John 18:38

Pilate saith,—What is truth?— "What is this truth which you refer to, and which you so solemnly speak of, as your business to attest?" And when he had said this, as Jesus made a pause and did not immediately make him any answer, his hurry would not allow him to wait for it: so he went out again to the Jews, and said to the chief priests, and the people assembled with them abroad, I have examined in private the prisoner you brought me; and I must freely declare that I find no fault at all in this man, nor can I perceive that he is any enemy either to the rights of Caesar, or the tranquillity and happiness of the Jews; and therefore do not see how I can with any justice condemn him to die. But his inveterate accusers, refusing to acquiesce in this, advanced a more circumstantial charge against him, which gave occasion to that examination before Herod, which St. Luke records, Luke 23:7.

Inferences drawn from Peter's denial of our Lord. John 18:17.—The fall of St. Peter would be a very melancholy instance of human infirmity, did it not likewise set before us a signal example of the divine mercy, and of the power of grace, triumphing over the weakness of human nature: St. Peter, from various striking circumstances in the gospel history, seems to have had, during our Lord's sacred ministry, the greatest share of natural courage and resolution of any of the apostles, and the fullest persuasions of faith; (Matthew 16:16 ch. John 13:37 John 18:10 of this chapter, Matthew 26:33.) and yet, in the last trying instances of his Master's temporal service, we find him fail;—an evident sign that natural courage is not the true source of confidence in spiritual trials, in which they only can conquer, whose strength is not of man, but of God.

This example of St. Peter affords many useful reflections, and many excellent instructions for our own conduct: the following seem to be those of the most importance.
And first; we learn hence, that presumption is a very unpromising sign of steadfastness and perseverance in religion. Trust in God is one thing, trust in ourselves is another; and there is reason to think they will differ as much in the success that attends them, as in the powers upon which they are founded.

There is a boldness and intrepidity natural to the temper of some men, which make them easily undertake, and often achieve great things; which give them such assurance and reliance upon themselves, that they overlook the dangers and difficulties at which others stand nerveless and amazed. But then great spirits are generally attended with great passions, which by turns usurp the dominion, and leave little room for thought or reflection; so that a cool head and a warm heart seem to be among the rarest compositions in nature, considered abstractedly from grace.
Were such spirited men once entered into the ways of holiness, it may be thought that the same warmth which presses them on to great attempts, would soon make them eminently virtuous and holy, since courage and resolution are the likeliest means to carry us to the greatest heights in religion; such indeed are Christian courage and resolution, which arise from a sure trust in God, a fear of him, and a perfect submission to his will: but when men set out upon their own bottom, they will soon be offended, and turn back: glory and success are the proper incitements of human courage; reproach and afflictions are the necessary exercises of Christian fortitude.

When Peter was surrounded with swords and staves, he was nothing dismayed; Peter had a sword too: but yet he who could fight for his religion, could not suffer for it. This shews that the courage of the Christian is very different from that of the natural man; that it arises from other considerations, and is supported by other hopes and expectations. In vain may you promise yourselves a superiority under trials and temptations, unless you lay the right foundation, by imploring the aid of God's holy Spirit, whose province alone is to confirm the faithful to the end.

Secondly, from this example of St. Peter, we learn what little reason there is to promise ourselves success against temptations which are of our own seeking. St. Peter had warning given him; he was told by One, whose word he might have taken, that he was not able to undergo the trial, which he seemed so much to despise. But try he would,—and learned to know his own weakness in his miscarriage.

Whenever we court those dangers and temptations which the Spirit of God in his word hath warned us to avoid, we fight without commission: we are no longer the soldiers of Christ; we have no pretence to expect support from him in our undertakings. The promise of the Spirit was given to comfort us in doing the work of God, and his assistance is granted to enable us to perform it. But when we step aside out of the road of duty, and form to ourselves designs not authorized by the word of God, what ground have we to look for the aid of God's Spirit?—that aid which is no where promised to enable us to effect whatever our own hearts prompt us to undertake, but only to encourage, stimulate, and produce obedience to the laws of the gospel?

