The narrative of Jesus' arraignment before the civil power in Jerusalem affords the most vivid illustration in the New Testament of just two great moral lessons. Pilate's behaviour shows the wicked wrong of indecision; and the chief priests' choice of Barabbas' release shows the utter ruin of a wrong decision.
I. The moral of this scene turns upon the wilful choice made between these two leaders the real and the pretended Christ. The whole history is often repeated even in these modern times. It will be well to bear in mind that the decision is offered and made between Jesus and Barabbas whenever the Lord of Glory is represented in a principle, in an institution, in a truth, in a person. The secret of the absurd choice published that day so vociferously, when the miscreant impostor came to the front, is found in the fact that the people did not choose for Him at all, but chose against Christ. They would not have this Man to reign over them. It is not true always that men love the evil they seem to clamour for; in many instances the explanation of their apparent preference is found in simple hatred of the truth which confronts them.
II. Our two lessons now appear plainly. (1) We see the wicked wrong of indecision. We are agreed that Pilate wished to let Jesus go. But when he gave Him up to the spite of His murderers he himself shared the crime. His name is put in the Apostles' Creed that all Christendom might hold it in "everlasting fame" of infamy; wheresoever this gospel shall be preached in the whole world, there shall also this that this man hath done be told for a memorial of him. (2) We see, finally, the utter ruin of a wrong decision. Goethe commences the fifth book of his autobiography with these somewhat discouraging words: "Every bird has its decoy, and every man is led and misled in a way peculiar to himself." We need not pause to discuss here the width of application such a statement might have. It was true of Pontius Pilate; it was true of that infuriated crowd clamouring for Barabbas before Christ.
C. S. Robinson, Sermons on Neglected Texts,p. 11.
References: John 18:40. Spurgeon, Sermons,vol. x., No. 595; Homiletic Magazine,vol. xvii., p. 100; C. Stanford, The Evening of our Lord's Ministry,p. 273; Contemporary Pulpit,vol. vi., p. 145.John 18; John 19 W. Sanday, The Fourth Gospel,p. 239. John 19:1. Contemporary Pulpit,vol. viii., p. 103; Parker, Christian Commonwealth,vol. vi., p. 62 3 John 1:1-6. Homiletic Magazine,vol. xiv., p. 149. John 19:1-37. Clergyman's Magazine,vol. ii., p. 208. John 19:2. Ibid.,vol. ix., p. 190. John 19:4. Parker, Hidden Springs,p. 350. John 19:5. Parsons, Thursday Penny Pulpit,vol. xi., p. 269; C. Stanford, Evening of our Lord's Ministry,p. 289; H. Batchelor, The Incarnation of God,p. 319; Homiletic Magazine,vol. ix., p. 140; vol. x., p. 208; R. Davey, Christian World Pulpit,vol. xi., p. 222; F. Wagstaff, Ibid.,vol. xv., p. 371; R. Balgarnie, Ibid.,vol. xxviii.; E. Paxton Hood, Catholic Sermons,pp. 99, 172; Bishop Magee, Sermons at Bath,p. 136; H. I. Wilmot-Buxton, Literary Churchman Sermons,p. 102.; F. King, Church of England Pulpit,vol. xiii., p. 193.