Lucas 23:13-25

DISCOURSE: 1583
BARABBAS SPARED, AND CHRIST CONDEMNED

Lucas 23:13. And Pilate, when he had called together the chief-priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto [Note: The marginal translation “by him,” is far preferable.] him. I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this man, and release unto us Barabbas: (who for a certain sedition made in the city, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief-priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him. that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

THE prophets enter very minutely into the subject of Christ’s sufferings, in order that, instead of being led by them to doubt the truth of his Messiahship, we might see in them a demonstration that he was the very person to whom the prophecies referred. But it is not in this view only that we should dwell upon this mysterious subject: many other, and most important, ends are to be answered by the contemplation of his sufferings. We see in them his unparalleled love to us: we see also the desert of sin: and the trials which all his followers must, in a greater or less degree, be called to endure. That part of them which we are now to consider is, his condemnation at the bar of Pilate. Let us notice,

I. The circumstances of his condemnation—

There are three mentioned in our text; and to these we will confine our attention:

1. Pilate’s testimony respecting him—

[God so ordered it, that every person who was active in putting our Lord to death, should either directly or indirectly attest his innocence. We forbear to adduce other instances; such as that of Judas, or the Dying Thief, or the Centurion; because in the passage before us we have ample scope for illustrating the observation. Pilate here tells the whole assembly of the Jews, that he had examined Jesus, that he had examined him in their presence, and had inquired into all their allegations against him; and that, after the most careful investigation, he could not find that Jesus had been guilty of any one of those things laid to his charge. He then tells them, that he had sent both the prisoner and his accusers to Herod, who being governor of Galilee, where the crimes were said to have been committed, had the greater right to take cognizance of them; and, being a Jew, must be supposed to be more competent to judge of them, as being more conversant with the Jewish laws and customs than he could pretend to be: but that neither could Herod find in him any crime worthy of death. When he found that these united attestations did not satisfy them, he repeated a second and a third time his declarations, that Jesus was innocent: and he appealed to the whole multitude of his accusers, whether any of them could substantiate so much as one single charge against him. This they answered only by clamours: and thus unwittingly confessed, that they were unable in any single instance to prove their point — — — Thus all, both accusers and judges, confessed, that though he was to be “cut off, it was not for himself;” or, in other words, that “he was the true Messiah [Note: Daniel 9:26.].”]

2. His ineffectual attempts to save him—

[Pilate, being convinced of the innocence of Jesus, was very averse to condemn him: yet, being afraid of offending the Jews, he did not dare to acquit him. Upon the mention of Galilee therefore, he was glad to get rid of the matter altogether, and to send the parties to Herod, to be judged by him. When this expedient failed, he tried to pacify the people, by offering to inflict on Jesus the milder punishment of scourging; (though he had no right to punish in that manner a person whom he knew to be innocent;) but this would not satisfy them: they thirsted for his blood; and would be satisfied with nothing less. Perceiving that the chief priests and elders were the chief instigators of the people, he tried to secure his object by putting the matter entirely into the hands of the people; amongst whom he supposed Jesus must have many friends. Accordingly he reminded them of a privilege, which by the courtesy of the Roman government they enjoyed, of having one criminal liberated at their request; and, that there might he no comparison at all between the persons presented to their choice, he gave them the option of liberating Jesus, or a noted robber, rebel, and murderer, named Barabbas. This, however, through the influence of the priests, succeeded no better than the former devices. He therefore resorted to one more contrivance. He thought that the people would feel themselves highly honoured if they might on this occasion have their privilege extended to the liberating of two instead of one; and therefore, without expressing it in plain terms, he intimates to them, that if they chose to ask it, he would readily grant their request in favour of Jesus too: “What shall I do then with Jesus, which is called Christ [Note: Mateus 27:22.]?” But all was to no purpose: they were bent upon destroying Jesus, and would listen to no proposal in his favour — — — In their pertinacity however, we see, that though they were free agents, and criminal in the highest degree, they did only what was from eternity fixed in “the determinate counsel and foreknowledge of God [Note: Atos 2:23; Atos 4:28.].”]

