mh_parser/vol_split/43 - John/Chapter 18.xml

<div2 id="John.xix" n="xix" next="John.xx" prev="John.xviii" progress="94.39%" title="Chapter XVIII">
<h2 id="John.xix-p0.1">J O H N.</h2>
<h3 id="John.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="John.xix-p1">Hitherto this evangelist has recorded little of
the history of Christ, only so far as was requisite to introduce
his discourses; but now that the time drew nigh that Jesus must die
he is very particular in relating the circumstances of his
sufferings, and some which the others had omitted, especially his
sayings. So far were his followers from being ashamed of his cross,
or endeavouring to conceal it, that this was what, both by word and
writing, they were most industrious to proclaim, and gloried in it.
This chapter relates, I. How Christ was arrested in the garden and
surrendered himself a prisoner, <scripRef id="John.xix-p1.1" osisRef="Bible:John.18.1-John.18.12" parsed="|John|18|1|18|12" passage="Joh 18:1-12">ver. 1-12</scripRef>. II. How he was abused in the
high priest's court, and how Peter, in the meantime, denied him,
<scripRef id="John.xix-p1.2" osisRef="Bible:John.18.13-John.18.27" parsed="|John|18|13|18|27" passage="Joh 18:13-27">ver. 13-27</scripRef>. III. How he
was prosecuted before Pilate, and examined by him, and put in
election with Barabbas for the favour of the people, and lost it,
<scripRef id="John.xix-p1.3" osisRef="Bible:John.18.28-John.18.40" parsed="|John|18|28|18|40" passage="Joh 18:28-40">ver. 28-40</scripRef>.</p>
<scripCom id="John.xix-p1.4" osisRef="Bible:John.18" parsed="|John|18|0|0|0" passage="Joh 18" type="Commentary"/>
<scripCom id="John.xix-p1.5" osisRef="Bible:John.18.1-John.18.12" parsed="|John|18|1|18|12" passage="Joh 18:1-12" type="Commentary"/><div class="Commentary" id="Bible:John.18.1-John.18.12">
<h4 id="John.xix-p1.6">Christ in the Garden; The Treachery of
Judas; The Ear of Malachus Cut Off; Christ Yields Himself a
Prisoner.</h4>
<p class="passage" id="John.xix-p2">1 When Jesus had spoken these words, he went
forth with his disciples over the brook Cedron, where was a garden,
into the which he entered, and his disciples.   2 And Judas
also, which betrayed him, knew the place: for Jesus ofttimes
resorted thither with his disciples.   3 Judas then, having
received a band <i>of men</i> and officers from the chief priests
and Pharisees, cometh thither with lanterns and torches and
weapons.   4 Jesus therefore, knowing all things that should
come upon him, went forth, and said unto them, Whom seek ye?  
5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am
<i>he.</i> And Judas also, which betrayed him, stood with them.
  6 As soon then as he had said unto them, I am <i>he,</i>
they went backward, and fell to the ground.   7 Then asked he
them again, Whom seek ye? And they said, Jesus of Nazareth.  
8 Jesus answered, I have told you that I am <i>he:</i> if therefore
ye seek me, let these go their way:   9 That the saying might
be fulfilled, which he spake, Of them which thou gavest me have I
lost none.   10 Then Simon Peter having a sword drew it, and
smote the high priest's servant, and cut off his right ear. The
servant's name was Malchus.   11 Then said Jesus unto Peter,
Put up thy sword into the sheath: the cup which my Father hath
given me, shall I not drink it?   12 Then the band and the
captain and officers of the Jews took Jesus, and bound him,</p>
<p class="indent" id="John.xix-p3">The hour was now come that <i>the captain
of our salvation,</i> who was to be <i>made perfect by
sufferings,</i> should engage the enemy. We have here his entrance
upon the encounter. The day of recompence is in his heart, and
<i>the year of his redeemed is come, and his own arm works the
salvation,</i> for he has no second. <i>Let us turn aside now, and
see this great sight.</i></p>
<p class="indent" id="John.xix-p4">I. Our Lord Jesus, like a bold champion,
takes the field first (<scripRef id="John.xix-p4.1" osisRef="Bible:John.18.1-John.18.2" parsed="|John|18|1|18|2" passage="Joh 18:1,2"><i>v.</i> 1,
2</scripRef>): <i>When he had spoken these words,</i> preached the
sermon, prayed his prayer, and so finished his testimony, he would
lose no time, but <i>went forth</i> immediately out of the house,
out of the city, by moon-light, for the passover was observed at
the full moon, <i>with his disciples</i> (the eleven, for Judas was
otherwise employed), and <i>he went over the brook Cedron,</i>
which runs between Jerusalem and the mount of Olives, <i>where was
a garden,</i> not his own, but some friend's, who allowed him the
liberty of it. Observe,</p>
<p class="indent" id="John.xix-p5">1. That our Lord Jesus entered upon his
sufferings <i>when he had spoken these words,</i> as <scripRef id="John.xix-p5.1" osisRef="Bible:Matt.26.1" parsed="|Matt|26|1|0|0" passage="Mt 26:1">Matt. xxvi. 1</scripRef>, <i>When he had finished
all these sayings.</i> Here it is intimated, (1.) That our Lord
Jesus took his work before him. The office of the priest was to
teach, and pray, and offer sacrifice. Christ, after teaching and
praying, applies himself to make atonement. Christ had said all he
had to say as a prophet, and now he addresses himself to the
discharge of his office as a priest, to <i>make his soul an
offering for sin;</i> and, when he had gone through this, he
entered upon his kingly office. (2.) That having by his sermon
prepared his disciples for this hour of trial, and by his prayer
prepared himself for it, he then courageously went out to meet it.
When he had put on his armour, he entered the lists, and not till
then. Let those that suffer according to the will of God, in a good
cause, with a good conscience, and having a clear call to it,
comfort themselves with this, that Christ will not engage those
that are his in any conflict, but he will first do that for them
which is necessary to prepare them for it; and if we receive
Christ's instructions and comforts, and be interested in his
intercession, we may, with an unshaken resolution, venture through
the greatest hardships in the way of duty.</p>
<p class="indent" id="John.xix-p6">2. That <i>he went forth with his
disciples.</i> Judas knew what house he was in in the city, and he
could have staid and met his sufferings there; but, (1.) He would
do as he was wont to do, and not alter his method, either to meet
the cross or to miss it, when his hour was come. It was his custom
when he was at Jerusalem, after he had spent the day in public
work, to retire at night <i>to the mount of Olives;</i> there his
quarters were, in the skirts of the city, for they would not make
room for him in the palaces, in the heart of the town. This being
his custom, he could not be put out of his method by the foresight
of his sufferings, but, as Daniel, did then just <i>as he did
aforetime,</i> <scripRef id="John.xix-p6.1" osisRef="Bible:Dan.6.10" parsed="|Dan|6|10|0|0" passage="Da 6:10">Dan. vi. 10</scripRef>.