In short, when we endeavour to avoid what God has commanded to be avoided, we act under the assurance and protection of his grace; but if we face about, and dare the temptation, our courage becomes contumacy and disobedience, and we have no title to the promises of the gospel.
An imagination that we are above all temptations, and may rarely venture into their company, is always a dangerous symptom, and shews that spiritual pride and presumption have got the upper hand of Christian courage and humility. Consider the argument urged by St. Paul, who admonishes all Christians to work out their own salvation with fear and trembling; for, that it is God who worketh in them both to will and to do. The consideration that our whole ability depends upon the aid of God's Spirit, is, in the apostle's esteem, an argument for fear and trembling. And surely, O Christian, if even this be a reason,—if this, which is your strength, is likewise your admonition to be cautious and wary, whence can presumption grow? If the sense of your strength in Christ Jesus must teach you to be modest and humble, and always upon your guard, what else is there that can encourage you to be bold and confident? Let no man, therefore, think that his trial is over, or that he is got beyond the power of temptation. The enemy will watch all your unguarded moments; and, like Peter's, your security will be his encouragement to attempt your ruin.

But to conclude; very great as is the instruction of the example before us to all private Christians; yet there seems to be something more general intended in the transmitting this history to all ages in the sacred writings.

The gospel was the work of God; and, though we were to receive it by the hands of men, yet was our faith to be founded, not in the strength or policy of men, but in the power and wisdom of God. For this reason God chose the weak things of the world to confound the strong. The disciples were men of no distinguished characters; their simplicity and honesty were their best commendation. These our Lord elected, well knowing that the weaker the instruments were, the more evidently would the finger of God appear in the mighty things performed by them. Among these St. Peter plainly had the greatest spirit, and the strongest resolution; his readiness and vivacity distinguished him in every step: he was the mouth of the apostles, and always ready to undertake and to execute the commands of his Lord. If there was any one of their number that might be thought capable of managing so great a design as the propagation of a new religion in the world, it was Peter.

St. Peter therefore is called to the trial:—and how able he was, of himself, to encounter the difficulties that were to attend the Gospel in every step, we have already seen.—And yet, behold, this same man, this timid apostle, not many weeks after, appears before the tribunal of the magistrates, preaches to his judges, and boldly testifies that of a truth Jesus was the Christ, and that Him whom they slew and hanged on a tree, God had raised from the dead to be a prince and a Saviour, and exalted him to the right-hand of his glory. Acts 5:29.

Whence this mighty difference? or to what can it be ascribed,—but to that great Spirit, for whose coming his Lord had commanded him and his companions to wait in Jerusalem, and not to enter upon their office, till they should receive power from on high. If the gospel was an imposture, and if Christ died to rise no more; if Christ rose not from the dead, and there were no power in his resurrection, what gave this fresh courage to Peter? Had he more confidence in a dead man, than in his Master whilst on earth?—What then could move him to expose himself even unto death for the sake of Christ; for whose sake, whilst alive, and while the hopes and assurance of his being the Son of God were so strong, he dared not expose himself?—This plainly shews that the hand of God was with him, and is an undeniable evidence to us, that our faith is the work of God, and not of man. And thus, whether we consider St. Peter's case as an instruction to ourselves, it affords many useful lessons, many encouragements to direct and support us in our spiritual warfare; or whether we consider it in a more general view, and as affecting his character as a minister of the everlasting gospel, it yields us a great assurance and confidence in our faith; while, through the weakness and insufficiency of man, we evidently discern the power of God, which wrought so effectually with him: so that, knowing in whom we have trusted, we need not be ashamed in every circumstance, and under every trial, to confess Christ, and him crucified. See the Reflections for other spiritual remarks on this part of sacred history.

REFLECTIONS.—1st, His hour being come, the Son of man surrenders himself into the hands of his enemies, having first given them a demonstration both of his power and his grace.

1. Having finished his discourse, he retired over the brook Cedron, to the garden whither he was wont to resort with his disciples, a place that the traitor Judas well knew, and which he judged the most convenient to betray him. A garden was the scene of the first man's rebellion and apostacy; and, in a garden, the grand sufferings of the second man, the Lord from heaven, the great atoning Saviour, began.
2. Judas, having laid the plot with the chief priests and Pharisees, now got a band of soldiers, together with the servants and officers of these inveterate enemies of Jesus, with whom also some of their masters went themselves, to make sure of their prey; and, as it was night, they took lanterns and torches, as well as weapons, that they might search him out; and, if any resistance was made, overpower his few disciples. Jews and Gentiles concur in bringing him to the accursed tree, who was ordained to reconcile both to God by the blood of his cross.

