Jesus was declining a way of escape

JESUS WAS DECLININGA WAY OF ESCAPE
EDITED BY GLENN PEASE
“Think you that I cannotnow pray to my Father, and
he shall presently give me more than twelve legions of
angels? but how then shall the scriptures be fulfilled,
that thus it must be?” Matthew 26:53-54.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Curse Of The Sword
Matthew 26:52
W.F. Adeney It was natural that the impetuous disciple should try to defend his beloved Master.
But his action was a piece of madness, and, if persisted in, it must have led to a needless
slaughter of the followers of Christ. It was not on this account only, however, that our Lord
promptly checked it, although doubtless his keen perception and wise judgment detected the
strategic weakness of the situation. A much deeper thought flashes out from his words, and sheds
a light on the character of his kingdom and the method of his work.
I. THE CAUSE OF CHRIST CANNOT BE ADVANCED BY THE SWORD. Mohammedanism
is its very opposite in this respect. Charles the Great made a fatal blunder when he drove the
Saxons into the water of baptism by a charge of his fierce warriors.
1. Christ aims at inward conviction. A religion of external observances may be imposed by force;
but you cannot compel a man to believe as you wish. The persuasion of force may induce a
particular course of action to be followed; it will never spread the idea it champions.
2. Christ desires to win love. He has not conquered a soul if he has only brought it to silent
submission. He seeks much more. He would have the hearts of his people. But the use of force is
directly opposed to any such results. You cannot make a man love you by half killing him with
sword thrusts. This method might advance a superstition of fear; it could never aid a gospel of
love.
II. THE RIGHTS OF CHRIST CANNOT BE DEFENDED BY THE SWORD. At first sight it
might seem to be reasonable to defend Christian truths and institutions by force, even although

they could not be planted in this way. Constantine thought so, when he brought the whole
machinery of the state to support the Nicene party in its opposition to the Arians. But the
subsequent change of his own policy, and the long triumph and tyranny of Arianism, proved that
he was mistaken. Here is the fatal error of the persecutor in all ages. Nothing is so injurious to a
religious cause as the forcible suppression of its enemies. The religion that persecutes exchanges
the love and devotion with which it may once have been regarded for horror and aversion. The
dreadful Marian persecutions did more to destroy the power of the pope in England than all the
assaults of the Protestants. The same fate would follow the same policy if it were pursued in
defence of the purest form of the gospel of Christ.
III. THE WORLD AT LARGE SUFFERS IMMENSELY FROM THE SWORD. Occasionally
there is a righteous war, as that which resulted in the suppression of slavery in America. But in
the vast majority of cases, a war is an almost unmitigated evil to all who are engaged in it. It
causes immeasurable sufferings, and it encourages the worst passions. The words of Christ are
true in a deeper sense than superficial readers discover. Not only is the fighting man liable to be
killed in battle. His behaviour endangers his better nature. The spirit of hate and revenge is fatal
to all that is good in him. Thus he perishes by the sword - not alone by the sword of his
antagonist, which he provokes, but by the sword which he wields in his own hand. He is a
suicide. In defending his body, too often he kills his own soul. - W.F.A.
Biblical Illustrator
Thinkest thou that I cannot now pray to My Father?
Matthew 26:53
War opposed to the precepts and spirit of Christianity
N. M. Harry.Show that war is opposed to the spirit of Christianity.
I. OFFER SUCH REASONS AS PROVE THIS.
1. The toleration of war under the New Testament dispensation is contrary to what Christianity
was expected to be by the prophet who foretold the coming of the Messiah, and by the Church of
the Jews, to whom they were sent (Isaiah 2.; 9:6; Zechariah 9:9, 10).
2. The advent of the Saviour was attended with revelations, which indicated peace. The angels
sang of peace on earth.
3. The doctrine which Christ taught condemns war (Matthew 5:3-9, etc.)
4. The example of Christ teaches the same truth. His life was unresisting.
5. War originates in a passion which Christianity condemns.
6. It can only be carried on by the use of those means which Christianity must condemn.
II. ANSWERS OBJECTIONS.
1. It is said that war was allowable under the Old Testament dispensation, that therefore it cannot
be wrong in the abstract.

