John 18:20–21

Christ, in his defence and answer, waveth the matter of his disciples, and answereth concerning his doctrine. And, 1. He gives a brief account of his way and manner of preaching, v. 20. That he had not (as the accusation indirectly implyed) gone into corners with it, but had taught openly to the world, and particularly, in the Temple and Synagogues, where the Jewes were his ordinary hearers, and so had not carried himselfe as if he durst not avow his doctrine. 2. From this he gathereth an inference, v. 21. wherein he accuseth their illegal procedure, who would have him to accuse himselfe, and would not proceed legally in examining witnesses in so publike a matter, to whom he appeals. For clearing this purpose, Consider, 1. While Christ saith, I spake openly, and declines to have spoken any thing in secret, his meaning is not to condemne mens preaching of truth secretly, in a time of violent persecution; Yea, and that private teaching and exhortation be joyned with publike preaching, Act. 20.20. But his scope is only, in matter of fact, to shew what his practice had been, that so he may condemn the high Priests proceeding. And withall, by this he would shew, that however men may preach in secret in some cases, for the preservation of their persons, yet they ought not so to do, as desiring to have truth concealed, as if it were not justifiable, nor might be avowed in it selfe. Consider, 2. This profession of Christ, doth nothing contradict his practice elsewhere, in teaching the disciples secretly, Mark. 4.34. for he taught his disciples no other thing, for kinde of doctrine, but what he taught publikely, only he expounded it to them. And withall, he did so, not that it might be concealed, but that they might proclaime it, Matth. 10.27. Consider, 3. Christs refusing to give an account of his doctrine, is no way a denying or disavowing of his doctrine, but only a legal defence. For, albeit a man, after he is legally convicted of a crime, may be dealt with to confesse it, as Joshua dealt with Achan; Yet there is no reason why men should expose themselves, when they are under trial, to the fury of these who are lying in wait to ensnare and ruine them.

From v. 20. Learn, 1. That Christ doth not answer concerning his disciples, which was the first part of the high Priests interrogatory; We may conceive the reason to be, Not so much because, possibly, he intended it, after he had answered first to the matter of his doctrine, but was impeded by the uncivil carriage of the high Priests servant, v. 22. Nor yet only because he would not ensnare and betray them, by giving an account of them: But chiefly, to shew, that his doctrine being well considered, that other question needed not be answered, nor would he be found seditious in gathering disciples thereby; for, not only had he in his doctrine taught these whom he healed to go unto the Priests according to the law, and these who conversed with him, to give Caesar his due, But his doctrine being the doctrine of the Messiah, there could be no sedition or schisme, though all Israel should embrace him and it. And so it teacheth, That a mans doctrine and grounds would be first considered, before any effects or consequents following thereupon, be judged. For albeit, sometime, a man may have truth on his side, which yet is not of that importance, nor so relevant a ground, as to make an open schisme and rent upon it; Yet where weighty matters of truth are held out by a man in his station, his cause is sufficient to ward off all imputations arising from odious-like consequents following upon the publishing thereof. 2. Saints, in their sufferings, ought to account of truth and their cause, as the precious treasure, carefully to be owned and defended, that it suffer nothing by them; Therefore, albeit Christ sometime would not answer their calumnies and accusations, partly, as being frivolous, and, partly, to testifie that being considered as our surety, he had nothing to say, there being nothing charged on him, but his people were guilty of it, or their sins deserved it: Yet here (as at other times also) he answered, to testifie, that however he yielded his person, yet he would not yield his cause as unworthy to be owned. And hereby giveth his followers an example what to do in their sufferings. See Eph. 6.19, 20. 3. Such as have truth on their side, may speak it boldly and freely, as that which may be avowed, and will bear them out who own it; And men ought thus to speak it, as they have a calling; for, saith Christ, I speak openly, or confidently, both to the world in general, and particularly, in the Synagogue and Temple, whither the Jewes alway resort. See Act. 4.29. 4. Whatever care should be had that pearles be not cast before swine; Yet the truth of God ought to be published by his servants indifferently to the world, in their stations, as being debtors to all, and not knowing upon whom the Lord may make their Ministry successeful; and however it succeed, a testimony is to be left against the incorrigible; Therefore, saith Christ, I spake openly to the world, or to all, indifferently and freely, to whom he had a commission. 5. It is a commendable practice of members of the visible Church, to frequent the publike Ordinances and places appointed for that end; And herein, the diligence of men who live in a degenerate and corrupt Church, may condemne the negligence of others; for, it is here supposed, that in this time, the Jews did alwayes resort in the Synagogue, for their ordinary Sabbath services, and in the Temple, where their more solemne and ceremonial worship was performed. 6. Christs preaching not only openly to the world, but more especially, in the Synagogue, and in the Temple, where there were Jewes of several tempers, and many of them set to ensnare him, and jangle with him; May serve to teach, not only, That his love was great, who sought them so earnestly, who yet were about to crucifie him, Matth. 23.37. and, That the power accompanying his doctrine is such, as there may be hopes of prevailing thereby, even among the most corrupt societies of men. As he publisheth his doctrine among his most cruel enemies, where (no doubt) he prevailed with some, Joh. 12.42. But further, it teacheth, That truth must be preached, as men have a calling, where there are many disadvantages, and strange humours of people, to encounter; And, That faithful Ministers must not alwayes expect such auditories as they would desire, for tractablenesse and subjection: for, Christ, the Prince of Teachers, taught in the Synagogue, and in the Temple. 7 Ministers of the Gospel, in their preaching thereof, ought to renounce the hidden things of dishonesty; Either, in conveighing lawful duties in a clandestine base way, which is apt to render them suspected; Or, by their so ordering their way, as they may decline contempt or hatred, or may compasse some base by-ends; for, so much doth Christs example teach, who in secret said nothing, as is before explained. See 2 Cor. 4.2. 1 Thes. 5.22. 2 Tim. 3.6.

From v 21. Learn, 1. A mans publike carriage (especially if he be one whose carriage is, for most part, not our and known) being examined and found right, it is full of hazard, and evidenceth great want of Charity, to suspect his integrity or his carriage in other things, unlesse there be good ground for it. Therefore, Christ carrying himselfe openly in his doctrine, he counts it very informal to judge him as a heretick or seditious person, unlesse it could be instructed by his hearers. And herein men saile exceedingly, by their envy and secret whisperings, of which see Prov. 27.4. 2 Cor. 12.20. 2. A man being by the law of nature obliged to selfe-defence, and against selfe-murther; ought therefore not to accuse himselfe before a Judge; Therefore Christ declineth so to do, why askest thou me? 3. Whatever liberty men have to decline such witnesses as do professe their malicious and partial disposition, and that they will not make conscience of lying, so they may condemne the innocent: Yet the carriage of Christs followers should be such, as they need not decline any witnesses who will declare the truth: Therefore Christ appeals indifferently to his hearers, be who they will, if they would tell what he said, Ask them which heard me, what I have said unto them. 4. It is the duty of hearers to be able to give an account of what they hear, as they are called to it; for, Christ supposeth this of them, Behold, they know what I said, though few of many hearers attain to so much.