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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J O H N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XVIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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Hitherto this evangelist has recorded little of the history of Christ,
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only so far as was requisite to introduce his discourses; but now that
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the time drew nigh that Jesus must die he is very particular in
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relating the circumstances of his sufferings, and some which the others
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had omitted, especially his sayings. So far were his followers from
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being ashamed of his cross, or endeavouring to conceal it, that this
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was what, both by word and writing, they were most industrious to
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proclaim, and gloried in it. This chapter relates,
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I. How Christ was arrested in the garden and surrendered himself a
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prisoner,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:1-12">ver. 1-12</A>.
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II. How he was abused in the high priest's court, and how Peter, in the
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meantime, denied him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:13-27">ver. 13-27</A>.
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III. How he was prosecuted before Pilate, and examined by him, and put
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in election with Barabbas for the favour of the people, and lost it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:28-40">ver. 28-40</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ in the Garden; The Treachery of Judas; The Ear of Malachus Cut Off; Christ Yields Himself a Prisoner.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 When Jesus had spoken these words, he went forth with his
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disciples over the brook Cedron, where was a garden, into the
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which he entered, and his disciples.
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2 And Judas also, which betrayed him, knew the place: for Jesus
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ofttimes resorted thither with his disciples.
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3 Judas then, having received a band <I>of men</I> and officers from
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the chief priests and Pharisees, cometh thither with lanterns and
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torches and weapons.
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4 Jesus therefore, knowing all things that should come upon
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him, went forth, and said unto them, Whom seek ye?
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5 They answered him, Jesus of Nazareth. Jesus saith unto them,
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I am <I>he.</I> And Judas also, which betrayed him, stood with them.
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6 As soon then as he had said unto them, I am <I>he,</I> they went
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backward, and fell to the ground.
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7 Then asked he them again, Whom seek ye? And they said, Jesus
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of Nazareth.
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8 Jesus answered, I have told you that I am <I>he:</I> if therefore
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ye seek me, let these go their way:
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9 That the saying might be fulfilled, which he spake, Of them
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which thou gavest me have I lost none.
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10 Then Simon Peter having a sword drew it, and smote the high
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priest's servant, and cut off his right ear. The servant's name
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was Malchus.
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11 Then said Jesus unto Peter, Put up thy sword into the
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sheath: the cup which my Father hath given me, shall I not drink
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it?
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12 Then the band and the captain and officers of the Jews took
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Jesus, and bound him,
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</FONT></P>
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<P>
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The hour was now come that <I>the captain of our salvation,</I> who was
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to be <I>made perfect by sufferings,</I> should engage the enemy. We
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have here his entrance upon the encounter. The day of recompence is in
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his heart, and <I>the year of his redeemed is come, and his own arm
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works the salvation,</I> for he has no second. <I>Let us turn aside
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now, and see this great sight.</I></P>
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<P>
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I. Our Lord Jesus, like a bold champion, takes the field first
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:1,2"><I>v.</I> 1, 2</A>):
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<I>When he had spoken these words,</I> preached the sermon, prayed his
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prayer, and so finished his testimony, he would lose no time, but
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<I>went forth</I> immediately out of the house, out of the city, by
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moon-light, for the passover was observed at the full moon, <I>with his
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disciples</I> (the eleven, for Judas was otherwise employed), and <I>he
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went over the brook Cedron,</I> which runs between Jerusalem and the
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mount of Olives, <I>where was a garden,</I> not his own, but some
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friend's, who allowed him the liberty of it. Observe,</P>
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<P>
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1. That our Lord Jesus entered upon his sufferings <I>when he had
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spoken these words,</I> as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:1">Matt. xxvi. 1</A>,
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<I>When he had finished all these sayings.</I> Here it is intimated,
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(1.) That our Lord Jesus took his work before him. The office of the
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priest was to teach, and pray, and offer sacrifice. Christ, after
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teaching and praying, applies himself to make atonement. Christ had
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said all he had to say as a prophet, and now he addresses himself to
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the discharge of his office as a priest, to <I>make his soul an
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offering for sin;</I> and, when he had gone through this, he entered
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upon his kingly office.
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(2.) That having by his sermon prepared his disciples for this hour of
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trial, and by his prayer prepared himself for it, he then courageously
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went out to meet it. When he had put on his armour, he entered the
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lists, and not till then. Let those that suffer according to the will
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of God, in a good cause, with a good conscience, and having a clear
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call to it, comfort themselves with this, that Christ will not engage
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those that are his in any conflict, but he will first do that for them
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which is necessary to prepare them for it; and if we receive Christ's
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instructions and comforts, and be interested in his intercession, we
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may, with an unshaken resolution, venture through the greatest
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hardships in the way of duty.</P>
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<P>
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2. That <I>he went forth with his disciples.</I> Judas knew what house
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he was in in the city, and he could have staid and met his sufferings
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there; but,
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(1.) He would do as he was wont to do, and not alter his method, either
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to meet the cross or to miss it, when his hour was come. It was his
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custom when he was at Jerusalem, after he had spent the day in public
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work, to retire at night <I>to the mount of Olives;</I> there his
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quarters were, in the skirts of the city, for they would not make room
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for him in the palaces, in the heart of the town. This being his
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custom, he could not be put out of his method by the foresight of his
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sufferings, but, as Daniel, did then just <I>as he did aforetime,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+6:10">Dan. vi. 10</A>.
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(2.) He was as unwilling that there should be <I>an uproar among the
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people</I> as his enemies were, for it was not his way <I>to strive or
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cry.</I> If he had been seized in the city, and a tumult raised
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thereby, mischief might have been done, and a great deal of blood shed,
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and therefore he withdrew. Note, When we find ourselves involved in
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trouble, we should be afraid of involving others with us. It is no
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disgrace to the followers of Christ to fall tamely. Those who aim at
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honour from men value themselves upon a resolution to sell their lives
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as dearly as they can; but those who know that their blood is precious
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to Christ, and that not a drop of it shall be shed but upon a valuable
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consideration, need not stand upon such terms.
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(3.) He would set us an example in the beginning of his passion, as he
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did at the end of it, of retirement from the world. <I>Let us go forth
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to him, without the camp, bearing his reproach,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:13">Heb. xiii. 13</A>.
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We must lay aside, and leave behind, the crowds, and cares, and
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comforts, of cities, even holy cities, if we would cheerfully take up
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our cross, and keep up our communion with God therein.</P>
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<P>
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3. That he went <I>over the brook Cedron.</I> He must go over this to
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go to <I>the mount of Olives,</I> but the notice taken of it intimates
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that there was something in it significant; and it points,
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(1.) At David's prophecy concerning the Messiah
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+110:7">Ps. cx. 7</A>),
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that <I>he shall drink of the brook in the way;</I> the brook of
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suffering in the way to his glory and our salvation, signified by
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<I>the brook Cedron, the black brook,</I> so called either from the
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darkness of the valley it ran through or the colour of the water,
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tainted with the dirt of the city; such a brook Christ drank of, when
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it lay in the way of our redemption, and <I>therefore shall he lift up
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the head,</I> his own and ours.
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(2.) At David's pattern, as a type of the Messiah. In his flight from
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Absalom, particular notice is taken of his <I>passing over the brook
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Cedron, and going up by the ascent of mount Olivet, weeping,</I> and
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all that were with him in tears too,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+15:23,30">2 Sam. xv. 23, 30</A>.
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<I>The Son of David,</I> being driven out by the rebellious Jews, who
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would <I>not have him to reign over them</I> (and Judas, like
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Ahithophel, being in the plot against him), passed over the brook in
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meanness and humiliation, attended by a company of true mourners. The
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godly kings of Judah had burnt and destroyed the idols they found at
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<I>the brook Cedron;</I> Asa,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+15:16">2 Chron. xv. 16</A>;
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Hezekiah,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+30:14">2 Chron. xxx. 14</A>;
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Josiah,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+23:4,6">2 Kings xxiii. 4, 6</A>.
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Into that brook the abominable things were cast. Christ, <I>being now
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made sin for us,</I> that he might abolish it and take it away, began
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his passion by the same brook. Mount Olivet, where Christ began his
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sufferings, lay on the east side of Jerusalem; mount Calvary, where he
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finished them, on the west; for in them he had an eye to such as should
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<I>come from the east and the west.</I></P>
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<P>
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4. That he entered into a garden. This circumstance is taken notice of
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only by this evangelist, that Christ's sufferings began in a garden. In
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the garden of Eden sin began; there the curse was pronounced, there the
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Redeemer was promised, and therefore in a garden that promised seed
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entered the lists with the old serpent. Christ was buried also in a
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garden.
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(1.) Let us, when we walk in our gardens, take occasion thence to
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meditate on Christ's sufferings in a garden, to which we owe all the
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pleasure we have in our gardens, for by them the curse upon the ground
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for man's sake was removed.
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(2.) When we are in the midst of our possessions and enjoyments, we
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must keep up an expectation of troubles, for our gardens of delight are
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in a vale of tears.</P>
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<P>
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5. That he had his disciples with him,
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(1.) Because he used to take them with him when he retired for prayer.
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(2.) They must be witnesses of his sufferings, and his patience under
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them, that they might with the more assurance and affection preach them
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to the world
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:48">Luke xxiv. 48</A>),
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and be themselves prepared to suffer.
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(3.) He would take them into the danger to show them their weakness,
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notwithstanding the promises they had made of fidelity. Christ
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sometimes brings his people into difficulties, that he may magnify
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himself in their deliverance.</P>
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<P>
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6. That Judas the traitor <I>knew the place,</I> knew it to be the
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place of his usual retirement, and probably, by some word Christ had
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dropped, knew that he intended to be there that night, for want of a
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better closet. A solitary garden is a proper place for meditation and
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prayer, and after a passover is a proper time to retire for private
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devotion, that we may pray over the impressions made and the vows
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renewed, and clench the nail. Mention is made of Judas's knowing the
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place,
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(1.) To aggravate the sin of Judas, that he would betray his Master,
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notwithstanding the intimate acquaintance he had with him; nay, and
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that he would make use of his familiarity with Christ, as giving him an
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opportunity of betraying him; a generous mind would have scorned to do
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so base a thing. Thus has Christ's holy religion been <I>wounded in the
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house of its friends,</I> as it could not have been wounded any where
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else. Many an apostate could not have been so profane, if he had not
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been a professor; could not have ridiculed scriptures and ordinances,
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if he had not known them.
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(2.) To magnify the love of Christ, that, though he knew where the
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traitor would seek him, thither he went to be found of him, now that he
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knew his <I>hour was come.</I> Thus he showed himself willing to suffer
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and die for us. What he did was not by constraint, but by consent;
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though as man he said, <I>Let this cup pass away,</I> as Mediator he
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said, "<I>Lo, I come,</I> I come with a good will." It was late in the
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night (we may suppose eight or nine o'clock) when Christ went out to
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the garden; for it was not only his <I>meat and drink,</I> but his rest
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and sleep, <I>to do the will of him that sent him.</I> When others were
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going to bed, he was going to prayer, going to suffer.</P>
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<P>
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II. <I>The captain of our salvation</I> having taken the field, the
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enemy presently comes upon the spot, and attacks him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:3"><I>v.</I> 3</A>):
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Judas with his men comes thither, commissioned by the chief priests,
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especially those among them that were Pharisees, who were the most
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bitter enemies to Christ. This evangelist passes over Christ's agony,
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because the other three had fully related it, and presently introduces
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Judas and his company that came to seize him. Observe,</P>
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<P>
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1. The persons employed in this action--<I>a band of men and officers
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from the chief priests, with Judas.</I>
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(1.) Here is a multitude engaged against Christ--<I>a band of men,</I>
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<B><I>speira</I></B>--<I>cohors, a regiment,</I> a Roman band, which
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some think was five hundred men, others a thousand. Christ's friends
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were few, his enemies many. Let us therefore <I>not follow a multitude
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to do evil,</I> nor fear a multitude designing evil to us, <I>if God be
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for us.</I>
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(2.) Here is a mixed multitude; the band of men were Gentiles, Roman
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soldiers, a detachment out of the guards that were posted in the tower
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of Antonia, to be a curb upon the city; the <I>officers of the chief
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priests,</I> <B><I>hyperetas</I></B>. Either their domestic servants,
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or the officers of their courts, were Jews; these had an enmity to each
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other, but were united against Christ, who came to <I>reconcile both to
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God in one body.</I>
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(3.) It is a commissioned multitude, not a popular tumult; no, they
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have received orders <I>from the chief priests,</I> upon whose
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suggestion to the governor that this Jesus was a dangerous man, it is
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likely they had a warrant from him too to take him up,<I> for they
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feared the people.</I> See what enemies Christ and his gospel have had,
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and are likely to have, numerous and potent, and therefore formidable:
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ecclesiastical and civil powers combined against them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:1,2">Ps. ii. 1, 2</A>.
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Christ said it would be so
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:18">Matt. x. 18</A>),
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and found it so.
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(4.) All under the direction of Judas. He <I>received</I> this <I>band
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of men;</I> it is probable that he requested it, alleging that it was
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necessary to send a good force, being as ambitious of the honour of
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commanding in chief in this expedition as he was covetous of <I>the
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wages of</I> this <I>unrighteousness.</I> He thought himself
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wonderfully preferred from coming in the rear of the contemptible
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twelve to be placed at the head of these formidable hundreds; he never
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made such a figure before, and promised himself, perhaps, that this
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should not be the last time, but he should be rewarded with a captain's
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commission, or better, if he succeeded well in this enterprise.</P>
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<P>
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2. The preparation they had made for an attack: They came <I>with
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lanterns, and torches, and weapons.</I>
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(1.) If Christ should abscond, though they had moonlight, they would
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have occasion for their lights; but they might have spared these; the
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second Adam was not driven, as the first was, to hide himself, either
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|
for fear or shame, <I>among the trees of the garden.</I> It was folly
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|
to light a candle to seek the Sun by.
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(2.) If he should resist, they would have occasion for their arms.
