John 18

John 18:1

Parallels: Luke 22; Mark 14; Matthew 26

Jesus retires from the guest chamber to the garden of Gethsemane, and in his way thither renews the caution which he had given to Peter and the rest of the apostles. Mat. XXVI. 31—35. Mark XIV. 27—31. Luke XXII. 39. John XVIII. 1.

JOHN XVIII. 1. [AND] when Jesus had AND when Jesus had spoken these words that are mentioned above, and had concluded

Jesus tells his disciples they would all forsake

his discourse with this excellent prayer to his heavenly Father, he came out from the guest chamber, where he had celebrated the passover, and, according to his usual custom every night, went forth with his disciples out of the city; and crossing over the brook Kedron, which lay on the east side of Jerusalem, he came to the foot of the mount of Olives, where there was a garden belonging to one of his friends, into which he had often been used to retire; and though he knew his enemies would come this very night to seize him there, yet he entered into it, and his disciples also followed him.

Then, as they were on the way thither, Jesus says to them, Notwithstanding all the faith you have professed in me, and all the affection which I know you bear me, yet not only one or another, but all of you shall be offended because of me this very night; and the hour is just at hand, when you shall be so terrified by the distress befalling me in your presence, that it shall prove the sad occasion of your falling into sin, by your forsaking me, your Master and Friend, and leaving me in the hands of the enemy: for it is written (Zech. xiii. 7), “I will smite the Shepherd, and the sheep of the flock shall be scattered:” I am that Shepherd, and you the timorous sheep, to be dispersed by the assault made on your Keeper. But, as it is afterwards added there by way of encouragement, “I will turn my hand upon the little ones,” to reduce and recover them from this dissipated state; so likewise I assure you for your comfort, that after I am risen from the dead, as I shall soon be, I will go before you into Galilee, and there give, not only you, my apostles, but all my disciples, the amplest demonstration both of my resurrection and my love; whereby your hearts shall be established in the firmest

*A garden, into which he entered.] Christ the first sallies of their zeal and rage, attempt to rescue him in a tumultuous manner. Kedron was, as its name signifies, a dark shady vale between Jerusalem and the mount of Olives, through which a little brook ran which took its name from the place. (Compare 2 Sam. xv. 23.)

Peter and all the rest affirm they would never deny him.

33 [But] Peter answered and said unto him, Though I men shall be offended because of thee, [yet] will I ever be offended. [MARK XIV. 29]

adherence to me : and upon this he named the particular place where he would meet them.ᵇ

But Peter was so grieved to hear him say that they should all be offended, and be scattered from him, that, with a confident assurance of his own stedfastness, he answered and said to him, My dearest Lord, there is no trial can surmount the love I hear thee! and whatsoever

clxxxi. Mat. xxvi. 33

danger or distress may be at hand, I am absolutely resolved and determined upon it, that though every one besides, and even all the rest of these my brethren, should be offended because of the calamities that are coming on thee, and upon this account should be induced to forsake thee, yet will I never be offended, but will follow thee even to the last.

Jesus said to him, Peter, this confidence does not at all become thee, especially after the warning I gave thee at supper;ᶜ but I repeat it again, and verily I say unto thee, That today, yea, [even] this very night which is now begun, before the cock crow twice, thou shalt repeatedly deny me in the most shameful manner; for after thou hast heard it once, thou shalt not be admonished; but before it crow a second time, thou shalt repeat the fault; nay, thou shalt do it thrice, and every time with new aggravations.

But Peter upon this, instead of being awakened to a humble sense of his own weakness, spake the more eagerly, [and,] with a mixture of grief and indignation at the thought, said to him, Lord, no danger whatsoever can induce me to be guilty of such baseness; for such is the sin-

ᵇ He named the particular place where he would meet them.] An appointment to meet in so large a region as Galilee would without this have been of very little use; and Mat. xxviii. 16 (sect. ceii.) expressly declares such an appointment. We do not know the exact place, but we there learn from Matthew it was a certain mountain: probably it might be near the sea of Tiberias; not only because we find Christ on the borders of that sea after his resurrection, (John xxii. 1, sect. cc.) but also because, as he had resided there longer than any where else, he had, no doubt, the greatest number of his disciples thereabouts; and it lay pretty near the

centre of his chief circuits, and therefore must be most convenient, especially for those beyond Jordan, where many had of late believed in him. See John x. 40—42, sect. cxxxiv.

ᶜ After the warning I gave thee at supper.] See Luke xxii. 34, and John xiii. 38, p. 425, 426. I persuade myself that an attentive comparison of those texts with these before us in Matthew and Mark will convince the reader that these admonitions were first given at the table, and now repeated as they went out: nor can I find any way of forming them all harmoniously into one compound text, without such a supposition.

Reflections on a resolution to suffer or Chr

cerity and strength of my affection to thee, that though I should die with thee on the place, yet I will not deny thee in any manner or degree,⁴ but would a thousand times rather fall by thy side in a brave and resolute defence, than so much as seem to neglect thee, or in any respect to fail of the strictest and most affectionate fidelity. Likewise also said all the disciples, with equal sincerity of present intention, though neither he nor they had courage enough to abide by that resolution. Jesus therefore insisted no farther on the matter, but left them to be taught by the event.

IMPROVEMENT.

So feeble is the heart of man, and yet so rea own strength! So gracious is the Lord Jesus Shepherd and Bishop of souls, who gave himself his flock when they had forsaken him; and then them out again, and fed them in richer pasture

How reasonable is it that our hearts should be inflexible resolution for his service! How fi every one of us say, with the utmost determinat though I should die with thee, yet will I not dem could death wear a more graceful, or a more pl when it met us close by our Saviour’s side, and of our fidelity to him?

Surely this is the language of many of our he especially when warmed and animated by a se love to us. Yet let us not be high minded; for declaration, denied his Master; and the same nig had protested they would never leave him, all sook him and fled. (Mat. xxvi. 56.) Nor, or let the view of that frailty discourage, though it us; for the time came when each of them beha spoke; and they who in his very presence acte

⁴ Spake the more eagerly,—I will not deny thee in any manner or degree.] Ἐκ πέμπασ ἐνέι μαλλόν,—ἡ μὴ σέ ἀπαχρησίμα. I think the energy of these original expressions cannot be reached in a version: I have therefore attempted it in the paraphrase; and must observe that, if Mark’s gospel was reviewed by Peter, as the ancients say (and particularly Clemens Alexandrinus, as quoted by Eusebius, Hist. Eccles. lib. ii. cap. 15, on which see Dr. Lardner’s Credibility, part ii. Vol. II. chap. 22, § 5), it is

peculiarly worth our notice that the aggravations attending Peter’s denial of our Lord should be more strongly represented by Mark than by any other evangelist; which, in that case, probably was done by his own particular direction, and may be regarded as a genuine proof of his deep humiliation and penitence. Compare Mark xiv. 66— 72, with Mat. xxvi. 69—75; Luke xxii. 54—62; and John xviii. 25—27, sect. clxxxiv.

He takes Peter, James, and John, with him into the garden.

through the influences of his strengthening spirit, resisted unto blood, and loved not their lives unto death, for the testimony of Jesus. (Rev. xii. 11.)

John 18:2-12

Parallels: Luke 22; Mark 14; Matthew 26

Jesus is betrayed by Judas, and seized by the guard, to whom, after glorious displays of his power, he voluntarily surrenders himself, and is then forsaken by all his disciples. Mat. XXVI. 47—56. Mark XIV. 43—52. Luke XXII. 47—53. John XVIII. 2—12.

