We should notice, firstly, in these verses, the shameful treatment that our Lord Jesus Christ underwent at the hands of His enemies. We read that the men who held Him, "mocked" Him, "smote" Him, "blindfolded" Him, and "struck Him on the face." It was not enough to have taken a prisoner a person of most blameless and charitable life. They must needs add insult to injury.
Conduct like this shows the desperate corruption of human nature. The excesses of savage malice to which unconverted men will sometimes go, and the fierce delight with which they will sometimes trample on the most holy and the most pure, almost justify the strong saying of an old divine, that "man left to himself is half-beast and half-devil." He hates God and all who bear anything of God's image about them. "The carnal mind is enmity against God." (Rom. 8:7.) We have probably a very faint idea of what the world would become, if it were not for the constant restraint that God mercifully puts upon evil. It is not too much to say that if unconverted men had their own way entirely, the earth would soon be little better than a hell.
Our Lord's calm submission to insults like those here described, shows the depth of His love towards sinners. Had He so willed, He could have stopped the insolence of His enemies in a moment. He who could cast out devils with a word, could have summoned legions of angels to His side, and scattered those wretched tools of Satan to the winds. But our Lord's heart was set on the great work he had come on earth to do. He had undertaken to purchase our redemption by His own humiliation, and He did not flinch from paying the uttermost farthing of the price. He had undertaken to drink the bitter cup of vicarious suffering to save sinners, and "for the joy set before Him He despised the shame," and drank the cup to the very dregs. (Heb. 12:2.)
Patience like that which our blessed Lord exhibited on this occasion should teach His professing people a mighty lesson. We should forbear all murmuring and complaining, and irritation of spirit, when we are ill-treated by the world. What are the occasional insults to which we have to submit compared to the insults which were heaped on our Master? Yet "when He was reviled He reviled not again. When He suffered He threatened not." He left us an example that we should walk in His steps. Let us go and do likewise. (1 Peter 2:21-23.)
We should notice, secondly, in these verses, the striking prophecy which our Lord delivers about His own coming glory. He says to His insulting enemies, "Hereafter shall the Son of man sit on the right hand of the power of God." Did they find fault with His lowly appearance, and want a glorious Messiah? They would see Him in glory one day. Did they think He was weak, powerless, and contemptible, because at present there was no outward majesty about Him? They would behold Him one day in the most honorable position in heaven, fulfilling the well-known prophecy of Daniel, with all judgment committed to His hands. (Dan. 7:9, 10.)
Let us take heed that the future glory of Christ forms a part of our creed, as much as Christ's cross and passion. Let it be a first principle in our religion, that the same Jesus who was mocked, despised, and crucified, is He who has now "all power in heaven and earth and will one day come again in His Father's glory with all His angels."
We see but half the truth if we see nothing but the cross and the first advent. It is essential to our own comfort to see also the second advent, and the crown. That same Jesus who stood before the bar of the high priest and of Pilate, will one day sit upon a throne of glory and summon all His enemies to appear before Him. Happy is that Christian who keeps steadily before his mind that word "hereafter!" Now in this present time believers must be content to take part in their Master's sufferings and with Him to be weak. "Hereafter" they shall share in His glory, and with Him be strong. Now like their Lord they must not be surprised if they are mocked, despised, and disbelieved. "Hereafter" they shall sit with Him on the right hand of God.
We should notice, lastly, in these verses, what a full and bold confession our Lord makes of His own Messiahship and divinity. We read that in answer to this question of His enemies, "Then you claim you are the Son of God?" Jesus replied, "You are right in saying that I am." The meaning of this short sentence may not be clear at first sight to an English reader. It signifies in other words, "You speak the truth. I am, as you say, the Son of God."
Our Lord's confession deprived His enemies of all excuse for unbelief. The Jews can never plead that our Lord left their forefathers in ignorance of His mission, and kept them in doubt and suspense. Here we see our Lord telling them plainly who he was, and telling them in words which would convey even more to a Jewish mind than they do to ours. And yet the confession had not the least good effect upon the Jews! Their hearts were hardened by prejudice. Their minds were darkened by judicial blindness. The veil was over the eyes of their inward man. They heard our Lord's confession unmoved, and only plunged deeper into the most dreadful sin.
The bold confession of our Master upon this occasion, is intended to be an example to all His believing people. Like Him, we must not shrink from speaking out when occasion requires our testimony. The fear of man, and the presence of a multitude must not make us hold our peace. (Job 31:34.) We need not blow a trumpet before us, and go out of our way, to proclaim our own religion. Opportunities are sure to occur in the daily path of duty, when, like Paul on board ship, we may show "whose we are and whom we serve." (Acts 27:23.) At such opportunities, if we have the mind of Christ, let us not be afraid to show our colors. A confessing Master loves bold, uncompromising, and confessing disciples. Those who honor Him by an outspoken, courageous testimony, He will honor, because they are walking in His steps. "Whoever," He says, "shall confess me before men, him will I confess before my Father who is in heaven." (Matt. 10:32.)
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).