(2.) He was as unwilling that there should be <i>an uproar among
the people</i> as his enemies were, for it was not his way <i>to
strive or cry.</i> If he had been seized in the city, and a tumult
raised thereby, mischief might have been done, and a great deal of
blood shed, and therefore he withdrew. Note, When we find ourselves
involved in trouble, we should be afraid of involving others with
us. It is no disgrace to the followers of Christ to fall tamely.
Those who aim at honour from men value themselves upon a resolution
to sell their lives as dearly as they can; but those who know that
their blood is precious to Christ, and that not a drop of it shall
be shed but upon a valuable consideration, need not stand upon such
terms. (3.) He would set us an example in the beginning of his
passion, as he did at the end of it, of retirement from the world.
<i>Let us go forth to him, without the camp, bearing his
reproach,</i> <scripRef id="John.xix-p6.2" osisRef="Bible:Heb.13.13" parsed="|Heb|13|13|0|0" passage="Heb 13:13">Heb. xiii.
13</scripRef>. We must lay aside, and leave behind, the crowds, and
cares, and comforts, of cities, even holy cities, if we would
cheerfully take up our cross, and keep up our communion with God
therein.</p>
<p class="indent" id="John.xix-p7">3. That he went <i>over the brook
Cedron.</i> He must go over this to go to <i>the mount of
Olives,</i> but the notice taken of it intimates that there was
something in it significant; and it points, (1.) At David's
prophecy concerning the Messiah (<scripRef id="John.xix-p7.1" osisRef="Bible:Ps.110.7" parsed="|Ps|110|7|0|0" passage="Ps 110:7">Ps.
cx. 7</scripRef>), that <i>he shall drink of the brook in the
way;</i> the brook of suffering in the way to his glory and our
salvation, signified by <i>the brook Cedron, the black brook,</i>
so called either from the darkness of the valley it ran through or
the colour of the water, tainted with the dirt of the city; such a
brook Christ drank of, when it lay in the way of our redemption,
and <i>therefore shall he lift up the head,</i> his own and ours.
(2.) At David's pattern, as a type of the Messiah. In his flight
from Absalom, particular notice is taken of his <i>passing over the
brook Cedron, and going up by the ascent of mount Olivet,
weeping,</i> and all that were with him in tears too, <scripRef id="John.xix-p7.2" osisRef="Bible:2Sam.15.23 Bible:2Sam.15.30" parsed="|2Sam|15|23|0|0;|2Sam|15|30|0|0" passage="2Sa 15:23,30">2 Sam. xv. 23, 30</scripRef>. <i>The Son of
David,</i> being driven out by the rebellious Jews, who would
<i>not have him to reign over them</i> (and Judas, like Ahithophel,
being in the plot against him), passed over the brook in meanness
and humiliation, attended by a company of true mourners. The godly
kings of Judah had burnt and destroyed the idols they found at
<i>the brook Cedron;</i> Asa, <scripRef id="John.xix-p7.3" osisRef="Bible:2Chr.15.16" parsed="|2Chr|15|16|0|0" passage="2Ch 15:16">2
Chron. xv. 16</scripRef>; Hezekiah, <scripRef id="John.xix-p7.4" osisRef="Bible:2Chr.30.14" parsed="|2Chr|30|14|0|0" passage="2Ch 30:14">2
Chron. xxx. 14</scripRef>; Josiah, <scripRef id="John.xix-p7.5" osisRef="Bible:2Kgs.23.4 Bible:2Kgs.23.6" parsed="|2Kgs|23|4|0|0;|2Kgs|23|6|0|0" passage="2Ki 23:4,6">2
Kings xxiii. 4, 6</scripRef>. Into that brook the abominable things
were cast. Christ, <i>being now made sin for us,</i> that he might
abolish it and take it away, began his passion by the same brook.
Mount Olivet, where Christ began his sufferings, lay on the east
side of Jerusalem; mount Calvary, where he finished them, on the
west; for in them he had an eye to such as should <i>come from the
east and the west.</i></p>
<p class="indent" id="John.xix-p8">4. That he entered into a garden. This
circumstance is taken notice of only by this evangelist, that
Christ's sufferings began in a garden. In the garden of Eden sin
began; there the curse was pronounced, there the Redeemer was
promised, and therefore in a garden that promised seed entered the
lists with the old serpent. Christ was buried also in a garden.
(1.) Let us, when we walk in our gardens, take occasion thence to
meditate on Christ's sufferings in a garden, to which we owe all
the pleasure we have in our gardens, for by them the curse upon the
ground for man's sake was removed. (2.) When we are in the midst of
our possessions and enjoyments, we must keep up an expectation of
troubles, for our gardens of delight are in a vale of tears.</p>
<p class="indent" id="John.xix-p9">5. That he had his disciples with him, (1.)
Because he used to take them with him when he retired for prayer.
(2.) They must be witnesses of his sufferings, and his patience
under them, that they might with the more assurance and affection
preach them to the world (<scripRef id="John.xix-p9.1" osisRef="Bible:Luke.24.48" parsed="|Luke|24|48|0|0" passage="Lu 24:48">Luke xxiv.
48</scripRef>), and be themselves prepared to suffer. (3.) He would
take them into the danger to show them their weakness,
notwithstanding the promises they had made of fidelity. Christ
sometimes brings his people into difficulties, that he may magnify
himself in their deliverance.</p>
<p class="indent" id="John.xix-p10">6. That Judas the traitor <i>knew the
place,</i> knew it to be the place of his usual retirement, and
probably, by some word Christ had dropped, knew that he intended to
be there that night, for want of a better closet. A solitary garden
is a proper place for meditation and prayer, and after a passover
is a proper time to retire for private devotion, that we may pray
over the impressions made and the vows renewed, and clench the
nail. Mention is made of Judas's knowing the place, (1.) To
aggravate the sin of Judas, that he would betray his Master,
notwithstanding the intimate acquaintance he had with him; nay, and
that he would make use of his familiarity with Christ, as giving
him an opportunity of betraying him; a generous mind would have
scorned to do so base a thing. Thus has Christ's holy religion been
<i>wounded in the house of its friends,</i> as it could not have
been wounded any where else. Many an apostate could not have been
so profane, if he had not been a professor; could not have
ridiculed scriptures and ordinances, if he had not known them. (2.)
