DISCOURSE: 1719
CHRIST’S GOOD CONFESSION
John 18:37. 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.
IN the whole of our Saviour’s life there was a strong apparent contradiction between the character he professed, and that which he visibly sustained. At his introduction into the world he was announced as a most exalted personage, even as “the King of the Jews [Note: Luke 2:11-12.];” yet was he found born in a stable, and laid in a manger. When he entered triumphantly into Jerusalem, and was welcomed with loud hosannas as the Son of David, he did not assume the pomp of earthly monarchs, but rode thither, in a meek and lowly manner, seated on a young ass [Note: Zechariah 9:9. with Matthew 21:2-9.]. But this opposition between his mean appearance and his high pretensions never was more visible than when he stood before the bar of Pilate. He was like any other poor man; except indeed that he was bound as a criminal, and held by his whole nation as more execrable than even a robber or a murderer: yet at this time did he assert his claim to kingly authority, or, as St. Paul expresses it, “witnessed a good confession before Pontius Pilate [Note: 1 Timothy 6:13.].”
In his answer to Pilate, there are two things to be considered;
I. His confession—
The Jews had already condemned him, for making himself the Son of God [Note: Matthew 26:63-65.]. But he could not be executed, unless Pilate also should condemn him. But Pilate did not regard any questions relating to the Jewish law; and therefore the Jews brought a different charge against him before Pilate; affirming that he had set up himself as a King against Cζsar. On this charge Pilate questioned him, and received the answer which we have just read.
In this answer we notice,
1. The boldness of it—
[Our Lord had already told Pilate, that he disclaimed any idea of establishing an earthly kingdom; and that there was no ground for fear or jealousy, as if he was invading the rights of Cζsar, or attempting to rescue his country from the Roman yoke. He appealed to the prohibition which he had just before given to his Disciples respecting their using the sword in his defence; and declared, that the kingdom to which he aspired was not of a worldly nature; not established on worldly principles, nor supported by worldly force, nor governed by worldly policy, nor in any respect interfering with the interests of other monarchs. Yet even in thus rectifying the misapprehensions of Pilate, he thrice used the words, “My kingdom.” He might have satisfied himself with simply denying his interference with human governments: but he would on no account conceal what it was of importance to the world to know: and therefore, though he foresaw all the consequences of his confession, he answered plainly to the next interrogation, “Thou sayest truly; I am a King.”]
2. The truth of it—
[The prophets had abundantly testified of the regal dignity of the Messiah [Note: Isaiah 9:6-7; Daniel 2:44; Daniel 7:13-14; Daniel 9:25 and Psalms 72:1; Psalms 72:11.] — — — and in the New Testament it had been confirmed by the testimony both of men and angels [Note: Matthew 2:2.Luke 1:32-33.]. The very works also which he had wrought, bore witness to him [Note: John 10:25.]. The difference which subsisted between his government and earthly kingdoms, so far from invalidating his claim, served only to establish it on the firmest basis: for, whereas other kings had dominion only over the bodies of men, he reigned over their souls: others had their territories bounded by seas or mountains; but his extended over all the earth.]
But we shall have a further insight into the truth of his confession, while we consider,
II.
His explanation of it—
The connexion between the two parts of our Lord’s answer is not obvious at first sight: but, on comparing them with attention, we shall find, that in the latter he explains,
1. The manner in which he exercises his kingly office—
[Satan is “the god of this world,” “the prince that ruleth in all the children of disobedience [Note: 2 Corinthians 4:4.Ephesians 2:2.].” He has usurped a power over the whole race of mankind, and he governs them all as his vassals [Note: 2 Timothy 2:26.].
Now Jesus has not, like other kings, any persons who are his subjects by birth: every one of his subjects is rescued from under the dominion of Satan, and constrained to submit to him.
