João 18:19-23

DISCOURSE: 1718
JESUS SMITTEN IN THE HIGH PRIEST’S PALACE

João 18:19. The high-priest then asked Jesus of his disciples, and of his doctrine. 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. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. 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? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

THE Holy Scriptures are generally considered as containing only matter of historic record; whereas in reality, with the difference only of some outward circumstances, they exhibit a faithful picture of all that is passing at this present day, in ourselves, and in the world around us. Religion is the same now as it always was; and human nature is still the same; and consequently the operations of religion also are the same, whether in those who hate, or those who embrace, it. In the history before us, we must, doubtless, primarily regard our blessed Lord as suffering what God in his determinate counsels had ordained him to suffer for the sins of men: but, if we would reap the full benefit from these occurrences, we must view them in their general aspect, as shewing us,

I. How religion is opposed—

Few will admit at all that religion is opposed in the present day: but daily experience proves that it is still, precisely as in former ages, opposed,

1. With inveterate prejudice—

[The interrogations put to Jesus by the high-priest had the appearance of candour (for the bitterest enemies of Christianity wish to maintain somewhat of the semblance of justice); but they proceeded from nothing but a desire to elicit something from Jesus which should serve as a ground of accusation against him. This was clearly perceived by our blessed Lord; and therefore, instead of suffering himself to be thus ensnared by his blood-thirsty persecutor, he referred him to the very people who were seeking his destruction, that he might learn from them the crimes which they had to lay to his charge. Had the high-priest been sincerely desirous of knowing, from Jesus himself, what his doctrines were, and what he expected of his Disciples, that he might guard the more effectually against any misrepresentations or mistakes, and administer justice with impartiality, our Lord would not have withheld from him the necessary information. But the high-priest had no such objects in view: his design was only to find an occasion against Jesus, either on account of something which should proceed out of his mouth, or as concealing truths which he dared not to avow.
And do we not here see the spirit in which inquiries are still made at this very hour, in relation both to the doctrines of the Gospel, and to the people who profess it? In what a captious way are questions continually put to religious characters, by those who hate the doctrines of the Gospel! The object of the inquirers is, not to gain such a knowledge as shall convince and satisfy their minds, but to draw forth some answer, which shall either really, or in appearance at least, justify their rejection of all true religion. So also in relation to the followers of Christ; their enemies have no wish to hear any thing in their favour: all that they want, is, to collect anecdotes to the disadvantage of those who profess godliness, and to find reasons for holding them up to derision and reproach. The very same spirit which urged on the enemies of Daniel [Note: Daniel 6:4.], wrought also in the enemies of Jesus [Note: Lucas 11:54.], and still reigns, though often cloked under the most specious garb, in all who embrace not the Gospel of Christ [Note: 2 Coríntios 11:12.]

2. With licentious violence—

[Nothing could be more honourable than our Lord’s appeal to those who surrounded him; since they had all heard his discourses continually in the temple, and were thoroughly disposed to bring their accusations against him, if they were able to lay any thing to his charge. Yet behold, this appeal, instead of being received as a declaration of his innocence, was resented as an indignity offered to the high-priest; and that too in a way which was contrary to all law, or equity, or common humanity: in a court of justice itself, an officer of that court, in the very presence of the judge, struck the prisoner, not only uncondemned, but unheard, yea, and before even an accusation had been brought against him! In what court under heaven would such injustice be tolerated in a common cause? Yet was this passed over without any testimony of disapprobation, either from the judge, or from any of his attendants!

And do we not here see how the rights of God’s people are trampled on by all who choose to persecute and oppress them? Yes verily, the most injurious treatment may be shewn to them, and none will stand up to vindicate their cause. They are neither judged, nor protected by the same laws as other men. Against a godly man acting for his Lord and Saviour, any one may rise, and may insult and injure him, not only with impunity, but with the approbation of many; whilst, if the very same line of conduct were pursued by a professor of godliness against a man of this world, a fire would be kindled in every breast, and a general indignation excited against the offending person. We cannot descend to particulars; but the observation of every man may furnish them in abundance: and, if any one be acquainted with instances of such licentious violence, we desire him only to look at the means which are used to cramp the efforts of the godly, and to arrest the progress of vital godliness; and then to ask himself, What he would think of religious persons, if they were to adopt such measures against the opposers of the Gospel as the opposers of the Gospel adopt towards them? And we will venture to say, that a very few minutes’ consideration shall convince him, that “those who are born after the flesh do still persecute those who are born after the Spirit,” and that the descendants of Cain, of Ishmael, and of Doeg, are not by any means extinct.]