To magnify the love of Christ, that, though he knew where the
traitor would seek him, thither he went to be found of him, now
that he knew his <i>hour was come.</i> Thus he showed himself
willing to suffer and die for us. What he did was not by
constraint, but by consent; though as man he said, <i>Let this cup
pass away,</i> as Mediator he said, "<i>Lo, I come,</i> I come with
a good will." It was late in the night (we may suppose eight or
nine o'clock) when Christ went out to the garden; for it was not
only his <i>meat and drink,</i> but his rest and sleep, <i>to do
the will of him that sent him.</i> When others were going to bed,
he was going to prayer, going to suffer.</p>
<p class="indent" id="John.xix-p11">II. <i>The captain of our salvation</i>
having taken the field, the enemy presently comes upon the spot,
and attacks him (<scripRef id="John.xix-p11.1" osisRef="Bible:John.18.3" parsed="|John|18|3|0|0" passage="Joh 18:3"><i>v.</i>
3</scripRef>): Judas with his men comes thither, commissioned by
the chief priests, especially those among them that were Pharisees,
who were the most bitter enemies to Christ. This evangelist passes
over Christ's agony, because the other three had fully related it,
and presently introduces Judas and his company that came to seize
him. Observe,</p>
<p class="indent" id="John.xix-p12">1. The persons employed in this
action—<i>a band of men and officers from the chief priests, with
Judas.</i> (1.) Here is a multitude engaged against Christ—<i>a
band of men,</i> <b><i>speira</i></b>—<i>cohors, a regiment,</i> a
Roman band, which some think was five hundred men, others a
thousand. Christ's friends were few, his enemies many. Let us
therefore <i>not follow a multitude to do evil,</i> nor fear a
multitude designing evil to us, <i>if God be for us.</i> (2.) Here
is a mixed multitude; the band of men were Gentiles, Roman
soldiers, a detachment out of the guards that were posted in the
tower of Antonia, to be a curb upon the city; the <i>officers of
the chief priests,</i> <b><i>hyperetas</i></b>. Either their
domestic servants, or the officers of their courts, were Jews;
these had an enmity to each other, but were united against Christ,
who came to <i>reconcile both to God in one body.</i> (3.) It is a
commissioned multitude, not a popular tumult; no, they have
received orders <i>from the chief priests,</i> upon whose
suggestion to the governor that this Jesus was a dangerous man, it
is likely they had a warrant from him too to take him up, <i>for
they feared the people.</i> See what enemies Christ and his gospel
have had, and are likely to have, numerous and potent, and
therefore formidable: ecclesiastical and civil powers combined
against them, <scripRef id="John.xix-p12.1" osisRef="Bible:Ps.2.1-Ps.2.2" parsed="|Ps|2|1|2|2" passage="Ps 2:1,2">Ps. ii. 1, 2</scripRef>.
Christ said it would be so (<scripRef id="John.xix-p12.2" osisRef="Bible:Matt.10.18" parsed="|Matt|10|18|0|0" passage="Mt 10:18">Matt. x.
18</scripRef>), and found it so. (4.) All under the direction of
Judas. He <i>received</i> this <i>band of men;</i> it is probable
that he requested it, alleging that it was necessary to send a good
force, being as ambitious of the honour of commanding in chief in
this expedition as he was covetous of <i>the wages of</i> this
<i>unrighteousness.</i> He thought himself wonderfully preferred
from coming in the rear of the contemptible twelve to be placed at
the head of these formidable hundreds; he never made such a figure
before, and promised himself, perhaps, that this should not be the
last time, but he should be rewarded with a captain's commission,
or better, if he succeeded well in this enterprise.</p>
<p class="indent" id="John.xix-p13">2. The preparation they had made for an
attack: They came <i>with lanterns, and torches, and weapons.</i>
(1.) If Christ should abscond, though they had moonlight, they
would have occasion for their lights; but they might have spared
these; the second Adam was not driven, as the first was, to hide
himself, either for fear or shame, <i>among the trees of the
garden.</i> It was folly to light a candle to seek the Sun by. (2.)
If he should resist, they would have occasion for their arms.
<i>The weapons of his warfare were spiritual,</i> and at these
<i>weapons</i> he had often beaten them, and <i>put them to
silence,</i> and therefore they have now recourse to other
<i>weapons, swords and staves.</i></p>
<p class="indent" id="John.xix-p14">III. Our Lord Jesus gloriously repulsed the
first onset of the enemy, <scripRef id="John.xix-p14.1" osisRef="Bible:John.18.4-John.18.6" parsed="|John|18|4|18|6" passage="Joh 18:4-6"><i>v.</i>
4-6</scripRef>, where observe,</p>
<p class="indent" id="John.xix-p15">1. How he received them, with all the
mildness imaginable towards them, and all the calmness imaginable
in himself.</p>
<p class="indent" id="John.xix-p16">(1.) He met them with a very soft and mild
question (<scripRef id="John.xix-p16.1" osisRef="Bible:John.18.4" parsed="|John|18|4|0|0" passage="Joh 18:4"><i>v.</i> 4</scripRef>):
<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 (<scripRef id="John.xix-p16.2" osisRef="Bible:John.6.15" parsed="|John|6|15|0|0" passage="Joh 6:15"><i>ch.</i> vi. 15</scripRef>); 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 class="indent" id="John.xix-p17">(2.) He met them with a very calm and mild
answer when they told him whom they were in quest of, <scripRef id="John.xix-p17.1" osisRef="Bible:John.18.5" parsed="|John|18|5|0|0" passage="Joh 18:5"><i>v.</i> 5</scripRef>. 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 (<scripRef id="John.xix-p17.2" osisRef="Bible:Exod.3.14" parsed="|Exod|3|14|0|0" passage="Ex 3:14">Exod. iii. 14</scripRef>), 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 class="indent" id="John.xix-p18">2. See how he terrified them, and obliged
them to retire (<scripRef id="John.xix-p18.1" osisRef="Bible:John.18.6" parsed="|John|18|6|0|0" passage="Joh 18:6"><i>v.</i>
6</scripRef>): <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 (<scripRef id="John.xix-p18.2" osisRef="Bible:Matt.14.27" parsed="|Matt|14|27|0|0" passage="Mt 14:27">Matt. xiv. 27</scripRef>); but the same word strikes his
enemies down. Hereby he showed plainly,</p>
<p class="indent" id="John.xix-p19">(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 class="indent" id="John.xix-p20">(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 (<scripRef id="John.xix-p20.1" osisRef="Bible:Ps.21.12" parsed="|Ps|21|12|0|0" passage="Ps 21:12">Ps. xxi. 12</scripRef>),
<i>Thou shalt make them turn their back,</i> and <scripRef id="John.xix-p20.2" osisRef="Bible:Ps.20.8" parsed="|Ps|20|8|0|0" passage="Ps 20:8">Ps. xx. 8</scripRef>. And it will be accomplished more
and more; <i>with the breath of his mouth he will slay the
wicked,</i> <scripRef id="John.xix-p20.3" osisRef="Bible:2Thess.2.8 Bible:Rev.19.21" parsed="|2Thess|2|8|0|0;|Rev|19|21|0|0" passage="2Th 2:8,Re 19:21">2 Thess. ii. 8;
Rev. xix. 21</scripRef>. <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 class="indent" id="John.xix-p21">IV. Having given his enemies a repulse, he
gives his friends a protection, and that by his word too, <scripRef id="John.xix-p21.1" osisRef="Bible:John.18.7-John.18.9" parsed="|John|18|7|18|9" passage="Joh 18:7-9"><i>v.</i> 7-9</scripRef>, where we may
observe,</p>
<p class="indent" id="John.xix-p22">1. How he continued to expose himself to
their rage, <scripRef id="John.xix-p22.1" osisRef="Bible:John.18.7" parsed="|John|18|7|0|0" passage="Joh 18:7"><i>v.</i> 7</scripRef>.