3. Jesus, far from declining the interview, or seeking to escape the danger, goes forth to meet them. He knew what was coming upon him: he had undertaken to suffer; and therefore, having asked their business, and being informed by them that they sought Jesus of Nazareth, not ashamed of that reproachful name, he saith, I am he, readily offering himself to them, Judas the traitor being at their head. Note; (1.) When duty calls, no danger must deter us from appearing boldly and openly for Christ. (2.) We must not be ashamed of any reproachful name which for the sake of Jesus we are called to bear. His reproach is our real honour. (3.) It is a dreadful change, to see a man, who was once numbered among the disciples, herding with enemies and persecutors.

4. Wonderfully powerful was the word of Jesus. No sooner had he uttered it, than, struck by an unseen hand, they went backward and fell to the ground. He that laid them thus low, could in an instant have laid them lower in the belly of hell; but this was the day of his patience; and therefore, though he would give them an evidence of his power, he will yet give them space to repent.

5. Once more he asks them whom they sought, if they dared persist in their atrocious designs; and they, with hardened obstinacy, answered, Jesus of Nazareth. He mildly replied, I have told you that I am he, ready to yield up himself, but desirous to secure his disciples from danger; if therefore ye seek me, let these go their way, do them no harm: and this he said with reference to a late declaration that he had made, of them which thou gavest me, have I lost none; and, by his present protection of them, gave them an earnest of the fulfilment of all the promises which he had made to them. Note; (1.) Hearts hardened in sin, will be restrained by no warnings, nor checked by any providences, but rush madly on to ruin. (2.) He gave himself to bear our sins, and by his bonds hath obtained our discharge. O for more faith, that all the blessings he has purchased may be realized to our souls.

6. Peter, fired at what he saw, immediately drew his sword, and, in the heat of inconsiderate rashness, smote a domestic of the high priest, whose name was Malchus, and cut off his right ear. But Jesus, displeased at the unseasonable zeal, bids him sheath the sword, and urges as a reason, the cup which my Father hath given me, shall I not drink it? His resolution was fixed, his sufferings necessary; and whatever power he was possessed of to rescue himself from his enemies, he notwithstanding freely resigned himself into their hands. Note; (1.) They who are most hasty in their zeal, are not always most steady in their service. Of this, Peter's desertion and conduct afford a sufficient proof. (2.) Christ's cause is not to be maintained by the sword. The weapons of our warfare are not carnal, but spiritual; and, by our meekness, we should seek to disarm the madness of our foes.

7. The soldiers, with the officers of the Jews, now seized and bound the voluntary prisoner, and, as a criminal, shamefully dragged him through the streets to the palace of Annas the father-in-law of Caiaphas the high-priest that year: such sad and frequent changes were now made in that high office. This Caiaphas it was, who, in a former debate, had shewed his inveterate enmity against Christ, and determined, right or wrong, that it was better to put him to death than provoke the Romans to destroy the nation, as he apprehended would be the consequence, if Jesus was suffered to set up himself as the Messiah. Note; (1.) The bonds of Christ are significant. He was bound with cords, that we might be loosed from the chains of our sins, and that henceforth his love might bind our hearts to him in cords of gratitude. (2.) If we be in bonds for Christ, it will reconcile us to suffer joyfully, when we reflect that he was first bound for us. (3.) If one man, Christ Jesus, had not died for the sins of the world, we must all have perished everlastingly.