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<I>The weapons of his warfare were spiritual,</I> and at these
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<I>weapons</I> he had often beaten them, and <I>put them to
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silence,</I> and therefore they have now recourse to other <I>weapons,
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swords and staves.</I></P>
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<P>
|
|
|
|
III. Our Lord Jesus gloriously repulsed the first onset of the enemy,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:4-6"><I>v.</I> 4-6</A>,
|
|
|
|
where observe,</P>
|
|
|
|
<P>
|
|
|
|
1. How he received them, with all the mildness imaginable towards them,
|
|
and all the calmness imaginable in himself.</P>
|
|
|
|
<P>
|
|
|
|
(1.) He met them with a very soft and mild question
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:4"><I>v.</I> 4</A>):
|
|
|
|
<I>Knowing all things that should come upon him,</I> and therefore not
|
|
at all surprised with this alarm, with a wonderful intrepidity and
|
|
presence of mind, undisturbed and undaunted, he <I>went forth</I> to
|
|
meet them, and, as if he had been unconcerned, softly asked, "<I>Whom
|
|
seek you?</I> What is the matter? What means this bustle at this time
|
|
of night?" See here,
|
|
|
|
[1.] Christ's foresight of his sufferings; He <I>knew all those things
|
|
that should come upon him,</I> for he had bound himself to suffer them.
|
|
Unless we had strength, as Christ had, to bear the discovery, we should
|
|
not covet to know what shall come upon us; it would but anticipate our
|
|
pain; <I>sufficient unto the day is the evil thereof:</I> yet it will
|
|
do us good to expect sufferings in general, so that when they come we
|
|
may say, "It is but what we looked for, the cost we sat down and
|
|
counted upon."
|
|
|
|
[2.] Christ's forwardness to his sufferings; he did not run away from
|
|
them, but went out to meet them, and reached forth his hand to take the
|
|
bitter cup. When the people would have forced him to a crown, and
|
|
offered to make him a king in Galilee, but he withdrew, and hid himself
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:15"><I>ch.</I> vi. 15</A>);
|
|
|
|
but, when they came to force him to a cross, he offered himself; for he
|
|
came to this world to suffer and went to the other world to reign. This
|
|
will not warrant us needlessly to expose ourselves to trouble, for we
|
|
know not when our hour is come; but we are called to suffering when we
|
|
have no way to avoid it but by sin; and, when it comes to this, let
|
|
<I>none of these things move</I> us, for they cannot hurt us.</P>
|
|
|
|
<P>
|
|
|
|
(2.) He met them with a very calm and mild answer when they told him
|
|
whom they were in quest of,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:5"><I>v.</I> 5</A>.
|
|
|
|
They said, <I>Jesus of Nazareth;</I> and he said, <I>I am he.</I>
|
|
|
|
[1.] It should seem, <I>their eyes were held, that they could not know
|
|
him.</I> It is highly probable that many of the Roman band, at least
|
|
the officers of the temple, had often seen him, if only to satisfy
|
|
their curiosity; Judas, however, to be sure, knew him well enough, and
|
|
yet none of them could pretend to say, <I>Thou art the man</I> we seek.
|
|
Thus he showed them the folly of bringing lights to see for him, for he
|
|
could make them not to know him when they saw him; and he has herein
|
|
shown us how easily he can infatuate the counsels of his enemies, and
|
|
make them lose themselves, when they are seeking mischief.
|
|
|
|
[2.] In their enquiries for him they called him <I>Jesus of
|
|
Nazareth,</I> which was the only title they knew him by, and probably
|
|
he was so called in their warrant. It was a name of reproach given him,
|
|
to darken the evidence of his being the Messiah. By this it appears
|
|
that they knew him not, whence he was; for, if they had known him,
|
|
surely they would not have persecuted him.
|
|
|
|
[3.] He fairly answers them: <I>I am he.</I> He did not improve the
|
|
advantage he had against them by their blindness, as Elisha did against
|
|
the Syrians, telling them, <I>This is not the way, neither is this the
|
|
city;</I> but improves it as an opportunity of showing his willingness
|
|
to suffer. Though they called him Jesus of Nazareth, he answered to the
|
|
name, for he despised the reproach; he might have said, <I>I am not
|
|
he,</I> for he was <I>Jesus of Bethlehem;</I> but he would by no means
|
|
allow equivocations. He has hereby taught us to own him, whatever it
|
|
cost us; not to be <I>ashamed of him or his words;</I> but even in
|
|
difficult times <I>to confess Christ crucified, and manfully to fight
|
|
under his banner. I am he,</I> <B><I>Ego eimi</I></B>--<I>I am he,</I>
|
|
is the glorious name of the blessed God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+3:14">Exod. iii. 14</A>),
|
|
|
|
and the honour of that name is justly challenged by the blessed Jesus.
|
|
|
|
[4.] Particular notice is taken, in a parenthesis, <I>that Judas stood
|
|
with them.</I> He that used to stand with those that followed Christ
|
|
now stood with those that fought against him. This describes an
|
|
apostate; he is one that changes sides. He herds himself with those
|
|
with whom his heart always was, and with whom he shall have his lot in
|
|
the judgment-day. This is mentioned, <I>First,</I> To show the
|
|
impudence of Judas. One would wonder where he got the confidence with
|
|
which he now faced his Master, and <I>was not ashamed, neither could he
|
|
blush;</I> Satan in his heart gave him a whore's forehead.
|
|
<I>Secondly,</I> To show that Judas was particularly aimed at in the
|
|
power which went along with that word, <I>I am he,</I> to foil the
|
|
aggressors. It was an arrow levelled at the traitor's conscience, and
|
|
pierced him to the quick; for Christ's coming and his voice will be
|
|
more terrible to apostates and betrayers than to sinners of any other
|
|
class.</P>
|
|
|
|
<P>
|
|
|
|
2. See how he terrified them, and obliged them to retire
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:6"><I>v.</I> 6</A>):
|
|
|
|
<I>They went backward, and,</I> like men thunder-struck, <I>fell to the
|
|
ground.</I> It should seem, they did not fall forward, as humbling
|
|
themselves before him, and yielding to him, but backward, as standing
|
|
it out to the utmost. Thus Christ was declared to be more than a man,
|
|
even when he was trampled upon as <I>a worm, and no man.</I> This word,
|
|
<I>I am he,</I> had revived his disciples, and raised them up
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+14:27">Matt. xiv. 27</A>);
|
|
|
|
but the same word strikes his enemies down. Hereby he showed
|
|
plainly,</P>
|
|
|
|
<P>
|
|
|
|
(1.) What he could have done with them. When he struck them down, he
|
|
could have struck them dead; when he spoke them <I>to the ground,</I>
|
|
he could have spoken them to hell, and have sent them, like Korah's
|
|
company, the next way thither; but he would not do so,
|
|
|
|
[1.] Because the hour of his suffering was come, and he would not put
|
|
it by; he would only show that his life was not forced from him, but
|
|
<I>he laid it down of himself,</I> as he had said.
|
|
|
|
[2.] Because he would give an instance of his patience and forbearance
|
|
with the worst of men, and his compassionate love to his very enemies.
|
|
In striking them down, and no more, he gave them both a call to repent
|
|
and space to repent; but <I>their hearts were hardened,</I> and all was
|
|
in vain.</P>
|
|
|
|
<P>
|
|
|
|
(2.) What he will do at last with all his implacable enemies, <I>that
|
|
will not repent to give him glory; they shall flee, they shall fall,
|
|
before him.</I> Now the scripture was accomplished
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+21:12">Ps. xxi. 12</A>),
|
|
|
|
<I>Thou shalt make them turn their back,</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+20:8">Ps. xx. 8</A>.
|
|
|
|
And it will be accomplished more and more; <I>with the breath of his
|
|
mouth he will slay the wicked,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+2:8,Re+19:21">2 Thess. ii. 8; Rev. xix. 21</A>.
|
|
|
|
<I>Quid judicaturus faciet, qui judicandus hoc facit?</I>--<I>What will
|
|
he do when he shall come to judge, seeing he did this when he came to
|
|
be judged?</I>--Augustine.</P>
|
|
|
|
<P>
|
|
|
|
IV. Having given his enemies a repulse, he gives his friends a
|
|
protection, and that by his word too,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:7-9"><I>v.</I> 7-9</A>,
|
|
|
|
where we may observe,</P>
|
|
|
|
<P>
|
|
|
|
1. How he continued to expose himself to their rage,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:7"><I>v.</I> 7</A>.
|
|
|
|
They did not lie long where they fell, but, by divine permission, got
|
|
up again; it is only in the other world that God's judgments are
|
|
everlasting. When they were down, one would have thought Christ should
|
|
have made his escape; when they were up again, one would have thought
|
|
they should have let fall their pursuit; but still we find,
|
|
|
|
(1.) They are as eager as ever to seize him. It is in some confusion
|
|
and disorder that they recover themselves; they cannot imagine what
|
|
ailed them, that they could not keep their ground, but will impute it
|
|
to any thing rather than Christ's power. Note, There are hearts so very
|
|
hard in sin that nothing will work upon them to reduce and reclaim
|
|
them.
|
|
|
|
(2.) He is as willing as ever to be seized. When they were fallen
|
|
before him, he did not insult over them, but seeing them at a loss,
|
|
asked them the same question, <I>Whom seek you?</I> And they gave him
|
|
the same answer, <I>Jesus of Nazareth.</I> In his repeating the
|
|
question, he seems to come yet closer to their consciences: "Do you not
|
|
know <I>whom you seek?</I> Are you not aware that you are in error, and
|
|
will you meddle with your match? Have you not had enough of it, but
|
|
will you try the other struggle? <I>Did ever any harden his heart
|
|
against God and prosper?</I>" In their repeating the same answer, they
|
|
showed an obstinacy in their wicked way; they still call him <I>Jesus
|
|
of Nazareth,</I> with as much disdain as ever, and Judas is as
|
|
unrelenting as any of them. <I>Let us therefore fear lest,</I> by a
|
|
few bold steps at first in a sinful way, <I>our hearts be
|
|
hardened.</I></P>
|
|
|
|
<P>
|
|
|
|
2. How he contrived to secure his disciples from their rage. He
|
|
improved this advantage against them for the protection of his
|
|
followers. When he shows his courage with reference to himself, <I>I
|
|
have told you that I am he,</I> he shows his care for his disciples,
|
|
<I>Let these go their way.</I> He speaks this as a command to them,
|
|
rather than a contract with them; for they lay at his mercy, not he at
|
|
theirs. He charges them therefore as <I>one having authority: "Let
|
|
these go their way;</I> it is at your peril if you meddle with them"
|
|
This aggravated the sin of the disciples in forsaking him, and
|
|
particularly Peter's in denying him, that Christ had given them this
|
|
pass, or warrant of protection, and yet they had not faith and courage
|
|
enough to rely upon it, but betook themselves to such base and sorry
|
|
shifts for their security. When Christ said, <I>Let these go their
|
|
way,</I> he intended,</P>
|
|
|
|
<P>
|
|
|
|
(1.) To manifest his affectionate concern for his disciples. When he
|
|
exposed himself, he excused them, because they were not as yet fit to
|
|
suffer; their faith was weak, and their spirits were low, and it would
|
|
have been as much as their souls, and the lives of their souls, were
|
|
worth, to bring them into sufferings now. <I>New wine</I> must not be
|
|
<I>put into old bottles.</I> And, besides, they had other work to do;
|
|
they must go their way, for they are to go into all the world, to
|
|
preach the gospel. <I>Destroy them not, for a blessing is in them.</I>
|
|
Now herein,
|
|
|
|
[1.] Christ gives us a great encouragement to follow him; for, though
|
|
he has allotted us sufferings, yet he considers our frame, will wisely
|
|
time the cross, and proportion it to our strength, and will <I>deliver
|
|
the godly out of temptation,</I> either from it, or through it.
|
|
|
|
[2.] He gives us a good example of love to our brethren and concern for
|
|
their welfare. We must not consult our own ease and safety only, but
|
|
others, as well as our own, and in some cases more than our own. There
|
|
is a generous and heroic love, which will enable us to <I>lay down our
|
|
lives for the brethren,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:16">1 John iii. 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) He intended to give a specimen of his undertaking as Mediator.
|
|
When he offered himself to suffer and die, it was that we might escape.
|
|
He was our <B><I>antipsychos</I></B>--<I>a sufferer in our stead;</I>
|
|
when he said, <I>Lo, I come,</I> he said also, <I>Let these go their
|
|
way;</I> like the ram offered instead of Isaac.</P>
|
|
|
|
<P>
|
|
|
|
3. Now herein he confirmed the word which he had spoken a little before
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:12"><I>ch.</I> xvii. 12</A>),
|
|
|
|
<I>Of those whom thou gavest me, I have lost none.</I> Christ, by
|
|
fulfilling that word in this particular, gave an assurance that it
|
|
should be accomplished in the full extent of it, not only for those
|
|
that were now with him, but for all that should believe on him through
|
|
their word. Though Christ's keeping them was meant especially of the
|
|
preservation of their souls from sin and apostasy, yet it is here
|
|
applied to the preservation of their natural lives, and very fitly, for
|
|
even the body was a part of Christ's charge and care; he is to <I>raise
|
|
it up at the last day,</I> and therefore to preserve it as well as
|
|
<I>the spirit and soul,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:23,2Ti+4:17,18">1 Thess. v. 23; 2 Tim. iv. 17, 18</A>.
|
|
|
|
Christ will preserve the natural life for the service to which it is
|
|
designed; it is given to him to be used for him, and he will not lose
|
|
the service of it, but will be magnified in it, <I>whether by life or
|
|
death;</I> it shall be held in life as long as any use is to be made of
|
|
it. Christ's witnesses shall not die till they have given in their
|
|
evidence. But this is not all; this preservation of the disciples was,
|
|
in the tendency of it, a spiritual preservation. They were now so weak
|
|
in faith and resolution that in all probability, if they had been
|
|
called out to suffer at this time, they would have shamed themselves
|
|
and their Master, and some of them, at least the weaker of them, would
|
|
have been lost; and therefore, that he might <I>lose none,</I> he would
|
|
not expose them. The safety and preservation of the saints are owing,
|
|
not only to the divine grace in proportioning the strength to the
|
|
trial, but to the divine providence in proportioning the trial to the
|
|
strength.</P>
|
|
|
|
<P>
|
|
|
|
V. Having provided for the safety of his disciples, he rebukes the
|
|
rashness of one of them, and represses the violence of his followers,
|
|
as he had repulsed the violence of his persecutors,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:10,11"><I>v.</I> 10, 11</A>,
|
|
|
|
where we have,</P>
|
|
|
|
<P>
|
|
|
|
1. Peter's rashness. He had a sword; it is not likely that he wore one
|
|
constantly as a gentleman, but they had two swords among them all
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:38">Luke xxii. 38</A>),
|
|
|
|
and Peter, being entrusted with one, drew it; for now, if ever, he
|
|
thought it was his time to use it; and <I>he smote one of the high
|
|
priest's servants,</I> who was probably one of the forwardest, and
|
|
aiming, it is likely, to cleave him down the head, missed his blow, and
|
|
only <I>cut off his right ear. The servant's name,</I> for the greater
|
|
certainty of the narrative, is recorded; it <I>was Malchus,</I> or
|
|
<I>Malluch,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+10:4">Neh. x. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
(1.) We must here acknowledge Peter's good-will; he had an honest zeal
|
|
for his Master, though now misguided. He had lately promised to venture
|
|
his life for him, and would now make his words good. Probably it
|
|
exasperated Peter to see Judas at the head of this gang; his baseness
|
|
excited Peter's boldness, and I wonder that when he did draw his sword
|
|
he did not aim at the traitor's head.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Yet we must acknowledge Peter's ill conduct; and, though his good
|
|
intention did excuse, yet it would not justify him.