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 class="indent" id="John.xix-p23">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 class="indent" id="John.xix-p24">(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> <scripRef id="John.xix-p24.1" osisRef="Bible:1John.3.16" parsed="|1John|3|16|0|0" passage="1Jo 3:16">1 John iii.
16</scripRef>.</p>
<p class="indent" id="John.xix-p25">(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 class="indent" id="John.xix-p26">3. Now herein he confirmed the word which
he had spoken a little before (<scripRef id="John.xix-p26.1" osisRef="Bible:John.17.12" parsed="|John|17|12|0|0" passage="Joh 17:12"><i>ch.</i> xvii. 12</scripRef>), <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> <scripRef id="John.xix-p26.2" osisRef="Bible:1Thess.5.23 Bible:2Tim.4.17-2Tim.4.18" parsed="|1Thess|5|23|0|0;|2Tim|4|17|4|18" passage="1Th 5:23,2Ti 4:17,18">1 Thess. v. 23; 2 Tim. iv. 17,
18</scripRef>. 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 class="indent" id="John.xix-p27">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, <scripRef id="John.xix-p27.1" osisRef="Bible:John.18.10-John.18.11" parsed="|John|18|10|18|11" passage="Joh 18:10,11"><i>v.</i> 10,
11</scripRef>, where we have,</p>
<p class="indent" id="John.xix-p28">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 (<scripRef id="John.xix-p28.1" osisRef="Bible:Luke.22.38" parsed="|Luke|22|38|0|0" passage="Lu 22:38">Luke xxii.
38</scripRef>), 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> <scripRef id="John.xix-p28.2" osisRef="Bible:Neh.10.4" parsed="|Neh|10|4|0|0" passage="Ne 10:4">Neh. x. 4</scripRef>.</p>
<p class="indent" id="John.xix-p29">(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 class="indent" id="John.xix-p30">(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
(<scripRef id="John.xix-p30.1" osisRef="Bible:Matt.5.39" parsed="|Matt|5|39|0|0" passage="Mt 5:39">Matt. v. 39</scripRef>): <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 class="indent" id="John.xix-p31">(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, <scripRef id="John.xix-p31.1" osisRef="Bible:Luke.22.51" parsed="|Luke|22|51|0|0" passage="Lu 22:51">Luke xxii. 51</scripRef>. 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 class="indent" id="John.xix-p32">2. The rebuke his Master gave him
(<scripRef id="John.xix-p32.1" osisRef="Bible:John.18.11" parsed="|John|18|11|0|0" passage="Joh 18:11"><i>v.</i> 11</scripRef>): <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 class="indent" id="John.xix-p33">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> <scripRef id="John.xix-p33.1" osisRef="Bible:Isa.51.22" parsed="|Isa|51|22|0|0" passage="Isa 51:22">Isa. li. 22</scripRef>. 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 (<scripRef id="John.xix-p33.2" osisRef="Bible:Matt.20.23" parsed="|Matt|20|23|0|0" passage="Mt 20:23">Matt. xx. 23</scripRef>), 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 class="indent" id="John.xix-p34">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 class="indent" id="John.xix-p35">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> (<scripRef id="John.xix-p35.1" osisRef="Bible:Ps.22.12" parsed="|Ps|22|12|0|0" passage="Ps 22:12">Ps. xxii. 12</scripRef>), <i>compassed me like
bees,</i> <scripRef id="John.xix-p35.2" osisRef="Bible:Ps.118.12" parsed="|Ps|118|12|0|0" passage="Ps 118:12">Ps. cxviii. 12</scripRef>.
<i>The breath of our nostrils is taken in their pit,</i> <scripRef id="John.xix-p35.3" osisRef="Bible:Lam.4.20" parsed="|Lam|4|20|0|0" passage="La 4:20">Lam. iv. 20</scripRef>. 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 class="indent" id="John.xix-p36">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 class="indent" id="John.xix-p37">(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, <scripRef id="John.xix-p37.1" osisRef="Bible:2Sam.3.33-2Sam.3.34" parsed="|2Sam|3|33|3|34" passage="2Sa 3:33,34">2 Sam. iii.
33, 34</scripRef>. 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>
</div><scripCom id="John.xix-p37.2" osisRef="Bible:John.18.13-John.18.27" parsed="|John|18|13|18|27" passage="Joh 18:13-27" type="Commentary"/><div class="Commentary" id="Bible:John.18.13-John.18.27">
<h4 id="John.xix-p37.3">Christ before Annas and Caiaphas; The Fall
of Peter; Christ Arraigned; Peter Again Denies
Christ.</h4>
<p class="passage" id="John.xix-p38">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.</p>
<p class="indent" id="John.xix-p39">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 class="indent" id="John.xix-p40">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, <scripRef id="John.xix-p40.1" osisRef="Bible:John.18.13" parsed="|John|18|13|0|0" passage="Joh 18:13"><i>v.</i> 13</scripRef>. 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 <scripRef id="John.xix-p40.2" osisRef="Bible:Neh.3.1" parsed="|Neh|3|1|0|0" passage="Ne 3:1">Neh. iii. 1</scripRef>. 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 (<scripRef id="John.xix-p40.3" osisRef="Bible:Lev.24.12" parsed="|Lev|24|12|0|0" passage="Le 24:12">Lev.