But with what weapons does our blessed Lord invade the kingdom of Satan? not with those which are used in earthly wars, but with the force of truth. It is by darkness and falsehood that Satan retains men in his service; and it is by the light of truth that Christ delivers them from their bondage. Satan makes men believe that “God is even such an one as themselves;” that they have no reason to fear his displeasure; that their own good works or repentance will save them; and that it is sufficient for them to maintain a moral and decent conduct. Our blessed Lord, on the contrary, proclaims that God is a just and holy Being; that sinners are obnoxious to his wrath; that there is no reconciliation with God but through him; and that they who would be happy in the next world, must now devote themselves wholly to the service of their God. It had been foretold that He should be “a witness to the people [Note: Isaiah 55:4.]:” and he came agreeably to the prediction, “to bear witness to the truth.” “For this very end was he born;” and by executing this office, he prevailed, and still does prevail, on thousands to renounce their allegiance to Satan, and to “take upon them his light and easy yoke.”]
2. The distinguishing character of his subjects—
[Those are said to be “of the truth,” who have been begotten, or converted, by it: just as those are said to be “of God,” who have been born of God [Note: Compare James 1:18. with 1 John 3:19.]. Now every one that has experienced the influence of truth in “bringing him out of darkness into light,” and “in translating him from the power of Satan into the kingdom of God’s dear Son [Note: 1 Peter 2:9; Colossians 1:13.],” from that time “hears the voice of Christ,” and obeys it without reserve. “Other lords had dominion over him before:” the world governed him by its maxims; the flesh captivated him by its allurements; the devil enslaved him by his temptations: but from henceforth he will not listen to the syren voice of pleasure, or regard the calls of interest or reputation: he has sworn allegiance to the Lord Jesus Christ; and for him he is determined to sacrifice every other consideration.
This designates the character of Christ’s subjects. Wherever such persons are found, these are the subjects of his kingdom. Other kings exercise their sway over those only who are born in a particular country: but in whatever country these persons live, they belong to Christ; to Christ supremely, to Christ only. All other authorities are subservient to his; and are to be obeyed so far only as shall be agreeable to his laws, and conducive to his honour.
At the same time, none are his subjects, who do not correspond— with the character here given. Whatever they may profess, they are not his: they may call themselves Christians; but he calls them traitors, rebels, enemies.]
Address—
1.
Those who never yet submitted to Christ’s government—
[Whose are ye? There are but two monarchs, who divide the whole world between them; and these are, Christ and Satan. If then you have never been smitten with that “two-edged sword, the word of truth;” if you have never been so deeply wounded, that nothing but the “balm of Gilead” could heal you; if you have never cast down the anus of your rebellion, and surrendered up yourselves to Christ, we must say of you, as Christ himself did of the Jews, “Ye are of your father the devil [Note: John 8:44.].” And if you are Satan’s vassals, from whom, and with whom, must you expect your reward? Let this question come home to your hearts; and choose ye this day “whose ye will be, and whom ye will serve [Note: Joshua 24:14.].”]
2. Those who are afraid to yield themselves up to Christ—
[Alas! that any should be deterred by fear or shame from acknowledging Christ; when he braved even the most cruel death, rather than deny the office which he bore for us! What can be your loss or pain, when compared with his? What is the contempt poured upon you, when compared with the accursed death of the cross to which he submitted for your sakes? Perhaps you expect to be acknowledged as his subjects, though you shun the odium of acknowledging him as your king. But this cannot be; for those who deny him shall be denied by him; and those only who confess him, shall be confessed by him in the presence of his Father, and of his holy angels [Note: Matthew 10:32-33.]
3. Those who call themselves his subjects—
[What our heavenly King said of himself, may be fitly applied to all his subjects; “For this end were ye born, and for this cause came ye into the world, that ye should bear witness unto the truth.” Ye are to be God’s witnesses in the world: “ye are to be as lights,” and “as a city set on a hill.” Let it appear then that “the truth has made you free [Note: John 8:32.].” Let it be seen in you, that truth will rectify, not only the errors of the mind, but the propensities of the heart; and that, when it is “mighty through God, it will bring every thought and desire into captivity to the obedience of Christ [Note: 2 Corinthians 10:4-5.].”]