3. With hypocritical pretences—

[This officer professed a high regard for order and decorum; but a greater act of indecorum can scarcely be conceived than that which he himself committed at that very time; since the taking for granted that the judge who sat there, to administer justice, would suffer all the rights of justice to be so violated in his very presence, was as severe a reflection upon the judge as could well be cast on a human being. Yet this was the man who complained of a want of order and decorum in our blessed Lord, and made that a plea for the outrage which he himself committed. What hypocrisy was here! yet it is no other than what is practised every day by those who hate the Gospel, and labour to obstruct its progress. Need we go to Rome to hear the plea, that, from the labours of Christ’s faithful servants, the Church is in danger? With what sanctimonious zeal will many cry out against lectures on a Sabbath evening, as injurious to morality; whilst they never lift up a voice against the theatres, in which so much iniquity abounds! And what concern will many express about the peace of men’s minds as disturbed by the Gospel, when they have never, on any occasion whatever, shewn any regard for the spiritual interests of others, or even for the welfare of their own souls! I mean not to say, that the welfare of the Church, and the interests of morality, and the peace of men’s minds, ought to be deemed of small importance; for they ought, beyond a doubt, to be regarded with the utmost care and tenderness: but this I say, that they are not uncommonly made a pretext for opposing religion, by persons who on any other occasion would shew no regard for them at all. Rather than not prevail to destroy the Lord Jesus, the Jews would cry out, “If thou let this man go, thou art not Cζsar’s friend:” when they would not have hesitated to throw off Cζsar’s yoke at any moment, if they could have attempted it with any prospect of success [Note: João 19:12.]. Their loyalty was but a pretext; their only object being to ensure the condemnation of one, whose innocence the very judge himself had repeatedly proclaimed. The truth is, that the godly are a prey, which every man is at liberty to hunt down; and in the taking of which he is at liberty to use any means which his ingenuity may devise [Note: Isaías 59:15.]

But whilst in the conduct of the Jews we see how religion is opposed, we see, in the conduct of our Lord,

II.

How it is to be maintained—

None of the weapons which are made use of by the enemies of religion, are to be employed by its friends. If they contend with evil, we are to contend with good, and to “overcome evil with good.” The cause of Christ must be maintained,

1. With undaunted firmness—

[Our blessed Lord was not intimidated by this rude assault; but, as one who felt that he was possessed of a good conscience, and a good cause, he firmly expostulated with his adversary: “If I have done evil, bear witness of the evil; but if well, why smitest thou me?” Now this shews us, that we are not called to submit to injuries without maintaining that we have still the same rights as other men, and that, when those rights are violated, we have just reason to complain. St. Paul, when a Roman Centurion had bound him with thongs, and was about to scourge him, asserted his right, as a Roman citizen, to be regarded as innocent, till his guilt had been proved in a court of justice [Note: Atos 22:25.]: and at another time, after having been unjustly beaten and imprisoned, he would not leave the prison till the magistrates, who had so treated him, should “come to fetch him out [Note: Atos 16:37.].” Thus we may avoid injuries when no sacrifice of conscience is required: but, rather than violate, in any instance, our duty to God, we must brave all the injuries that can be inflicted on us. The Hebrew Youths have set us an excellent example in this respect. When menaced with being cast into the fiery furnace, they expressed their confidence in God, that he would interpose for their deliverance: but whether such an interposition should be vouchsafed or not, they were determined to hold fast their integrity at all events: “Our God will deliver us. But, if not, be it known unto thee, O king, that we will not serve thy gods [Note: Daniel 3:18.].” No trials whatever should at any time drive us from this point. Whatever persecutions may arise, we must say with Paul, “None of these things move me; neither count I my life dear unto myself.” In a word, we must “not fear man, who can only kill the body; but fear Him alone, who can destroy both body and soul in hell [Note: Lucas 12:4.].”]

2. With unruffled patience—

[Though our Lord’s answer was firm, there was not the smallest degree of irritation in it. And herein he shewed how superior he was to any mortal man. Moses was the meekest man upon the face of the earth; yet, when greatly tried, he broke forth into unadvised expressions, which brought the displeasure of God upon him [Note: Números 20:10.]. And when Paul was injured precisely in the same way that Jesus was, he resentfully addressed the judge that had so injured him: “God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law [Note: Atos 23:2.]?” Our duty in all circumstances is to imitate “the meekness and gentleness of Christ,” who, as St. Peter informs us, “suffered for us, leaving us an example, that we should follow his steps: who, being reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously [Note: 1 Pedro 2:21.].” If we betray any unhallowed temper, our adversaries have so far gained a victory over us. We must, under all circumstances, “possess our souls in patience;” and “let patience have its perfect work, that we may be perfect and entire, lacking nothing.”]

From the whole then we may learn,
1.

What to expect—

[“The servant must not expect to be above his lord.” “If men called the Master of the house Beelzebub, much more will they those of his household.” Our blessed Lord strongly guards us upon this very point: “Marvel not,” says he, “if the world hate you: if it hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you [Note: João 15:18.].” Nor is it mere hatred that we must expect to encounter, but injuries also, yes, and injuries of the most atrocious kind. “If we will live godly in Christ Jesus, we shall assuredly suffer persecution.” Let us then “count the cost;” and be ready to pay it. “The pearl of great price” is worth it all.]

2. How to act—

[Let us set our Lord Jesus Christ before us as our example. “He, when oppressed and afflicted, opened not his mouth: he was brought as a sheep to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth [Note: Isaías 53:6.].” O blessed attainment! how rare! how beautiful! “To turn the left cheek to him who smites us on the right! to let a man who sues us at the law, and takes away our coat, take away with him our cloak also! and when compelled to go with a man one mile, to accompany him voluntarily another [Note: Mateus 5:39.]!” What hard savings are these to the carnal man! and how difficult to be carried into execution, even by the most spiritual! But, beloved, let us not despair of attaining these things; for “the grace of Christ is sufficient for us;” and we may rest assured, that, if only we “be strong in him,” we shall “be able to do all things through Christ who strengtheneth us.” And it is but a little time that we shall be called to these sacrifices. Soon we shall be beyond the reach of all our adversaries: having “suffered with Christ, and overcome through him, we shall soon be glorified together, and sit down with him upon his throne, as he overcame, and is set down with his Father upon his throne [Note: Romanos 8:17; Apocalipse 3:21.].”]