xxiv. 12</scripRef>), 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 class="indent" id="John.xix-p41">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, <scripRef id="John.xix-p41.1" osisRef="Bible:John.18.24" parsed="|John|18|24|0|0" passage="Joh 18:24"><i>v.</i>
24</scripRef>. 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 class="indent" id="John.xix-p42">1. The power of Caiaphas intimated
(<scripRef id="John.xix-p42.1" osisRef="Bible:John.18.13" parsed="|John|18|13|0|0" passage="Joh 18:13"><i>v.</i> 13</scripRef>). 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 class="indent" id="John.xix-p43">2. The malice of Caiaphas, which is
intimated (<scripRef id="John.xix-p43.1" osisRef="Bible:John.18.14" parsed="|John|18|14|0|0" passage="Joh 18:14"><i>v.</i> 14</scripRef>)
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 <scripRef id="John.xix-p43.2" osisRef="Bible:John.11.50" parsed="|John|11|50|0|0" passage="Joh 11:50"><i>ch.</i> xi. 50</scripRef>. 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 class="indent" id="John.xix-p44">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 class="indent" id="John.xix-p45">III. In the house of Caiaphas, Simon Peter
began to deny his Master, <scripRef id="John.xix-p45.1" osisRef="Bible:John.18.15-John.18.18" parsed="|John|18|15|18|18" passage="Joh 18:15-18"><i>v.</i> 15-18</scripRef>.</p>
<p class="indent" id="John.xix-p46">1. It was with much ado that Peter got into
the hall where the court was sitting, an account of which we have
<scripRef id="John.xix-p46.1" osisRef="Bible:John.18.15-John.18.16" parsed="|John|18|15|18|16" passage="Joh 18:15,16"><i>v.</i> 15, 16</scripRef>. Here
we may observe,</p>
<p class="indent" id="John.xix-p47">(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
(<scripRef id="John.xix-p47.1" osisRef="Bible:John.13.36" parsed="|John|13|36|0|0" passage="Joh 13:36"><i>ch.</i> xiii. 36</scripRef>),
<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 class="indent" id="John.xix-p48">(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 class="indent" id="John.xix-p49">2. Peter, having got in, was immediately
assaulted with the temptation, and foiled by it, <scripRef id="John.xix-p49.1" osisRef="Bible:John.18.17" parsed="|John|18|17|0|0" passage="Joh 18:17"><i>v.</i> 17</scripRef>. Observe here,</p>
<p class="indent" id="John.xix-p50">(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 class="indent" id="John.xix-p51">(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 class="indent" id="John.xix-p52">(3.) Yet he goes further into the
temptation: <i>And the servants and officers stood there, and Peter
with them</i> <scripRef id="John.xix-p52.1" osisRef="Bible:John.18.18" parsed="|John|18|18|0|0" passage="Joh 18:18"><i>v.</i>
18</scripRef>.</p>
<p class="indent" id="John.xix-p53">[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, <scripRef id="John.xix-p53.1" osisRef="Bible:Amos.6.6" parsed="|Amos|6|6|0|0" passage="Am 6:6">Amos vi. 6</scripRef>.</p>
<p class="indent" id="John.xix-p54">[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, <scripRef id="John.xix-p54.1" osisRef="Bible:Ps.141.4" parsed="|Ps|141|4|0|0" passage="Ps 141:4">Ps. cxli. 4</scripRef>.</p>
<p class="indent" id="John.xix-p55">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, <scripRef id="John.xix-p55.1" osisRef="Bible:John.18.19-John.18.21" parsed="|John|18|19|18|21" passage="Joh 18:19-21"><i>v.</i> 19-21</scripRef>. 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 class="indent" id="John.xix-p56">1. The articles or heads upon which Christ
was examined (<scripRef id="John.xix-p56.1" osisRef="Bible:John.18.19" parsed="|John|18|19|0|0" passage="Joh 18:19"><i>v.</i>
19</scripRef>): concerning <i>his disciples and his doctrine.</i>
Observe,</p>
<p class="indent" id="John.xix-p57">(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 class="indent" id="John.xix-p58">(2.) The intention. The <i>high priest
then</i> (<b><i>oun</i></b>—<i>therefore,</i> which seems to refer
to <scripRef id="John.xix-p58.1" osisRef="Bible:John.18.14" parsed="|John|18|14|0|0" passage="Joh 18:14"><i>v.</i> 14</scripRef>), 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, <scripRef id="John.xix-p58.2" osisRef="Bible:Deut.13.9-Deut.13.10" parsed="|Deut|13|9|13|10" passage="De 13:9,10">Deut. xiii. 9, 10</scripRef>. This was a
matter properly cognizable in that court (<scripRef id="John.xix-p58.3" osisRef="Bible:Deut.17.12" parsed="|Deut|17|12|0|0" passage="De 17:12">Deut. xvii. 12</scripRef>), 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, <scripRef id="John.xix-p58.4" osisRef="Bible:Isa.29.21" parsed="|Isa|29|21|0|0" passage="Isa 29:21">Isa. xxix. 21</scripRef>. 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 class="indent" id="John.xix-p59">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>
<verse id="John.xix-p59.1">
<l class="t1" id="John.xix-p59.2">Rudet hæc opprobria nobis,</l>
<l class="t1" id="John.xix-p59.3">Et dici potuisse, et non potuisse refelli—</l>
<l class="t1" id="John.xix-p59.4"/>
<l class="t1" id="John.xix-p59.5">Shame attaches when charges are exhibited</l>
<l class="t1" id="John.xix-p59.6">that cannot be refuted:</l>
</verse>
<p class="indent" id="John.xix-p60">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, <scripRef id="John.xix-p60.1" osisRef="Bible:John.18.20-John.18.21" parsed="|John|18|20|18|21" passage="Joh 18:20,21"><i>v.</i> 20, 21</scripRef>.</p>
<p class="indent" id="John.xix-p61">[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>
<scripRef id="John.xix-p61.1" osisRef="Bible:Ps.58.1" parsed="|Ps|58|1|0|0" passage="Ps 58:1">Ps. lviii. 1</scripRef>. 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 (<scripRef id="John.xix-p61.2" osisRef="Bible:John.9.22" parsed="|John|9|22|0|0" passage="Joh 9:22"><i>ch.</i> ix. 22</scripRef>), 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 class="indent" id="John.xix-p62">[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, <scripRef id="John.xix-p62.1" osisRef="Bible:Deut.13.6" parsed="|Deut|13|6|0|0" passage="De 13:6">Deut. xiii.
