John 19:10–11

In the next place, Pilate being offended at Christs silence, and that (as he judged) he considered not whom he misregarded, and that he had power to dispose of him at his pleasure; Christ, out of zeal to his Fathers honour, and in opposition to Pilates pride, Answers, 1. Concerning his power, that he had no power against him, unlesse it were given him of God: Whereby we are to understand, in general, that he had no absolute power or authority (as no man else) over him or any other, but he was subordinate to God in it, from whom it was given. Hence in particular, it followeth, partly, That he had no right or authority over him who was an innocent, to do him wrong, since no such authority was given him from above; Nor had he power to judge of him or his cause, who was God also, without especial dispensation of God, but he might have escaped their hands, as oft-times formerly he had done. And partly, That however, notwithstanding he had no right, he would be at it, to act against him; Yet it was not in his power to execute any such purpose, without the permission of God. And so in summe, Christ refutes his proud boasting of his power, by letting him see, that there was a power above him, to whom his power and authority was subordinate and subject, that it was by a particular dispensation he had any power over him; and, that he had no right to do wrong as he pleased to any, (though he boasted of it) nor could he execute any such purpose, without the permission of God. 2. Christ answers concerning Judas and the Jews who had delivered him into his hands, and declareth that however he should sin in employing his power to crucifie him, yet they had greater sin who put him in his power, and had treacherously betrayed and given him up. This is subjoyned to the former, by way of inference and conclusion, Therefore he hath the greater sin, And it concludes not only thus upon Pilates proud boast, that the greater his power was, as he alleaged, v. 10, the greater was their sin who put him under the hazard of such a power; But more clearly upon Christs former speech, thus; If his power was of God, they sinned the more, who would have him abuse that power, by crucifying of him, and especially they who knew more from the Scriptures of the subordination of humane powers to God, and what Christ was, then Pilate did. Doct. 1. Superficial tinctures of good in unrenewed men will soon appear what they are, if they get a tentation; for, albeit Pilate had even now been afraid, of what he had heard spoken of Christ, v. 8. yet now, when he is irritate with his silence, he appears in his own colours, speakest thou not unto me, &c? 2. Mens pride and conceit of their own greatnesse and power, if they be in any authority, will readily cause them miscarry, upon the least appearance of provocation; for, this did mislead Pilate here, Speakest thou not unto me? knowest thou not that I have power, &c? 3. It is the great sinne and snare of men in power, that they think they may employ their power as they please, and may dispose of these who are under them, according to their own humour and will, without controulment or opposition; for, this was Pilates reckoning here; Albeit in his conscience he had absolved Christ as innocent, and therefore would have had him released as one whom he might not wrong, yet when his pride is aloft, he thinks he may do what he pleaseth, knowest thou not that I have power to crucifie thee, and have power to release thee? 4. Men in their proud fits, care not what snare they run upon, nor what inconvenience they follow, so their pride get a vent, and they get leave to insult and boast; for, Pilate, in this proud boasting, doth not consider nor regard that his own confession that he had power to release Christ, did condemne him if he did not release him, but he must speak out his proud thoughts, whatever be the consequents. 5. Proud and insolent boasting of men will not finde Christ silent, but whatever else it be that he seem to take no notice of, he will be sure to appear against pride, especially when it reflects upon God, and the priviledges and protection his suffering people enjoy in him; for, Christ, who even now would not answer any thing, doth in this case answer, and is not silent. 6. Whatever men on earth boast of their power and authority, yet in their highest state, they are subordinate and subject to God, and must be accountable to him, and are overruled by him; for, so much is held out here, Thou couldest have no power at all, except it were given thee from above. 7. As no man can have any lawful authority, but what is warranted by God; So no authority or power which men have, doth warrant them to do any thing against innocent men or justice; Nor should they reckon that they can do any thing, but what they may warrantably and lawfully do; for, so much also is imported in this, Men have no power (or authority or right) except what is given from above, and so, as they may not usurp power, so they may not employ it as they please, (Mic. 2.1.) but as God approveth. 8. That Christ was under the power of any man, how eminent so ever, did slow from the peculiar dispensation of God, who ordered it to be so for the Redemption of his people, and not because he was obnoxious to their power, being the true God, and innocent in his own person as man; for, this holds true of him in a peculiar way, Thou couldest have no power at all against me, except it were given thee from above. 9. When Christ or his followers are in the hands of men, they should so look on themselves in their hands, as being first and chiefly in the hand of God, without whose permission they can neither conclude nor execute any thing; But either he will overrule and disappoint them, or what they do, his people ought to see his hand in it: for, so much further may be gathered from this, for the comfort or beleevers, that however great men, oft-times, will not respect what is right or wrong, yet it may still be said, Thou couldest have no power at all against me, except it were given thee from above. 10. Albeit all be guilty of sinne who have hand in persecuting of Christ; Yet the same sin may be more hainous in one then another, and is capable of many aggravations, considering the persons who act it, and other circumstances: for here. Judas and the Jewes have the greater sin; Albeit Pilate had sin in it, yet they had greater sinne, and their sin was the more odious, considering who they were, and what they did, 11. Such as treacherously betray Christ and his followers, and do instigate civil powers against them, may be more guilty, in Gods account, then they who deal with open violence against them; for, this was a part of the aggravation of their sin, that they betrayed and gave him up to the civil power: He Judas, or the Jewes, who are spoken of indefinitly and in the singular number) that delivered me unto thee, hath the greater sinne. 12. It is a very great aggravation of the sin of persecutors, when they will not content themselves to satisfie their rage by violence upon any terms; but will have mens authority, which is the Ordinance of God, prostitute and abused to satisfie their cruelty, and will have oppression and persecution acted under the specious pretext of justice; Therefore (because thou hast no power, except it be given thee) he that delivered me unto thee, that thou mayest abuse that power in crucifying me, hath the greater sin. 13. As the greatest height of impiety is readily to be found within the visible Church; So all the aggravations of sin are yet further heightned, when it is committed by such, and by men who, having knowledge of what is right, do yet out of malice go wrong, and seek to draw others with them: for, Therefore, also, he that delivered me unto thee, hath the greater sin, because they were members of the visible Church, and knew better whence men have their authority, and how far Christ was above his reach (except by particular dispensation) then Pilate did: and yet out of malice they persecuted him, and stirred up Pilate against him.