Christ’s crucifixion was the design of his enemies in delivering him to Pilate.  This was their sin.  God overruled it for good, and made it the occasion of glory to himself, and salvation to sinners.  This is no alleviation of their guilt.  “They meant not so; neither did their heart think so.  For envy did they deliver him.”

What Christ said concerning the source, whence Pilate derived his power, comes in by a parenthesis.  It is unconnected with the other parts of the sentence, which is complete without it.  “I have power to crucify thee—­The greater is their sin who delivered me to you.  But you have no power against me that you have not received from above.  Remember it is derived from heaven, and to the God of heaven you are accountable for the use you make of it.”

This memento, which comes in by the bye, was a proper caution to the ruler not to abuse his power.  Had he acted agreeable to the evident design of it—­so acted, as to have been justified to himself, and able to give a good account to the source of power, for the use he made of that which was delegated to him, it would have prevented him from delivering Jesus to his enemies, add kept him clear of a crime, the perpetration of which, darkened even the natural world, and throw it into convulsions!

Pilate felt so much force in the warning, that he was perplexed.  He wished to acquit the prisoner; of whose innocence he was satisfied; hut he feared the Jews.  He was probably apprehensive that they might inform against him at Rome, as he knew, that much of his past administration could not be justified.  He had not therefore the courage to tell the Jews, that justice forbad, and he would not condemn the guiltless.  What had he to do with justice, who had often sported with it, to gratify his passions, or gain his selfish purposes?  Who had done it openly, and it was matter of public notoriety?  The Jews urged, “if thou let this man go, thou art not Caesar’s friend.”  Pilate trembled; but his fear of Caesar prevailed above his fear of God.  “He conferred therefore, that it should be as they required, and delivered Jesus to their will.”

REFLECTIONS

I. When we contemplate these things, what a series of wonders rise to our view?  The state of man—­the way in which he was brought into it; and that in which only he could be delivered from it, are all mysterious!  Man had ruined himself—­ruined his race!  Human guilt could not be expiated without blood!  Without blood divine!  Man had sinned, and the Son of God must suffer, or sin could not be pardoned!  No other sacrifice could make atonement.  Christ consented to undertake the work of our redemption—­to “make his soul an offering for sin!” But how?  He must take human nature!  Become man!  Wonder of wonders!  Still difficulty remained.  He must die, “the just for the unjust!” In what manner could this be accomplished?  Christ’s sufferings would be, of all crimes, the most sinful, in those by whom he suffered.  No good man could knowingly take part in them.  They could only be the work of Christ’s enemies, and of the enemies of God, and goodness.