6</scripRef>. 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, <scripRef id="John.xix-p62.2" osisRef="Bible:Prov.1.21 Bible:Prov.8.3 Bible:Prov.9.3" parsed="|Prov|1|21|0|0;|Prov|8|3|0|0;|Prov|9|3|0|0" passage="Pr 1:21,8:3,9:3">Prov. i. 21; viii. 3; ix. 3</scripRef>.
<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, <scripRef id="John.xix-p62.3" osisRef="Bible:Matt.10.27" parsed="|Matt|10|27|0|0" passage="Mt 10:27">Matt.
x. 27</scripRef>. God saith of himself (<scripRef id="John.xix-p62.4" osisRef="Bible:Isa.45.19" parsed="|Isa|45|19|0|0" passage="Isa 45:19">Isa. xlv. 19</scripRef>), <i>I have not spoken in
secret;</i> his commandment is not hidden, <scripRef id="John.xix-p62.5" osisRef="Bible:Deut.30.11" parsed="|Deut|30|11|0|0" passage="De 30:11">Deut. xxx. 11</scripRef>. And the righteousness of faith
speaks in like manner, <scripRef id="John.xix-p62.6" osisRef="Bible:Rom.10.6" parsed="|Rom|10|6|0|0" passage="Ro 10:6">Rom. x.
6</scripRef>. <i>Veritas nihil metuit nisi abscondi—truth fears
nothing but concealment.</i>—Tertullian.</p>
<p class="indent" id="John.xix-p63">[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 (<scripRef id="John.xix-p63.1" osisRef="Bible:John.7.46" parsed="|John|7|46|0|0" passage="Joh 7:46"><i>ch.</i> vii. 46</scripRef>), <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 class="indent" id="John.xix-p64">V. While the judges were examining him, the
servants that stood by were abusing him, <scripRef id="John.xix-p64.1" osisRef="Bible:John.18.22-John.18.23" parsed="|John|18|22|18|23" passage="Joh 18:22,23"><i>v.</i> 22, 23</scripRef>.</p>
<p class="indent" id="John.xix-p65">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 class="indent" id="John.xix-p66">(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 (<scripRef id="John.xix-p66.1" osisRef="Bible:Isa.50.6" parsed="|Isa|50|6|0|0" passage="Isa 50:6">Isa. l. 6</scripRef>),
<i>I gave my cheeks,</i> <b><i>eis rhapismata</i></b> (so the LXX.)
<i>to blows,</i> the word here used. And <scripRef id="John.xix-p66.2" osisRef="Bible:Mic.5.1" parsed="|Mic|5|1|0|0" passage="Mic 5:1">Mic. v. 1</scripRef>, <i>They shall smite the judge of
Israel with a rod upon the cheek;</i> and the type answered
(<scripRef id="John.xix-p66.3" osisRef="Bible:Job.16.10" parsed="|Job|16|10|0|0" passage="Job 16:10">Job xvi. 10</scripRef>), <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 class="indent" id="John.xix-p67">(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> <scripRef id="John.xix-p67.1" osisRef="Bible:Acts.23.2" parsed="|Acts|23|2|0|0" passage="Ac 23:2">Acts xxiii. 2</scripRef>. 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 (<scripRef id="John.xix-p67.2" osisRef="Bible:John.7.46" parsed="|John|7|46|0|0" passage="Joh 7:46"><i>ch.</i> vii.
46</scripRef>), and, lest he should now be thought a secret friend
to him, he thus appears a bitter enemy.</p>
<p class="indent" id="John.xix-p68">2. Christ bore this affront with wonderful
meekness and patience (<scripRef id="John.xix-p68.1" osisRef="Bible:John.18.23" parsed="|John|18|23|0|0" passage="Joh 18:23"><i>v.</i>
23</scripRef>): "<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, <scripRef id="John.xix-p68.2" osisRef="Bible:Matt.5.39" parsed="|Matt|5|39|0|0" passage="Mt 5:39">Matt. v. 39</scripRef>, 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, <scripRef id="John.xix-p68.3" osisRef="Bible:Rom.13.4" parsed="|Rom|13|4|0|0" passage="Ro 13:4">Rom. xiii.
4</scripRef>. (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 class="indent" id="John.xix-p69">VI. While the servants were thus abusing
him, Peter was proceeding to deny him, <scripRef id="John.xix-p69.1" osisRef="Bible:John.18.25-John.18.27" parsed="|John|18|25|18|27" passage="Joh 18:25-27"><i>v.</i> 25-27</scripRef>. It is a sad story, and
none of the least of Christ's sufferings.</p>
<p class="indent" id="John.xix-p70">1. He repeated the sin the second time,
<scripRef id="John.xix-p70.1" osisRef="Bible:John.18.25" parsed="|John|18|25|0|0" passage="Joh 18:25"><i>v.</i> 25</scripRef>. 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 class="indent" id="John.xix-p71">(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> <scripRef id="John.xix-p71.1" osisRef="Bible:Song.8.6-Song.8.7" parsed="|Song|8|6|8|7" passage="So 8:6,7">Cant. viii. 6, 7</scripRef>. 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?
<scripRef id="John.xix-p71.2" osisRef="Bible:Eccl.4.11" parsed="|Eccl|4|11|0|0" passage="Ec 4:11">Eccl. iv. 11</scripRef>.</p>
<p class="indent" id="John.xix-p72">(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 class="indent" id="John.xix-p73">(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 class="indent" id="John.xix-p74">2. He repeated the sin the third time,
<scripRef id="John.xix-p74.1" osisRef="Bible:John.18.26-John.18.27" parsed="|John|18|26|18|27" passage="Joh 18:26,27"><i>v.</i> 26, 27</scripRef>. 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 class="indent" id="John.xix-p75">(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 class="indent" id="John.xix-p76">(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> <scripRef id="John.xix-p76.1" osisRef="Bible:Heb.3.13" parsed="|Heb|3|13|0|0" passage="Heb 3:13">Heb. iii. 13</scripRef>. 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>
</div><scripCom id="John.xix-p76.2" osisRef="Bible:John.18.28-John.18.40" parsed="|John|18|28|18|40" passage="Joh 18:28-40" type="Commentary"/><div class="Commentary" id="Bible:John.18.28-John.18.40">
<h4 id="John.xix-p76.3">Christ in the Judgment-Hall; Christ
Arraigned before Pilate.</h4>
<p class="passage" id="John.xix-p77">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.</p>
<p class="indent" id="John.xix-p78">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 <scripRef id="John.xix-p78.1" osisRef="Bible:Acts.5.28" parsed="|Acts|5|28|0|0" passage="Ac 5:28">Acts v. 28</scripRef>. 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 <scripRef id="John.xix-p78.2" osisRef="Bible:Mic.2.1" parsed="|Mic|2|1|0|0" passage="Mic 2:1">Mic. ii.