2. It is said that the predictions of the New Testament foretell wars in the course of Christianity
through the world.
3. It is said that the civil magistrate shall not bear the sword in vain.
4. It is said that to argue in favour of these principles is a proof of cowardice and imbecility.
5. What will be the consequences if men act in this way?
III. MAKE A FEW REFLECTIONS.
1. It calls for a close examination of the subject.
2. It is the duty of parents to be careful in training up their children.
3. I would urge that no professor of Christianity should think of bearing arms.
(N. M. Harry.)
The willing surrender
P. Brooks, D. D."Let this mind be in you which was also in Christ Jesus." The glory of Christ is
in His willing surrender of that which belonged to Him, and which He might have always had
and enjoyed. The multitude whom the chief priests had sent was arresting Jesus. Then one of His
disciples drew the sword. Jesus bade him put his sword into its place again. He tells His eager
followers that if He wants He can protect Himself. "Thinkest thou," etc. The helpless prisoner
looked up and saw the air thick with angels hurrying to His relief. A word from Him and they
would have been His warriors. He had the power, but would not use it. The nobleness of this
surrender of Jesus; no man becomes really noble who has not its repetition in himself. To give up
some precious thing which is legitimately yours; to shut your eyes upon visions of glory, or
safety, or luxury, which you might make your own without blame, that is one of the marks of
nobleness. The man who is taking all that he has a right to take in life is always touched with a
shade of baseness. Let us study the nobleness of voluntary surrender.
I. WE WANT TO FEEL HOW DEFINITE AND DISTINCT IT IS. There are base imitations of
it. There are two kinds of renunciation of things which have this origin in unworthy motives.
1. The first is the renunciation which comes from idleness or lack of spirit. There will always be
people who might be rich, learned, famous, who despise these things simply because of the
trouble they involve. The surrender they make is a loss not a gain; it has nothing in common with
the Divine relinquishment of Jesus.
2. The second of the two base forms of voluntary surrender is what we may call the ascetic form.
It includes the renunciation of legitimate enjoyments, that we may be chastened by
disappointment. Now turn back to Jesus. When He said, "I will not call the angels," it was no
pusillanimous submitting to His fate; nor was it any unnatural submitting of Himself to suffering
that He might be cultivated and purified, or that the release from suffering when it came might be
more sweet. It was the quiet surrender of what was His, because He could not have it and yet do
His work and save the world. No man in this world has a right to all his rights. Here is really the
key to the question of voluntary abstinence from certain innocent indulgences for the sake of
others. Voluntariness lies at the root of it all. We talk of the glory of resignation to the inevitable;
but the true glory is in resignation to the inevitable. To stand unchained, with perfect power to go
away, and so standing to let the fire creep up to the heart — that is the truer heroism. Christ knew
what it was to gain the life He lost, to have the thing that He surrendered. When He refused to

call the angels to His help, the strength which was the meaning of the angels was surely entering
into Him, and making Him ready for the battle which He was just about to fight.
(P. Brooks, D. D.)
Self-surrender under the influence of a higher purpose
P. Brooks, D. D.When a man who might be rich deliberately gives up the chance of wealth that
he may be a scholar, men whose object in life is wealth, and who know that he has the same
power to get wealth which they have if he should give himself to its pursuit, must honour him
and feel the influence of his renunciation. It is not laziness, for he goes to work harder than any
of them. It is not asceticism, for he has no foolish sweeping abuse of wealth with which to insult
his fellow-men's intelligence, It is not incapacity, for he is as bright as the brightest. It is simply
the power of a higher purpose. It is the calm, manly, uncomplaining choice to do this greater
thing, and to surrender whatever would hinder the doing of it most faithfully and well. The man
goes off into his study, and thinks that nobody sees him — indeed, does not think for a moment
whether anybody is seeing him or not; but his life and such lives as his are the salt of the society
in which they live.
(P. Brooks, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers(53) Thinkest thou that I cannot now pray . . .?—
There is a strange and suggestive blending of the possible and the impossible in these words.
Could He have brought Himself to utter that prayer, it would have been answered. But He could
not so pray unless He knew it to be in harmony with His Father’s will, and He had been taught,
in that hour of agony, that it was not in harmony, and therefore He would not utter it.