JOHN XVIII. 2.

NOW when our Lord was thus retired to the garden, Judas also that betrayed him knew the place; for Jesus often resorted thither in company with his disciples, and had particularly done it again and again since his coming up to spend this passover at Jerusalem. (Compare Luke xxi. 37, p. 399.) Judas therefore taking with him a band [of soldiers], or a Roman cohort, with their captain (see ver. 12), and some Jewish officers, sent for that purpose from the chief priests and other Pharisees belonging to the sanhedrim, who were chiefly concerned in this affair, comes thither with torches, and lamps, and hostile weapons; which they brought with

Jesus often resorted thither with his disciples.] It was probably a garden which belonged to one of Christ’s friends, and to which he had a liberty of retiring whenever he pleased. And here accordingly he often used to spend some considerable time in prayer and pious converse, in the evenings or nights after his indefatigable labours in the city and temple by day. It is indeed amazing how flesh and blood could go through such incessant fatigues; but

it is very probable Christ might exert some miraculous power over his own animal nature to strengthen it for such difficult services, and to preserve it in health and vigour; otherwise the copious dews which fall by night in those parts must have been very dangerous (as I have elsewhere hinted, sect. lxxxvi. note c) especially when the body was heated by preaching in the day, and often by travelling several miles on foot.

appoints a signal to distinguish Jesus.

them, though it was now full moon, to use their arms, if they should meet with an opposition, or to discover him by their lights, if he should go about to hide himself, as they foolishly imagined he might, among the private walks or other recesses of the garden.

And immediately, while he was yet speaking to his disciples, and giving them the alarm mentioned in the close of the last section, behold, this very Judas, one of the twelve apostles, came into the garden, and with him a great multitude of persons of very different stations and offices in life, who were sent with authority from the chief priests, and scribes, and elders of the people; and, more effectually to execute their orders, they were armed with swords and staves, to seize him by violence, if any resistance should be made to the attempt; and there were also with them some persons of superior rank and quality, who, full of impatient and malicious zeal, could not forbear mingling themselves with the dregs of the people upon this infamous occasion. (See Luke xxii. 52, p. 492.) Now he that betrayed him went a little before the rest of them; [and] that they might not be mistaken in the person, he had given them a signal, by which they might distinguish Jesus from any others who might chance to be with him, saying, He whom I shall kiss at my first entering into the garden is the person you are commissioned to take; be sure therefore to lay hold of him immediately, and lead him away safely; for he has sometimes made strange escapes from those that have attempted to take him, and if he get away from you after this signal it will be your fault, and not mine. And accordingly, being

b Had given them a signal.] As those that came to apprehend him were strangers to Jesus, and it was now night, and there were twelve persons together, probably dressed much alike, such a signal might be thought more necessary.

c He whom I shall kiss is the person.] It is indeed probable, as Dr. Guyse and others observe, that our Lord, in great condescension, had used (according to the Jewish custom) to permit his disciples

thus to salute him, when they returned to him after having been any time absent.

d Lead him away safely; for he has sometimes made strange escapes, &c.] Compare Luke iv. 30; John viii. 59; x. 39. I am ready to imagine, from this precaution, that Judas might suspect that Christ would on this occasion renew the miracles he had formerly wrought for his own deliverance; though he had so expressly declared the contrary. See Mat. xxvi. 24, sect. clxx.

o . 2.

He betrays the Son of man with a kiss.

come into the garden, he drew near to Jesus to kiss him, as a signal to the company to seize him; [and] going directly to him, with an air of the greatest respect, as if he had been impatient of his absence during those few hours which had passed since he saw him last, and was quite transported with joy to meet him again, he said, with the fairest appearance of duty and friendship, Hail to thee, Rabbi, Rabbi! May the greatest pleasure and happiness continually attend thee! And upon this he kissed him. But Jesus, well understanding the perfidious purposes concealed under this fond address, answered with great mildness, yet with becoming spirit, and said to him, Friend, wherefore art thou come? and whence is all this ceremony and transport? Think of it, Judas! Is this the friendship thou hast so often boasted? Alas, dost thou betray him whom thou canst not but know to be the Son of man with such a treacherous kiss? And dost thou think that he can be imposed upon by this poor artifice? or that God, who has promised him so glorious and triumphant a kingdom, will not punish such baseness and cruelty to him?

Then Jesus, though he fully understood what was to follow this perfidious salutation, as knowing all the dreadful things that were coming upon him, yet did not attempt to escape, or to withdraw himself out of the power of his enemies: nevertheless, he determined to shew them that he could easily have done it; and

“Dost thou betray the Son of man with a kiss?” There is great reason to believe that our Lord uses this phrase of the Son of man to Judas on this occasion (as he had done the same evening at supper twice in a breath) in the sense here given; (compare note on Mat. xxvi. 24, sect. clxx) and it adds a spirit to these words that has not often been observed, which the attentive reader will discern to be attended with much greater strength and beauty than if our Lord had only said, Dost thou betray me with a kiss?

“Knowing all things that were coming upon him.” Our Lord not only knew in general that he should suffer some great evil, and even death itself, but was acquainted also with all the particular circumstances

of ignominy and horror that should attend his sufferings: which accordingly he largely foretold (see Mat. xx. 18, 19, and the parallel places, p. 257), though many of these circumstances were as contingent as can well be imagined. It is impossible to enter aright into the heroic behaviour of our Lord Jesus Christ, without carrying this circumstance along with us. The critics are in raptures at the gallantry of Achilles in going to the Trojan war, when he knew (according to Homer) that he should fall there: but he must have a very low way of thinking who does not see infinitely more in our Lord’s conduct on this great occasion, when this circumstance, so judiciously though so modestly suggested by St. John, is duly attended to.

es orward, and his enemies fall to the ground.

therefore, as they now, upon the signal that was given them, were drawing near to seize him, he went forth towards his enemies, and said to them, with the greatest composure of mind, Whom do you come to seek here? And they were so confounded at the air of majesty and intrepidity with which he appeared, that without saying they were come for him, they only answered him, We are come to seek Jesus the Nazarene. Jesus says to them, You have the person then before you; I am [he]. And Judas also who betrayed him, then stood with them; and he who formerly had followed Christ as one of his disciples, now sorted with his open and avowed enemies. Then as soon as he had said to them, I am [he], there went forth such a secret energy of Divine power with those words, that all their united force was utterly unable to resist it; so that they presently drew back, as afraid to approach him, though unarmed and unguarded; and fell at once to the ground, as if they had been struck with lightning. Yet a few moments after, recovering from this consternation, they arose and rallied again; and then as they came up the second time, he asked them again, Whom do ye seek? And they said to him as before, Jesus the Nazarene. Jesus answered them, I have already told you that I am [he]: If therefore you seek me alone, you may let these my companions and friends go their way in safety, and

They drew back, and fell to the ground. As there were scribes and priests among them, they must have read of the destruction of those companies which came to seize the prophet Elijah (2 Kings i. 10, 12); a fact which bore so great a resemblance to this, that it is an amazing instance of the most obdurate wickedness, that they should venture to renew the assault on Christ, after so sensible an experience both of his power and mercy. Nothing seems more probable, than that these wretches might endeavour to persuade themselves and their attendants, that this strange repulse was effected by some demon in confederacy with Jesus, who opposed the execution of justice upon him; and they might, perhaps, ascribe it the special providence of God, rather than to the indulgence of Jesus, that they had received no farther damage. The

most corrupt heart has its reasonings to support it, in its absurdest notions and most criminal actions.

