Wanting to release Jesus, Pilate addressed them again, Sermons
I. JUST, AND THEREFORE HONOURABLE. Two men in business have claims one against the other, and one cannot convince the other by argument; the proposal is made to adjust their respective claims by a compromise, each man consenting to forego something, the concession of the one being taken as a fair equivalent to that of the other: this is honorable to both. It very probably results in each man getting what is his due, and it saves both from the misery and expense of Litigation, and preserves good will and even friendship. II. WISE, AND THEREFORE COMMENDABLE. A society - it may be of a distinctly religious character - is divided by its members holding opposite opinions. Some advocate one course, the others urge a different one. The idea is suggested that a third course be adopted, which includes some features of the two; there is no serious principle involved, it is only a matter of procedure, a question of expediency. Then it will probably be found to be the wisdom of that society to accept the proposed compromise. Every one present has the double advantage of securing something which he approves, and (what is really better, if it could but be realized) that of yielding something to the wishes or the convictions of other people. III. GUILTY, AND THEREFORE CONDEMNABLE. Such was that of the text. Such have been innumerable others since then. All are guilty that are effected: 1. At the expense of truth. The teacher of Divine truth may bring his doctrine down to the level of his hearers' understanding; he may make known the great verities of the faith "in many portions" (πολυμερῶς); but he may not, in order to "please men," distort or withhold the living truth of God. If he does that he shows himself unworthy of his office, and he exposes himself to the severe condemnation of his Divine Master. 2. At the expense of justice. However anxious we may be to preserve outward harmony, we may not, for the sake of peace, do any one man a wrong; may not asperse his character, injure his prospects, wound his spirit. Rather than do that, we must face the storm, and guide our bark as best we can. 3. At the expense of self-respect. If Pilate had been less hardened than he probably was, less accustomed to the infliction of human pain and shame, he would have gone back to the interior of his house ashamed of himself, as he thought of the lacerating scene that immediately followed that mockery of a trial. If we cannot yield without inflicting on our own soul a real spiritual injury, without doing (or leaving undone) an action the remembrance of which will not only shame but weaken us, then we must not compromise the matter in dispute. We must tell our tale, whatever it may be; we must make our motion, whomsoever it may offend; we must walk straight on in the road of rectitude, in the path of humanity. - C.
Release unto us Barabbas. ? — We speak of the choice in the Lord's passion, which is —I. A SIGN OF THE LORD'S GRACE AND PATIENCE. II. A SIGN OF THE PEOPLE'S DEEP SHAME AND GUILT. 1. It was six o'clock in the morning. Conscience-smitten, as never before, Pilate perceives the mob — the Lord in their midst, with a white garment, and the crown of thorns on His head — returning from Herod, and approaching his palace. "Suffered under Pontius Pilate" — thus it runs in our imperishable creed, surely not to erect a monument to a weak man, but to warn us every Sunday. Christ suffered under indecision and doubt, .under fear of man and flattery of man. We speak, however, of the peoples choice. It was the custom to release unto them a prisoner at the feast. Pilate tries to avail himself of that custom. They shall decide with perfect clearness and consciousness. The decision shall be made as easy as possible for them. They shall examine and compare. "Whether of the twain will ye that I release unto you?" — thus asks Pilate. We have to make the same decision. Here, Christ, with the word of truth and life, which answers the deepest cravings of our heart; a light in our path which has never deceived any one. There, the wisdom of the world, with its devious ways and vain speech; with its final bankruptcy of all knowledge, asking, What is truth? Here, a love that seeks our salvation, that remains always true, even when human love is wavering; a love that never suffers the redeemed to be torn from its hand. There, selfishness, falsehood, and cunning; and finally, the comfortless advice, See thou to that! Here, forgiveness and peace; there, in spite of outward prosperity and splendour, a sting in the conscience that cannot be removed. Here, even in times of tribulation, the conviction: "The Lord is with me; His rod and His staff, they comfort me." There, in times of want and distress, murmuring obstinacy and despair. Here, hope that lasts beyond death, and that anchors itself in the mercy