Presently.—The modern English reader needs to be reminded once more that the word means
immediately, without a moment’s delay.
Twelve legions.—The number is probably suggested by that of the Apostles. Not twelve weak
men, one a traitor and the others timorous, but twelve legions of the armies of the Lord of Hosts.
Note the Roman word appearing here, as in Mark 5:9; Mark 5:15, as the representative of
warlike might.
Matthew Henry's Concise Commentary26:47-56 No enemies are so much to be abhorred as those
professed disciples that betray Christ with a kiss. God has no need of our services, much less of
our sins, to bring about his purposes. Though Christ was crucified through weakness, it was
voluntary weakness; he submitted to death. If he had not been willing to suffer, they could not
conquer him. It was a great sin for those who had left all to follow Jesus; now to leave him for
they knew not what. What folly, for fear of death to flee from Him, whom they knew and
acknowledged to be the Fountain of life!

Barnes' Notes on the BibleThinkest thou ... - Jesus says that not only would Peter endanger
himself, but his resistance implied a distrust of the protection of God, and was an improper
resistance of his will.
If it had been proper that they should be rescued, God could easily have furnished far more
efficient aid than that of Peter - a mighty host of angels.
Twelve legions - A legion was a division of the Roman army amounting to more than 6,000 men.
See the notes at Matthew 8:29. The number "twelve" was mentioned, perhaps, in reference to the
number of his apostles and himself. Judas being away, but eleven disciples remained. God could
guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he
should pray to him, and if it was his will.
Jamieson-Fausset-Brown Bible CommentaryMt 26:47-56. Betrayal and Apprehension of Jesus—
Flight of His Disciples. ( = Mr 14:43-52; Lu 22:47-54; Joh 18:1-12).
For the exposition, see on [1365]Joh 18:1-12.
Matthew Poole's CommentarySee Poole on "Matthew 26:54".
Gill's Exposition of the Entire BibleThinkest thou that I cannot now pray to my Father,....
Meaning, if he thought proper, or that there was any necessity for it, or that he was desirous of
being rescued out of such hands he was falling into. This must be understood of him as man: for,
as God, the angels were his creatures and ministering servants, whom he had the command of
himself, and so had no need, as such, to pray to his Father to detach a number of them to his
assistance, and which, as man, he could only want,
And he shall presently give me more than twelve legions of angels. A Roman legion consisted of
about six thousand soldiers, or upwards; some add six hundred sixty six; and others make the
number far greater. Twelve are mentioned, either with respect to the twelve apostles; or in
allusion, as others think, to the Roman militia; a proper and full army with them consisting of
such a number of legions: and that there is an innumerable company of angels, thousand
thousands, and ten thousand times ten thousand, is certain; and the Persic version here reads;
"twelve myriads" of legions; and that these are at the command of God, and he can dispatch them
at once, on any emergent occasion, is very evident; and what is it that such a company of angels
is not capable of, when a single angel slew in one night an hundred, fourscore, and five thousand
men,
2 Kings 19:35, wherefore had Christ had any inclination to have been rescued from the present
danger, he stood in no need of Peter's sword.
Geneva Study Bible{15} Thinkest thou that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of angels?
(15) Christ was taken because he was willing to be taken.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/matthew/26-53.htm"Matthew 26:53. Ἤ] or, in case
this should not be sufficient to induce thee to thrust back thy sword.
ἄρτι] this instant. See on Galatians 1:10.
The interrogation does not extend merely as far as μου, in which case it would lose much of its

significance, while the language would be rendered too abrupt, but on to ἀγγέλων; yet not as
though καί (for that, ὅτι) introduced a broken construction, but thus: Thinkest thou that I am not
able … and He will (not) place at my side, etc.? so that I can thus dispense entirely with thy
protection! The force of the negative runs through the whole sentence.
πλείω δώδεκα λεγεώνας ἀγγέλων (see the critical remarks) is a genuine Attic usage, according to
which it is permissible to have the neuter πλεῖον or πλείω without a change of construction, or
even without inserting ἤ. Lobeck, ad Phryn. p. 410 f.; Stallbaum, ad Plat. Apol. p. 17 D; Kühner,
II. 2, p. 847. The number twelve corresponds to the number of the apostles, because of these only
one had shown a disposition to defend him.
