Mateus 26:63-66

DISCOURSE: 1404
OUR LORD’S CONDEMNATION BY THE JEWISH COUNCIL

Mateus 26:63. And the high-priest answered and said unto him, I adjure thee by the living God, that thou fell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said; nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven. Then the high-priest rent his clothes, saying, He hath spoken blasphemy what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death.

THE ungodly in their pursuits often manifest a diligence which may put to shame the lukewarmness of God’s most zealous servants. Nor is it only in the gratification of their lusts that they display this ardour, but in their opposition to what is good. They feel themselves reproved by the blameless conversation of others, and would therefore gladly bring down all to their own level. Striking is that declaration of Solomon; “They sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall [Note: Provérbios 4:16.].” We have an awful illustration of this in the conduct of the Jewish governors towards our blessed Lord at all times, but especially at the close of his life. The high-priest and Scribes and elders had been occupied in examining witnesses against our Lord till midnight: yet, apprehensive that they had not gained such information as would warrant them to condemn him, they assembled, even the whole Sanhedrim, as soon as it was day [Note: Lucas 22:66.], in the palace of the high-priest; and prosecuted their inquiries with redoubled earnestness, in order that they might effect his destruction without delay. The particular circumstances here recorded shall be noticed by us,

I. In a way of easy illustration—

In this trial of our Lord there are three things that require our attention;

1. His examination—

[His enemies had endeavoured to substantiate something against him by means of witnesses, but were defeated by the discordance of their testimony. The high-priest, therefore, had recourse to a method which his office authorized [Note: Números 5:19.], and from which he had little doubt of success; he adjured his prisoner, in the name of the living God, to declare the truth upon oath, and either to avow openly, or plainly to disavow, his pretensions to the office of their Messiah. Now if this had been done in a spirit of candour, and with a sincere desire of ascertaining the truth, we think he would have been fully justified in resorting to the measure: for the question was of infinite importance to the whole nation, inasmuch as their everlasting salvation depended on their receiving him if he were indeed the Messiah, and rejecting him if he were an impostor. The honour of God also was deeply implicated in it: and therefore it was right that he should exert his judicial authority to have the matter, which had so long agitated the nation, brought to a decision. But there was in the mind of the judge a predetermination to condemn him: and the adjuration had no other object than that of gaining from the mouth of our Lord himself a plea for effecting his destruction. And it is precisely thus that the inquiries of many about religion are made, not so much with a view to obtain useful information, as for the finding occasion against the Gospel, and against those who profess it.]

2. His confession—

[Whilst the people clamorously brought all kinds of accusations against him, our Lord held his peace; but when the high-priest adjured him in the name of the living God, he could no longer keep silence; but plainly and unequivocally said, “I am” the Christ; “I am” the Son of God [Note: See Marcos 14:62.]. But, to cut off occasion from those who sought occasion against him, he brought to their remembrance a portion of Holy Writ, with which they were well acquainted, and which they were expecting about that time to be fulfilled [Note: Daniel 7:13.]. It was universally known that Daniel spake of the Messiah; and that “the Son of Man” should establish an universal kingdom: and our Lord warns his enemies, that however they might despise him on account of the meanness of his present appearance, they should one day “see him coming in the clouds of heaven,” not only to punish Jerusalem, but to judge the world. This should have put them on their guard at least, and prevented that precipitate judgment which they were about to form: but the Scripture has no weight with men who are filled with prejudice; or rather, an appeal to it does but irritate them the more, and render them willing, though unconscious, instruments of fulfilling its predictions.]

3. His sentence—

[No sooner was this confession uttered, than the high-priest, to testify his abhorrence of what he called blasphemy, rent his clothes. This, though a common way of expressing grief or indignation among the Jews, was forbidden to the high-priest, whose august character was supposed to render him superior to all such transports of passion [Note: Compare 2 Reis 18:37; 2 Reis 19:1. with Levítico 21:10.]. But, on this occasion, he who should have inclined to mercy was the first to condemn the prisoner, and to stir up the whole court against him. Little consideration is wanted, when religion is to be opposed: clamour will easily supply the want of argument, and prejudice supersede the necessity of proof: hence his assessors in judgment instantly adopted his sentiments; and all condemned Jesus, as a blasphemer, to suffer death. How awful to behold a number of persons, possessed both of the magisterial and sacerdotal office, branding as a blasphemer God’s only begotten Son, and, with malice truly diabolical, exclaiming, “He is guilty of death!” What must the heavenly hosts have felt, if they were spectators of this transaction! and how ought we to feel, when we consider, that we bear about with us the same evil dispositions, and, unless restrained by grace, should be as ready as they to renew the same scenes. We may imagine indeed, that the peculiarity of their situation led them to wickedness which we are incapable of committing: but it is a certain truth, that we in like circumstances should act as they did, if God did not interpose to enlighten and restrain our minds. The haste and acrimony with which godly persons are calumniated amongst us, shew clearly that we are actuated by the same principles as the Jews were, and, as far as occasion is afforded, are ready to tread in their steps.]