Let these go their way. What tenderness was here towards those who had so lately neglected him (sleeping while he was in such an extreme agony), that yet he would not suffer them to be terrified by so much as a short imprisonment! and the words also intimate that he intended presently to dismiss them, as probably not thinking it convenient to appear before his judges with such an attendance. His disciples, perhaps, might consider this speech as an excuse for their forsaking him; but had they viewed it in a just light, it would rather have appeared a strong engagement upon them to have waited for that fair dismission which our Lord seemed about to give them.

They seize upon Jesus, and Peter cuts off Mal

indeed I shall insist upon that as a condition of surrendering myself to you, which you may easily perceive I could refuse, if I thought fit. And this he said, that the saying he uttered before might farther be illustrated and accomplished, “Of those whom thou, my heavenly Father, hast given me, I have lost, and will lose, none.” (See John xvii. 12, p. 469.)

And then, as he was speaking this, they that were sent to apprehend him came, and laid their hands upon Jesus, and took him prisoner, without his making any manner of resistance. Now upon this, when his disciples saw that they had seized him, and began to apprehend what would be the consequence of these things, they said to him, Lord, shall we smite these impious wretches with the sword? for we doubt not, but as few as we are, thou canst render us victorious over this armed multitude. And, without staying for his answer, behold one of them that were with Jesus, [even] Simon Peter, having a sword, stretched out his hand, and drew it with a rash inconsiderate zeal, and smote a servant of the high priest, whose name was Malchus, who was one of the forwardest, and seemed peculiarly officious in seizing Christ; and he struck full at his head, intending to cleave him down, but the stroke glanced a little on one side, so that he only cut off his right ear.

Then Jesus, being determined to surrender himself into the hands of his enemies, and still to shew that such a surrender was the effect,

¹ I have lost none.] Jansenius justly observes, that it was a remarkable instance of the power of Christ over the spirits of men, that they so far obeyed his word as not to seize Peter when he had cut off the ear of Malchus; or John, while he stood by the cross, though they must know them to have been of the number of his most intimate associates.

² Even Simon Peter.] None of the evangelists but John mentions the name of Peter on this occasion; which, perhaps, the others omitted, lest it should expose him to any prosecution; but John, writing long after his death, needed no such precaution.

³ Smote a servant of the high priest, &c.] One would have thought, as Bishop Hall

observes, he should rather have struck Judas; but the traitor, perhaps, on giving the signal had mingled himself with the crowd; or Peter might not understand the treacherous design of his kiss; or seeing Malchus more eager than the rest in his attack on Christ, he might postpone all other resentments to indulge the present sally of his indignation. Though this might seem a courageous action, it was really very imprudent; and had not Christ by some secret influence overawed their spirits, it is very probable (as the pious Sir Matthew Hale observes) that not only Peter, but the rest of the apostles, would have been cut to pieces. (Hale’s Contemplations, p. 254.)

Peter is rebuked or using his sword.

not of compulsion, but of choice, said unto Peter, Return thy sword into the sheath again; for I will not have recourse to this, or any other method of defence: and indeed, all that take the sword shall perish by the sword, and they that are most ready to take up arms are commonly the first that will fall by them; which might be intended as an intimation that the Jews, who were now drawing the sword against him, should ere long perish by it in a very miserable manner, as they quickly after did in the Roman war; and that the sword of Divine vengeance, in one form or another, would quickly find out all its implacable enemies. And besides, Peter, dost thou think that I want the aid of thy feeble arm, and that I cannot now entreat my Father, and have such interest with him, that he would presently furnish me with a celestial army for my guard, marshalled in dreadful array, and consisting of more than twelve legions of angels? But how then, if I should thus stand on my defence, shall the scriptures be fulfilled, even the very prophecies which I came to accomplish, which have so expressly foretold that thus it must be? Or how should I approve my submission to him that sent me? You only look at second causes, and have but an imperfect view of things; but I consider all the sufferings I am now to meet as under a Divine direction and appointment, and regard them as the cup which my Father has given me; and, when considered in that view, shall I not willingly submit to drink it? Shall I not acquiesce in what I know to be his will? or would it be the part of a dutiful and affectionate Son to dispute the determinations of his paternal wisdom and love?

Then without any opposition he surrendered himself into the hands of those that came to apprehend him: and all uniting in their enmity against him, the band of Roman soldiers, with

five legions of angels.] est generals. (See note on Luke 30, Vol. I. p. 383.) How dre always consist of the irresistible would such an army, but are computed at gels have been, when one of these mtained above six thou- tial spirits was able to destroy or gions were more than dred eighty five thousand Assyrian justed with their great- stroke! 2 Kings xix. 35.

Jesus submits to his enemies, and cures Malch

the captain at their head, and the Jewish officers that came with them, seized Jesus as a male-factor, and presently bound him to prevent his escape. But as they were binding him, Jesus answered and said, Suffer ye at least that I may have my hands at liberty thus far, and stay but for a moment, while I add one act of power and compassion to those I have already done: and calling Malchus to him, he touched his ear, and immediately healed him.ⁿ

Then Jesus said in that same hour to the chief priests, and to the captains of the temple guard,ᵒ and to the elders of the people, or to those members of the sanhedrim who (as was said before, p. 487) were so forgetful of the dignity of their character as to come to him themselves with the dregs of the populace, at this unseasonable time, and on this infamous occasion: to these he said, [and] to the multitude that now surrounded him, For what imaginable reason are you come out against me, as against a robber that would make a desperate resistance, armed in this way with swords and staves, as if you came to seize me at the hazard of your lives? When I was with you every day, as I have been for some time past, [and] publicly sat teaching in the temple, you had opportunities enough to have secured me, if there was any crime with which you could have charged me; yet then you did not appre-

ⁿ He touched his ear, and healed him.] As this was an act of great compassion, so likewise it was an instance of singular wisdom; for it would effectually prevent those reflections and censures on Jesus which the rashness of Peter’s attack might otherwise have occasioned.

ᵒ The captains of the temple.] There was indeed a Roman guard and commanding officer which attended near the temple during the time of the great feasts, in order to prevent any sedition of the Jews. (See Joseph. Antiq. lib. xviii. cap. 4 [al. 6], § 3; and Bell. Jud. lib. v. cap. 5 [al. vi. 6], § 8.) And this appears to be the band and captain mentioned here by John ver. 12, where the word in the original is χυμεχᾶ, which plainly shews it was a Roman officer, and as the title given to Lysias, (Acts xxi. 31, 5 seq.) who was commander of the gar-

rison kept by the Romans in the castle of Antonia; from whence there were detachments sent at the time of the feasts, and posted in the porticos of the temple, to suppress any tumults among the people, when such great numbers flocked together. But for these captains of the temple spoken of by Luke, there is no doubt but they were Jewish officers, who are said by John to have attended with the former; of whom it is to be observed, that the priests kept watch in three places of the temple, and the Levites in twenty one, so their leaders were called σεμνησι τεχνησι, or captains of the temple; and Josephus more than once speaks of one of the Jewish priests by this title. (Antiq. lib. xx. cap. 6 [al. 5], § 2; cap. 9 [al. 8], § 3, and Bell. Jud. lib. ii. cap. 17, § 2.) (See Dr. Whitby in loc. and Dr. Lardner’s Credib. part i. Vol. I. book i. ch. ii. § 15.)