Expositor's Greek TestamentHYPERLINK "/matthew/26-53.htm"Matthew 26:53 gives another
reason for not using the sword: if it were God’s will that His Son should be rescued it could be
done in a different way. he way suggested is described in military language, the verbs
παρακαλεῖν and παριστάναι being both used in classics in connection with military matters, and
the word λεγεῶνας suggesting the battalions of the Roman army.—δώδεκα, twelve legions, one
for each of the twelve disciples.—πλείω, even more than that vast number, Divine resources
boundless. The free play of imagination displayed in this conception of a great army of angels
evinces the elasticity of Christ’s spirit and His perfect self-possession at a critical moment.
Cambridge Bible for Schools and Colleges53. presently] = “immediately”; see ch. Matthew
21:19.
twelve legions of angels] It is characteristic of this gospel that the authority and kingly majesty
of Jesus should be suggested at a moment when every hope seemed to have perished.
legions] In contrast to the small company of Roman soldiers.
Bengel's GnomenHYPERLINK "/matthew/26-53.htm"Matthew 26:53. Ἄρτι, now) Even now.—
τὸν Πατέρα Μου, My Father) Jesus even, when He is just about to drink the cup, retains that
filial disposition which He had previously and always towards the Father; see Matthew 26:42.—
πλείους ἤ δώδεκα λεγεῶας, more than twelve legions) A legion consisted of six thousand; twelve
legions therefore of seventy-two thousand. A legion is contrasted with each of the twelve
apostles; a thousand angels with each of the seventy disciples. The angels are divided into their
numbers and ranks.
Pulpit CommentaryVerse 53. - Thinkest thou that I cannot now (ἄρτι) pray to (παρακαλέσαι,
beseech) my Father? Jesus proceeds to show that he needs not Peter's puny assistance. Η δοκεῖς;
An putas? Or thinkest thou? The particle, neglected by the Authorized Version, marks the
transition to a new motive. The verb παρακαλεῖν has the special meaning of "to summon with
authority," "to call upon as an ally." Peter needed still to learn the lesson of Christ's Divinity, his
oneness with the Father; and this is furnished by the right interpretation of this word, which was
not, as our version seems to make it, the cry of an inferior to one mightier than himself, but the
summons of an equal to his great Ally in heaven. So Jesus virtually says, "Have I not power
through my own Godhead to summon my Father to support me?" (Sewell, 'Microscope of the
New Testament'). Shall presently give me (παραστήσει μοι ἄρτι). The Authorized Version seems
to have read ἄρτι twice, "now... presently." The manuscripts show it only once, but vary its
position. It most probably belongs to the first clause. The verb rendered "give" has a more
pregnant meaning. It is a military term meaning "to place by the side," "to post on one's flank."

Hence the Lord implies that at a word the serried ranks of angels would range themselves at his
side, true flank comrades, to defend and support him. Twelve legions of angels. Not a dozen
weak men. He employs the Roman term "legion" with intention. He had been arrested by a
cohort (John 18:3, 12, σπεῖρα), the tenth part of the legion, which numbered six thousand men;
he could, it he chose, call to his aid twelve times six thousand angels, who would deliver their
Lord from his enemies. If there was to be an appeal to force, which Peter's rash assault
suggested, what could withstand his angelic allies, the heavenly hosts, infinitely more numerous,
better disciplined, more effectively officered, prompt and happy to do the will of the great
Commander?
Vincent's Word StudiesTwelve legions of angels
Compare the story of Elisha at Dothan (2 Kings 6:17).
PRECEPT AUSTIN RESOURCES
The Arrestin Gethsemane
Matthew26: 47-56
The eventsof thatfaithful nightsolongagowere movingata rapidpace.Jesushad eatenthe Last
Supperwiththe disciplesinthe UpperRoom.He sharedan abundance of truthwiththemas theymade
theirwayto the Garden of Gethsemane.Alongthe way,ourpreciousSaviorpausedtoofferHishigh
priestlyprayer.UponarrivinginGethsemane,He spendstime inintimate prayerwithGodthe Father
concerningthe upcomingcrucifixion.