|
|
|
|
[1.] He had no warrant from his Master for what he did. Christ's
|
|
soldiers must wait the word of command, and not outrun it; before they
|
|
expose themselves to sufferings, they must see to it, not only that
|
|
their cause be good, but their call clear.
|
|
|
|
[2.] He transgressed the duty of his place, and resisted the powers
|
|
that were, which Christ had never countenanced, but forbidden
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:39">Matt. v. 39</A>):
|
|
|
|
<I>that you resist not evil</I>
|
|
|
|
[3.] He opposed his Master's sufferings, and, notwithstanding the
|
|
rebuke he had for it once, is ready to repeat, <I>Master, spare
|
|
thyself;</I> suffering be <I>far from thee;</I> though Christ had told
|
|
him that he must and would suffer, and that his hour was now come.
|
|
Thus, while he seemed to fight for Christ, he fought against him.
|
|
|
|
[4.] He broke the capitulation his Master had lately made with the
|
|
enemy. When he said, <I>Let these go their way,</I> he not only
|
|
indented for their safety, but in effect passed his word for their good
|
|
behaviour, that they should go away peaceably; this Peter heard, and
|
|
yet would not be bound by it. As we may be guilty of a sinful cowardice
|
|
when we are called to appear, so we may be of a sinful forwardness when
|
|
we are called to retire.
|
|
|
|
[5.] He foolishly exposed himself and his fellow disciples to the fury
|
|
of this enraged multitude. If he had cut off Malchus's head when he cut
|
|
off his ear, we may suppose the soldiers would have fallen upon all the
|
|
disciples, and have hewn them to pieces, and would have represented
|
|
Christ as not better than Barabbas. Thus many have been guilty of
|
|
self-destruction, in their zeal for self-preservation.
|
|
|
|
[6.] Peter played the coward so soon after this (denying his Master)
|
|
that we have reason to think he would not have done this but that he
|
|
saw his Master cause them to fall on the ground, and then he could deal
|
|
with them; but, when he saw him surrender himself notwithstanding, his
|
|
courage failed him; whereas the true Christian hero will appear in the
|
|
cause of Christ, not only when it is prevailing, but when it seems to
|
|
be declining; will be on the right side, though it be not the rising
|
|
side.</P>
|
|
|
|
<P>
|
|
|
|
(3.) We must acknowledge God's over-ruling providence in directing the
|
|
stroke (so that it should do no more execution, but only cut off his
|
|
ear, which was rather marking him than maiming him), as also in giving
|
|
Christ an opportunity to manifest his power and goodness in healing the
|
|
hurt,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:51">Luke xxii. 51</A>.
|
|
|
|
Thus what was in danger of turning to Christ's reproach proved an
|
|
occasion of that which redounded much to his honour, even among his
|
|
adversaries.</P>
|
|
|
|
<P>
|
|
|
|
2. The rebuke his Master gave him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:11"><I>v.</I> 11</A>):
|
|
|
|
<I>Put up thy sword into the sheath,</I> or scabbard; it is a gentle
|
|
reproof, because it was his zeal that carried him beyond the bounds of
|
|
discretion. Christ did not aggravate the matter, only bade him <I>do so
|
|
no more.</I> Many think their being in grief and distress will excuse
|
|
them if they be hot and hasty with those about them; but Christ has
|
|
here set us an example of meekness in sufferings. Peter must put up his
|
|
sword, for it was the <I>sword of the Spirit</I> that was to be
|
|
committed to him--<I>weapons of warfare not carnal,</I> yet
|
|
<I>mighty.</I> When Christ with a word felled the aggressors, he showed
|
|
Peter how he should be armed with a <I>word, quick and powerful, and
|
|
sharper than any two-edged sword,</I> and with that, not long after
|
|
this, he laid Ananias and Sapphira dead at his feet.</P>
|
|
|
|
<P>
|
|
|
|
3. The reason for this rebuke: <I>The cup which my Father has given me,
|
|
shall I not drink it?</I> Matthew relates another reason which Christ
|
|
gave for this rebuke, but John preserves this, which he had omitted; in
|
|
which Christ gives us,
|
|
|
|
(1.) A full proof of his own submission to his Father's will. Of all
|
|
that was amiss in what Peter did, he seems to resent nothing so much as
|
|
that he would have hindered his sufferings now that his <I>hour was
|
|
come:</I> "What, <I>Peter,</I> wilt thou step in between the cup and
|
|
the lip? <I>Get thee hence, Satan.</I>" If Christ be determined to
|
|
suffer and die, it is presumption for Peter in word or deed to oppose
|
|
it: <I>Shall I not drink it?</I> The manner of expression bespeaks a
|
|
settled resolution, and that he would not entertain a thought to the
|
|
contrary. He was willing to drink of this cup, though it was a bitter
|
|
cup, an infusion of the wormwood and the gall, the cup of trembling, a
|
|
bloody cup, the <I>dregs of the cup of the Lord's wrath,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+51:22">Isa. li. 22</A>.
|
|
|
|
He drank it, that he might put into our hands the cup of salvation, the
|
|
cup of consolation, the cup of blessing; and <I>therefore</I> he is
|
|
willing to drink it, because <I>his Father put it into his hand.</I> If
|
|
his Father will have it so, it is for the best, and be it so.
|
|
|
|
(2.) A fair pattern to us of submission to God's will in every thing
|
|
that concerns us. We must <I>pledge</I> Christ in the cup that he drank
|
|
of
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+20:23">Matt. xx. 23</A>),
|
|
|
|
and must argue ourselves into a compliance.
|
|
|
|
[1.] It is but a <I>cup;</I> a small matter comparatively, be it what
|
|
it will. It is not a sea, a red sea, a dead sea, for it is not hell; it
|
|
is light, and but for a moment.
|
|
|
|
[2.] It is a cup that is given us; sufferings are gifts.
|
|
|
|
[3.] It is given us by a Father, who has a Father's authority, and does
|
|
us no wrong; a Father's affection, and means us no hurt.</P>
|
|
|
|
<P>
|
|
|
|
VI. Having entirely reconciled himself to the dispensation, he calmly
|
|
surrendered, and yielded himself a prisoner, not because he could not
|
|
have made his escape, but because he would not. One would have thought
|
|
the cure of Malchus's ear should have made them relent, but nothing
|
|
would win upon them. <I>Maledictus furor, quem nec majestast miraculi
|
|
nec pietas beneficii confringere potuit</I>--<I>Accursed rage, which
|
|
the grandeur of the miracle could not appease, nor the tenderness of
|
|
the favour conciliate.</I>--Anselm. Observe here,</P>
|
|
|
|
<P>
|
|
|
|
1. How they seized him: <I>They took Jesus.</I> Only some few of them
|
|
could lay hands on him, but it is charged upon them all, for they were
|
|
all aiding and abetting. In treason there are not accessaries; all are
|
|
principals. Now the scripture was fulfilled, <I>Bulls have compassed
|
|
me</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+22:12">Ps. xxii. 12</A>),
|
|
|
|
<I>compassed me like bees,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+118:12">Ps. cxviii. 12</A>.
|
|
|
|
<I>The breath of our nostrils is taken in their pit,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=La+4:20">Lam. iv. 20</A>.
|
|
|
|
They had so often been frustrated in their attempts to seize him that
|
|
now, having got him into their hands, we may suppose they flew upon him
|
|
with so much the more violence.</P>
|
|
|
|
<P>
|
|
|
|
2. How they secured him: <I>They bound him.</I> This particular of his
|
|
sufferings is taken notice of only by this evangelist, that, as soon as
|
|
ever he was taken, he was bound, pinioned, handcuffed; tradition says,
|
|
"They bound him with such cruelty that the blood started out at his
|
|
fingers' ends; and, having bound his hands behind him, they clapped an
|
|
iron chain about his neck, and with that dragged him along." See
|
|
<I>Gerhard. Harm.</I> cap. 5.</P>
|
|
|
|
<P>
|
|
|
|
(1.) This shows the spite of his persecutors. They bound him,
|
|
|
|
[1.] That they might torment him, and put him in pain, as they bound
|
|
Samson to afflict him.
|
|
|
|
[2.] That they might disgrace him, and put him to shame; slaves were
|
|
bound, so was Christ, though free-born.
|
|
|
|
[3.] That they might prevent his escape, Judas having told them to hold
|
|
him fast. See their folly, that they should think to fetter that power
|
|
which had but just now proved itself omnipotent.
|
|
|
|
[4.] They bound him as one already condemned, for they were resolved to
|
|
prosecute him to the death, and that he should die as a fool dieth,
|
|
that is, as a malefactor, with his hands bound,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+3:33,34">2 Sam. iii. 33, 34</A>.
|
|
|
|
Christ had bound the consciences of his persecutors with the power of
|
|
his word, which galled them; and, to be revenged on him, they laid
|
|
these bonds on him.</P>
|
|
|
|
<A NAME="Joh18_13"> </A>
|
|
<A NAME="Joh18_14"> </A>
|
|
<A NAME="Joh18_15"> </A>
|
|
<A NAME="Joh18_16"> </A>
|
|
<A NAME="Joh18_17"> </A>
|
|
<A NAME="Joh18_18"> </A>
|
|
<A NAME="Joh18_19"> </A>
|
|
<A NAME="Joh18_20"> </A>
|
|
<A NAME="Joh18_21"> </A>
|
|
<A NAME="Joh18_22"> </A>
|
|
<A NAME="Joh18_23"> </A>
|
|
<A NAME="Joh18_24"> </A>
|
|
<A NAME="Joh18_25"> </A>
|
|
<A NAME="Joh18_26"> </A>
|
|
<A NAME="Joh18_27"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ before Annas and Caiaphas; The Fall of Peter; Christ Arraigned; Peter Again Denies Christ.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 And led him away to Annas first; for he was father in law to
|
|
Caiaphas, which was the high priest that same year.
|
|
14 Now Caiaphas was he, which gave counsel to the Jews, that it
|
|
was expedient that one man should die for the people.
|
|
15 And Simon Peter followed Jesus, and <I>so did</I> another
|
|
disciple: that disciple was known unto the high priest, and went
|
|
in with Jesus into the palace of the high priest.
|
|
16 But Peter stood at the door without. Then went out that
|
|
other disciple, which was known unto the high priest, and spake
|
|
unto her that kept the door, and brought in Peter.
|
|
17 Then saith the damsel that kept the door unto Peter, Art not
|
|
thou also <I>one</I> of this man's disciples? He saith, I am not.
|
|
18 And the servants and officers stood there, who had made a
|
|
fire of coals; for it was cold: and they warmed themselves: and
|
|
Peter stood with them, and warmed himself.
|
|
19 The high priest then asked Jesus of his disciples, and of
|
|
his doctrine.
|
|
20 Jesus answered him, I spake openly to the world; I ever
|
|
taught in the synagogue, and in the temple, whither the Jews
|
|
always resort; and in secret have I said nothing.
|
|
21 Why askest thou me? ask them which heard me, what I have
|
|
said unto them: behold, they know what I said.
|
|
22 And when he had thus spoken, one of the officers which stood
|
|
by struck Jesus with the palm of his hand, saying, Answerest thou
|
|
the high priest so?
|
|
23 Jesus answered him, If I have spoken evil, bear witness of
|
|
the evil: but if well, why smitest thou me?
|
|
24 Now Annas had sent him bound unto Caiaphas the high priest.
|
|
25 And Simon Peter stood and warmed himself. They said
|
|
therefore unto him, Art not thou also <I>one</I> of his disciples? He
|
|
denied <I>it,</I> and said, I am not.
|
|
26 One of the servants of the high priest, being <I>his</I> kinsman
|
|
whose ear Peter cut off, saith, Did not I see thee in the garden
|
|
with him?
|
|
27 Peter then denied again: and immediately the cock crew.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here an account of Christ's arraignment before the high priest,
|
|
and some circumstances that occurred therein which were omitted by the
|
|
other evangelists; and Peter's denying him, which the other evangelists
|
|
had given the story of entire by itself, is interwoven with the other
|
|
passages. The crime laid to his charge having relation to religion, the
|
|
judges of the spiritual court took it to fall directly under their
|
|
cognizance. Both Jews and Gentiles seized him, and so both Jews and
|
|
Gentiles tried and condemned him, for he died for the sins of both. Let
|
|
us go over the story in order.</P>
|
|
|
|
<P>
|
|
|
|
I. Having seized him, they <I>led him away to Annas first,</I> before
|
|
they brought him to the court that was sat, expecting him, in the house
|
|
of Caiaphas,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:13"><I>v.</I> 13</A>.
|
|
|
|
1. They <I>led him away,</I> led him in triumph, as a trophy of their
|
|
victory; led him <I>as a lamb to the slaughter,</I> and they led him
|
|
through the sheep-gate spoken of
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+3:1">Neh. iii. 1</A>.
|
|
|
|
For through that they went from the mount of Olives into Jerusalem.
|
|
They hurried him away with violence, as if he had been the worst and
|
|
vilest of malefactors. We had been led away of our own impetuous lusts,
|
|
and led captive by Satan at his will, and, that we might be rescued,
|
|
Christ was led away, led captive by Satan's agents and instruments.
|
|
|
|
2. They led him away to their masters that sent them. It was now about
|
|
midnight, and one would think they should have put him in ward
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+24:12">Lev. xxiv. 12</A>),
|
|
|
|
should have led him to some prison, till it was a proper time to call a
|
|
court; but he is hurried away immediately, not to the justices of
|
|
peace, to be committed, but to the judges to be condemned; so extremely
|
|
violent was the prosecution, partly because they feared a rescue, which
|
|
they would thus not only leave no time for, but give a terror to;
|
|
partly because they greedily thirsted after Christ's blood, as <I>the
|
|
eagle that hasteth to the prey.</I>
|
|
|
|
3. They led him to Annas first. Probably his house lay in the way, and
|
|
was convenient for them to call at to refresh themselves, and, as some
|
|
think, to be paid for their service. I suppose Annas was old and
|
|
infirm, and could not be present in council with the rest at that time
|
|
of night, and yet earnestly desired to see the prey. To gratify him
|
|
therefore with the assurance of their success, that the old man might
|
|
sleep the better, and to receive his blessing for it, they produce
|
|
their prisoner before him. It is sad to see those that are old and
|
|
sickly, when they cannot commit sin as formerly, taking pleasure in
|
|
those that do. Dr. Lightfoot thinks Annas was not present, because he
|
|
had to attend early that morning in the temple, to examine the
|
|
sacrifices which were that day to be offered, whether they were without
|
|
blemish; if so, there was a significancy in it, that Christ, the great
|
|
sacrifice, was presented to him, and sent away bound, as approved and
|
|
ready for the altar.