All his disciples orsa e him, and y.

hend me, [or] offer to stretch out [your] hands against me. But I know the reason better than you yourselves do: you have hitherto been kept under a secret restraint, which is now removed; and this is your hour, in which God has let you loose against me, and the power of darkness is now permitted to rage with peculiar violence; for it is under the instigation of Satan and his infernal powers that you now act, with whatever pious names you may affect to consecrate the deed. And in all this I know, that both you and they are secretly overruled by Divine Providence, to accomplish events most contrary to your own schemes; and it is done, that what is written concerning me in the scriptures of the prophets might be fulfilled. I therefore resign myself into your hands, though I have given you abundant evidence that I am not destitute of the means of deliverance, if I was inclined to use them.

*Then all the disciples, who but a little while before had solemnly protested that they would never leave him, when they now saw him bound in the hands of his enemies, according to his repeated predictions, forsook him and fled;*⁹ each of them shifting for his own safety as well as he could, and seeking to shelter himself either among friends or strangers.

And a certain youth, who lodged in a house near the garden, and was waked by the noise of:

⁹ That the scriptures of the prophets might be fulfilled.] This was a consideration, which, if duly applied, might have prevented his disciples, from being offended at his sufferings: and it strongly intimates that he still kept up the claim which he had formerly made of being the Messiah; and that what he was now to go through, was so far from being at all inconsistent with that claim, that, on the whole, it was absolutely necessary, in order to make it out to full satisfaction.

⁹ All the disciples forsook him and fled.] Perhaps they were afraid that the action of Peter should be imputed to them all, and might bring their lives into danger. But, whatever they apprehended, their precipitate flight in these circumstances was the basest cowardice and ingratiate; considering, not only how lately they had

been warned of their danger, and what solemn promises they had made of a courageous adherence to Christ; but also what an agony they had just seen him in, what zeal he had a few moments before shewed in their defence, and what amazing power he had exerted to terrify his enemies into a compliance with that part of his demand which related to the safety of his friends. He had also at the same time intimated his purpose of giving them a speedy and kind dismissal; so that it was very indecent thus to run away without it, especially as Christ’s prophecy of their continued usefulness in his church was equivalent to a promise of their preservation, whatever danger they might now meet with. But our Lord probably permitted it, that we might learn not to depend too confidently even on the friendship of the very best of men.

eflections on Christ’s being betrayed and apprehended.

this tumult, having an affection for Jesus, and apprehending him in danger, arose out of bed with nothing but a linen cloth in which he lay, thrown about his naked body; and he followed him a little way after the rest of his disciples were gone, transported into a forgetfulness of his own dress, by his concern for Jesus: and the young men that made a part of the guard, suspecting he was one that belonged to Jesus, laid hold on him. But he, leaving the sheet which was wrapped about him in their hands, fled away from them naked, in the utmost consternation. After which Jesus was led to the palace of the high priest, and condemned there, in the manner which will presently be related.

IMPROVEMENT.

THE heroic behaviour of the blessed Jesus, in the whole period of his sufferings, will easily make itself observed by every attentive eye, though the sacred historians, according to their usual but wonderful simplicity, make no encomiums upon it. With what composure does he go forth to meet the traitor! with what calmness does he receive that malignant kiss! With what dignity does he deliver himself into the hands of his enemies, yet plainly shewing his superiority over them, and leading as it were even then captivity captive! We see him generously capitulating for the safety of his friends, while he neglected his own; and afterwards, not only forbidding all the defence they attempted to make, but curing that wou which one of his enemies had received in this assault on him. With what meek majesty did he say, Suffer ye at least thus far! And he touched his ear, and healed him. We hear his words, we behold his actions with astonishment: but surely our indignation must rise within us when we see so amiable and excellent a Person thus injured and abused; when we see the Son of man betray with a kiss: betrayed by his intimate friend, who had eaten of his bread, and yet lifted up his heel against him (John xiii. 18); and at the same time forsaken by all his disciples, even by him whom he most tenderly loved, and who had so often leant on his bosom. Let us not wonder if some of our friends prove false; and others seem to forget us when we have the greatest need of their assistance. When we deserve so much less friendship than Christ did, let us not think it strange if we find but little more. Nor can we reasonably be so much amazed, as we might otherwise have been, to see sinners going on under the most awful rebukes of Providence; when we consider that these wretches, who had been struck down to the ground by one word of Christ’s mouth, should

Christ is led away to Annas.

immediately rise up and stretch forth their impious hands against him, to seize and bind him; though they might well have known that they lived only by his indulgence and forbearance, and that the same word that struck them down to the ground could have laid them dead there. Touch our hearts, O Lord, by thy grace; or it will be in vain that we are smitten with thy rod!

In all the remainder of this story let us remember that Jesus voluntarily gave himself up to sufferings which he circumstantially foreknew; even though he could have commanded to his assistance whole legions of angels. His Father’s will was an answer to all that nature could plead in its own cause; and the good hand from which this cup of his severest sufferings came, reconciled him to all the bitterest ingredients it contained. How reasonable then is it that we who, having had fathers of our flesh that corrected us, submitted to the rod, and gave them reverence, should much rather, after the example of our innocent and holy Redeemer, be in subjection to the Father of our spirits, and live! (Heb. xii. 9.)

clxxxiii.

Mat. xxvi. 53 John xviii. 11

John 18:13-24

Parallels: Luke 22; Mark 14; Matthew 26

Jesus is conducted to the palace of Caiaphas: Peter follows him thither, and denies him thrice. Mat. XXVI. 57, 58, 69, to the end. Mark XIV. 53, 54, 66, to the end. Luke XXII. 54—62. John XVIII. 13—18, 24—27.

JOHN XVIII. 13. AND they led him away to Annas first, (for he was father in law to Caiaphas, which was the high priest that same year.) THE officers and people having thus apprehended Jesus, in the manner described above, they led him away from the garden of Gethsemane to those who had employed them, and brought him first to the house of Annas; for he was father in law to Caiaphas, who was high priest that year, or bore the office at that

a Led him away first to Annas, &c.] It appears from Josephus (Antiq. lib. xviii. cap. 2 [al. 3], §2, p. 873, Havercamp.) that Annas, whom he calls Ananas, had been high priest before his son in law Caiaphas; and it seems to have been by his interest, that first Eleazar his own son, and then Caiaphas, who married his daughter, and probably had been his deputy, obtained that dignity: so that though he had resigned that office himself, yet the people paid so much regard to his experience, that they brought Jesus first to him; who, no doubt, took all necessary

care to prepare Caiaphas for receiving him, as he could not but know that this was a most critical juncture. We do not read of any thing remarkable which passed at the house of Annas; for which reason his being carried thither is omitted by the other evangelists. Cyril adds, καὶ ἀπὶ γιὰ αὖςν διδάμην σφᾷ Καίσαψιν τὸν Αρχιεῖα, and they sent him bound to Caiaphas the high priest; which addition Erasmus, Beza, and many others have thought it necessary to admit, both to account for the word σφᾷ, first, in the preceding clause, and to reconcile John with the

VOL. 2.

Thence he is sent to Caiaphas, whither Peter follows him.

time: And Annas sent him bound to Caiaphas the high priest, as judging it most proper that the rest of the council should upon this occasion be convened at his palace. Now this Caiaphas was he whom we mentioned above, (John xi. 49—51, sect. cxli.) who gave it as his advice to the Jews, that it was fit that one man, though innocent, should die for the preservation of the people: in which words he uttered a kind of oracle, which (as we there observed) contained a far nobler and sublimer sense than he himself intended or understood.