2nd, Annas highly approving the deed, and confirming them in their purpose, soon dispatched the innocent prisoner to Caiaphas to be condemned. Perhaps his age prevented him from attending in the council; but he wished them to proceed, and would give his sanction to their persecution. We have an account of what passed in the high priest's palace.
1. Peter denies his Master the first time.
[1.] He followed at a distance to the door of the palace, his courage having somewhat revived, and his curiosity being strong to see what would be the issue of the matter.
[2.] The first and feeblest attack quite disconcerted the self-confident disciple. Being admitted into the palace through the influence of a friend, a servant girl, that kept the door, observing probably his dejected looks, and, perhaps, recollecting his countenance among the followers of Jesus, charged him as this man's disciple, which he instantly denied; and, as if he would avoid every suspicion of belonging to Christ, he joined the servants and officers, who, it being cold, and at night, had kindled a fire in the hall, and warmed themselves. Note; (1.) We know not how weak we are, till we are tried. (2.) They who mix with worldly company, to avoid the imputation of being over-righteous, will usually, if there be any sensibility remaining in their consciences, pierce themselves through with many sorrows.

2. While Peter, instead of appearing in behalf of his Master, was basely denying him, the high-priest began to interrogate Jesus concerning his disciples and his doctrine, hoping to find some charge of sedition or blasphemy, whereon to ground an accusation against him.
3. Christ appeals to all who had heard him preach, for an answer to his interrogatories. If he had done or taught any thing criminal, there could be no want of witnesses, when many then present had often heard him, and knew the doctrines which he taught. He ever spake freely, boldly, and openly, preaching in the synagogue, and in the temple, the places of chief resort; and he advanced nothing in private different from what he avowed publicly, nor wished to conceal his sentiments from the world, but to make all men know the truth. Note; Truth neither needs nor seeks the covert; and God's ministers must boldly, openly, and uniformly declare their message to the world, whether men will hear, or whether they will forbear.

4. Just and mild as Christ's answer was to a question so malicious and captious, an insolent officer, who stood by, struck the innocent prisoner with his hand, and haughtily suggests, as if his answer to the high priest; was unbecoming. He knew, however infamous such behaviour was, that his master would countenance it, and that his insolence would recommend him. When rulers are wicked, their servants will in general readily imitate their ill examples; and the insults of such are peculiarly bitter. But to this, for our sakes, the Son of God submitted, and thus fulfilled the Scriptures, Isaiah 1:6. Micah 5:1.

5. Christ, with astonishing patience, instead of striking him dead, meekly replied, If I have spoken evil, now, or at any other time, bear witness of the evil before the court; but if well, and I have spoken nothing justly blameable, why smitest thou me? Note; (1.) When we are suffering, however unjustly, we must in our patience possess our souls, and neither entertain undue resentment nor fly into a rage. (2.) Mild remonstrances, not railing accusations, become the children of God.

6. A second time Peter is beset, and falls. As he stood at the fire, some who stood by challenged him again as a follower of Jesus: and now, sunk under temptation, he repeats the shameful lie, I am not. Note; (1.) They who are fallen under one temptation, feel themselves less able to resist the next. (2) Many who make confident profession when the cause of Christ flourishes, soon disown and renounce it when called to suffer shame for his sake.

7. One of the by-standers, a relation of him whose ear Peter had cut off, hearing him so stoutly deny all connection with Jesus, on observing him attentively recollected his face, and urged the question stronger upon him, Did not I see thee in the garden with him? So close an attack more disconcerted the unhappy disciple, and urged him more solemnly to repeat his denial: and immediately the cock crew. Note; (1.) Every sin hardens the heart, and naturally paves the way for a greater. (2.) The slightest incidents of Providence, which others disregard, God can make to us a most alarming call.

3rdly, His inveterate enemies, determined on his ruin, dragged the innocent Jesus very early in the morning, after suffering during the night the greatest insults and indignities, to Pilate the Roman governor, in order to get him legally condemned and crucified, desirous that he should suffer in the most ignominious way. And we are told,
1. The hypocritical scrupulosity of these pretended priests. They would not enter the judgment-hall lest they should be defiled by the touch and company of heathens, and thereby be rendered unclean, and be disabled from partaking of the passover feast, and the sacrifices which they offered the day after the passover. Thus strictly devout would they appear, with innocent blood upon their hands. Well was it said of them, Ye strain at a gnat, and swallow a camel.