|
|
|
|
4. This Annas was father-in-law to Caiaphas the high priest; this
|
|
kindred by marriage between them comes in as a reason either why
|
|
Caiaphas ordered that this piece of respect should be done to Annas, to
|
|
favour him with the first sight of the prisoner, or why Annas was
|
|
willing to countenance Caiaphas in a matter his heart was so much upon.
|
|
Note, Acquaintance and alliance with wicked people are a great
|
|
confirmation to many in their wicked ways.</P>
|
|
|
|
<P>
|
|
|
|
II. Annas did not long detain them, being as willing as any of them to
|
|
have the prosecution pushed on, and therefore sent him bound to
|
|
Caiaphas, to his house, which was appointed for the rendezvous of the
|
|
sanhedrim upon this occasion, or to the usual place in the temple where
|
|
the high priest kept his court; this is mentioned,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:24"><I>v.</I> 24</A>.
|
|
|
|
But our translators intimate in the margin that it should come in here,
|
|
and, accordingly, read it there, <I>Annas had sent him.</I> Observe
|
|
here,</P>
|
|
|
|
<P>
|
|
|
|
1. The power of Caiaphas intimated
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:13"><I>v.</I> 13</A>).
|
|
|
|
He was <I>high priest that same year.</I> The high priest's commission
|
|
was during life; but there were now such frequent changes, by the
|
|
Simoniacal artifices of aspiring men with the government, that it was
|
|
become almost an annual office, a presage of its final period
|
|
approaching; while they were undermining one another. God was
|
|
overturning them all, that he might come whose right it was. Caiaphas
|
|
was high priest that same year when Messiah was to be cut off, which
|
|
intimates,
|
|
|
|
(1.) That when a bad thing was to be done by a high priest, according
|
|
to the foreknowledge of God, Providence so ordered it that a bad man
|
|
should be in the chair to do it.
|
|
|
|
(2.) That, when God would make it to appear what corruption there was
|
|
in the heart of a bad man, he put him into a place of power, where he
|
|
had temptation and opportunity to exert it. It was the ruin of Caiaphas
|
|
that he was high priest that year, and so became a ringleader in the
|
|
putting of Christ to death. Many a man's advancement has lost him his
|
|
reputation, and he had not been dishonoured if he had not been
|
|
preferred.</P>
|
|
|
|
<P>
|
|
|
|
2. The malice of Caiaphas, which is intimated
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:14"><I>v.</I> 14</A>)
|
|
|
|
by the repeating of what he had said some time before, that, right or
|
|
wrong, guilty or innocent, <I>it was expedient that one man should die
|
|
for the people,</I> which refers to the story
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:50"><I>ch.</I> xi. 50</A>.
|
|
|
|
This comes in here to show,
|
|
|
|
(1.) What a bad man he was; this was that Caiaphas that governed
|
|
himself and the church by rules of policy, in defiance of the rules of
|
|
equity.
|
|
|
|
(2.) What ill usage Christ was likely to meet with in his court, when
|
|
his case was adjudged before it was heard, and they were already
|
|
resolved what to do with him; <I>he must die;</I> so that his trial was
|
|
a jest. Thus the enemies of Christ's gospel are resolved, true or
|
|
false, to run it down.
|
|
|
|
(3.) It is a testimony to the innocency of our Lord Jesus, from the
|
|
mouth of one of his worst enemies, who owned that he fell a sacrifice
|
|
to the public good, and that it was not just he should die, but
|
|
<I>expedient</I> only.</P>
|
|
|
|
<P>
|
|
|
|
3. The concurrence of Annas in the prosecution of Christ. He made
|
|
himself a partaker in guilt,
|
|
|
|
(1.) With the captain and officers, that without law or mercy had bound
|
|
him; for he approved it by continuing him bound when he should have
|
|
loosed him, he not being convicted of any crime, nor having attempted
|
|
an escape. If we do not what we can to undo what others have ill done,
|
|
we are accessaries <I>ex post facto--after the fact.</I> It was more
|
|
excusable in the rude soldiers to bind him than in Annas, who should
|
|
have known better, to continue him bound.
|
|
|
|
(2.) With the chief priest and council that condemned him, and
|
|
prosecuted him to death. This Annas was not present with them, yet thus
|
|
he wished them <I>good speed,</I> and became a <I>partaker of their
|
|
evil deeds.</I></P>
|
|
|
|
<P>
|
|
|
|
III. In the house of Caiaphas, Simon Peter began to deny his Master,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:15-18"><I>v.</I> 15-18</A>.</P>
|
|
|
|
<P>
|
|
|
|
1. It was with much ado that Peter got into the hall where the court
|
|
was sitting, an account of which we have
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:15,16"><I>v.</I> 15, 16</A>.
|
|
|
|
Here we may observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) Peter's kindness to Christ, which (though it proved no kindness)
|
|
appeared in two things:--
|
|
|
|
[1.] That he <I>followed Jesus</I> when he was <I>led away;</I> though
|
|
at first he fled with the rest, yet afterwards he took heart a little,
|
|
and followed at some distance, calling to mind the promises he had made
|
|
to adhere to him, whatever it should cost him. Those that had followed
|
|
Christ in the midst of his honours, and shared with him in those
|
|
honours, when the people cried Hosanna to him, ought to have followed
|
|
him now in the midst of his reproaches, and to have shared with him in
|
|
these. Those that truly love and value Christ will follow him all
|
|
weathers and all ways.
|
|
|
|
[2.] When he could not get in where Jesus was in the midst of his
|
|
enemies, he <I>stood at the door without,</I> willing to be as near him
|
|
as he could, and waiting for an opportunity to get nearer. Thus when we
|
|
meet with opposition in following Christ we must show our good-will.
|
|
But yet this kindness of Peter's was no kindness, because he had not
|
|
strength and courage enough to persevere in it, and so, as it proved,
|
|
he did but run himself into a snare: and even his following Christ,
|
|
considering all things, was to be blamed, because Christ, who knew him
|
|
better than he knew himself, had expressly told him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:36"><I>ch.</I> xiii. 36</A>),
|
|
|
|
<I>Whither I go thou canst not follow me now,</I> and had told him
|
|
again and again that he would deny him; and he had lately had
|
|
experience of his own weakness in forsaking him. Note, We must take
|
|
heed of tempting God by running upon difficulties beyond our strength,
|
|
and venturing too far in a way of suffering. If our call be clear to
|
|
expose ourselves, we may hope that God will enable us to honour him;
|
|
but, if it be not, we may fear that God will leave us to shame
|
|
ourselves.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The other disciple's kindness to Peter, which yet, as it proved,
|
|
was no kindness neither. St. John several times in this gospel speaking
|
|
of himself as another disciple, many interpreters have been led by this
|
|
to fancy that this other disciple here was John; and many conjectures
|
|
they have how he should come to be known to the high-priest; <I>propter
|
|
generis nobilitatem--being of superior birth,</I> saith <I>Jerome,
|
|
Epitaph. Marcel.,</I> as if he were a better gentleman born than his
|
|
brother James, when they were both the sons of Zebedee the fisherman;
|
|
some will tell you that he had sold his estate to the high priest,
|
|
others that he supplied his family with fish, both which are very
|
|
improbable. But I see no reason to think that this other disciple was
|
|
John, or one of the twelve; other sheep Christ had, which were not of
|
|
the fold; and this might be, as the Syriac read it, <I>unus ex
|
|
discipulis aliis--one of those other disciples</I> that believe in
|
|
Christ, but resided at Jerusalem, and kept their places there; perhaps
|
|
Joseph of Arimathea, or Nicodemus, known to the high priest, but not
|
|
known to him to be disciples of Christ. Note, As there are many who
|
|
seem disciples and are not so, so there are many who are disciples and
|
|
seem not so. There are good people hid in courts, even in Nero's, as
|
|
well as hid in crowds. We must not conclude a man to be no friend to
|
|
Christ merely because he has acquaintance and conversation with those
|
|
that were his known enemies. Now,
|
|
|
|
[1.] This other disciple, whoever he was, showed a respect to Peter, in
|
|
introducing him, not only to gratify his curiosity and affection, but
|
|
to give him an opportunity of being serviceable to his Master upon his
|
|
trial, if there were occasion. Those that have a real kindness for
|
|
Christ and his ways, though their temper may be reserved and their
|
|
circumstances may lead them to be cautious and retired, yet, if their
|
|
faith be sincere, they will discover, when they are called to it, which
|
|
way their inclination lies, by being ready to do a professed disciple a
|
|
good turn. Peter perhaps had formerly introduced this disciple into
|
|
conversation with Christ, and now he requites his kindness, and is not
|
|
ashamed to own him, though, it should seem, he had at this time but a
|
|
poor downcast appearance.
|
|
|
|
[2.] But this kindness proved no kindness, nay a great diskindness; by
|
|
letting him into the high priest's hall, he let him into temptation,
|
|
and the consequence was bad. Note, The courtesies of our friends often
|
|
prove a snare to us, through a misguided affection.</P>
|
|
|
|
<P>
|
|
|
|
2. Peter, having got in, was immediately assaulted with the temptation,
|
|
and foiled by it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:17"><I>v.</I> 17</A>.
|
|
|
|
Observe here,</P>
|
|
|
|
<P>
|
|
|
|
(1.) How slight the attack was. It was but a silly maid, of so small
|
|
account that she was set to keep the door, that challenged him, and she
|
|
only asked him carelessly, <I>Art not thou one of this man's
|
|
disciples?</I> probably suspecting it by his sheepish look, and coming
|
|
in timorously. We should many a time better maintain a good cause if we
|
|
had a <I>good heart on it,</I> and could put a <I>good face on it.</I>
|
|
Peter would have had some reason to take the alarm if Malchus had set
|
|
upon him, and had said, "This is he that cut off my ear, and I will
|
|
have his head for it;" but when a maid only asked him, <I>Art not thou
|
|
one of them?</I> he might without danger have answered, <I>And what if
|
|
I am?</I> Suppose the servants had ridiculed him, and insulted over
|
|
him, upon it, those can bear but little for Christ that cannot <I>bear
|
|
this;</I> this is but <I>running with the footmen.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) How speedy the surrender was. Without taking time to recollect
|
|
himself, he suddenly answered, <I>I am not.</I> If he had had the
|
|
boldness of the lion, he would have said, "It is my honour that I am
|
|
so;" or, if he had had the wisdom of the serpent, he would have kept
|
|
silence at this time, for it was an evil time. But, all his care being
|
|
for his own safety, he thought he could not secure this but by a
|
|
peremptory denial: <I>I am not;</I> he not only denies it, but even
|
|
disdains it, and scorns her words.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Yet he goes further into the temptation: <I>And the servants and
|
|
officers stood there, and Peter with them</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:18"><I>v.</I> 18</A>.</P>
|
|
|
|
<P>
|
|
|
|
[1.] See how the servants made much of themselves; the night being
|
|
cold, they made a fire in the hall, not for their masters (they were so
|
|
eager in persecuting Christ that they forgot cold), but for themselves
|
|
to refresh themselves. They cared not what became of Christ; all their
|
|
care was to sit and warm themselves,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Am+6:6">Amos vi. 6</A>.</P>
|
|
|
|
<P>
|
|
|
|
[2.] See how Peter herded himself with them, and made one among them.
|
|
<I>He sat and warmed himself. First,</I> It was a fault bad enough that
|
|
he did not attend his Master, and appear for him at the upper end of
|
|
the hall, where he was now under examination. He might have been a
|
|
witness for him, and have confronted the false witnesses that swore
|
|
against him, if his Master had called him; at least, he might have been
|
|
a witness to him, might have taken an exact notice of what passed, that
|
|
he might relate it to the other disciples, who could none of them get
|
|
in to hear the trial; he might have learned by his Master's example how
|
|
to carry himself when it should come to his turn to suffer thus; yet
|
|
neither his conscience nor his curiosity could bring him into the
|
|
court, but he sits by, as if, like Gallio, he cared for none of these
|
|
things. And yet at the same time we have reason to think his heart was
|
|
as full of grief and concern as it could hold, but he had not the
|
|
courage to own it. <I>Lord, lead us not into temptation. Secondly,</I>
|
|
It was much worse that he joined himself with those that were his
|
|
Master's enemies: <I>He stood with them, and warmed himself;</I> this
|
|
was a poor excuse for joining with them. A little thing will draw those
|
|
into bad company that will be drawn to it by the love of a good fire.
|
|
If Peter's zeal for his Master had not frozen, but had continued in the
|
|
heat it seemed to be of but a few hours before, he had not had occasion
|
|
to warm himself now. Peter was much to be blamed,
|
|
|
|
1. Because he associated with these wicked men, and kept company with
|
|
them. Doubtless they were diverting themselves with this night's
|
|
expedition, scoffing at Christ, at what he had said, at what he had
|
|
done, and triumphing in their victory over him; and what sort of
|
|
entertainment would this give to Peter? If he said as they said, or by
|
|
silence gave consent, he involved himself in sin; if not, he exposed
|
|
himself to danger. If Peter had not so much courage as to appear
|
|
publicly for his Master, yet he might have had so much devotion as to
|
|
retire into a corner, and weep in secret for his Master's sufferings,
|
|
and his own sin in forsaking him; if he could not have done good, he
|
|
might have kept out of the way of doing hurt. It is better to abscond
|
|
than appear to no purpose, or bad purpose.
|
|
|
|
2. Because he desired to be thought <I>one of them,</I> that he might
|
|
not be suspected to be a disciple of Christ. Is this Peter? What a
|
|
contradiction is this to the prayer of every good man, <I>Gather not my
|
|
soul with sinners! Saul among the prophets</I> is not so absurd as
|
|
David among the Philistines. Those that deprecate the lot of the
|
|
scornful hereafter should dread the <I>seat of the scornful</I> now. It
|
|
is ill warming ourselves with those with whom we are in danger of
|
|
burning ourselves,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+141:4">Ps. cxli. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
IV. Peter, Christ's friend, having begun to deny him, the high priest,
|
|
his enemy, begins to accuse him, or rather urges him to accuse himself,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:19-21"><I>v.</I> 19-21</A>.
|
|
|
|
It should seem, the first attempt was to prove him a seducer, and a
|
|
teacher of false doctrine, which this evangelist relates; and, when
|
|
they failed in the proof of this, then they charged him with blasphemy,
|
|
which is related by the other evangelists, and therefore omitted here.