As we come to our textverses,Judasarriveswiththe multitude.He had secretlyagreedtobetraythe
Lord for thirtypiecesof silver,the goingprice foraslave inthat day.He hasledthemto the place of
solitude thatJesusfrequentedforrestandprayer.Judashas promisedtoidentifyChristtoHisaccusers
and betraythe Lord witha kiss.
This isjustthe beginningof the arrest,false accusation,mocktrial,andsubsequentcrucifixionof our
Lord. Let’stake a momentto reflectonthe detailsof Matthew’saccountas we consider:The Arrestin
Gethsemane.
I. The Betrayal of Jesus(47-49) – Here Matthew records the betrayal of JesusbyJudas.Notice:

A. The Throng (47) – And while he yetspake,lo,Judas,one of the twelve,came,andwithhimagreat
multitude withswordsandstaves,fromthe chief priestsandeldersof the people.Thiswasnota small
gatheringof people thatcame to arrestJesus.Theyare describedasa great multitude,armedwith
swordsand staves.The Sanhedrin,ledbythe Pharisees,hadheardenoughof Jesusandtheywere
determinedtosilence the voice of the one theyperceivedathreatto theiragenda.Most agree this
numberwouldhave beeninthe hundreds,possiblyasmanyas600 men.
 Havinga multitude aroundwasnotout of the ordinaryforJesus,butthiscrowdhad not come with
goodintentions.Theyhadnotcome to hearfrom the Master or receive amiracle.These hadcome to
arrest JesusandbringHimbefore the Sanhedrin.Theirdeterminationisevidentbasedonthe numbers
theysent:hundredstoconfronta party of twelve.
 We see anominouspicture thatremainsinour dayas well.Those whoare opposedtoJesusandHis
message greatlyoutnumberthose whoembrace Him.However,we neednotbe alarmed;we serve the
Kingof kingsand Lord of lords!
B. The Traitor (48) – Nowhe that betrayedhimgave thema sign,saying,WhomsoeverIshall kiss,that
same is he:holdhimfast.We knowJudashadledthemto Gethsemane,knowingJesuswouldbe
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there.Priorto theirarrival,the signhadbeengiven:JudaswouldkissJesus,revealingHimtobe the one
theysought.
 I have thoughtof the betrayal of JesusbyJudasmanytimes.What a tragedythiswas.Clearlyan
innocentMan wasbeingbetrayed,butthiswasall withinthe sovereignplanof God.The tragedyliesin
the deceitanddenial of Judas.He had walkedwithJesusasthe othershad.He had experiencedthe
same truth theyhadwitnessed.There couldbe nodoubtJesuswasthe Christ,andyetJudaschose to

ignore the truthand denyJesusasthe Christ.He refusedtoembrace the meansof salvation,choosing
rather a fewpiecesof silver.
C. The Treason(49) – Andforthwithhe came to Jesus,andsaid,Hail,master;andkissedhim.If everan
act of treasonwere committed,thisisit.Judascame tothe Lord as if all was well.He greetedJesusina
friendlymannerandaddressedHimasMaster. He thenidentifiedJesuswiththe kiss.Thiswasnota
mere peckon the cheek,buta genuine portrayal of affection.Judasdidnotlove the Lord,buthe put on
a good showforthose whowere there.
 Withthe kissof betrayal,Judasidentifiedthe one the multitudesought.He hadkissedthe Doorof
salvation,butwoulddenyJesusandwalkawaylostandcondemned.
 Isn’tthat tragic? We wonderhowJudascould’ve done sucha thingandyetmany follow hisdeceitful
portrayal.Many offerpublicaffectiontothe Lord,but there isno change of heart and nogenuine desire
for Him.Offeringapublickissdidnotgenerate salvationforJudasandpublicshowsof worshipor
affectionwon’tinourdayapart from beinggenuinelybornagain!
II.The Rebuttal of Jesus(50-54) – Here we discoverthe wordsof rebuke Jesusspoke.We see:
A. A Word to Ponder(50) – And Jesussaiduntohim, Friend,whereforeartthoucome?Thencame they,
and laidhandson Jesus,andtookhim.ClearlyJudashadcome withanimosityinhisheart,seekingto
appearfriendly.Jesuswaswell aware of the intentanddesire of JudasandyetHe addressedhimasa
friend.Byaskingaboutthe intentof hiscoming,Jesuswasn’tseekingtolearnwhyJudashadcome.
