a sermon from me like that address
from her dying couch. You can never quite forgetit, or shake yourself free

from its power. Beware how you trifle with it. To Pilate, his wife’s message
was God’s ultimatum. He never warned him again, and even Jesus stoodsilent
before him. O my friend, to you it may be that your child, your mother, or
your affectionate wife may be God’s lastmessenger, the final effort of the
warning angelto bring you to a better mind. A loving relative pleading with
tears is often the forlorn hope of mercy. An attack so skillfully planned and
wiselyconducted may be regarded as the last assaultof love upon a stubborn
spirit, and after this it will be left to its own devices. The selectionofthe wife
was no doubt made by infinite wisdom and tenderness, that if possible Pilate
might be stopped in his careerof crime and strengthened to the performance
of an actof justice by which he would have avoidedthe most terrible of
crimes. So, then, we may safelyconclude that the Lord has His missionaries
where the city missionary cannotenter. He sends the little children to sing and
pray where the preacheris never heard. He moves the godly woman to
proclaim the gospelby her lip and life where the Bible is not read. He sends a
sweetgirl to grow up and win a brother or a father where no other voice
would be allowedto tell of Jesus and His love. We thank God it is so. It gives
hope for the households of this godless city—it gives us hope even
for those for whom the Sabbath bell rings out in vain. They will hear, they
must hear these home preachers, these messengers who tug at their hearts.
Yes, and let me add that where God does not employ a dream, nor use a wife,
yet He can getat men’s conscienceby no visible means but by thoughts which
come unbidden and abide upon the soul. Truths long buried suddenly rise up,
and when the man is in the very act of sin he is stopped in the way, as Balaam
was when the angelmet him. How often it has happened, that consciencehas
met a guilty man even in the moment when he meant to enjoy the pleasure
filled with wrong, even as Elijah met Ahab at the gate of Naboth’s vineyard!
How the king starts back as he beholds the prophet, he would soonerhave
seenthe very devil than Elijah. Angrily he cries, “Have you found me, O my
enemy?” Though, indeed, Elijah was his best friend, had he known it. Often
does consciencepounce upon a man, when the sweetmorselof sin has just

been rolled under his tongue, and he is sitting down to enjoy it. The visitation
of conscienceturns the stolenhoney into bitterness, and the forbidden joy into
anguish. Conscienceoftenlies like a lion in a thicket, and when the sinner
comes along the broad road it leaps upon him, and for a while he is sorely put
to it. The bad man is comparable to leviathan, of which we read that his scales
are his pride, shut up togetheras with a close seal,so that the swordof him
that lays at him cannothold, the spear, the dart, nor the javelin, and yet the
Lord has a way of coming at him and sorely wounding him. Let us, therefore,
both hope and pray for the very worstof men. Brothers and sisters, use for
the goodof men anything which comes in your way. Use not only sober
argument and sound doctrine, but even if a dream has touched your heart, do
not hesitate to repeatit where it may have effect. Any weaponmay be used in
this war. But see to it that you seek the souls of men, all of you. You who are
wives should be especiallystirred up to this sacredwork. RememberPilate’s
wife, and think of her as affectionatelygiving the warning to her husband, and
go and do likewise.Neverkeepback from an ungodly husband the word
which may convert him from the error of his ways. And you, dear children,
you sisters, you of the gentler sort, do not hesitate, in your own quiet way, to
be heralds for Jesus whereveryour lot is cast. As for us all, let us take care
that we use every occasionfor repressing sin and creating holiness. Let us
warn the ungodly at once, for perhaps the man to whom we are sent has not
yet performed the fatal deed. Let us stand in the gap while yet there is space
for repentance. Pilate is even now sitting on the judgment seat. Time is
precious. Make haste!Make haste, before yet he commits the deed of blood!
Send the messengerto him! Stop him before the deed is done, even though he
should complain of your interference. Say to him, “Have you nothing to do
with this just person: for I have suffered many things because ofHim, and I
pray you do nothing againstHim.” That is our secondpoint. God bless it.
Although I cannot preach upon it as I would, the Spirit of God can put power
into it. III. Thirdly, we have now the lamentable task of observing THE
FREQUENT FAILURE EVEN OF THE BEST MEANS. I have ventured to
say that, humanly speaking, it was the best means of reaching Pilate’s
conscienceforhis wife to be led to expostulate with him. He would hear but
few, but he would hear her, and yet even her warning was in vain. What was
the reason? First, self-interestwas involved in the matter, and that is a