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. The articles or heads upon which Christ was examined
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:19"><I>v.</I> 19</A>):
|
|
|
|
concerning <I>his disciples and his doctrine.</I> Observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The irregularity of the process; it was against all law and
|
|
equity. They seize him as a criminal, and now that he is their prisoner
|
|
they have nothing to <I>lay to his charge;</I> no libel, no prosecutor;
|
|
but the judge himself must be the prosecutor, and the prisoner himself
|
|
the witness, and, against all reason and justice, he is put on to be
|
|
his own accuser.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The intention. The <I>high priest then</I>
|
|
(<B><I>oun</I></B>--<I>therefore,</I> which seems to refer to
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:14"><I>v.</I> 14</A>),
|
|
|
|
because he had resolved that Christ must be sacrificed to their private
|
|
malice under colour of the public good, examined him upon those
|
|
interrogatories which would touch his life. He examined him,
|
|
|
|
[1.] Concerning his disciples, that he might charge him with sedition,
|
|
and represent him as dangerous to the Roman government, as well as to
|
|
the Jewish church. He asked him who were his disciples--what number
|
|
they were--of what country--what were their names and characters,
|
|
insinuating that his scholars were designed for soldiers, and would in
|
|
time become a formidable body. Some think his question concerning his
|
|
disciples was, "What is now become of them all? Where are they? Why do
|
|
they not appear?" upbraiding him with their cowardice in deserting him,
|
|
and thus adding to the affliction of it. There was something
|
|
significant in this, that Christ's calling and owning his disciples was
|
|
the first thing laid to his charge, for it was <I>for their sakes</I>
|
|
that he <I>sanctified himself</I> and suffered.
|
|
|
|
[2.] Concerning his doctrine, that they might charge him with heresy,
|
|
and bring him under the penalty of the law against false prophets,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+13:9,10">Deut. xiii. 9, 10</A>.
|
|
|
|
This was a matter properly cognizable in that court
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:12">Deut. xvii. 12</A>),
|
|
|
|
therefore a prophet could not perish but at Jerusalem, where that court
|
|
sat. They could not prove any false doctrine upon him; but they hoped
|
|
to extort something from him which they might distort to his prejudice,
|
|
and to make him an offender for some word or other,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+29:21">Isa. xxix. 21</A>.
|
|
|
|
They said nothing to him concerning his miracles, by which he had done
|
|
so much good, and proved his doctrine beyond contradiction, because of
|
|
these they were sure they could take no hold. Thus the adversaries of
|
|
Christ while they are industriously quarrelling with his truth,
|
|
willfully shut their eyes against the evidences of it, and take no
|
|
notice of them.</P>
|
|
|
|
<P>
|
|
|
|
2. The appeal Christ made, in answer to these interrogatories.
|
|
|
|
(1.) As to his disciples, he said nothing, because it was an
|
|
impertinent question; if his doctrine was sound and good, his having
|
|
disciples to whom to communicate it was no more than what was practised
|
|
and allowed by their own doctors. If Caiaphas, in asking him concerning
|
|
his disciples, designed to ensnare them, and bring them into trouble,
|
|
it was in kindness to them that Christ said nothing of them, for he had
|
|
said, <I>Let these go their way.</I> If he meant to upbraid him with
|
|
their cowardice, no wonder that he said nothing, for</P>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>Rudet hæc opprobria nobis,
|
|
<BR>Et dici potuisse, et non potuisse refelli--
|
|
<BR>
|
|
<BR>Shame attaches when charges are exhibited
|
|
<BR>that cannot be refuted:
|
|
</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<P>
|
|
|
|
he would say nothing to condemn them, and could say nothing to justify
|
|
them.
|
|
|
|
(2.) As to his doctrine, he said nothing in particular, but in general
|
|
referred himself to those that heard him, being not only made manifest
|
|
to God, but made manifest also in their consciences,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:20,21"><I>v.</I> 20, 21</A>.</P>
|
|
|
|
<P>
|
|
|
|
[1.] He tacitly charges his judges with illegal proceedings. He does
|
|
not indeed speak evil of the rulers of the people, nor say now to these
|
|
princes, <I>You are wicked;</I> but he appeals to the settled rules of
|
|
their own court, whether they dealt fairly by him. <I>Do you indeed
|
|
judge righteously?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+58:1">Ps. lviii. 1</A>.
|
|
|
|
So here, <I>Why ask you me?</I> Which implies two absurdities in
|
|
judgment: <I>First, "Why ask you me now</I> concerning my doctrine,
|
|
when you have already condemned it?" They had made an order of court
|
|
for excommunicating all that owned him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:22"><I>ch.</I> ix. 22</A>),
|
|
|
|
had issued out a proclamation for apprehending him; and now they come
|
|
to ask what his doctrine is! Thus was he condemned, as his doctrine and
|
|
cause commonly are, unheard. <I>Secondly, "Why ask you me?</I> Must I
|
|
accuse myself, when you have no evidence against me?"</P>
|
|
|
|
<P>
|
|
|
|
[2.] He insists upon his fair and open dealing with them in the
|
|
publication of his doctrine, and justifies himself with this. The crime
|
|
which the sanhedrim by the law was to enquire after was the clandestine
|
|
spreading of dangerous doctrines, enticing secretly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+13:6">Deut. xiii. 6</A>.
|
|
|
|
As to this, therefore, Christ clears himself very fully. <I>First,</I>
|
|
As to the manner of his preaching. He spoke openly,
|
|
<B><I>parresia</I></B>--<I>with freedom and plainness of speech;</I> he
|
|
did not deliver things ambiguously, as Apollo did his oracles. Those
|
|
that would undermine the truth, and spread corrupt notions, seek to
|
|
accomplish their purpose by sly insinuation, putting queries, starting
|
|
difficulties, and asserting nothing; but Christ explained himself
|
|
fully, with, <I>Verily, verily, I say unto you;</I> his reproofs were
|
|
free and bold, and his testimonies express against the corruptions of
|
|
the age. <I>Secondly,</I> As to the persons he preached to: <I>He spoke
|
|
to the world,</I> to all that had <I>ears to hear,</I> and were willing
|
|
to hear him, high or low, learned or unlearned, Jew or Gentile, friend
|
|
or foe. His doctrine feared not the censure of a mixed multitude; nor
|
|
did he grudge the knowledge of it to any (as the masters of some rare
|
|
invention commonly do), but freely communicated it, as the sun does his
|
|
beams. <I>Thirdly,</I> As to the places he preached in. When he was in
|
|
the country, he preached ordinarily in the synagogues--the places of
|
|
meeting for worship, and on the sabbath-day-the time of meeting; when
|
|
he came up to Jerusalem, he preached the same doctrine in the temple at
|
|
the time of the solemn feasts, when the Jews from all parts assembled
|
|
there; and though he often preached in private houses, and on
|
|
mountains, and by the sea-side, to show that his word and worship were
|
|
not to be confined to temples and synagogues, yet what he preached in
|
|
private was the very same with what he delivered publicly. Note, The
|
|
doctrine of Christ, purely and plainly preached, needs not be ashamed
|
|
to appear in the most numerous assembly, for it carries its own
|
|
strength and beauty along with it. What Christ's faithful ministers say
|
|
they would be willing all the world should hear. Wisdom cries in the
|
|
places of concourse,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:21,8:3,9:3">Prov. i. 21; viii. 3; ix. 3</A>.
|
|
|
|
<I>Fourthly,</I> As to the doctrine itself. He <I>said nothing in
|
|
secret</I> contrary to what he said in public, but only by way of
|
|
repetition and explication: <I>In secret have I said nothing;</I> as if
|
|
he had been either suspicious of the truth of it, or conscious of any
|
|
ill design in it. He sought no corners, for he feared no colours, nor
|
|
said any thing that he needed to be ashamed of; what he did speak in
|
|
private to his disciples he ordered them to proclaim on the house-tops,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:27">Matt. x. 27</A>.
|
|
|
|
God saith of himself
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+45:19">Isa. xlv. 19</A>),
|
|
|
|
<I>I have not spoken in secret;</I> his commandment is not hidden,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+30:11">Deut. xxx. 11</A>.
|
|
|
|
And the righteousness of faith speaks in like manner,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:6">Rom. x. 6</A>.
|
|
|
|
<I>Veritas nihil metuit nisi abscondi--truth fears nothing but
|
|
concealment.</I>--Tertullian.</P>
|
|
|
|
<P>
|
|
|
|
[3.] He appeals to those that had heard him, and desires that they
|
|
might be examined what doctrine he had preached, and whether it had
|
|
that dangerous tendency that was surmised: "<I>Ask those that heard me
|
|
what I said unto them;</I> some of them may be in court, or may be sent
|
|
for out of their beds." He means not his friends and followers, who
|
|
might be presumed to speak in his favour, but, Ask any impartial
|
|
hearer; ask your own officers. Some think he pointed to them, when he
|
|
said, <I>Behold, they know what I said,</I> referring to the report
|
|
which they had made of his preaching
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:46"><I>ch.</I> vii. 46</A>),
|
|
|
|
<I>Never man spoke like this man.</I> Nay, you may ask some upon the
|
|
bench; for it is probable that some of them had heard him, and had been
|
|
put to silence by him. Note, The doctrine of Christ may safely appeal
|
|
to all that know it, and has so much right and reason on its side that
|
|
those who will judge impartially cannot but witness to it.</P>
|
|
|
|
<P>
|
|
|
|
V. While the judges were examining him, the servants that stood by were
|
|
abusing him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:22,23"><I>v.</I> 22, 23</A>.</P>
|
|
|
|
<P>
|
|
|
|
1. It was a base affront which one of the officers gave him; though he
|
|
spoke with so much calmness and convincing evidence, this insolent
|
|
fellow <I>struck him with the palm of his hand,</I> probably on the
|
|
side of his head or face, saying, <I>Answerest thou the high priest
|
|
so?</I> as if he had behaved himself rudely to the court.</P>
|
|
|
|
<P>
|
|
|
|
(1.) He <I>struck him,</I> <B><I>edoke rhapisma</I></B>--<I>he gave him
|
|
a blow.</I> Some think it signifies a blow with a rod or wand, from
|
|
<B><I>rhabdos</I></B>, or with the staff which was the badge of his
|
|
office. Now the scripture was fulfilled
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+50:6">Isa. l. 6</A>),
|
|
|
|
<I>I gave my cheeks,</I> <B><I>eis rhapismata</I></B> (so the LXX.)
|
|
<I>to blows,</I> the word here used. And
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+5:1">Mic. v. 1</A>,
|
|
|
|
<I>They shall smite the judge of Israel with a rod upon the cheek;</I>
|
|
and the type answered
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+16:10">Job xvi. 10</A>),
|
|
|
|
<I>They have smitten me upon the cheek reproachfully.</I> It was unjust
|
|
to strike one that neither said nor did amiss; it was insolent for a
|
|
mean servant to strike one that was confessedly a person of account; it
|
|
was cowardly to strike one that had his hands tied; and barbarous to
|
|
strike a prisoner at the bar. Here was a breach of the peace in the
|
|
face of the court, and yet the judges countenanced it. Confusion of
|
|
face was our due; but Christ here took it to himself: "Upon me be the
|
|
curse, the shame."</P>
|
|
|
|
<P>
|
|
|
|
(2.) He checked him in a haughty imperious manner: <I>Answerest thou
|
|
the high priest so?</I> As if the blessed Jesus were not good enough to
|
|
speak to his master, or not wise enough to know how to speak to him,
|
|
but, like a rude and ignorant prisoner, must be controlled by the
|
|
jailor, and taught how to behave. Some of the ancients suggest that
|
|
this officer was Malchus, who owed to Christ the healing of his ear,
|
|
and the saving of his head, and yet made him this ill return. But,
|
|
whoever it was, it was done to please the high priest, and to curry
|
|
favour with him; for what he said implied a jealousy for the dignity of
|
|
the high priest. Wicked rulers will not want wicked servants, who will
|
|
<I>help forward the affliction</I> of those whom their masters
|
|
persecute. There was a successor of this high priest that commanded the
|
|
bystanders to smite Paul thus <I>on the mouth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+23:2">Acts xxiii. 2</A>.
|
|
|
|
Some think this officer took himself to be affronted by Christ's appeal
|
|
to those about him concerning his doctrine, as if he would have vouched
|
|
him to be a witness; and perhaps he was one of those officers that had
|
|
spoken honourably of him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:46"><I>ch.</I> vii. 46</A>),
|
|
|
|
and, lest he should now be thought a secret friend to him, he thus
|
|
appears a bitter enemy.</P>
|
|
|
|
<P>
|
|
|
|
2. Christ bore this affront with wonderful meekness and patience
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:23"><I>v.</I> 23</A>):
|
|
|
|
"<I>If I have spoken evil,</I> in what I have now said, <I>bear witness
|
|
of the evil.</I> Observe it to the court, and let them judge of it, who
|
|
are the proper judges; but if well, and as it did become me, <I>why
|
|
smitest thou me?</I>" Christ could have answered him with a miracle of
|
|
wrath, could have struck him dumb or dead, or have withered the hand
|
|
that was lifted up against him. But this was the day of his patience
|
|
and suffering, and he answered him with the <I>meekness of wisdom,</I>
|
|
to teach us not to avenge ourselves, not to render <I>railing for
|
|
railing,</I> but with the <I>innocency of the dove</I> to bear
|
|
injuries, even when with the <I>wisdom of the serpent,</I> as our
|
|
Saviour, we show the injustice of them, and appeal to the magistrate
|
|
concerning them. Christ did not here <I>turn the other cheek,</I> by
|
|
which it appears that that rule,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:39">Matt. v. 39</A>,
|
|
|
|
is not to be understood literally; a man may possibly <I>turn the other
|
|
cheek,</I> and yet have his heart full of malice; but, comparing
|
|
Christ's precept with his pattern, we learn,
|
|
|
|
(1.) That in such cases we must not be our own avengers, nor judges in
|
|
our own cause. We must rather receive than give the second blow, which
|
|
makes the quarrel; we are allowed to defend ourselves, but not to
|
|
avenge ourselves: the magistrate (if it be necessary for the preserving
|
|
of the public peace, and the restraining and terrifying of evil-doers)
|
|
is to be the avenger,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:4">Rom. xiii. 4</A>.
|
|
|
|
(2.) Our resentment of injuries done us must always be rational, and
|
|
never passionate; such Christ's here was; <I>when he suffered,</I> he
|
|
reasoned, but <I>threatened not.</I> He fairly expostulated with him
|
|
that did him the injury, and so may we.
|
|
|
|
(3.) When we are called out to suffering, we must <I>accommodate
|
|
ourselves</I> to the inconveniences of a suffering state, with
|
|
patience, and by one indignity done us be prepared to receive another,
|
|
and to make the best of it.</P>
|
|
|
|
<P>
|
|
|
|
VI. While the servants were thus abusing him, Peter was proceeding to
|
|
deny him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:25-27"><I>v.</I> 25-27</A>.
