Exposition of John, Chapter 18 · Verse 11 – Verse 12
Ver. 22. And when he had thus ſpoken, one of the officers which ſtood by, ſtrook Jeſus with the palme of his hand, ſaying, anſwereſt thou the high Prieſt ſo?
23. Jeſus anſwered him, If I have ſpoken evil, bear witneſſe of the evil: but if well, why ſmiteſt thou me?
In theſe verſes is recorded Chriſts conflict with one of the high Prieſts officers, who ſmites Chriſt ignominiouſly, and challengeth him for ſpeaking in ſuch a manner to the high Prieſt, v. 22. The reaſon whereof is not to be taken from this, that Chriſt appealing to his hearers, v. 21. (of which ſort theſe officers alſo had been, chap. 7.32, 46.) he, by this practice, will clear himſelfe of any reſpect to his doctrine. But the cauſe of it was his reſpect to the high Prieſt his Maſter; And he thus dealeth with Chriſt, becauſe he anſwered not reverently, as he conceived, and becauſe he carried himſelfe ſo confidently. Chriſt, in his anſwer, (v. 23.) doth taxe this way of procedure, urging, that if he had ſpoken wrong, the Court was now ſitting legally to examine him, and he might orderly accuſe and bear witneſſe, and not abuſe him: and if he had ſpoken right, it was a great injury ſo to uſe him, eſpecially before a Judicatory.
From v. 22. Learn, 1. Corrupt Maſters have ordinarily corrupt ſervants; and as ſometime ſervants may corrupt their Maſters, ſo it is as frequent that ſervants are corrupted by their Maſters, Prov. 29.12, for, here, the officers are ſuch as their Maſter was. 2. Mens greatneſſe (though accompanied with no goodneſſe) doth ordinarily ſo dazzle the eyes of others, that they think it intolerable any ſhould not doat on them as themſelves do, were their courſes never ſo evil; for, that he was the high Prieſt, is enough to make this officer take it ill that Chriſt did not (as he thought) give more reverence to him, and that although he was unworthy and nothing like that office, and was even now perſecuting Chriſt. 3. Great ones, and their adherents, do think their authority contemned, if they be not abſolutely humoured and get all their will, though to the prejudice and quitting of truth; for, albeit Chriſt, in his anſwer, do only taxe their illegal proceeding, and adhereth to truth and the defence thereof in a legal way; Yet this officer cannot endure he ſhould thus ſtand to his point, and not yield to the high Prieſt: And therefore with a buffet enquireth, anſwereſt thou the high Prieſt ſo? 4. Chriſt did endure buffeting and contemptible uſage, even from enferiour ſervants, giving his check to the nippers; to teſtifie that ſhame and reproachful uſage was our due; yea, even to be buffeted with Satans Meſſengers; and that ſuch as flee to him, have the curſe of ſuch a lot removed, and it ſanctified unto them; for, to teach and purchaſe this, was our ſurety ſtricken with the palm of this officers hand.
From v. 23. Learn, 1. However men may think to drive Chriſt and his followers from truth and duty by buffeting, yet that will not prevail, ſo long as they cannot be convinced that God is againſt them; which would prevail with a conſcience that otherwiſe will not be beaten from truth: Therefore, Chriſt, being thus abuſed, inſiſts mainly on this, if he had ſpoken evil or well, as the thing to be diſcuſſed, before he could alter his way. 2. Albeit Chriſt require that his people reſiſt not evil, yet his meaning is only to binde up their hands from private revenge, and not to ſhut their mouthes from complaining to Authority; for, here his own practice expounds that precept, Matth. 5.39. in that, though he will not avenge himſelf; yet he complains of the injurie, before their Judicatory, and warrants the man, not to ſtrike him illegally, but to bear witneſſe of the evil. 3. There is no cauſe that cometh before men, but (for the moſt part) it is like to have fairer juſtice then Chriſts cauſe, all men being unreaſonable and abſurd here, who have not faith, 2 Theſſ. 3.2. for, ſo much doth Chriſts arguing import, where, by an argument pinching on all hands, he intimates he got foule play, whether he had ſpoken evil or well. 4. Chriſt in his own perſon hath underlien unreaſonable uſage, that he might expiate our deſert hereof, and our abſurd walking contrary to God; and might ſanctifie ſuch a lot to his followers, and aſſure them that he (having drunk this cup for them) will ſee them righted and get faire play, one way or other; for, ſo much may we gather for our uſe, from this uſage whereof he complains.
Verſe 24. Now Annas had ſent him bound unto Caiaphas the High Prieſt.
Before that John proceed to the laſt branch of this part of the Chapter, he doth here ſubjoyn how Annas (to whom Chriſt was ſent, v. 13.) had ſent him bound to Caiaphas. Not (as hath been cleared on v. 12, 13, 14.) as if the things formerly recorded had been acted upon him before he was brought thither; But only, by way of concluſion to the former purpoſe. and by way of tranſition to what followeth, he declareth that Chriſt before this had been brought to the High Prieſts hall, where he was examined and injured by the High Prieſts ſervant, and where Peter denied him, though he had not mentioned his bringing thither before. From the purpoſe in this verſe. Learn, 1. It pleaſed the Father to expoſe his Son Chriſt to the malice of his enemies, who ſhewed him no mercy, but the uttermoſt of their rage; that ſo he might purchaſe a better lot for his people: for, therefore it is marked, that as he came bound to Annas, v. 12, 13. ſo he doth not releaſe him, but ſent him bound to Caiaphas his mortal enemy. 2. God will not only mark what cruelty people exerciſe againſt Chriſt and his followers themſelves, but how they contribute to, and are inſtrumental in their ill uſage from others; Therefore it is marked, to the perpetual infamy of Annas, that when he had inſulted a while over Chriſt, he ſent him bound to Caiaphas, where he might be yet more cruelly handled. 3. It pleaſed our Lord in his ſufferings, to condeſcend to come bound as a delinquent before an High Prieſt, that ſo he might teach his people what delinquents they were before the Tribunal of God, and might purchaſe for them a more comfortable and free acceſſe to himſelf their High Prieſt, and to the Father through him; for, ſo much may be gathered from his being ſent bound to Caiaphas the High Prieſt. See Heb. 4.14, 15, 16.