JesusknewwhyJudaswasthere,andyetHe offersanopportunityforhimtorepentand respondto
grace by faith.
 Many today argue theirpastactionsare too bad to be forgiven.Theyclaimthere isnohope fortheir
salvation.Aslongaswe are alive,there ishope!JesusextendedthisoffertoJudasandHe continuesto
call mento repentance andsalvationtoday,regardlessof theirpastactions.

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B. A Word to Prepare (51-52) – And,behold,one of themwhichwere withJesusstretchedouthishand,
and drewhissword,andstruck a servantof the highpriest's,andsmote off hisear.[52] Then saidJesus
untohim,Put upagain thyswordinto hisplace:forall theythat take the sword shall perishwiththe
sword.John’sgospel revealsitwasPeterwhocutoff the earof Malchus,the highpriest’sservant.Luke
revealsthatJesusimmediatelyhealedMalchusandrestoredhisear.Withthisaction,Jesusinstructed
Peterto putup his sword.Thiswas all withinthe will of Godandthere wasno reasonto fightagainst
God’ssovereignplan.Jesusrefusedtofightthe multitude;thiswasHispurpose forcomingintothe
world.
 There isa greaterthoughtinmindhere though.JesuswantedPeterandthe othersto know thiswas
not a physical altercation.The warfare theywouldbe calledtoengage inwouldbe of spiritual nature,
not physical.Jesuswascommittedtofulfillingthe planof redemptionandHe wantedtoprepare the
disciples forthe battlesyettocome!2 Cor.10:4 – Forthe weaponsof ourwarfare are notcarnal, but
mightythroughGod to the pullingdownof strongholds.Eph.6:17 – And take the helmetof salvation,
and the swordof the Spirit,whichisthe wordof God.
C. A Word to Proclaim(53-54) – ThinkestthouthatI cannot now pray to my Father,andhe shall
presentlygive me more thantwelvelegionsof angels?[54] Buthow thenshall the scripturesbe fulfilled,
that thusit mustbe?As Jesusspoke these words,He servednoticetoall whoheardthat He wasinfact
the Son of the LivingGod.Thiswas notsomethingthathadgottenout of hand. Thisnighthad been
ordainedsince before the foundationof the world.He wasnotbeingforcedto submittoarrest against
His will.He wasfulfillingthe planof Godto become the sacrificial atonementforsin!He knew these
thingsmustcome to pass inorder forthe Scripturesto be fulfilled.

 Thisgroup likelyneverrealizedthe minimalpowertheypossessed.Theythoughttheywere incharge,
but infact Jesusallowedthistotranspire asitdid.Considerthe thoughtsof JohnMacArthur:A full
Romanlegionwascomposedof 6,000 soldiers.More thantwelve legionsof angelstherefore wouldbe
inexcessof 72,000. If a single angel of Godcouldslay185,000 menin one night,aswiththe Assyrian
troopsof Sennacherib(2Kings19:35), the powerof 72,000 angelsisunimaginable.Jesusexplainedto
hisimpetuousdisciplethatHe had immediate accesstosupernatural forcesthateasilycoulddestroythe
entire Romanarmy,not to mentionthe mere cohortof 600 soldiers(John18:3) theynow faced.i
III.The Committal of Jesus(55-56) – Ourclosingversesreveal the sincerecommitmentof Jesusto
accomplishthe will of the Father. Consider:
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A. HisRebuke (55) – Inthat same hour saidJesusto the multitudes,Are ye come outas againsta thief
withswordsandstavesfor to take me?I sat dailywithyouteachinginthe temple,andye laidnohold
on me.Thiswas notan effortto avoidarrestand escape the cross,but to rebuke the absurdityof their
appearance andweaponry.Thiswasthe One knownforcompassionandrevealingof truth.He had not
come to destroyor kill,buttoheal and provide life.Theyhadcome asif theywouldface adangerous
criminal,butHe was onlyguiltyof love andsacrifice.Jesushadsatdailyinthe Temple,teachingthe
Word of God. Theyhadn’ttriedto apprehendHimthere.Insteadtheywaitedforthe coverof darkness
to carry out theirsinful deed.