|
|
|
|
It is a sad story, and none of the least of Christ's sufferings.</P>
|
|
|
|
<P>
|
|
|
|
1. He repeated the sin the second time,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:25"><I>v.</I> 25</A>.
|
|
|
|
While he was warming himself with the servants, as one of them, they
|
|
asked him, <I>Art not thou one of his disciples?</I> What dost thou
|
|
here among us? He, perhaps, hearing that Christ was examined about his
|
|
disciples, and fearing he should be seized, or at least smitten, as his
|
|
Master was, if he should own it, flatly denied it, and said, <I>I am
|
|
not.</I></P>
|
|
|
|
<P>
|
|
|
|
(1.) It was his great folly to thrust himself into the temptation, by
|
|
continuing in the company of those that were unsuitable for him, and
|
|
that he had nothing to do with. He staid to warm himself; but those
|
|
that warm themselves with evil doers grow cold towards good people and
|
|
good things, and those that are fond of the devil's fire-side are in
|
|
danger of the devil's fire. Peter might have stood by his Master at the
|
|
bar, and have warmed himself better than here, at the fire of his
|
|
Master's love, which <I>many waters could not quench,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+8:6,7">Cant. viii. 6, 7</A>.
|
|
|
|
He might there have warmed himself with zeal for his Master, and
|
|
indignation at his persecutors; but he chose rather to warm with them
|
|
than to warm against them. But how could one (one disciple) be warm
|
|
alone?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+4:11">Eccl. iv. 11</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) It was his great unhappiness that he was again assaulted by the
|
|
temptation; and no other could be expected, for this was a place, this
|
|
an hour, of temptation. When the judge asked Christ about his
|
|
disciples, probably the servants took the hint, and challenged Peter
|
|
for one of them, "Answer to thy name." See here,
|
|
|
|
[1.] The subtlety of the tempter in running down one whom he saw
|
|
falling, and mustering a greater force against him; not a maid now, but
|
|
all the servants. Note, Yielding to one temptation invites another, and
|
|
perhaps a stronger. Satan redoubles his attacks when we give ground.
|
|
|
|
[2.] The danger of bad company. We commonly study to approve ourselves
|
|
to those with whom we choose to associate; we value ourselves upon
|
|
their good word and covet to stand right in their opinion. As we choose
|
|
our people we choose our praise, and govern ourselves accordingly; we
|
|
are therefore concerned to make the first choice well, and not to
|
|
mingle with those whom we cannot please without displeasing God.</P>
|
|
|
|
<P>
|
|
|
|
(3.) It was his great weakness, nay, it was his great wickedness, to
|
|
yield to the temptation, and to say, <I>I am not one</I> of his
|
|
disciples, as one ashamed of that which was his honour, and afraid of
|
|
suffering for it, which would have been yet more his honour. See how
|
|
the <I>fear of man brings a snare.</I> When Christ was admired, and
|
|
caressed, and treated with respect, Peter pleased himself, and perhaps
|
|
prided himself, in this, that he was a disciple of Christ, and so put
|
|
in for a share in the honours done to his Master. Thus many who seem
|
|
fond of the reputation of religion when it is in fashion are ashamed of
|
|
the reproach of it; but we must take it <I>for better and
|
|
worse.</I></P>
|
|
|
|
<P>
|
|
|
|
2. He repeated the sin the third time,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:26,27"><I>v.</I> 26, 27</A>.
|
|
|
|
Here he was attacked by one of the servants, who was kinsman to
|
|
Malchus, who, when he heard Peter deny himself to be a disciple of
|
|
Christ, gave him the lie with great assurance: "<I>Did not I see thee
|
|
in the garden with him?</I> Witness my kinsman's ear." Peter then
|
|
denied again, as if he knew nothing of Christ, nothing of the garden,
|
|
nothing of all this matter.</P>
|
|
|
|
<P>
|
|
|
|
(1.) This third assault of the temptation was more close than the
|
|
former: before his relation to Christ was only suspected, here it is
|
|
proved upon him by one that saw him with Jesus, and saw him draw his
|
|
sword in his defence. Note, Those who by sin think to help themselves
|
|
out of trouble do but entangle and embarrass themselves the more. Dare
|
|
to be brave, for truth will out. <I>A bird of the air</I> may perhaps
|
|
<I>tell the matter</I> which we seek to conceal with a lie. Notice is
|
|
taken of this servant's being akin to Malchus, because this
|
|
circumstance would make it the more a terror to Peter. "Now," thinks
|
|
he, "I am gone, my business is done, there needs no other witness nor
|
|
prosecutor." We should not make any man in particular our enemy if we
|
|
can help it, because the time may come when either he or some of his
|
|
relations may have us at their mercy. He that may need a friend should
|
|
not make a foe. But observe, though here was sufficient evidence
|
|
against Peter, and sufficient provocation given by his denial to have
|
|
prosecuted him, yet he escapes, has no harm done him nor attempted to
|
|
be done. Note, We are often drawn into sin by groundless causeless
|
|
fears, which there is no occasion for, and which a small degree of
|
|
wisdom and resolution would make nothing of.</P>
|
|
|
|
<P>
|
|
|
|
(2.) His yielding to it was no less base than the former: <I>He denied
|
|
again.</I> See here,
|
|
|
|
[1.] The nature of sin in general: <I>the heart is hardened by the
|
|
deceitfulness of it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+3:13">Heb. iii. 13</A>.
|
|
|
|
It was a strange degree of effrontery that Peter had arrived to on a
|
|
sudden, that he could with such assurance stand in a lie against so
|
|
clear a disproof; but <I>the beginning of sin is as the letting forth
|
|
of water,</I> when once the fence is broken men easily go from bad to
|
|
worse.
|
|
|
|
[2.] Of the sin of lying in particular; it is a fruitful sin, and upon
|
|
this account <I>exceedingly sinful:</I> one lie needs another to
|
|
support it, and that another. It is a rule in the devil's politics
|
|
<I>Male facta male factis tegere, ne perpluant</I>--<I>To cover sin
|
|
with sin, in order to escape detection.</I></P>
|
|
|
|
<A NAME="Joh18_28"> </A>
|
|
<A NAME="Joh18_29"> </A>
|
|
<A NAME="Joh18_30"> </A>
|
|
<A NAME="Joh18_31"> </A>
|
|
<A NAME="Joh18_32"> </A>
|
|
<A NAME="Joh18_33"> </A>
|
|
<A NAME="Joh18_34"> </A>
|
|
<A NAME="Joh18_35"> </A>
|
|
<A NAME="Joh18_36"> </A>
|
|
<A NAME="Joh18_37"> </A>
|
|
<A NAME="Joh18_38"> </A>
|
|
<A NAME="Joh18_39"> </A>
|
|
<A NAME="Joh18_40"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ in the Judgment-Hall; Christ Arraigned before Pilate.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>28 Then led they Jesus from Caiaphas unto the hall of judgment:
|
|
and it was early; and they themselves went not into the judgment
|
|
hall, lest they should be defiled; but that they might eat the
|
|
passover.
|
|
29 Pilate then went out unto them, and said, What accusation
|
|
bring ye against this man?
|
|
30 They answered and said unto him, If he were not a
|
|
malefactor, we would not have delivered him up unto thee.
|
|
31 Then said Pilate unto them, Take ye him, and judge him
|
|
according to your law. The Jews therefore said unto him, It is
|
|
not lawful for us to put any man to death:
|
|
32 That the saying of Jesus might be fulfilled, which he spake,
|
|
signifying what death he should die.
|
|
33 Then Pilate entered into the judgment hall again, and called
|
|
Jesus, and said unto him, Art thou the King of the Jews?
|
|
34 Jesus answered him, Sayest thou this thing of thyself, or
|
|
did others tell it thee of me?
|
|
35 Pilate answered, Am I a Jew? Thine own nation and the chief
|
|
priests have delivered thee unto me: what hast thou done?
|
|
36 Jesus answered, My kingdom is not of this world: if my
|
|
kingdom were of this world, then would my servants fight, that I
|
|
should not be delivered to the Jews: but now is my kingdom not
|
|
from hence.
|
|
37 Pilate therefore said unto him, Art thou a king then? Jesus
|
|
answered, Thou sayest that I am a king. To this end was I born,
|
|
and for this cause came I into the world, that I should bear
|
|
witness unto the truth. Every one that is of the truth heareth my
|
|
voice.
|
|
38 Pilate saith unto him, What is truth? And when he had said
|
|
this, he went out again unto the Jews, and saith unto them, I
|
|
find in him no fault <I>at all.</I>
|
|
39 But ye have a custom, that I should release unto you one at
|
|
the passover: will ye therefore that I release unto you the King
|
|
of the Jews?
|
|
40 Then cried they all again, saying, Not this man, but
|
|
Barabbas. Now Barabbas was a robber.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here an account of Christ's arraignment before Pilate, the
|
|
Roman governor, in the <I>prætorium</I> (a Latin word made
|
|
Greek), the prætor's house, or <I>hall of judgment;</I> thither
|
|
they hurried him, to get him condemned in the Roman court, and executed
|
|
by the Roman power. Being resolved on his death, they took this course,
|
|
|
|
1. That he might be put to death the more legally and regularly,
|
|
according to the present constitution of their government, since they
|
|
became a province of the empire; not stoned in a popular tumult, as
|
|
Stephen, but put to death with the present formalities of justice. Thus
|
|
he was treated as a malefactor, <I>being made sin for us.</I>
|
|
|
|
2. That he might be put to death the more safely. If they could engage
|
|
the Roman government in the matter, which the people stood in awe of,
|
|
there would be little danger of an uproar.
|
|
|
|
3. That he might be put to death with more reproach to himself. <I>The
|
|
death of the cross,</I> which the Romans commonly used, being of all
|
|
deaths the most ignominious, they were desirous by it to put an
|
|
indelible mark of infamy upon him, and so to sink his reputation for
|
|
ever. This therefore they harped upon, <I>Crucify him.</I>
|
|
|
|
4. That he might be put to death with less reproach to them. It was an
|
|
invidious thing to put one to death that had done so much good in the
|
|
world, and therefore they were willing to throw the odium upon the
|
|
Roman government, to make that the less acceptable to the people, and
|
|
save themselves from the reproach. Thus many are more afraid of the
|
|
scandal of a bad action than of the sin of it. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+5:28">Acts v. 28</A>.
|
|
|
|
Two things are here observed concerning the prosecution:--
|
|
|
|
(1.) Their policy and industry in the prosecution: <I>It was early;</I>
|
|
some think about two or three in the morning, others about five or six,
|
|
when most people were in their beds; and so there would be the less
|
|
danger of opposition from the people that were for Christ; while, at
|
|
the same time, they had their agents about, to call those together whom
|
|
they could influence to cry out against him. See how much their heart
|
|
was upon it, and how violent they were in the prosecution. Now that
|
|
they had him in their hands, they would lose no time till they had him
|
|
upon the cross, but denied themselves their natural rest, to push on
|
|
this matter. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+2:1">Mic. ii. 1</A>.
|
|
|
|
(2.) Their superstition and vile hypocrisy: <I>The chief priests and
|
|
elders,</I> though they came along with the prisoner, that the thing
|
|
might be done effectually, <I>went not into the judgment-hall,</I>
|
|
because it was the house of an uncircumcised Gentile, <I>lest they
|
|
should be defiled,</I> but kept out of doors, <I>that they might eat
|
|
the passover,</I> not the paschal lamb (that was eaten the night
|
|
before) but the passover-feast, upon the sacrifices which were offered
|
|
on the fifteenth day, <I>the Chagigah,</I> as they called it, the
|
|
passover-bullocks spoken of
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+16:2,2Ch+30:24.35:8,9">Deut. xvi. 2;
|
|
2 Chron. xxx. 24; xxxv. 8, 9</A>.
|
|
|
|
These they were to eat of, and therefore would not go into the court,
|
|
for fear of touching a Gentile, and thereby contracting, not a legal,
|
|
but only a traditional pollution. This they scrupled, but made no
|
|
scruple of breaking through all the laws of equity to persecute Christ
|
|
to the death. <I>They strained at a gnat, and swallowed a camel.</I>
|
|
Let us now see what passed at <I>the judgment-hall.</I> Here is,</P>
|
|
|
|
<P>
|
|
|
|
I. Pilate's conference with the prosecutors. They were called first,
|
|
and stated what they had to say against the prisoner, as was very fit,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:29-32"><I>v.</I> 29-32</A>.</P>
|
|
|
|
<P>
|
|
|
|
1. The judge calls for the indictment. Because they would not come into
|
|
the hall, <I>he went out to them</I> into the court before the house,
|
|
to talk with them. Looking upon Pilate as a magistrate, that we may
|
|
give every one his due, here are three things commendable in him:--
|
|
|
|
(1.) His diligent and close application to business. If it had been
|
|
upon a good occasion, it had been very well that he was willing to be
|
|
called up early to the judgment-seat. Men in public trusts must not
|
|
love their ease.
|
|
|
|
(2.) His condescending to the humour of the people, and receding from
|
|
the honour of his place to gratify their scruples. He might have said,
|
|
"If they be so nice as not to come in to me, let them go home as they
|
|
came;" by the same rule as we might say, "If the complainant scruple to
|
|
take off his hat to the magistrate, let not his complaint be heard;"
|
|
but Pilate insists not upon it, bears with them, and goes out to them;
|
|
for, when it is for good, we should <I>become all things to all
|
|
men.</I>
|
|
|
|
(3.) His adherence to the rule of justice, in demanding the accusation,
|
|
suspecting the prosecution to be malicious: "<I>What accusation bring
|
|
you against this man?</I>" What is the crime you charge him with, and
|
|
what proof have you of it? It was a law of nature, before Valerius
|
|
Publicola made it a Roman law, <I>Ne quis indicta causa condemnetur--No
|
|
man should be condemned unheard.</I> See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+25:16,17">Acts xxv. 16, 17</A>.
|
|
|
|
It is unreasonable to commit a man, without alleging some cause in the
|
|
warrant, and much more to arraign a man when there is no bill of
|
|
indictment found against him.</P>
|
|
|
|
<P>
|
|
|
|
2. The prosecutors demand judgment against him upon a general surmise
|
|
that he was a criminal, not alleging, much less proving, any thing in
|
|
particular <I>worthy of death or of bonds</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:30"><I>v.</I> 30</A>):
|
|
|
|
<I>If he were not a malefactor,</I> or evildoer, <I>we would not have
|
|
delivered him to thee</I> to be condemned. This bespeaks them,
|
|
|
|
(1.) Very rude and uncivil to Pilate, a company of ill-natured men,
|
|
that affected to despise dominion. When Pilate was so complaisant to
|
|
them as to come out to treat with them, yet they were to the highest
|
|
degree out of humour with him. He put the most reasonable question to
|
|
them that could be; but, if it had been the most absurd, they could not
|
|
have answered him with more disdain.