And they who had apprehended Jesus took and led him away from Annas like a criminal in bonds, and, according to the directions which Annas had given them, brought him to the palace of Caiaphas the high priest; where, though it was now the dead time of the night, all the chief priests, and the scribes, and the elders, or the chief persons of the sanhedrim, with their proper officers, met together on a summons from Caiaphas, and were assembled with him, waiting for Jesus to be brought before them.

And though Simon Peter had at first forsaken Christ, and shifted for himself, as the rest of his companions did, yet afterward he and another disciple, even the evangelist John, bethought themselves, and determined to return; and accordingly they followed Jesus afar off, desiring to see what would become of him: and as that other disciple was known to the high priest, he was admitted without any objection or impediment, and went into the palace of the high priest with Jesus and the guard that attended him. But Peter, who had no interest or acquaintance there, stood waiting without at the door: that

other evangelists, who all agree that the scene of Peter’s fall was the palace of Caiaphas, not of Annas. Yet, as almost the same words occur in ver. 24, it is sufficient to transpose that verse, and introduce it here; which is intimated in the margin of some of our Bibles. For the phrase of being high priest that year, see note on John xi. 49, p. 252.

followed Jesus afar off.] It appears from hence that Peter and John recovered themselves nickle after their flight,

or else they could not have followed him at some distance, and yet be so near as to be ready to go into Caiaphas’s house with him.

That disciple was known to the high priest.] We cannot imagine the acquaintance was very intimate, considering the great diversity of their rank and station in life; but a thousand occurrences occasion some knowledge of each other, between persons whose conditions are as unequal.

challenged by a maid, as belonging to Jesus.

other disciple therefore, who was known to the high priest, went out of the inner room, into which Jesus was then carried in order to his examination, and spake to her that kept the door to open it; and so by her consent brought in Peter. And when they had kindled a fire in the midst of the large hall, and were set down together, Peter, hoping to pass undiscovered by mingling with the rest of the company, sat down among them with the servants, that he might be at hand to see the end of this affair, and warmed himself at the fire, while they were examining Jesus with circumstances which we shall afterwards mention.ᵈ

And, during the time that this important event was depending, as Peter was sitting among the servants without the room where Jesus was examined, and thought to have continued unsuspected in the hall below, there came to him one of the maid servants belonging to the family of the high priest, who was indeed the same damsel that (as we just now said) had kept the door: And seeing Peter as he sat warming himself by the fire, she fixed her eyes earnestly upon him, and, observing in his countenance the appearance of great concern, she said to some that stood near her, I cannot but think that this man is a follower of Jesus, and was also one that used to be with him: and upon this presumption she charged him directly with it, and said, Tell us truly, Art not thou thyself also [one] of this man’s disciples?

ᵈ And warmed himself at the fire, while they were examining Jesus, &c.] It is remarkable that all the evangelists record the fall of Peter, and none with circumstances of greater aggravation than Mark, whose gospel is said to have been reviewed by Peter himself, and indeed written from his preaching. (See noteᵈ on Mark xiv. 31, p 478.) Though Christ’s examination happened during this interval (which occasions Matthew, Mark, and John, to interrupt this story to recount that), I rather chose, as Luke has done, to take the whole of it together, as best suiting the design of this work.

ᵉ This man was also with him.] Her sex, and perhaps we may add, her office, will not permit us to suppose that she had

been in the garden with the multitude that apprehended Jesus: she therefore must guess by Peter’s countenance, that he was one of his friends; unless possibly she had seen them together in the temple or elsewhere.

ᶠ Art not thou also one of this man’s disciples? One would imagine from the word [also], when it is read in the connection John has placed it in, that in this question she referred to John; as if she had said, Art not thou one, as well as thy companion! And, if this were admitted, it would be a plain intimation that John acknowledged himself a disciple of Christ. But it must be owned that the other evangelists used the same word [also], though they say nothing of John’s being with Peter.

Peter denies his knowing him; and the cock

There is a great deal of room to think it; yea, I am fully satisfied that thou wast also with him, even with this Jesus the Nazarene of Galilee, who is now on his trial. And Peter was so surprised at this unexpected discovery, that he roundly and confidently denied him before them all,⁸ and said, Woman, I profess that I am not his disciple; nay, that I do not so much as know him;ʰ nor do I understand what thou meanest in charging me with being one of his associates; for I am sure thou mightest as well have fixed on any other person in the company. And upon this, turning away as one who was affronted at the charge, he went out into the portico;ⁱ and while he was there the cock crew.ᵏ

And the servants and officers who had brought Jesus thither, and were now waiting for the issue of his trial, still stood there in the hall, having (as was before observed) made a large fire of coals; for they had been abroad in the night, and it was cold,ˡ and they were warming themselves at the fire. And Simon Peter, having staid a while in the portico, where he not only must have been incommoded by the sharpness of the air, but was, no doubt, in a restless commotion of mind on account of what

⁸ He denied him before them all.] How must these people be surprised when they saw (as, no doubt, some of them did) this timorous disciple within the compass of a few weeks, when he was brought with John before the council, not only maintaining the cause and honour of Jesus, but boldly charging the murder of this Prince of life on the chief men of the nation, and solemnly warning them of their guilt and danger in consequence of it, Acts iv. 5—12. Perhaps, when it is said there (ver. 13) that they took knowledge of Peter and John that they had been with Jesus, the meaning may be, that some of them, or their attendants, remembered Peter and John as the two persons who had followed Jesus thus far, when the rest had forsaken him. Compare John xviii. 15, 16.

ʰ I do not know him.] Jesus was so public a person, and so well known to thousands, not at all in his interest, that this additional falsehood was most unnecessary; and, as it frequently happens, when people allow themselves to transgress the bounds

of truth, it was more like to entangle and discover him than to clear him.

ⁱ He went out into the portico.] I apprehend that the word regnum most exactly answers to the Latin word vestibulum, by which many interpreters render it. And, considering the magnificence of the Jewish buildings at this time, it is reasonable to conclude, that this, which belonged to the high priest’s palace, was some stately piazza or colonnade; and therefore I chose rather to render it portico, than porch, a word equally applicable to the meanest buildings of that kind.

ᵏ The cock crew.] It is strange this circumstance did not remind him of our Lord’s prediction, and bring him to some sense of his sin: perhaps it did; and he might return persuaded that he should be more courageous if he met with a second attack.

ˡ For it was cold.] It is well known that the coldness of the nights is generally more sensible in those hotter countries than amon us.

in taxed with it, and denies him with an oath.

ad passed, came in again, and, having minled with the servants, stood at the fireside to warm himself amongst them. And when he had hus been gone out into the portico, and was reurned into the hall, after a little while another said saw him again, and said to them that were there (as her fellowservant had done just before), Whatever he pretends, I verily believe this man was also with Jesus of Nazareth: and presently she began to say openly to them that stood by, Surely this is [one] of them that have endeavoured to bring all the nation into conusion, and while he would pass for a friend is rept in hither as a spy. They therefore, taking notice of what both these women had spoken, began to tax him with it, and said to him, What, have we a rebel so near us? Let us know plainly who thou art: art not thou also, who pretendest to enter these doors as a friend, [one] of his disciples who has been doing so much mischief? And, as he seemed in great confusion, another man that stood by saw him perplexed, and therefore charged it home upon him, and said, It is certainly so; thou art also [one] of them, and deservest to suffer with thy Master. And Peter, as he could not bear his being taxed so closely with it, that he might take off all suspicion of his belonging unto Jesus, again denied [him] in the strongest manner, even with an oath, and said, Man, why dost thou talk thus? I solemnly assure thee, and call God to witness to it, that I am not one of them; and that indeed I do not so much as know the man, but came in hither out of mere curiosity, to learn the occasion of this public alarm, without the least interest in him, or any concern at all on his account, whatever may become of him.