powerful factor. Pilate was afraid of losing his governorship. The Jews would
be angry if he did not obey their cruel bidding. They might complain to
Tiberius and he would lose his lucrative position. Alas, such things as these
are holding some of you captives to sin at this moment. You cannotafford to
be true and right, for it would costtoo much. You know the will of the Lord,
you know what is right, but you renounce Christ by putting Him off, and by
abiding in the ways of sin that you may gain the wages thereof. You are afraid
that to be a true Christian would involve the loss of a friend’s goodwill, or the
patronage of an ungodly person, or the smile of an influential worldling, and
this you cannot afford. You count the cost, and reckonthat it is too high. You
resolve to gain the world, even though you lose your soul! What then? You
will go to hell rich! A sorry result this! Do you see anything desirable in such
an attainment? Oh that you would consideryour ways and listen to the voice
of wisdom! The next reasonwhy his wife’s appealwas ineffectual was the
fact that Pilate was a coward. A man with legions at his back, and yet afraid
of a Jewishmob—afraid to let one poor prisoner go whom he knew to be
innocent, afraid because he knew his conduct would not bear inspection! He
was, morally, a coward!Multitudes of people go to hell because they have not
the courage to fight their way to heaven.
“The fearful and unbelieving shall have their portion in the lake which burns
with fire and brimstone, which is the seconddeath.” So says the Word of God.
They are afraid of encountering a fool’s laugh, and so rush upon everlasting
contempt. They could not bear to tear themselves awayfrom old companions,
and excite remarks and sarcasmamong ungodly wits, and so they keeptheir
companions and perish with them. They have not the pluck to say, “No,” and
swim againstthe stream. They are such cowardlycreatures that they will
soonerbe forever lostthan face a little scorn. Yet while there was cowardice
in Pilate, there was presumption too. He who was afraid of man and afraid to
do right, yet dared to incur the guilt of innocent blood. Oh, the cowardice of
Pilate to take waterand wash his hands, as if he could washblood off with
water, and then to say, “I am innocent of His blood”—whichwas a lie—“see

you to it.” By those lastwords he brought the blood upon himself, for he
consignedhis prisoner to their tender mercies, and they could not have laid a
hand upon Him unless he had given them leave. Oh, the daring of Pilate thus
in the sight of God to commit murder and disclaim it. There is a strange
mingling of cowardliness and courage aboutmany men. They are afraid of a
man, but not afraid of the eternal God who candestroy both body and soul in
hell. This is why men are not saved, even when the best of means are used,
because they are presumptuous, and dare defy the Lord. Besides this, Pilate
was double-minded. He had a heart and a heart. He had a heart after that
which was right, for he soughtto release Jesus,but he had another heart after
that which was gainful, for he would not run the risk of losing his postby
incurring the displeasure of the Jews. We have plenty around us who are
double-minded. Such are here this morning, but where were they last night?
You will be touched by today’s sermon! How will you be affectedtomorrow
by a lewd speechor a lascivious song? Manymen run two ways. They seem
earnestabout their souls, but they are far more eageraftergain or pleasure.
Strange perversity of man, that he should tear himself in two. We have heard
of tyrants tying men to wild horses and dragging them asunder, but these
people do this with themselves. Theyhave too much conscienceto neglectthe
Sabbath, and to forego attendance atthe house of prayer, too much
conscienceto be utterly irreligious, to be honestly infidel, and yet at the same
time they have not enough conscienceto keepthem from being hypocrites.
They let “I dare not” wait upon “I would.” They want to do justly, but it
would be too costly. They dare not run risks, and yet, meanwhile, they run the
awful risk of being driven forever from the presence of God to the place
where hope can never come. Oh that my words were shot as from a cannon!
Oh that they would hurl a cannon-shotat indecision! Oh that I could speak
like God’s own thunder, which makes the hinds to calve, and breaks the rocks
in pieces. Evenso would I warn men againstthese desperate evils which
thwart the efforts of mercy, so that, even when the man’s own wife, with
tender love, bids him escape fromthe wrath to come, he still chooses his own
destruction. IV. Lastly, we have a point which is yet more terrible, THE
OVERWHELMING CONDEMNATIONOF THOSE WHO THUS
TRANSGRESS.This Pilate was guilty beyond all excuse. He deliberately and
of his own free will condemned the just Son of God to die, being informed that