 Is that nothow Satanand those whofollow himcontinue tooperate?Theywaitforatime whentheir
genuine motivesandtacticscan be hiddenfromview.Theyseektoworkwhenotherscannotsee them
for whotheytrulyare!

B. His Resolve (56a) – But all thiswasdone,that the scripturesof the prophetsmightbe fulfilled.This
nightwouldbe the beginningof the greatestinjustice evercommitted.The cowardlyactsof the
multitude andbetrayal of Judaswere unwarranted,buttheywere carriedoutfora purpose.Jesus
revealedHe hadpowertodefeatthemif He desired,butHe had resolvedtosubmittothe will of the
Father.He knewHe mustgo withthemand die forthe sinof humanity!
 It seemsunnatural torejoice insucha situation,butIam thankful JesuswaswillingtofulfillHis
Father’swill.Iamglad He wentto the cross for me!Had He not beenwillingtosufferthe agoniesof the
cross and die inour place,we wouldhave noopportunityforsalvation.We wouldnothave an
Intercessorwhoidentifieswithourinfirmities.Jesusdidall of thisbecause He wasdeterminedtosecure
our salvation!
C. HisRejection(56b) – Thenall the disciplesforsookhim, andfled.We know thatPeterwill followJesus
to the home of the highpriest,andI believe Johnisalsothere asJesusistried.We doknow that Johnis
foundat the feetof Jesusas He hangs uponthe cross, butat thismoment,Jesusisforsakenbyall the
disciples.AsHe isarrestedforcrimesHe had notcommitted,He isleadawayalone!
 Thisrevealstwogreattruths to us.Many continue toforsake Jesuswhenitcomestothe crucifixion.
Many agree that He was a greatteacher,prophet,andman,but refuse toembrace Himas the Christ.It
alsorevealsthatwhatJesuswasabout to do,He mustdo alone.Noone else wasworthytodie for our
sin.Noone else coulddrinkof the cup He wasabout to taste and drink.Jesusalone securedour
redemptionasHe offeredHisbodythe perfect,livingsacrifice forsin.
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Conclusion:The arrestinGethsemane revealsthe true nature of mankind.We are all sinful andstandin
needof salvation.Regardlessof ourpositioninlife,we mustcome toChristbyfaithif we are to be
saved.JustbeinginHispresence orknowingof Himisnot enough.We mustrepentof sinand receive
salvationbyfaithinHisfinishedwork.
There are manycharacters picturedinthispassage.Some are like Judasanddenythe truth,choosingto
rejectJesus.Othersare like the disciplesandflee whenstrugglescome.Manytodayare like the
multitude andwanttorid the worldof any influenceof Christ.
Where do youstand? We likelywere all like Judasatsome point.Iam gladI finallysaw myneedand
embracedJesusasthe Christ.There have beentimessince thatIhave fledinfear,butHe has always
welcomedme back.Whateverthe needis,Jesusstandsandthe Saviorandfriendof sinners.Whynot
seekHimif He has spokentoyou!
BRIAN BILL
• /contributors/brian-bill-profile-4381?ref=SermonDetailsView all Sermons
The Garden: A Place Of Prayer Series
Contributed by Brian Bill on Jul 9, 2004
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4381?ref=SermonDetails
based on 49 ratings (rate this sermon)
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Scripture: Matthew 26:36-56
Denomination: Baptist
Summary: Lets look at why Jesus was drawn to this garden.
As we better understand why He came to this place of
prayer, well see a pattern that we can follow in our own
prayers.
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Have you noticed how the Passion movie has generated an unprecedented amount of TV
specials, magazine cover stories, and a continuous cultural conversation about Christ? Im
thankful for that. I do want to give a word of warning, however. Much of what has been
published or broadcast in response to the film is actually a thinly veiled attack on Christianity.
The current issue of U.S. News & World Report has a cover story entitled, The Real Jesus:
Searching for the truth between Mel Gibson and the Gospels (3/8/04). Thats a pretty intriguing
title. Unfortunately, the article states that Gibsons portrayal of the events leading up to and
including Christs crucifixion is an exploitation and sensationalistic distortion of the story. The
article goes on to say that we all need a corrective curriculum in order to understand what really
happened over two thousand years ago. I beg to differ. We dont need liberal scholars to tell us
what happened; we need to go back and read the Book! I encourage you to read all four gospels
in the next month leading up to Easter.
