John 18:39–40

In the next place, Pilate having absolved Christ, endeavours also to release him with the Jewes good liking; And taking occasion of their custome of having some one prisoner released to them at the feast of the Passeover, he propounds (as is marked, Matth. 27.17.) Barabbas, a murtherer, and Christ, to them, insinuating his desire that they should choose Christ; but they generally (both Rulers, and the people perswaded by them, Matth. 27.20.) do refuse him, and seek Barabbas to be set at liberty: As for this custome of the Jewes, it appears not to have been devised by the Roman Governours, for gratifying of the Jewes, but a custome of their own, invented in their declining times to honour their feast of the Passeover, and to be some memorial of their redemption from Egypt, and of their so much desired liberty. And now having no power themselves to release whom they would, they have recourse to the Governour, who was necessitate to yield to their custome, Luke 23. 17. belike, to prevent tumults. And as for the nature of this custom, as it was sinful of themselves, to devise any thing relating to their sacred solemnities, and to dispense with the Law of God, requiring that justice should be execute against malefactours; so in this particular, they manage it most wickedly, in prefering a notorious malefactour to innocent Christ. Doct. 1. Long inveterate customes do ordinarily prevail much among people, were they never so sinful and abominable, and so much the more, as they have any spacious pretext: As here, their continues a wicked custome, of releasing one at the Passeover, gilded over with a pretext of respect to that feast, which yet indeed made it the more abominable before God, that such a course should pretend any relation to his Ordinance. 2. If we look on Pilates part in this procedure, it may teach; partly, That humane policie, and carnal friends, and their interposing, will readily do Christ and his followers little successeful service in a strait; for, he doth but deal for Christ in a politick way; which did not avail. Partly, that whatever men have of a conscience of duty, yet that doth not avail before God, so long as they put not forth themselves to the utmost, in their stations, to see that done which is right; for, albeit Pilates endeavors serve indeed to clear Christs innocencie, and that Pilate in conscience judged him so; yet all that is not enough in him, seeing he did not employ his authority and power to rescue and defend the innocent, but doth only essay oratory and policie: and partly, that such as would faithfully follow conscience and light, had need to hold a loose grip of all other enjoyments and interests, and particularly, to avoid affectation of popularity; for, this was Pilates snare, that though he judged Christ innocent, and that he ought to be delivered, yet not being willing to lose the people; he only useth insinuations and policies, will ye that I release unto you the King of the Jewes? 3. If we look on the Jewes proceeding in this business, it may teach, partly, That men obdured and hardned by Gods judicial stroak, will neither regard civility, reason, nor common sense; light will not convince them, nor equity perswade them to what is right; for, so appeared in these obstinate Jewes: albeit Pilates procedure was very effectual in its kinde; for he propounds to their choice with Christ, a man whom common civility might make them ashamed to own, or seek to exempt from punishment, and preferre him to Christ; He insinuates his own inclination, and that it should be a courtesie to him, if they would seek Jesus to be released, Will ye that I release him unto you? Withal, he names him the King of the Jewes, insinuating that his death would tend to the discredit of their Nation, being one bearing such a name, (which they afterward resent, ch. 19. 21.) and accusing the multitude of levity, who not long since had proclaimed him their King and now would have him crucified; And yet all this prevailes not with them, They cried all again, (that is, in answer to him, or, again, after that former cry, that he would observe their custome, in releasing some one, of which, Mat. 15 8.) saying, not this man, but Barabbas. Now Barabbas was a robber; partly, it teacheth, That no persons, how vile soever, are so odious in the eyes of the enemies of God as Christ and his followers and friends; for, so much did Christ find in his own person, Barabbas a robber being preferred to him. 4 If we look to the hand of God and Christ in all this (without which nothing was done in this businesse, Acts 4.27, 28) it may teach, 1. Christ would have it evidently seen by us, that he suffered by the appointment of God, and that he loved to do so, in that he would not suffer any endeavour for his releasement to succeed. 2. He would also not be released, but crucified, at the Passeover, that he might prove himself the true Passeover sacrificed for us, and dying at such a time, the smell of his death might spread far and near, by reason of the great concourse at this time. 3. Christ hath sanctified unto his people disappointments in the matter of deliverance, when otherwise it might seem probable; hereby also encouraging them to suffer, when by these disappointments it is clear they should suffer; for, he in his own person is not released, albeit the Governour endeavoured it. 4. While Barabbas a robber is preferred to Christ, it may serve to put us in minde, that however in himself, and as to them who sought his life, he was most innocent; yet considering him in his Suretiship, he had more to suffer for, then ever Barabbas committed, and therefore is arrested by divine justice, while the other is permitted to escape; And this should invite every one who claimeth interest in his death, to lay to heart his share in these provocations and crimes which were then charged upon Christ. 5. Christ hath sanctified unto the godly, their being worse esteemed of in the world then the worst of men, and their being held unworthy to live on the earth, where many wicked men are tolerate, (See 1 Cor. 4.9. — 13. Acts 22.22.) and that even by corrupt Church-men; for, they preferred Barabbas a robber to himself.