He was the Son of God, and knowing both from his own examination and
from his wife that He was a “just person.” Observe that the messagewhich
he receivedwas most distinct. It was suggestedby a dream, but there is
nothing dreamy about it. It is as plain as words can be put—“Have you
nothing to do with that just man: for I have suffered many things this day in a
dream because ofHim.” Pilate condemned the Lord with his eyes open, and
that is an awful wayof sinning. Oh, my dear friends, am I addressing any here
who are purposing to do some very sinful thing, but have lately receiveda
warning from God? I would add one more caution. I pray you by the blessed
God, and by the bleeding Savior, and as you love yourself, and as you love her
from whom the warning may have come to you, do stop, and hold your hand!
Do not do this abominable thing! You know better. The warning is not put to
you in some mysterious and obscure way, but it comes point blank to you in
unmistakable terms. Godhas sent conscienceto you, and He has enlightened
that conscience, so thatit speaks very plain English to you. This morning’s
discourse stops you on the highway of sin, puts its pistol to your ear, and
demands that you “Stand and deliver.” Stir an inch, and it will be at your own
soul’s peril. Do you hear me? Will you regardthis heaven-sentexpostulation?
Oh, that you would stand still awhile and hear what God shall speak while He
bids you yield yourself to Christ today. It may be now or never with you, as it
was with Pilate that day. He had the evil thing which he was about to do fully
describedto him, and therefore if he ventured
8 Tell someone today how much you love Jesus Christ. Volume 28
on it, his presumption would be great. His wife had not said, “Have nothing to
do with this man,” but “with this just man,” and that word rang in his ears,
and againand againrepeateditself till he repeatedit too. Readthe twenty-
fourth verse. When He was washing his wickedhands he said, “I am innocent
of the blood of this just person”—the very name his wife had given to our
Lord. The arrows stuck in him! He could not shake them off! Like a wild
beast, he had the javelin sticking in his side, and though he rushed into the
forestof his sin, it was evidently rankling in him still— “that just person”
haunted him. Sometimes Godmakes a man see sin as sin, and makes him see

the blacknessofit, and if he then perseveres in it, he becomes doubly guilty,
and pulls down upon himself a doom intolerable beyond that of Sodom of old.
Beside that, Pilate was sinning not only after distinct warning, and a warning
which set out the blackness ofthe sin, but he was sinning after his conscience
had been touched and moved through his affections. It is a dreadful thing to
sin againsta mother’s prayer. She stands in your way, she stretches out her
arms, and with tears she declares that she will block your road to hell. Will
you force your way to ruin over her prostrate form? She kneels!She grasps
your knees, she begs you not to be lost. Are you so brutal as to trample on her
love? Your little child entreats you, will you disregard her tears? Alas, she was
yours, but death has removed her, and before she departed she entreatedyou
to follow her to heavenand she sang her little hymn— “Yes, we’ll gather at
the river.” Will you fling your babe aside us though you were another Herod
that would slay the innocents and all in order that you may curse yourself
forever and be your own destroyer? It is hard for me to talk to you like this. If
it is coming home to any of you it will be very hard for you to hear it. Indeed, I
hope it will be so hard that you will end it by saying, “I will yield to love which
assails me by such tender entreaties.” It will not be a piece of mere
imagination if I conceive that at the last greatday, when Jesus sits upon the
judgment seat, and Pilate stands there to be judged for the deeds done in the
body, that his wife will be a swift witness againsthim to condemn him. I can
imagine that at the lastgreatday there will be many such scenesas that,
wherein those who loved us bestwill bring the weightiestevidences againstus,
if we are still in our sins. I know how it affectedme as a lad when my mother,
after setting before her children the way of salvation, said to us, “If you refuse
Christ and perish, I cannot plead in your favor and say that you were
ignorant. No, but I must sayAmen to your condemnation.” I could not bear
that! Would my mother say, “Amen” to my condemnation? And yet, Pilate’s
wife what can you do otherwise? Whenall must speak the truth, what can you
say but that your husband was tenderly and earnestlywarned by you and yet
consignedthe Savior to His enemies? Oh, my ungodly hearers, my soul goes
out after you. “Turn you; turn you, why will you die?” Why will you sin
againstthe Savior? God grant you may not rejectyour own salvation, but
may turn to Christ and find eternal redemption in Him. “Whoeverbelieves in
Him has everlasting life.”

Jesus was in the dream of pilate's wife

Jesus was in the dream of pilate's wife

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