|
|
|
|
(2.) Very spiteful and malicious towards our Lord Jesus: right or
|
|
wrong, they will have him to be a malefactor, and treated as one. We
|
|
are to presume a man innocent till he is proved guilty, but they will
|
|
presume him guilty who could prove himself innocent. They cannot say,
|
|
"He is a traitor, a murderer, a felon, a breaker of the peace," but
|
|
they say, "He is an evil-doer." He an evil-doer who <I>went about doing
|
|
good!</I> Let those be called whom he had cured, and fed, and taught;
|
|
whom he has rescued from devils, and raised from death; and let them be
|
|
asked whether he be an evil-doer or no. Note, It is no new thing for
|
|
the best of benefactors to be branded and run down as the worst of
|
|
malefactors.
|
|
|
|
(3.) Very proud and conceited of themselves, and their own judgment and
|
|
justice, as if their delivering a man up, under the general character
|
|
of a malefactor, were sufficient for the civil magistrate to ground a
|
|
judicial sentence upon, than which what could be more haughty?</P>
|
|
|
|
<P>
|
|
|
|
3. The judge remands him to their own court
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:31"><I>v.</I> 31</A>):
|
|
|
|
"<I>Take you him, and judge him according to your</I> own <I>law,</I>
|
|
and do not trouble me with him." Now,
|
|
|
|
(1.) Some think Pilate herein complimented them, acknowledging the
|
|
remains of their power, and allowing them to exert it. Corporal
|
|
punishment they might inflict, as <I>scourging in their synagogues;</I>
|
|
whether capital or no is uncertain. "But," saith Pilate, "go as far as
|
|
your law will allow you, and, if you go further, it shall be connived
|
|
at." This he said, willing to do the Jews a pleasure, but unwilling to
|
|
do them the service they required.
|
|
|
|
(2.) Others think he bantered them, and upbraided them with their
|
|
present state of weakness and subjection. They would be the sole
|
|
judges of the guilt. "Pray," saith Pilate, "if you will be so, go on as
|
|
you have begun; you have found him guilty by your own law, condemn him,
|
|
if you dare, by your own law, to carry on the humour." Nothing is more
|
|
absurd, nor more deserves to be exposed, than for those to pretend to
|
|
dictate, and boast of their wisdom, who are weak and in subordinate
|
|
stations, and whose lot it is to be dictated to. Some think Pilate here
|
|
reflects upon the law of Moses, as if it allowed them what the Roman
|
|
law would by no means allow--the judging of a man unheard. "It may be
|
|
your law will suffer such a thing, but ours will not." Thus, through
|
|
their corruptions, the law of God was blasphemed; and so is his gospel
|
|
too.</P>
|
|
|
|
<P>
|
|
|
|
4. They disown any authority as judges, and (since it must be so) are
|
|
content to be prosecutors. They now grow less insolent and more
|
|
submissive, and own, "<I>It is not lawful for us to put any man to
|
|
death,</I> whatever less punishment we may inflict, and this is a
|
|
malefactor whom we would have the blood of."</P>
|
|
|
|
<P>
|
|
|
|
(1.) Some think they had lost their power to give judgment in matters
|
|
of life and death only by their own carelessness, and cowardly yielding
|
|
to the darling iniquities of the age; so Dr. Lightfoot <B><I>ouk
|
|
exesti</I></B>--<I>It is not</I> in our power to pass sentence of death
|
|
upon <I>any,</I> if we do, we shall have the mob about us
|
|
immediately.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Others think their power was taken from them by the Romans,
|
|
because they had not used it well, or because it was thought too great
|
|
a trust to be lodged in the hands of a conquered and yet an unsubdued
|
|
people. Their acknowledgement of this they designed for a compliment to
|
|
Pilate, and to atone for their rudeness
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:30"><I>v.</I> 30</A>),
|
|
|
|
but it amounts to a full evidence that <I>the sceptre was departed from
|
|
Judah,</I> and therefore that now the Messiah was come,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+49:10">Gen. xlix. 10</A>.
|
|
|
|
If the Jews have no power <I>to put any man to death,</I> where is the
|
|
sceptre? Yet they ask not, <I>Where is the Shiloh?</I></P>
|
|
|
|
<P>
|
|
|
|
(3.) However, there was a providence in it, that either they should
|
|
have not power to put any man to death, or should decline the exercise
|
|
of it upon this occasion, <I>That the saying of Jesus might be
|
|
fulfilled, which he spoke, signifying what death he should die,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:32"><I>v.</I> 32</A>.
|
|
|
|
Observe,
|
|
|
|
[1.] In general, that even those who designed the defeating of Christ's
|
|
sayings were, beyond their intention, made serviceable to the
|
|
fulfilling of them by an overruling hand of God. <I>No word of Christ
|
|
shall fall to the ground;</I> he can never either deceive or be
|
|
deceived. Even <I>the chief priests,</I> while they persecuted him as
|
|
<I>a deceiver,</I> had their spirit so directed as to help to prove him
|
|
true, when we should think that by taking other measures they might
|
|
have defeated his predictions. <I>Howbeit, they meant not so,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+10:7">Isa. x. 7</A>.
|
|
|
|
[2.] Those sayings of Christ in particular were fulfilled which he had
|
|
spoken concerning his own death. Two sayings of Christ concerning his
|
|
death were fulfilled, by the Jews declining to <I>judge him according
|
|
to their law. First,</I> He had said that he should be <I>delivered to
|
|
the Gentiles,</I> and that <I>they should put him to death</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+20:19,Mk+10:33,Lu+18:32,33">Matt. xx. 19;
|
|
Mark x. 33; Luke xviii. 32, 33</A>),
|
|
|
|
and hereby that saying was fulfilled. <I>Secondly,</I> He had said
|
|
that he should be crucified
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+20:19,26:2">Matt. xx. 19; xxvi. 2</A>),
|
|
|
|
<I>lifted up,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:14,12:32"><I>ch.</I> iii. 14; xii. 32</A>.
|
|
|
|
Now, if they had <I>judged him by their law,</I> he had been stoned;
|
|
burning, strangling, and beheading, were in some cases used among the
|
|
Jews, but never crucifying. It was therefore necessary that Christ
|
|
should be put to death by the Romans, that, being <I>hanged upon a
|
|
tree,</I> he might be <I>made a curse for us</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:13">Gal. iii. 13</A>),
|
|
|
|
and <I>his hands and feet</I> might be <I>pierced.</I> As the Roman
|
|
power had brought him to be born at Bethlehem, so now to die upon a
|
|
cross, and both according to the scriptures. It is likewise determined
|
|
concerning us, though not discovered to us, <I>what death we shall
|
|
die,</I> which should free us from all disquieting cares about that
|
|
matter. "Lord, what, and when, and how thou hast appointed."</P>
|
|
|
|
<P>
|
|
|
|
II. Here is Pilate's conference with the prisoner,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:33"><I>v.</I> 33</A>,
|
|
|
|
&c., where we have,</P>
|
|
|
|
<P>
|
|
|
|
1. The prisoner set to the bar. Pilate, after he had conferred with the
|
|
chief priests at his door, entered into the hall, and called for Jesus
|
|
to be brought in. He would not examine him in the crowd, where he might
|
|
be disturbed by the noise, but ordered him to be brought <I>into the
|
|
hall;</I> for he made no difficulty of going in among the Gentiles. We
|
|
by sin were become liable to the judgment of God, and were to be
|
|
brought before his bar; therefore <I>Christ, being made sin and a curse
|
|
for us,</I> was arraigned as a criminal. Pilate entered into judgment
|
|
with him, that God might not enter into judgment with us.</P>
|
|
|
|
<P>
|
|
|
|
2. His examination. The other evangelists tell us that his accusers had
|
|
laid it to his charge that <I>he perverted the nation, forbidding to
|
|
give tribute to Cæsar,</I> and upon this he is examined.</P>
|
|
|
|
<P>
|
|
|
|
(1.) Here is a question put to him, with a design to ensnare him and to
|
|
find out something upon which to ground an accusation: "<I>Art thou the
|
|
king of the Jews?</I> <B><I>ho basileus</I></B> --<I>that king of the
|
|
Jews</I> who has been so much talked of and so long expected--Messiah
|
|
the prince, art thou he? Dost thou pretend to be he? Dost thou call
|
|
thyself, and wouldest thou be thought so?" For he was far from
|
|
imagining that really he was so, or making a question of that. Some
|
|
think Pilate asked this with an air of scorn and contempt: "What!
|
|
<I>art thou a king,</I> who makest so mean a figure? <I>Art thou the
|
|
king of the Jews,</I> by whom thou art thus hated and persecuted?
|
|
<I>Art thou king de jure--of right,</I> while the emperor is only king
|
|
<I>de facto--in fact?</I>" Since it could not be proved he ever said
|
|
it, he would constrain him to say it now, that he might proceed upon
|
|
his own confession.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Christ answers this question with another; not for evasion, but as
|
|
an intimation to Pilate to consider what he did, and upon what grounds
|
|
he went
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:34"><I>v.</I> 34</A>):
|
|
|
|
"<I>Sayest thou this thing of thyself,</I> from a suspicion arising in
|
|
thy own breast, <I>or did others tell it thee of me,</I> and dost thou
|
|
ask it only to oblige them?"
|
|
|
|
[1.] "It is plain that thou hast no reason to <I>say this of
|
|
thyself.</I>" Pilate was bound by his office to take care of the
|
|
interests of the Roman government, but he could not say that this was
|
|
in any danger, or suffered any damage, from any thing our Lord Jesus
|
|
had ever said or done. He never appeared in worldly pomp, never assumed
|
|
any secular power, never acted as a judge or divider; never were any
|
|
traitorous principles or practices objected to him, nor any thing that
|
|
might give the least shadow of suspicion.
|
|
|
|
[2.] "If others <I>tell it thee of me,</I> to incense thee against me,
|
|
thou oughtest to consider who they are, and upon what principles they
|
|
go, and whether those who represent me as an <I>enemy to
|
|
Cæsar</I> are not really such themselves, and therefore use this
|
|
only as a pretence to cover their malice, for, if so, the matter ought
|
|
to be well weighed by a judge that would do justice." Nay, if Pilate
|
|
had been as inquisitive as he ought to have been in this matter, he
|
|
would have found that the true reason why the chief priests were
|
|
outrageous against Jesus was because he did not set up a temporal
|
|
kingdom in opposition to the Roman power; if he would have done this,
|
|
and would have wrought miracles to bring the Jews out of the Roman
|
|
bondage, as Moses did to bring them out of the Egyptian, they would
|
|
have been so far from siding with the Romans against him that they
|
|
would have made him their king, and have fought under him against the
|
|
Romans; but, not answering this expectation of theirs, they charged
|
|
that upon him of which they were themselves most notoriously
|
|
guilty-disaffection to and design against the present government; and
|
|
was such an information as this fit to be countenanced?</P>
|
|
|
|
<P>
|
|
|
|
(3.) Pilate resents Christ's answer, and takes it very ill,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:35"><I>v.</I> 35</A>.
|
|
|
|
This is a direct answer to Christ's question,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:34"><I>v.</I> 34</A>.
|
|
|
|
[1.] Christ had asked him whether he spoke of himself. "No," says he;
|
|
"<I>am I a Jew,</I> that thou suspectest me to be in the plot against
|
|
thee? I know nothing of the Messiah, nor desire to know, and therefore
|
|
interest not myself in the dispute who is the Messiah and who not; the
|
|
dispute who is the Messiah and who not; it is all alike to me." Observe
|
|
with what disdain Pilate asks, <I>Am I a Jew?</I> The Jews were, upon
|
|
many accounts, an honourable people; but, having corrupted the covenant
|
|
of their God, <I>he made them contemptible and base before all the
|
|
people</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:8,9">Mal. ii. 8, 9</A>),
|
|
|
|
so that a man of sense and honour reckoned it a scandal to be counted a
|
|
Jew. Thus good names often suffer for the sake of the bad men that wear
|
|
them. It is sad that when a Turk is suspected of dishonesty he should
|
|
ask, "What! do you take me for a Christian?"
|
|
|
|
[2.] Christ had asked him whether others told him. "Yes," says he, "and
|
|
those <I>thine own people,</I> who, one would think would be biased in
|
|
favour of thee, and <I>the priests,</I> whose testimony, <I>in verbum
|
|
sacerdotis--on the word of a priest,</I> ought to be regarded; and
|
|
therefore I have nothing to do but to proceed upon their information."
|
|
Thus Christ, in his religion, still suffers by those that are of his
|
|
own nation, even the priests, that profess relation to him, but do not
|
|
live up to their profession.
|
|
|
|
[3.] Christ had declined answering that question, <I>Art thou the king
|
|
of the Jews?</I> And therefore Pilate puts another question to him more
|
|
general, "<I>What hast thou done?</I> What provocation hast thou given
|
|
to thy own nation, and particularly the priests, to be so violent
|
|
against thee? Surely there cannot be all this smoke without some fire,
|
|
what is it?"</P>
|
|
|
|
<P>
|
|
|
|
(4.) Christ, in his next reply, gives a more full and direct answer to
|
|
Pilate's former question, <I>Art thou a king?</I> explaining in what
|
|
sense he was a king, but not such a king as was any ways dangerous to
|
|
the Roman government, not a secular king, for his interest was not
|
|
supported by secular methods,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:36"><I>v.</I> 36</A>.
|
|
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] An account of the nature and constitution of Christ's kingdom: It
|
|
<I>is not of this world.</I> It is expressed negatively to rectify the
|
|
present mistakes concerning it; but the positive is implied, it is
|
|
<I>the kingdom of heaven,</I> and belongs to another world. Christ is a
|
|
king, and has a kingdom, but <I>not of this world. First</I> Its rise
|
|
is not from this world; the kingdoms of men arise <I>out of the sea and
|
|
the earth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:3,Re+13:1,11">Dan. vii. 3; Rev. xiii. 1, 11</A>);
|
|
|
|
but <I>the holy city comes from God out of heaven,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:2">Rev. xxii. 2</A>.
|
|
|
|
His kingdom is not by succession, election, or conquest, but by the
|
|
immediate and special designation of the divine will and counsel.
|
|
<I>Secondly,</I> Its nature is not worldly; it is a kingdom within men
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:21">Luke xvi. 21</A>),
|
|
|
|
set up in their hearts and consciences
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:17">Rom. xiv. 17</A>),
|
|
|
|
its riches spiritual, its powers spiritual, and <I>all its glory
|
|
within.</I> The ministers of state in Christ's kingdom have not <I>the
|
|
spirit of the world,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+2:12">1 Cor. ii. 12</A>.
|
|
|
|
<I>Thirdly,</I> Its guards and supports are not worldly; its weapons
|
|
are spiritual. It neither needed nor used secular force to maintain and
|
|
advance it, nor was it carried on in a way <I>hurtful to kings or
|
|
provinces;</I> it did not in the least interfere with the prerogatives
|
|
of princes nor the property of their subjects; it tended not to alter
|
|
any national establishment in secular things, nor opposed any kingdom
|
|
but that of sin and Satan. <I>Fourthly,</I> Its tendency and design
|
|
are not worldly. Christ neither aimed nor would allow his disciples to
|
|
aim at the pomp and power of <I>the great men of the earth.