3. His surrender of him to the will of his enemies—

[In proportion as Pilate wavered, the people became more urgent: and they would at last take no denial. Seeing therefore his efforts of no avail, he set the murderer, Barabbas, at liberty, and gave up Jesus into their hands; first, to be scourged, (in hopes that their pity might be moved, when they should see “great furrows ploughed upon his back,”) and then to suffer death upon the cross.
Satan, methinks, exulted now in having accomplished the final destruction of Jesus: but little did he imagine, that, whilst he was thus “bruising the heel” of the Messiah, his own head should receive a deadly blow, which he should never to all eternity recover [Note: Gênesis 3:15.]: and that the Messiah’s kingdom should be immoveably established, by the very means used to root it out from the earth [Note: Hebreus 2:14.]

We now pass on to suggest,

II.

Some reflections suited to the occasion—

Amongst the multitude of thoughts which such a subject must bring to the mind, we will fix on two or three of the most important:

1. How awful is the depravity of the human heart!

[This we can see in reference to the Jews: but we make a very defective improvement of Scripture history, if we do not use it as a glass wherein to see human nature in general, and our own hearts in particular.
What was the principle by which the priests and elders were actuated on this occasion? It was envy: “He knew that for envy they had delivered him.” And is not that principle in our hearts? Are we not told that “the spirit that dwelleth in us lusteth to envy?” Have Cain, and Ishmael, and Joseph’s brethren, none resembling them amongst us? It is true, that men are less conscious of that principle than perhaps of any other: but this arises from its so destroying the characters of those who are exposed to its malignant shafts, as to make them appear deserving of all the evil that it inflicts upon them. But though we see not this principle in ourselves, we discover it easily enough in others; and are constrained to confess its odiousness.

And, as the same principle exists in us, so, if Jesus Christ were now to come into the world again, and demean himself precisely in the same manner as he did before, he would excite the same inveterate hatred in us as he did in them. Suppose a poor man laying open the pride, the worldliness, the hypocrisy of all ranks of people, as well among the Clergy as the Laity, and drawing myriads after him from every quarter of the land; would this provoke no enmity: would it beget no murderous rancour in the hearts of those whose hypocrisy was detected, and whose influence was destroyed?
We may go further, and ask, whether the same impious choice be not made at this day as in the days of old? What is the preferring of the ungodly to the godly, and sin to holiness, but a preferring of Barabbas to Christ? Yes; and so common is this, that the generality of the world would rather be seen in public with a known rake or infidel, than with a man eminent for piety and godly zeal — — —
Behold then, I say, the human heart in general, and your own in particular; and whilst you justly wonder at the impiety of the Jews, learn no less to wonder at, and deplore, your own.]

2. How dangerous an evil is indecision!

[Had Pilate determined to execute justice without regard to consequences, he had never crucified the Lord of glory: but when he listened to the fear of man, and sought to please the Jews, he made a snare for his own feet: he encouraged the importunity which he should have silenced at first, and sacrificed his conscience to a desire of popularity. Unhappy man! what guilt did he contract, and what misery did he treasure up for himself by his want of resolution [Note: Atos 3:13; Atos 4:27. with Salmos 2:2; Salmos 2:9.]!

Thus it is also amongst us. We hear Christ and his religion vilified, and are afraid to defend them. We see wickedness practised, and are afraid to testify against it. To avoid the ridicule or displeasure of others, we are led into compliances which our conscience disapproves. In short, we are carried oftentimes from one sin to another, through a want of firmness to withstand the tide of fashion and custom. But, brethren, we shall have reason to deplore timidity infinitely more than any consequences which an adherence to duty can ever entail upon us. We all see what Pilate should have done. He should have said, ‘I am a judge, and I must decide according to law.’ Thus should we say: ‘I am a Christian, and I must act according to the Gospel: that is my directory; and nothing shall tempt me to depart from it: as for clamour, I regard it not: applause or censure are alike indifferent to me: if God call me to perform a duty, and all the world combine to make me swerve from it, my answer to them is, “Whether it be right to hearken unto you more than unto God, judge ye:” if I seek to please men, I cannot be the servant of Jesus Christ.’ I mean not that you are to be thus rigid in matters of indifference: but in matters of plain duty, you must “resist unto blood,” and embrace death rather than make shipwreck of a good conscience [Note: If a third reflection be wanted, it may stand thus: 3. How reasonable is it that we should submit to sufferings for Christ’s sake! and then, after representing his submission here manifested, such passages as 1 Pedro 2:19; 1 Pedro 4:12. may be cited to shew, that in suffering for him (provided it be “wrongfully,”) we have reason to rejoice, and to account it our highest honour. But this subject occurs elsewhere.]