Let us next advert to the history,

II.

In a way of spiritual improvement—

In this view much instruction may be gathered from it. We may learn from it,

1. To inquire after Christ—

[With what earnestness did the high-priest and elders pursue their inquiries; depriving themselves even of their rest, in order to acquire the information they desired! And are not we equally interested in the inquiry, “Whether he be the Christ, the Son of God?” Should we be content to take this matter upon trust, and not inquire into the grounds on which it stands, and the evidences which are adduced in its support? Or, having ascertained the truth of his Messiahship, should we not examine into the nature of his work, and office, and character? In our spirit, indeed, we cannot too widely differ from the Jews; but in our zeal and diligence we may well propose them to ourselves as objects of imitation. For what is there in the whole world that deserves our attention in comparison of this? St. Paul “accounted all things but loss for the excellency of the knowledge of Christ Jesus our Lord.” Nor let us imagine that the study of the Holy Scriptures is to be confined to ministers: it is a work equally necessary for all, though all cannot devote the same portion of their time to it. And it is a work to which all are competent, as far as is necessary for their spiritual instruction. To all then would I say, “Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of Christ.”]

2. To trust in him—

[When we see our Lord sentenced to death without any fault whatever having been found in him, then we see what is to be our plea at the bar of judgment. This very circumstance of his having been condemned without cause frees us from condemnation. Having no sins of his own, his death was an expiation for our sin; and shall become effectual for the salvation of all who trust in him. To this agree the words of St. Peter: “Christ once suffered for sins, the just for the unjust, that he might bring us to God.” Hence, whilst we confess ourselves to have deserved the deepest condemnation, we may point to him as our Surety and Substitute; and may say with the prophet, “He was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed.” O that we may never lose sight of this blessed truth, which is the hope of all the ends of the earth! Let us contemplate it; let us glory in it; let it be the one labour of our souls to “live by faith in him, and to say continually, He hath loved me, and given himself for me [Note: Gálatas 2:20.].”]

3. To confess him openly—

[Our Lord well knew what would be the consequence of the confession that he made; yet would he not conceal the truth; and shall we be afraid to confess him? When he was not deterred by the most cruel death, shall we be intimidated by a reproachful name? Shall we not rather glory in being counted worthy to suffer shame for his sake? Yes; let us take up our cross cheerfully, and “follow him without the camp, bearing his reproach.” If persecution should menace us with its severest penalties, let us be ready to answer with the holy Apostle, “None of these things move me; neither count I my life dear unto myself, so that I may but finish my course with joy,” and fulfil my duty to my Lord. Let us remember, that as he “endured the cross, and despised the shame, and is set down at the right hand of the Majesty on high,” so shall we also, “having overcome, be seated with him on his throne, as he sitteth on his Father’s throne.”]

4. Look forward to his second coming—

[Ere long he will surely come again, according to his word; and “every eye shall see him, and they also who pierced him.” But with what eyes will his enemies behold him then! How glad would they then be, if they could hide themselves from his presence under rocks and mountains! Not so his believing people; they will rejoice and welcome his arrival as the commencement and consummation of all their joys. Thus saith the prophet; “Hear the word of the Lord, ye that tremble at his word; your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed [Note: Isaías 66:5.].” And to the same effect, only in far more awful language, is the testimony of the Apostle Paul [Note: 2 Tessalonicenses 1:6.]; “It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest,” &c. &c. Look forward then, I say, to that day; remembering, that tribulation is the way to the kingdom, and that “all who have been partakers of his sufferings now, shall, when his glory shall be revealed, be glad before him with exceeding joy [Note: 1 Pedro 4:13.].” “Having suffered with him, ye shall also be eternally glorified together [Note: Romanos 8:17; 2 Timóteo 2:12.].”]