And as he still continued there, imagining that he should now be safe from any further challenge, after a while, about the space of one hour after he had thus denied him, another man in the company confidently affirmed that the for-

m With an oath.] Dr. Clarke conjectures we might thus be cautioned against that that Peter was suffered to fall fouler than extravagant regard which would afterany of the rest of the apostles (except wards be demanded to him and his pre- Judas the traitor), and to make more re-tended successors. Clark’s Seventeen Sermarkable mistakes in his conduct, that mons, No. x. 236.

He denies him a third time with cursing and su

mer charge was just, saying, Of a truth this man was also with him, and is a follower of this Jesus; for it is plain he also is a Galilean, and every one knows that, most of his disciples are of that country. And, upon this, they that stood by came to him, and said to Peter again, Surely it is as this man asserts; and, notwithstanding thy denying it, there is no room to doubt but thou art also [one] of them, for thou art certainly a Galilean: and I know it, said one that was there, by thy speech; for such I have observed to be thy dialect and accent, as agrees [to that] country, [and] plainly discovers thee to be of Galilee, as most of this man’s seditious followers are. And one of the domestic servants of the high priest, being a relation of his whose ear Peter had cut off, pressed the charge home upon him, and said, How can you have the assurance to deny it? Take heed what you say: did not I myself see thee in the garden with him? Then Peter, being terrified to the last degree to think of the danger to which he should be exposed if he was discovered to be the person that made the attack on the servant of the high priest, which might in such a circumstance expose him even to capital punishment, denied it again more violently than ever; and, that he might not any more be called in question, he began to curse and to swear, and solemnly to imprecate the judgment of God upon himself if it were so; [saying] as he had done before, I tell thee, man, I know not what thou meanest by such a false and groundless accusation; I do not so much as know this man of whom you speak, and was so far from being in the garden with him, that I am absolutely a perfect stranger to him. And he had no sooner thus denied him in this shocking manner, but immediately, while he yet spake, the words of Jesus were fulfilled, and according to the warning he had given him, the cock crew the second time.

• The cock crew.] To reconcile this with what the Jews pretended, that all the cocks used to be removed out of Jerusalem at the time of the passover, some would render o a)xi]u]p i]p]u]n]er, The watchmen proclaimed the hour of the night: but this is so unnatural an interpretation, that rather than admit it, one would question the truth of that Jewish tradition; or conclude, that if the custom it asserts did prevail in Christ’s time, some cock was accidentally left behind, or returned

s again ; and Jesus looking on him, he repents.

And Jesus having been examined by the council in a more retired room, was now brought back into the hall, while they were consulting what they should do with him, so that he stood within hearing when Peter thus ungratefully denied him ; and hearing such shocking language from a voice so familiar to him, just as those dreadful words proceeded out of his mouth, the Lord turned about, and looked upon Peter with a mixture of earnestness and tenderness in his countenance, which, through the secret energy of the Spirit that went along with it, pierced him to the very heart : and then Peter recollected the word of the Lord Jesus, how he had said to him but that very evening, Before the cock crow twice, thou shalt deny me thrice. (See Mark xiv. 30, p. 477.) And Peter could no longer bear the place, nor stand in the sight of his injured Master, but immediately went out° quite overwhelmed with grief and shame ; and covering [his head] with his mantle, he seriously reviewed that heinous crime in which he had discovered so much weakness and ingratitude ; and when he attentively thought thereon, and entered into all its aggravating circumstances, he wept bitterly, and most earnestly entreated the Divine pardon for so great and inexcusable a sin.

place. The hurry of light have occasioned its than this supposes.

ut ] It is observable three lines here calls the name of Peter ; that which Christ had given the view to that fortitude which he was to de- perhaps thereby intend- low this courageous, and yet to what a unanimity he was after- hereby enabled to stand and cause, and so fully with which his Master

head with his mantle.]

Raphelius, and some learned critics, render εὐδάκων, throwing himself on company in a passionate manner, which is very probable he did : but other particularly Elsner (Observ. Vol. I 166), and Lambert Bos (Exercit. p. with much better authority, would late it, covering his head, which was of mourning and shame well before Peter on this occasion. (Compare xv. 30 ; Esth. vi. 12 ; and Jer. xiv. As for our version [when he thought that I can find no passage in antiquity in the word has such a signification ; to be sure that phrase expresses what truly the case. I have therefore in it in the paraphrase, as I would take opportunity of paying all the respect valuable a translation as ours is in the

Reflections on Peter’s denial of Christ.

IMPROVEMENT.

clxxxiv. Mat. xxvi. 69—74 How loudly does this affecting story speak to us in the words of the apostle, Let him that thinketh he standeth, take heed lest he fall (1 Cor. x. 12). Peter professed the warmest zeal; and gave his Lord repeated, and, no doubt, very sincere assurances of the firmest resolution in his cause; and yet, except Judas the traitor, none of his brethren fell so low as he. But a few hours before he had been with Christ at the sacred table, and had heard from his own lips those gracious discourses which, as echoed back from his word, do still strike so strongly on the heart of every true believer. He had just seen those words remarkably, and even miraculously, verified, that Jesus having loved his own that were in the world, loved them to the end. (John xiii. 1.) How reasonably then might it have been expected that his own should also have continued their most zealous and constant affection to him! But Peter, who, if possible, was more than doubly his as a disciple, as an apostle, as a distinguished intimate, most shamefully denies him; and that not only once, but a second, yea, and a third time, even with oaths and curses, as if he would by that diabolical language give a sensible proof that he did not belong to Christ: and who indeed, that had heard it, would have imagined that he did? Nay, to aggravate it yet farther, it was done in the presence of the other disciple, and even of Christ himself, who surely was much more painfully wounded by this perfidiousness of Peter than by all the rage and fury of his enemies. Lord, What is man! What is our boasted strength but weakness! and, if we are left unto ourselves, how do our most solemn resolutions melt like snow before the sun! Be thou surety for thy servants for good! (Psal. cxix. 122.) Mark xiv. 66—71 John xviii. 15, 16 Luke xxii. 61 ibid. The Lord turned and looked upon Peter. So may he graciously look upon us if we at any time make any approach towards the like sin! May he look upon us with a glance which shall penetrate our hearts, and cause floods of penitential sorrow to flow forth! Peter went out, and wept bitterly. He quitted that dangerous scene where temptation had met and vanquished him; and chose retirement and solitude to give vent to his overflowing soul. Thus may we recover ourselves; or rather, thus may we be recovered by Divine grace from those slips and falls which in this frail state we shall often be making! Let us retire from the business and snares of life; that we may attend to the voice of conscience, and of God speaking by it; and may so taste the wormwood and the gall, that our souls may long have them in remembrance. To conclude; let us express the sincerity of our godly sorrow by a more cautious and resolute guard against the occasions of sin, if we would not be found to trifle with God when we pray that he would not lead us into temptation, but would deliver us from evil.

Jesus is examined at the high priest’s hall.

John 18:19-28

Parallels: Luke 22; Mark 14

ed at the high priest’s hall, and afterwards con-anhedrim on confessing himself to be the Messiah. 59-68. Mark XIV. 55-65. Luke XXII. John XVIII. 19-23, 28.-

JOHN XVIII. 19.