and promises of God, therefore, even in dying, able to triumph: "O death, where is thy sting? O grave, where is thy victory?" There, illusion upon illusion, for we never know what may happen, until death at last dispels every illusion I Who could still be doubtful about the choice? It is true many for a time allow others to decide for them. They move along as they are directed; they believe because others have told them so. Many avoid the decision even when commanded by the Word of God. But this is sure: There will come serious hours for each one, according to God's design and will, when he must decide of his own free will, when the refusal to decide will be practically a decision. There is only the question: Are we capable of choosing? Are we really free? Does the decision lie in our hand? Indeed, there arise unbidden so many voices in the heart against it; so many evil influences act upon us from childhood. The heart is by nature deceitful above all things — now most exultant, now afflicted unto death. Luther, as you know, wrote a little book on the bondage of the will, or "that free will is nothing." He compared it to a staff without life, a hard, cold stone. In this Luther is right, and is on the side of Paul, who says, "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy" (Romans 9:16). It is true that deep in our hearts there is a tendency to resist the truth, a proneness to sin and sensuality, a spirit that says "No" to the word and will of God. But, on the other hand, God embraces us with His unseen arms, and in spirit speaks to us. Conscience can be silenced, but not killed; the hunger for the life and peace of God will be felt again and again. As the flower is attracted toward the sun, the bird of passage to the south, the iron to the magnet, so the human heart is drawn to God and His Word. Both are destined for each other. We can and ought to choose; that is our privilege and responsibility: our salvation is left in our own hands. II. A SIGN OF THE PEOPLE'S DEEP SHAME AND GUILT. Israel also had a choice. But in choosing it incurred the deepest shame and guilt. "And they cried out all at once, saying, Away with this Man, and release unto us Barabbas!" There is no wavering nor delay, no answer to the question, "What evil hath He done?" There is no inward struggle, and no examination, but the most frivolous levity, which is swift to condemn, even in the holiest and most important cause. Indeed, Pilate warns them several times, and God's voice warns them through him, to think and to deliberate once more. But their levity turns into stubbornness and hardening of the heart. How many still decide for unbelief without hesitation, without having carefully examined! They merely repeat what others maintain; they merely follow their own natural inclination. They are opponents of faith, not because they reflect too much, but because they reflect too little. It is a simple condition of equity that one should examine before rejecting, and that one should compare what Jesus gives with what the world offers. Levity, however, does not examine, it postpones. It finds pleasure in the moment, and avoids all that is disagreeable. When hours of distress and helplessness again come upon us, our only resources are falsehood and deceit — human help and human counsel, which soon shall be changed into shame. Alas! how many there are whose thoughtlessness turns into stubbornness, and from that into entire surrender to the power of darkness. (W. Hahnelt.) All time is one history of this one manifold choice. Every evil deed since Adam's fall has been belief in Satan and disbelief in God, a choice of Satan, his service, his wages, his kingdom, his sins, and his everlasting doom, instead of the glad obedience, the beauty of holiness, the sweet harmony, the everlasting glory of the ever-blessed God. Even heathens, from the relics of paradise, knew of this choice. They pictured to themselves man, at the outset of life, standing where two ways parted, pleasure alluring him to "a way full of all ease and sweetness"; virtue, with a holy majesty, calling him to present toil, and an inheritance with God. And they unknowing! They knew that they made an evil choice, they owned of themselves sorrowfully, "I know and approve what is best, I follow what is worst." "I knew what I ought to be; unhappily, I could not do it." They knew what they chose, but not whom they chose, or whom they denied. More fearful is the contest in Israel, because they knew more. "They chose," Scripture says, "new gods." "If it seem evil unto you to serve the Lord," says Joshua, when his own warfare was accomplished, "choose you this day whom you will serve; but as for me and my house, we will serve the Lord." "How long halt ye between two opinions?" says Elijah; "if the Lord be God, follow Him; but if Baal, then follow him." Darker still and more evil was the