2. Pilate, at whose bar Jesus was placed as a criminal, came forth to them in great complaisance, desiring to know their accusation against the prisoner. In answer to so reasonable a question, they haughtily reply, If he were not a malefactor, a person notoriously infamous, we would not have delivered him up unto thee; as if from persons of their eminent sanctity a general charge was a sufficient proof of the prisoner's crimes. Pilate, justly offended at so insolent a reply, and so unreasonable a procedure, bade them take him and judge him according to their law, desirous to rid himself of so disagreeable a cause. They replied, It is not lawful for us to put any man to death, as they had been deprived, by the Romans, of the power of capital punishments: but there was a farther view, which they undesignedly answered thereby, even the fulfilling of the prophesy of Jesus, who had signified by what death he should die (Matthew 20:19): and crucifixion being not a Jewish but a Roman punishment, it was necessary that he should be delivered to the Romans, and executed by them. Note; (1.) Many of the best of men, like Jesus, have been branded as the vilest malefactors, without one real crime proved against them. (2.) God can over-rule the wickedness of the most envenomed persecutors to his own glory, and make them, when they mean only to gratify their own malice, the means of fulfilling the prophesies of his word.

3. Pilate, having heard the treasonable accusations lodged against Jesus by his accusers, ordered the prisoner to be brought, and examined him respecting the things laid to his charge; the chief of which was, setting up himself in opposition to Caesar; and therefore he demands, if it were true that he assumed the character of King of the Jews? Jesus answered, Sayest thou this thing of thyself, under the real suspicion of the truth of the fact? or did others tell it thee of me, by whose falsehood and malice thou art influenced? Pilate, in a kind of derision at the expectation which the Jewish people formed of their Messiah, answered Am I a Jew, no: I concern myself about none of these matters: thine own nation and the chief priests have delivered thee unto me as a traitor and seditious person, setting up for a king in opposition to Caesar. What hast thou done? It is to be supposed that persons of so respectable a character would not, without cause, lodge such an accusation. Note; Many think there must be something wrong, when those who are esteemed the most learned and pious condemn and persecute: but we must not take our opinions from the judgment of men, but from the word of God: otherwise, like Pilate, we shall be in danger of condemning the innocent.

4. Christ informs Pilate of the nature of that kingdom which he came to erect. Jesus answered, My kingdom is not of this world, promising no earthly honours nor emoluments, nor interfering with any secular affair; but is purely spiritual, consisting in a dominion over the souls of men. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but there never had been the least attempt to rescue him, nor any sedition or tumult excited by him, which must have been the case had he affected temporal authority: but now is my kingdom not from hence, it takes not its rise from earth, is not supported by the arm of flesh, nor governed by worldly maxims of human policy.

5. Pilate, beholding his mean, wretched, and low estate, could not help exclaiming at the pretensions which Jesus seemed here to advance, Art thou a king then? Yes, says Jesus, thou sayest that I am a king, and so it is; for to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth of the gospel-word in general, and to this truth in particular, that I am that King Messiah who should come into the world. Every one that is of the truth, truly wrought upon by the Spirit of truth, heareth my voice, receives my word, acknowledges my mission, and bows to that sceptre of grace which I stretch forth to the miserable and the desperate. Pilate saith unto him, What is truth? either he spoke it contemptuously, deriding his pretensions, who set himself up as the voice of truth itself; or, if he put the question curiously, seriously, or judicially, he seems not to have waited for an answer; or Jesus vouchsafed not to return one. Note; (1.) Is Christ a King? then should we yield our hearts willing subjects to his blessed government. (2.) They only know that truth which makes wise unto salvation, who hear and spiritually understand the voice of Jesus speaking in his gospel.

6. Pilate, now satisfied in his conscience with the innocence of Jesus, led him forth, and declared, that he found in him no fault at all. Willing therefore to obtain his discharge, he proposed to them, as it was an established custom at that feast to release some prisoner to them, whether it should not be this miserable object, whom, in derision of his pretensions, he calls the king of the Jews? But the multitude, instigated by their malicious priests, rejected the proposition, and demanded Barabbas, a noted murderer and robber, preferring him before the Lord of life and glory. Note; (1.) He who suffered for sins not his own, was acknowledged to be innocent even by his judge. (2.) They who, under the dictates of worldly wisdom, seek to please men, and maintain a good conscience withal, will soon find the impracticability of the attempt. (3.) The cry is ever against the cause of truth; but, though it be oppressed for a while, it shall finally prevail.