1</scripRef>. (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 <scripRef id="John.xix-p78.3" osisRef="Bible:Deut.16.2 Bible:2Chr.30.24 Bible:2Chr.35.8-2Chr.35.9" parsed="|Deut|16|2|0|0;|2Chr|30|24|0|0;|2Chr|35|8|35|9" passage="De 16:2,2Ch 30:24.35:8,9">Deut. xvi. 2; 2 Chron. xxx. 24; xxxv. 8,
9</scripRef>. 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 class="indent" id="John.xix-p79">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, <scripRef id="John.xix-p79.1" osisRef="Bible:John.18.29-John.18.32" parsed="|John|18|29|18|32" passage="Joh 18:29-32"><i>v.</i> 29-32</scripRef>.</p>
<p class="indent" id="John.xix-p80">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 <scripRef id="John.xix-p80.1" osisRef="Bible:Acts.25.16-Acts.25.17" parsed="|Acts|25|16|25|17" passage="Ac 25:16,17">Acts xxv. 16, 17</scripRef>. 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 class="indent" id="John.xix-p81">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> (<scripRef id="John.xix-p81.1" osisRef="Bible:John.18.30" parsed="|John|18|30|0|0" passage="Joh 18:30"><i>v.</i> 30</scripRef>):
<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 class="indent" id="John.xix-p82">3. The judge remands him to their own court
(<scripRef id="John.xix-p82.1" osisRef="Bible:John.18.31" parsed="|John|18|31|0|0" passage="Joh 18:31"><i>v.</i> 31</scripRef>): "<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 class="indent" id="John.xix-p83">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 class="indent" id="John.xix-p84">(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 class="indent" id="John.xix-p85">(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 (<scripRef id="John.xix-p85.1" osisRef="Bible:John.18.30" parsed="|John|18|30|0|0" passage="Joh 18:30"><i>v.</i>
30</scripRef>), but it amounts to a full evidence that <i>the
sceptre was departed from Judah,</i> and therefore that now the
Messiah was come, <scripRef id="John.xix-p85.2" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix.
10</scripRef>. 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 class="indent" id="John.xix-p86">(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> <scripRef id="John.xix-p86.1" osisRef="Bible:John.18.32" parsed="|John|18|32|0|0" passage="Joh 18:32"><i>v.</i>
32</scripRef>. 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> <scripRef id="John.xix-p86.2" osisRef="Bible:Isa.10.7" parsed="|Isa|10|7|0|0" passage="Isa 10:7">Isa. x. 7</scripRef>. [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>
(<scripRef id="John.xix-p86.3" osisRef="Bible:Matt.20.19 Bible:Mark.10.33 Bible:Luke.18.32-Luke.18.33" parsed="|Matt|20|19|0|0;|Mark|10|33|0|0;|Luke|18|32|18|33" passage="Mt 20:19,Mk 10:33,Lu 18:32,33">Matt. xx. 19;
Mark x. 33; Luke xviii. 32, 33</scripRef>), and hereby that saying
was fulfilled. <i>Secondly,</i> He had said that he should be
crucified (<scripRef id="John.xix-p86.4" osisRef="Bible:Matt.20.19 Bible:Matt.26.2" parsed="|Matt|20|19|0|0;|Matt|26|2|0|0" passage="Mt 20:19,26:2">Matt. xx. 19; xxvi.
2</scripRef>), <i>lifted up,</i> <scripRef id="John.xix-p86.5" osisRef="Bible:John.3.14 Bible:John.12.32" parsed="|John|3|14|0|0;|John|12|32|0|0" passage="Joh 3:14,12:32"><i>ch.</i> iii. 14; xii. 32</scripRef>. 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> (<scripRef id="John.xix-p86.6" osisRef="Bible:Gal.3.13" parsed="|Gal|3|13|0|0" passage="Ga 3:13">Gal. iii. 13</scripRef>), 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 class="indent" id="John.xix-p87">II. Here is Pilate's conference with the
prisoner, <scripRef id="John.xix-p87.1" osisRef="Bible:John.18.33" parsed="|John|18|33|0|0" passage="Joh 18:33"><i>v.</i> 33</scripRef>,
&amp;c., where we have,</p>
<p class="indent" id="John.xix-p88">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 class="indent" id="John.xix-p89">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 class="indent" id="John.xix-p90">(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 class="indent" id="John.xix-p91">(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 (<scripRef id="John.xix-p91.1" osisRef="Bible:John.18.34" parsed="|John|18|34|0|0" passage="Joh 18:34"><i>v.</i> 34</scripRef>): "<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 class="indent" id="John.xix-p92">(3.) Pilate resents Christ's answer, and
takes it very ill, <scripRef id="John.xix-p92.1" osisRef="Bible:John.18.35" parsed="|John|18|35|0|0" passage="Joh 18:35"><i>v.</i>
35</scripRef>. This is a direct answer to Christ's question,
<scripRef id="John.xix-p92.2" osisRef="Bible:John.18.34" parsed="|John|18|34|0|0" passage="Joh 18:34"><i>v.</i> 34</scripRef>. [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> (<scripRef id="John.xix-p92.3" osisRef="Bible:Mal.2.8-Mal.2.9" parsed="|Mal|2|8|2|9" passage="Mal 2:8,9">Mal. ii. 8, 9</scripRef>), 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 class="indent" id="John.xix-p93">(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, <scripRef id="John.xix-p93.1" osisRef="Bible:John.18.36" parsed="|John|18|36|0|0" passage="Joh 18:36"><i>v.</i> 36</scripRef>.
Observe,</p>
<p class="indent" id="John.xix-p94">[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> (<scripRef id="John.xix-p94.1" osisRef="Bible:Dan.7.3 Bible:Rev.13.1 Bible:Rev.13.11" parsed="|Dan|7|3|0|0;|Rev|13|1|0|0;|Rev|13|11|0|0" passage="Da 7:3,Re 13:1,11">Dan. vii. 3; Rev.
xiii. 1, 11</scripRef>); but <i>the holy city comes from God out of
heaven,</i> <scripRef id="John.xix-p94.2" osisRef="Bible:Rev.22.2" parsed="|Rev|22|2|0|0" passage="Re 22:2">Rev. xxii. 2</scripRef>.