WE now return to the examination of Jesus before the council, the thread of the story having been a little interrupted on the sad occasion of Peter’s fall. The high priest therefore asked Jesus, as he stood before him, concerning his disciples, and concerning his doctrine; what it was that he taught, and with what view he had gathered so many followers.

Jesus answered him, and said, What I have taught has been delivered in the most public manner, and I have spoke it openly and freely to the world; I have always, as I had proper opportunity, taught in the synagogue, and in the temple, whither the Jews continually resort in the greatest numbers; and have said nothing in secret, even to my most intimate friends, but what has been perfectly agreeable to the tenor of my public discourses. Why dost thou therefore ask me, whose testimony in my own cause will not, to be sure, be much regarded in such a circumstance as this, when I am standing as on a trial for my life? Ask those that heard [me], what I have spoken to them in the whole series of my ministry; for behold they know it, and I am willing to appeal to any impartial person among them as to the innocence, propriety, and usefulness, of what I have said.

Such was the calm and rational reply which Jesus made to those that examined him. But when he had spoken these things, one of the officers belonging to the court, who then stood by, rudely gave Jesus a blow,² saying, Dost thou

² Gave Jesus a blow.] As the word to be derived from εαζᾶ, a staff, or stick, πνεύμα is supposed by many etymologists. Beza would therefore render it, he wrote

VOL. 2.

Falsewitnesses are sought to put him to des

T. presume to answer the high priest thus, by send- XV. ing him to others for a reply to his question?

And Jesus, with his usual mildness, answered 23 him, If thou hast been one of my hearers, and canst say that I at any time have spoken evil, either of God or man, in the course of my preaching, thou wilt do well to bear thy testimony concerning that evil :b but if I have spoken well, why dost thou strike me? Can reason be answered by blows? or can such a sober appeal to it deserve them?

t. Now the chief priests and the elders of the 59 people, and the whole sanhedrim, with all its officers, not being able to make out a sufficient accusation against Jesus from such answers as these, maliciously endeavoured by the vilest means to have something criminal alleged against him; and as they were determined to condemn him, that they might colour over their proceedings with some form of law, they sought for false evidence against Jesus, that they might put him to death; and managed the trial in so partial and unjust a manner, that they did in effect invite any of the most infamous of mankind to come and depose against him, with the 60 assurance of being favourably heard: But they found none that fully answered their purpose ;c

him with a staff: but the word is apparently used for any blow; and to limit it, as our translators do, to what we commonly call a slap on the face, does not seem reasonable; though Suidas explains it so; and Mat. v. 39, intimates it may have that sense.

b If I have spoken evil, either of God or man, in the course of my preaching, &c.] The pious and ingenious Mr. Bonnel (whose exemplary life deserves frequent reading, and whose harmony is in the main very judicious) is the only writer I have met with who seems to give the true sense of this clause He urges the use of the word GAZZ for Christ’s teaching (ver. 20, 21), and observes, that bearing witness could not refer to the answer he had just made to the high priest; but might properly be used as to the course of his preaching, which the high priest had not heard. He also supposes that in Christ’s appeal to his hearers the person who smote Christ was singled out by his eye, among others, as one who had been his auditor; and that

the language of the blow was in effect as if he had said, “This is what I think your preaching deserves.” But as he himself seems to assign another reason for this blow, even the pretended rudeness of the answer Christ had made to the high priest, I have not followed Mr. Bonnel in my paraphrase on the preceding verse. See Bonnel’s Harmony, page 362.

c Sought for false evidence, — but found none.] As this was a great proof of Christ’s innocence (for otherwise his confederates might have been glad to purchase their own security by impeaching him), so it is a singular instance of the power of God over men’s minds, that for all the rewards these great men could offer, no two consistent witnesses could be procured to charge him with any gross crime. Possibly the exertion of his miraculous power in striking to the ground those that were most forward to seize him, might intimidate the spirits of some who might otherwise have been prevailed upon.

could find none whose testimony was sufficient.

for though many falsewitnesses came, [and] falsely testified against him, yet they found none sufficient; [for] the testimonies they gave did not so far agree together, as that a capital sentence could be passed upon him on that evidence; since such a case required, at least, the concurrent oath of two persons. (See Deut. xvii. 6, xix. 15.)

At last there came two falsewitnesses, [who], maliciously wrestling some words he had formerly spoken relating to his own death and resurrection, rose up, and falsely testified against him, Saying, upon their oaths, This fellow said, in our hearing, I am able to destroy the temple of God, and to build it up again in three days: and would any one talk of destroying it, unless he was an enemy to that holy place? or think of building it again so soon, unless he was in league with Beelzebub? [Yea] one of them, designing to aggravate the matter, confidently affirmed, We heard him say, I will destroy this temple that is made with hands, and in three days’ time I will build up another, which shall be made without the help of hands, in obedience to my command. Yet neither thus did their testimony exactly agree, nor was sufficient to convict him; as evidently appears from comparing the different words in which it was expressed: and as this difference was observed in court, they could not for shame proceed upon the evidence so as to condemn Jesus to death for words which no two persons could pretend to ascertain; nor would they indeed have amounted to a capital crime if they had jointly been charged upon him.

However, they resolved to try him in full council, even on this slender evidence, hoping that some further discovery would arise in the process of the examination. And accordingly,

d Designing to aggravate the matter, [etc.] This is one instance, among many others, in which the bow of malice has been broke by overstraining it, and innocence cleared up by the very extravagance of those charges which had been advanced against it. It is observable that the words which the thus misrepresented were

spoken by Christ at least three years before. (Compare John ii. 19, Vol. I. p. 144) Their going back so far to find matter for the charge they brought was a glorious, though silent, attestation of the unexceptionable manner in which our Lord had behaved himself during all the course of his public ministry.

He is led away from thence before the sanhedr

as soon as it was day, after a very short recess, the elders of the people, and the chief priests and the scribes, who made up the sanhedrim, assembled together; and they led Jesus away from [the house of] Caiaphas the high priest to their council, or to that magnificent chamber where their court used to sit for the dispatch of public business. And, producing what imperfect evidence they had, to give some colour to their proceedings, while no regard was shewn by Jesus to such false and frivolous accusations, the high priest stood up in the midst of the council, and asked Jesus, saying, Answerest thou nothing? What is it that these men testify against thee? Is it true, or false? But Jesus, knowing how vain it would be to plead for himself in so unrighteous a court, whose members came determined to condemn him, was silent, and made no reply.

And they said to him, Why art thou so much upon the reserve? Dost thou give up the pretensions thou hast formerly made, or dost thou still maintain them? If thou art indeed the Messiah, tell us plainly, and it will bring matters to a short issue. And he said to them, If I tell you ever so plainly, I know that you will not believe: And if I also ask [you], Wherefore it is that you persist in this unreasonable infidelity, you will only overbear me with renewed violence, and will neither answer nor dismiss me.

And again the high priest answered and said to him, Think not that such evasions will suffice in an affair of such importance as this: thou knowest I have a way of coming at the certain truth, and therefore I adjure thee in the most solemn manner, by the name and authority of the living God, whose high priest I am, and to whom he has committed the power of administering this oath, that thou tell us directly.