choice, when Holiness Itself, "God, was manifest in the flesh." "This is the condemnation, that light was come into the world, and men loved darkness rather than light, because their deeds were evil." But His Godhead was still veiled in the flesh. His glory was not yet revealed, "the Spirit was not yet given." More deadly the choice became, when the weakness of His human nature was taken up in the glory of His Divine, and He was "declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead." Hence the evil of some subtle sin, which the soul perhaps knows not to be sin, only it knows that, were its parents by, it would not do it. It has made an evil choice; and that choice cleaves to it, perhaps, through years of helpless strife and misery. The first evil choice is the parent of all which follows. It has chosen Satan instead of God; and now, before it can again choose aright, it must undo that first choice, and will that all had been unchosen which it ever chose out ff God. But there is no safety against making the very worst choice, except in the fixed, conscious purpose in all things to make the best. The last acts are mostly not in a person's own power. They "who compass themselves about with sparks" cannot themselves quench the burning. They who make the first bad choice are often hurried on, whether they will or no. Each choice, so far, involves the whole character. The one choice is manifoldly repeated. The roads part asunder slightly; yet, unmarked, the distance between them is ever widening, until they end in heaven or in hell. Each act of choice is a step toward either. It is a bitter memory to think that we have so often chosen out of God. But we can never amend our choice, unless, in bitterness of soul, we own that it has been amiss. We can never come to true penitence unless we learn the intense evil of the manifold wrongness of our choice. Hard is it to own this, that all has to be undone and begun anew, that the whole choice is to be reformed; and therefore it is hard truly to turn to God and be saved.(E. B. Pusey, D. D.) Albert, Bishop of Mayence, had a physician attached to his person, who, being a Protestant, did not enjoy the prelate's favour. The man seeing this, and being an avaricious, ambitious world.seeker, denied his God, and turned back to Popery, saying to his associates, "I'll put Jesus Christ by for a while till I've made my fortune, and then bring Him out again." This horrible blasphemy met with its just reward; for next day the miserable hypocrite was found dead in his bed, his tongue hanging from his mouth, his face as black as a coal, and his neck twisted half round. I was myself an ocular witness of this merited chastisement of impiety.(M. Luther.) People Barabbas, Herod, Jesus, Joseph, Pilate, SimonPlaces Arimathea, Cyrene, Galilee, Golgotha, Jerusalem, JudeaTopics Addressed, Appealed, Desire, Desiring, Desirous, Free, Pilate, Release, Spake, Spoke, Wanting, Willing, WishingOutline 1. Jesus is accused before Pilate, and sent to Herod.8. Herod mocks him. 12. Herod and Pilate become friends. 13. Barabbas is desired of the people, 24. and is released by Pilate, and Jesus is given to be crucified. 26. He tells the women, that lament him, the destruction of Jerusalem; 34. prays for his enemies. 39. Two criminals are crucified with him. 46. His death. 50. His burial. Dictionary of Bible Themes Luke 23:20Library A Soul's Tragedy'Then Herod questioned with Him in many words; but He answered him nothing.'--LUKE xxiii. 9. Four Herods play their parts in the New Testament story. The first of them is the grim old tiger who slew the infants at Bethlehem, and soon after died. This Herod is the second--a cub of the litter, with his father's ferocity and lust, but without his force. The third is the Herod of the earlier part of the Acts of the Apostles, a grandson of the old man, who dipped his hands in the blood of one Apostle, … Alexander Maclaren—Expositions Of Holy Scripture The Dying Thief 'The Rulers Take Counsel Together' Jesus and Pilate Words from the Cross The First Word The Second Word The Seventh Word March the Twenty-Seventh the Silence of Jesus The Saviour's Last Hours. The First Cry from the Cross The Believing Thief Christ's Plea for Ignorant Sinners Exodus iii. 6 The Penitent Thief Bourdaloue -- the Passion of Christ The Hands of the Father. The Last Season Second Stage of the Roman Trial. Jesus Before Herod Antipas. Dead with Christ. Some More Particular Directions for Maintaining Continual Communion with God, or Being in his Fear all the Day Long. The First Word from the Cross Things Omitted from Mark's Gospel. Barabbas Links Luke 23:20 NIVLuke 23:20 NLT Luke 23:20 ESV Luke 23:20 NASB Luke 23:20 KJV Luke 23:20 Bible Apps Luke 23:20 Parallel Luke 23:20 Biblia Paralela Luke 23:20 Chinese Bible Luke 23:20 French Bible Luke 23:20 German Bible Luke 23:20 Commentaries Bible Hub |