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 (<scripRef id="John.xix-p94.3" osisRef="Bible:Luke.16.21" parsed="|Luke|16|21|0|0" passage="Lu 16:21">Luke xvi. 21</scripRef>), set up
in their hearts and consciences (<scripRef id="John.xix-p94.4" osisRef="Bible:Rom.14.17" parsed="|Rom|14|17|0|0" passage="Ro 14:17">Rom.
xiv. 17</scripRef>), 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> <scripRef id="John.xix-p94.5" osisRef="Bible:1Cor.2.12" parsed="|1Cor|2|12|0|0" passage="1Co 2:12">1 Cor. ii. 12</scripRef>. <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 class="indent" id="John.xix-p95">[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 class="indent" id="John.xix-p96">(5.) In answer to Pilate's further query,
he replies yet more directly, <scripRef id="John.xix-p96.1" osisRef="Bible:John.18.37" parsed="|John|18|37|0|0" passage="Joh 18:37"><i>v.</i> 37</scripRef>, 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 (<scripRef id="John.xix-p96.2" osisRef="Bible:1Tim.6.13" parsed="|1Tim|6|13|0|0" passage="1Ti 6:13">1 Tim. vi.
13</scripRef>): <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 that he should be <i>a
witness to the people,</i> and, as such, <i>a leader and commander
to the people,</i> <scripRef id="John.xix-p96.3" osisRef="Bible:Isa.55.4" parsed="|Isa|55|4|0|0" passage="Isa 55:4">Isa. lv.
4</scripRef>. Christ's kingdom was not of this world, in which
<i>truth faileth</i> (<scripRef id="John.xix-p96.4" osisRef="Bible:Isa.59.15" parsed="|Isa|59|15|0|0" passage="Isa 59:15">Isa. lix.
15</scripRef>, <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> 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> <scripRef id="John.xix-p96.5" osisRef="Bible:John.1.18 Bible:John.17.26" parsed="|John|1|18|0|0;|John|17|26|0|0" passage="Joh 1:18,17:26"><i>ch.</i> i. 18; xvii. 26</scripRef>. 2. To
confirm it, <scripRef id="John.xix-p96.6" osisRef="Bible:Rom.15.8" parsed="|Rom|15|8|0|0" passage="Ro 15:8">Rom. xv. 8</scripRef>. By
his miracles <i>he bore witness to the truth</i> of religion, the
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> <scripRef id="John.xix-p96.7" osisRef="Bible:Ps.45.4" parsed="|Ps|45|4|0|0" passage="Ps 45:4">Ps.
xlv. 4</scripRef>. It is with his truth that he shall judge the
people, <scripRef id="John.xix-p96.8" osisRef="Bible:Ps.96.13" parsed="|Ps|96|13|0|0" passage="Ps 96:13">Ps. xcvi. 13</scripRef>. 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, <scripRef id="John.xix-p96.9" osisRef="Bible:Ps.90.3" parsed="|Ps|90|3|0|0" passage="Ps 90:3">Ps. xc. 3</scripRef>. 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> <scripRef id="John.xix-p96.10" osisRef="Bible:1John.3.19" parsed="|1John|3|19|0|0" passage="1Jo 3:19">1 John iii. 19</scripRef>.</p>
<p class="indent" id="John.xix-p97">(6.) Pilate, hereupon, puts a good question
to him, but does not stay for an answer, <scripRef id="John.xix-p97.1" osisRef="Bible:John.18.38" parsed="|John|18|38|0|0" passage="Joh 18:38"><i>v.</i> 38</scripRef>. He said, <i>What is truth?</i>
and <i>immediately went out again.</i></p>
<p class="indent" id="John.xix-p98">[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, <scripRef id="John.xix-p98.1" osisRef="Bible:2Tim.3.7" parsed="|2Tim|3|7|0|0" passage="2Ti 3:7">2 Tim. iii. 7</scripRef>. 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 class="indent" id="John.xix-p99">[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, <scripRef id="John.xix-p99.1" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6"><i>ch.</i> xiv.
6</scripRef>.</p>
<p class="indent" id="John.xix-p100">III. The result of both these conferences
with the prosecutors and the prisoner (<scripRef id="John.xix-p100.1" osisRef="Bible:John.18.38-John.18.40" parsed="|John|18|38|18|40" passage="Joh 18:38-40"><i>v.</i> 38-40</scripRef>), in two things:—</p>
<p class="indent" id="John.xix-p101">1. The judge appeared his friend, and
favourable to him, for,</p>
<p class="indent" id="John.xix-p102">(1.) He publicly declared him innocent,
<scripRef id="John.xix-p102.1" osisRef="Bible:John.18.38" parsed="|John|18|38|0|0" passage="Joh 18:38"><i>v.</i> 38</scripRef>. 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> <scripRef id="John.xix-p102.2" osisRef="Bible:John.11.50" parsed="|John|11|50|0|0" passage="Joh 11:50"><i>ch.</i> xi. 50</scripRef>. This is he that <i>did no
violence, neither was any deceit in his mouth</i> (<scripRef id="John.xix-p102.3" osisRef="Bible:Isa.53.9" parsed="|Isa|53|9|0|0" passage="Isa 53:9">Isa. liii. 9</scripRef>), who was to <i>be cut
off, but not for himself,</i> <scripRef id="John.xix-p102.4" osisRef="Bible:Dan.9.26" parsed="|Dan|9|26|0|0" passage="Da 9:26">Dan. ix.
26</scripRef>. [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 class="indent" id="John.xix-p103">(2.) He proposed an expedient for his
discharge (<scripRef id="John.xix-p103.1" osisRef="Bible:John.18.39" parsed="|John|18|39|0|0" passage="Joh 18:39"><i>v.</i> 39</scripRef>):
<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, <scripRef id="John.xix-p103.2" osisRef="Bible:Matt.27.15" parsed="|Matt|27|15|0|0" passage="Mt 27:15">Matt. xxvii. 15</scripRef>.
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, <scripRef id="John.xix-p103.3" osisRef="Bible:Prov.17.15" parsed="|Prov|17|15|0|0" passage="Pr 17:15">Prov. xvii. 15</scripRef>. [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 class="indent" id="John.xix-p104">2. The people appeared his enemies, and
implacable against him (<scripRef id="John.xix-p104.1" osisRef="Bible:John.18.40" parsed="|John|18|40|0|0" passage="Joh 18:40"><i>v.</i>
40</scripRef>): <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, <scripRef id="John.xix-p104.2" osisRef="Bible:Acts.19.34" parsed="|Acts|19|34|0|0" passage="Ac 19:34">Acts
xix. 34</scripRef>. 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 (<scripRef id="John.xix-p104.3" osisRef="Bible:Job.30.5" parsed="|Job|30|5|0|0" passage="Job 30:5">Job xxx. 5</scripRef>, <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>
</div></div2>