|
|
Fifthly,</I> Its subjects, though they are in the world, yet <I>are not
|
|
of the world;</I> they <I>are called and chosen out of the world,</I>
|
|
are born from, and bound for, another world; they are neither the
|
|
world's pupils nor its darlings, neither governed by its wisdom nor
|
|
enriched with its wealth.</P>
|
|
|
|
<P>
|
|
|
|
[2.] An evidence of the spiritual nature of Christ's kingdom produced.
|
|
If he had designed an opposition to the government, he would have
|
|
fought them at their own weapons, and would have repelled force with
|
|
force of the same nature; but he did not take this course: <I>If my
|
|
kingdom were of this world, then would my servants fight, that I should
|
|
not be delivered to the Jews,</I> and my kingdom be ruined by them.
|
|
But, <I>First,</I> His followers did not offer to fight; there was no
|
|
uproar, no attempt to rescue him, though the town was now full of
|
|
Galileans, his friends and countrymen, and they were generally armed;
|
|
but the peaceable behaviour of his disciples on this occasion was
|
|
enough <I>to put to silence the ignorance of foolish men. Secondly,</I>
|
|
He did not order them to fight; nay, he forbade them, which was an
|
|
evidence both that he did not depend upon worldly aids (for he could
|
|
have summoned <I>legions of angels</I> into his service, which showed
|
|
that his <I>kingdom was from above</I>), and also that he did not dread
|
|
worldly opposition, for he was very willing to be <I>delivered to the
|
|
Jews,</I> as knowing that what would have been the destruction of any
|
|
worldly kingdom would be the advancement and establishment of his;
|
|
justly therefore does he conclude, <I>Now</I> you may see <I>my kingdom
|
|
is not from hence;</I> in the world but not of it.</P>
|
|
|
|
<P>
|
|
|
|
(5.) In answer to Pilate's further query, he replies yet more directly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:37"><I>v.</I> 37</A>,
|
|
|
|
where we have,
|
|
|
|
[1.] Pilate's plain question: "<I>Art thou a king then?</I> Thou
|
|
speakest of a kingdom thou hast; art thou then, in any sense, a king?
|
|
And what colour hast thou for such a claim? Explain thyself."
|
|
|
|
[2.] The good confession which our Lord Jesus witnessed before Pontius
|
|
Pilate, in answer to this
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:13">1 Tim. vi. 13</A>):
|
|
|
|
<I>Thou sayest that I am a king,</I> that is, It is as thou sayest, I
|
|
am a king; for <I>I came to bear witness of the truth. First,</I> He
|
|
grants himself to be a king, though not in the sense that Pilate meant.
|
|
The Messiah was expected under the character of a king, <I>Messiah the
|
|
prince;</I> and therefore, having owned to Caiaphas that he was the
|
|
Christ, he would not disown to Pilate that he was king, lest he should
|
|
seem inconsistent with himself. Note, Though Christ <I>took upon him
|
|
the form of a servant,</I> yet even then he justly claimed the honour
|
|
and authority of a king. <I>Secondly,</I> He explains himself, and
|
|
shows how he is a king, as <I>he came to bear witness of the truth;</I>
|
|
he rules in the minds of men by the power of truth. If he had meant to
|
|
declare himself a temporal prince, he would have said, <I>For this end
|
|
was I born, and for this cause came I into the world,</I> to rule the
|
|
nations, to conquer kings, and to take possession of kingdoms; no,
|
|
<I>he came to be a witness,</I> a witness for the God that made the
|
|
world, and against sin that ruins the world, and by this <I>word of his
|
|
testimony</I> he sets up, and keeps up, his kingdom. It was foretold
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that he should be <I>a witness to the people,</I> and, as such, <I>a
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leader and commander to the people,</I>
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|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+55:4">Isa. lv. 4</A>.
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Christ's kingdom was not of this world, in which <I>truth faileth</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+59:15">Isa. lix. 15</A>,
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|
|
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<I>Qui nescit dissimulare, nescit regnare--He that cannot dissemble
|
|
knows not how to reign</I>), but of that world in which truth reigns
|
|
eternally. Christ's errand into the world, and his business in the
|
|
world, were <I>to bear witness to the truth.</I>
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|
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1. To reveal it, to discover to the world that which otherwise could
|
|
not have been known concerning God and his will and <I>good-will to
|
|
men,</I>
|
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:18,17:26"><I>ch.</I> i. 18; xvii. 26</A>.
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2. To confirm it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:8">Rom. xv. 8</A>.
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By his miracles <I>he bore witness to the truth</I> of religion, the
|
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truth of divine revelation, and of God's perfections and providence,
|
|
and the truth of his promise and covenant, <I>that all men through him
|
|
might believe.</I> Now by doing this he is a king, and sets up a
|
|
kingdom.
|
|
|
|
(1.) The foundation and power, the spirit and genius, of Christ's
|
|
kingdom, is truth, divine truth. When he said, <I>I am the truth,</I>
|
|
he said, in effect, I am a king. He conquers by the convincing evidence
|
|
of truth; he rules by the commanding power of truth, and <I>in his
|
|
majesty rides prosperously, because of truth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+45:4">Ps. xlv. 4</A>.
|
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It is with his truth that he shall judge the people,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+96:13">Ps. xcvi. 13</A>.
|
|
|
|
It is the sceptre of his kingdom; he <I>draws with the cords of a
|
|
man,</I> with truth revealed to us, and received by us in <I>the love
|
|
of it;</I> and thus he <I>brings thoughts into obedience.</I> He came
|
|
<I>a light into the world,</I> and rules as the sun by day.
|
|
|
|
(2.) The subjects of this kingdom are those that are <I>of the
|
|
truth.</I> All that by the grace of God are rescued from under the
|
|
power of <I>the father of lies,</I> and are disposed to receive the
|
|
truth and submit to the power and influence of it, will hear Christ's
|
|
voice, will become his subjects, and will bear faith and true
|
|
allegiance to him. Every one that has any real sense of true religion
|
|
will entertain the Christian religion, and they belong to his kingdom;
|
|
by the power of truth he makes them willing,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+90:3">Ps. xc. 3</A>.
|
|
|
|
All that are in love with truth will hear the voice of Christ, for
|
|
greater, better, surer, sweeter truths can nowhere be found than are
|
|
found in Christ, by whom <I>grace and truth came;</I> so that, by
|
|
<I>hearing Christ's voice,</I> we know that we are <I>of the truth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:19">1 John iii. 19</A>.</P>
|
|
|
|
<P>
|
|
|
|
(6.) Pilate, hereupon, puts a good question to him, but does not stay
|
|
for an answer,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:38"><I>v.</I> 38</A>.
|
|
|
|
He said, <I>What is truth?</I> and <I>immediately went out
|
|
again.</I></P>
|
|
|
|
<P>
|
|
|
|
[1.] It is certain that this was a good question, and could not be put
|
|
to one that was better able to answer it. Truth is that <I>pearl of
|
|
great price</I> which the human understanding has a desire for and is
|
|
in quest of; for it cannot rest but in that which is, or at least is
|
|
apprehended to be, truth. When we <I>search the scriptures,</I> and
|
|
attend the ministry of the word, it must be with this enquiry, <I>What
|
|
is truth?</I> and with this prayer, <I>Lead me in thy truth, into all
|
|
truth.</I> But many put this question that have not patience and
|
|
constancy enough to persevere in their search after truth, or not
|
|
humility and sincerity enough to receive it when they have found it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+3:7">2 Tim. iii. 7</A>.
|
|
|
|
Thus many deal with their own consciences; they ask them those needful
|
|
questions, "What am I?" "What have I done?" but will not take time for
|
|
an answer.</P>
|
|
|
|
<P>
|
|
|
|
[2.] It is uncertain with what design Pilate asked this question.
|
|
<I>First,</I> Perhaps he spoke it as a learner, as one that began to
|
|
think well of Christ, and to look upon him with some respect, and
|
|
desired to be informed what new notions he advanced and what
|
|
improvements he pretended to in religion and learning. But while he
|
|
desired to hear some new truth from him, as Herod to see some miracle,
|
|
the clamour and outrage of the priests' mob at his gate obliged him
|
|
abruptly to let fall the discourse. <I>Secondly,</I> Some think he
|
|
spoke it as a judge, enquiring further into the cause now brought
|
|
before him: "Let me into this mystery, and tell me what the truth of it
|
|
is, the true state of this matter." <I>Thirdly,</I> Others think he
|
|
spoke it as a scoffer, in a jeering way: "Thou talkest of truth; canst
|
|
thou tell what truth is, or give me a definition of it?" Thus he makes
|
|
a jest of the everlasting gospel, that great truth which the chief
|
|
priests hated and persecuted, and which Christ was now witnessing to
|
|
and suffering for; and like men of no religion, who take a pleasure in
|
|
bantering all religions, he ridicules both sides; and therefore Christ
|
|
made him no reply. <I>Answer not a fool according to his folly; cast
|
|
not pearls before swine.</I> But, though Christ would not tell Pilate
|
|
what is truth, he has told his disciples, and by them has told us,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:6"><I>ch.</I> xiv. 6</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. The result of both these conferences with the prosecutors and the
|
|
prisoner
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:38-40"><I>v.</I> 38-40</A>),
|
|
|
|
in two things:--</P>
|
|
|
|
<P>
|
|
|
|
1. The judge appeared his friend, and favourable to him, for,</P>
|
|
|
|
<P>
|
|
|
|
(1.) He publicly declared him innocent,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:38"><I>v.</I> 38</A>.
|
|
|
|
Upon the whole matter, <I>I find in him no fault at all.</I> He
|
|
supposes there might be some controversy in religion between him and
|
|
them, wherein he was as likely to be in the right as they; but nothing
|
|
criminal appears against him. This solemn declaration of Christ's
|
|
innocency was,
|
|
|
|
[1.] For the justification and honour of the Lord Jesus. By this it
|
|
appears that though he was treated as the worst of malefactors he had
|
|
never merited such treatment.
|
|
|
|
[2.] For explaining the design and intention of his death, that he did
|
|
not die for any sin of his own, even in the judgement of the judge
|
|
himself, and therefore he died as a sacrifice for our sins, and that,
|
|
even in the judgment of the prosecutors themselves, <I>one man should
|
|
die for the people,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:50"><I>ch.</I> xi. 50</A>.
|
|
|
|
This is he that <I>did no violence, neither was any deceit in his
|
|
mouth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:9">Isa. liii. 9</A>),
|
|
|
|
who was to <I>be cut off, but not for himself,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:26">Dan. ix. 26</A>.
|
|
|
|
[3.] For aggravating the sin of the Jews that prosecuted him with so
|
|
much violence. If a prisoner has had a fair trial, and has been
|
|
acquitted by those that are proper judges of the crime, especially if
|
|
there be no cause to suspect them partial in his favour, he must be
|
|
believed innocent, and his accusers are bound to acquiesce. But our
|
|
Lord Jesus, though brought in not guilty, is still run down as a
|
|
malefactor, and his blood thirsted for.</P>
|
|
|
|
<P>
|
|
|
|
(2.) He proposed an expedient for his discharge
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:39"><I>v.</I> 39</A>):
|
|
|
|
<I>You have a custom, that I should release to you a prisoner at the
|
|
passover;</I> shall it be this king of the Jews? He proposed this, not
|
|
to the chief priests (he knew they would never agree to it), but to the
|
|
multitude; it was an appeal to the people, as appears,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+27:15">Matt. xxvii. 15</A>.
|
|
|
|
Probably he had heard how this Jesus had been attended but the other
|
|
day with the hosannas of the common people; he therefore looked upon
|
|
him to be the darling of the multitude, and the envy only of the
|
|
rulers, and therefore he made no doubt but they would demand the
|
|
release of Jesus, and this would stop the mouth of the prosecutors, and
|
|
all would be well.
|
|
|
|
[1.] He allows their custom, for which, perhaps, they had had a long
|
|
prescription, in honour of the passover, which was a memorial of their
|
|
release. But it was adding to God's words, as if he had not instituted
|
|
enough for the due commemoration of that deliverance, and, though an
|
|
act of mercy, might be injustice to the public,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+17:15">Prov. xvii. 15</A>.
|
|
|
|
[2.] He offers to release Jesus to them, according to the custom. If
|
|
Pilate had had the honesty and courage that became a judge, he would
|
|
not have named an innocent person to be competitor with a notorious
|
|
criminal for this favour; if he <I>found no fault in him,</I> he was
|
|
bound in conscience to discharge him. But he was willing to trim the
|
|
matter, and please all sides, being governed more by worldly wisdom
|
|
than by the rules of equity.</P>
|
|
|
|
<P>
|
|
|
|
2. The people appeared his enemies, and implacable against him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:40"><I>v.</I> 40</A>):
|
|
|
|
<I>They cried all again</I> and again, <I>Not this man,</I> let not him
|
|
be released, <I>but Barabbas.</I> Observe,
|
|
|
|
(1.) How fierce and outrageous they were. Pilate proposed the thing to
|
|
them calmly, as worthy their mature consideration, but they resolved it
|
|
in a heat, and gave in their resolution with clamour and noise, and in
|
|
the utmost confusion. Note, The enemies of Christ's holy religion cry
|
|
it down, and so hope to run it down; witness the outcry at Ephesus,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+19:34">Acts xix. 34</A>.
|
|
|
|
But those who think the worse of things or persons merely for their
|
|
being thus exclaimed against have a very small share of constancy and
|
|
consideration. Nay, there is cause to suspect a deficiency of reason
|
|
and justice on that side which calls in the assistance of popular
|
|
tumult.
|
|
|
|
(2.) How foolish and absurd they were, as is intimated in the short
|
|
account here given of the other candidate: <I>Now Barabbas was a
|
|
robber,</I> and therefore,
|
|
|
|
[1.] A breaker of the law of God; and yet he shall be spared, rather
|
|
than one who reproved the pride, avarice, and tyranny of the priests
|
|
and elders. Though Barabbas be a robber, he will not rob them of
|
|
Moses's seat, nor of their traditions, and then no matter.
|
|
|
|
[2.] He was an enemy to the public safety and personal property. The
|
|
clamour of the town is wont to be against robbers
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+30:5">Job xxx. 5</A>,
|
|
|
|
<I>Men cried after them as after a thief</I>), yet here it is for one.
|
|
Thus those do who prefer their sins before Christ. Sin is a robber,
|
|
every base lust is a robber, and yet foolishly chosen rather than
|
|
Christ, who would truly enrich us.</P>
|
|
|
|
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