*If thou art the Messiah, tell us.] Probably these wretches hoped to gain a great advantage against Jesus either way: if he confessed it, they would condemn him on that confession; and if he denied it, they would expose him on that denial as afraid

to maintain the pretensions he had made [To whom he has committed the power of administering this oath.] That the Jewish high priests had indeed such a power may appear from comparing Exod. xxii. 11; Lev. v. 1; and Prov. xxix. 24; xxx. 9.*

Being adjured to tell whether he be the Christ, he owns it.

in the plainest terms, whether thou be the Messiah, the Son of the ever blessed God, or not?

And Jesus boldly said to him, Thou hast said [right], and mentioned me by my true and proper title; for I am indeed the Messiah, nor will I ever recede from that claim: and moreover, though you may now condemn me to death for asserting it, yet I solemnly declare to you all, That hereafter the day will come, when ye shall see the Son of man, who now stands in this despised and lowly form at your tribunal, exalted to all the dignity and glory which that high title imports, sitting at the right hand of the power and majesty of God, and coming with irresistible strength in the clouds of heaven, to take vengeance on the proudest of his enemies.

And upon this, as they were willing to make sure of so important a confession, they pressed him with the question again, and all said, as in amazement, Art thou then really the Son of God, who is promised under the character of the Messiah? and wilt thou actually abide and stand by this profession, that thou art? And he said to them, I will never retract it; ye say right, and may be assured that I am.

Then the high priest, with all the hypocritical forms of pious indignation, rent his clothes, as in grief for the great dishonour done to God by so false an oath, and so presumptuous a claim, as he pretended this to be; and he said, He has now spoken the most direct blasphemy, in professing himself to be the Son of the most high God; What further need have we of wit-

¶ Thou hast said right.] See note ¹, Mat. xxvi. 25, sect. clxx.

¹ Ye shall see the Son of man, &c.] There seems a plain reference here to the view in which the Son of man is represented, Dan. vii. 13, 14, where he is said to come with the clouds of heaven to receive a dominion, &c. or to appear, as God did on mount Sinai, in a chariot of clouds attended by angelic hosts. Our Lord looked very unlike that person now; but nothing could be more awful, majestic, and becoming, than such an admonition in these circumstances. Dr. Whitby excellently proves, in his Note on Mat. xxvi. 64, that the righthand of

power is a phrase equivalent to the righthand of God.

² Rent his clothes.] Though the high priest was forbidden to rend his clothes in some cases, when others were allowed to do it (Lev. xxi. 10), yet in case of blasphemy, or any public calamity, it was thought allowable. (See 1 Mac. xi. 71, and Joseph. Bell. Jud. lib. ii. 15, § 2, 4.) Caiaphas therefore by this action expressed in the strongest and most artful manner his horror at hearing so vile a wretch, as he pretended Jesus was, thus claiming the sovereignty over Israel, and a seat at the righthand of God; and this when adjured upon oath on so solemn an occasion.

They all declare he is worthy of death, and a

nesses? Behold now ye have heard his blasphemy with your own ears. What think ye therefore as to the punishment he deserves? They answered and said, He is guilty of the most notorious of all crimes, and deserves immediately to be put to death; what need have we indeed of any other testimony? for we ourselves have heard [it] from his own mouth. And thus they all condemned him as guilty of a capital crime; and accordingly sentence was passed upon him, no witness appearing in his defence, and none daring to plead his cause;¹ though some of the council, who had a friendship for him, and particularly Joseph of Arimathea, and Nicodemus, disapproving these unrighteous proceedings, either absented themselves, or withdrew. (Compare Luke xxiii. 50, 51, and John xix. 38, sect. cxcii.)

Then the men that attended the court, and had Jesus in custody, finding he was condemned by the sanhedrim, insulted him with renewed injuries and affronts, and carried that insolent usage yet further than they had done before; for some of them with rude indignity began even to spit in his face, and to buffet him; and others scornfully abused and beat him: And, in derision of his title to the character he claimed, having covered his eyes, the officers and servants struck him on the face with the palms

• They answered and said, He is guilty of death.] A man who did not know the mighty influence of attachment to an hypothesis by frequent observation, would be astonished that any learned, accurate, and candid writer, should not be able to see the mark of a judicial process and sentence here; and yet should see them in the case of Stephen. Yet this is really the case.

¹ No witness appearing in his defence, &c.] Dr. Samuel Harris, in his Observations on the Old Testament, (p. 109, & seq. quarto edit.) has, with much greater learning and ingenuity than solidity, endeavoured to prove this circumstance referred to in Isaiah’s words, chap. liii. 8, Who shall declare his generation? and his first and second dissertation prefixed to his essay chiefly center in this point.

² Carried that insolent usage yet farther than they had done before.] Luke mentions these indignities before his being

led to the council, in which he tells us he was examined on oath, as above: but Matthew and Mark mention them as immediately succeeding his being condemned, as guilty of blasphemy in the answer he made when adjured by the high priest; and do not so particularly as Luke distinguish what happened in his examination at the house of Caiaphas from other subsequent circumstances. The attentive reader will observe how they are formed in our compound text into one consistent narration. I do not see it necessary to suppose that Christ answered to two adjurations, the one some hours after the other. Matthew and Mark naturally enough relate the whole of his examination together, though carried on in two different places; and it is probable some insults preceded, and others, yet more violent, followed, his being thus solemnly condemned by the sanhedrim as guilty of death.

on the examination of Jesus by the Jews.

of their hands, and on the head with staves; and, in a scoffing and contemptuous manner, asked him, saying, Now shew us how thou canst divine; and, if thou art indeed the true Messiah, prophecy to us, O [thou] Christ, who is he that smote thee? Such were the vile indignities they offered him, and many other things they blasphemously spake against him:ᵃ so that, on the whole, had he been the vilest malefactor, they could not have used him worse; and common humanity, even in that case, would not have allowed of such barbarous insults.

IMPROVEMENT.

patient Lamb of God surrounded by his blood. Thus did the dogs encompass him, and the strong set him on every side. (Psal. xxii. 12, 16.) Thus s a lamb to the slaughter; and as a sheep before mb, so he opened not his mouth. (Isa. liii. 7, 8.) m judgment, and suffered the worst kind of murhich had the appearance of being legal. But ds which he dropped in the midst of all the ine offered him are surely worthy ever to be rembered. It had always been his care to prot in the sight of all men: and as he answered with and courageous appeal to all that heard him, as and usefulness of his doctrine; so it is well rvation and reflection that God so far restrained alice of hell, that no such falsewitnesses arose ould on the whole asperse his character, or bring nd of public infamy; though Judas, as well as ve sought a reward, or at least an indemnity, for , in accusing him. And indeed it is no inconce of God’s providential government of the ed men are restrained by this one remainder of the Divine omniscience, and dread of his ventroying the reputations and lives of his children; untries where (as in our own) the punishment ws inflict on perjury is so much below its desert. was examined on oath he witnessed a good cond those that were now his judges to appear at as it a vain boast! The Son of man is now sitting

ᵃ Many other things they blasphemously himself to be the Son of God; but the spake against him.] There is something evangelist fixes that charge on them, bevery remarkable in this expression. They cause he really was so. charged him with blasphemy in asserting

The Jews consult how to put Jesus to death.

at the right hand of Power, and will ere long come in the clouds clxxxv. of heaven : and then they that condemned, and insulted, and pierced him, shall mourn because of him. (Rev. i. 7.) May we be now so wise as to kiss the Son in token of our humble allegiance to him, lest he be then justly angry with us : yea, lest we immediately perish from the way, when his wrath is but beginning to be kindled ! (Psal. ii. 12.)