Let me add that while Mel Gibson has done a great job presenting the passion of Christ, and
most of what he depicts is directly from the Bible, there are some additions and there are some
things that he leaves out. During this series, I will do my best to address these, and answer some
of the questions that this movie may have raised in your mind. First of all, let me define passion.
This word comes from a Latin word meaning to submit to suffering and generally refers to the
last twelve hours of Jesus life, beginning in the Garden of Gethsemane. Please turn in your
Bibles to Matthew 26:36-46.
After the bonding experience of the Upper Room where He celebrated the Passover meal and
instituted the ordinance of the Lords Supper, Jesus led His disciples to a place of prayer. Please
follow along as I read: Then Jesus went with his disciples to a place called Gethsemane, and he
said to them, Sit here while I go over there and pray. He took Peter and the two sons of Zebedee
along with him, and he began to be sorrowful and troubled. Then he said to them, My soul is
overwhelmed with sorrow to the point of death. Stay here and keep watch with me. Going a little
farther, he fell with his face to the ground and prayed, My Father, if it is possible, may this cup
be taken from me. Yet not as I will, but as you will. Then he returned to his disciples and found
them sleeping. Could you men not keep watch with me for one hour? he asked Peter. Watch and
pray so that you will not fall into temptation. The spirit is willing, but the body is weak. He went
away a second time and prayed, My Father, if it is not possible for this cup to be taken away
unless I drink it, may your will be done. When he came back, he again found them sleeping,
because their eyes were heavy. So he left them and went away once more and prayed the third
time, saying the same thing. Then he returned to the disciples and said to them, Are you still
sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of
sinners. Rise, let us go! Here comes my betrayer!
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Lets look at why Jesus was drawn to this garden. As we better understand why He came to this
place of prayer, well see a pattern that we can follow in our own prayers.
1. A Place of Support. We see in verse 36 that Jesus wanted his disciples to be with Him so He
took them to an Olive Garden called Gethsemane, which means, oil-press. Scholars believe that
the olives were crushed at this place to get oil. Luke 22:39 indicates that He spent a lot of time
here: Jesus went out as usual to the Mount of Olives, and his disciples followed him. John 18:2
tells us that when Judas came looking for Jesus; he knew the place, because Jesus had often met
there with his disciples.
Its interesting to me that as the suffering of our Savior begins; He wants to be with his friends.
We dont think much about this, do we? Jesus had a need for fellowship. Notice that eight of the
disciples are told to sit down while Jesus takes three others deeper into the grove. Peter, James
and John had also been given the privilege of seeing the glory of Jesus on the Mount of
Transfiguration and were witnesses of His power when He raised a little girl from the dead
(Matthew 17:1-2; Mark 5:37). And now they were about to see something they had never seen
before the sorrow of the Savior.
2. A Place of Sorrow. Verse 37 tells us that Jesus was sorrowful and troubled. This means that
His holy heart was heavy. The word itself means to be distracted to the point of separation from
others. Hebrews 5:7 says that Jesus offered up prayers and petitions with loud cries and tears to
the one who could save him from death Have you ever had so much sorrow that you felt no one
else could enter it with you? His anguish was so intense that He could hardly think of anything
else. In verse 38, Jesus put words to what was happening, My soul is overwhelmed with sorrow
to the point of death. This is sorrow in the highest degree. To be overwhelmed means to be
encircled with grief. Grief had so gripped Him that He felt like He was dying. In the midst of this
sorrow, Jesus wanted support as He asked the three to stay here and keep watch with me.
3. A Place of Solitude. Heres the picture. The eight disciples are somewhere near the entrance to
the garden, the three are allowed to go deeper, but then Jesus leaves them and verse 39 says that
He went a little farther and fell with his face to the ground. Luke adds that it was a stones throw
away. Jesus is now alone as the King of Kings falls on His face in reverence and awe before His
heavenly Father. Spurgeon writes: Be much in solitary prayerit is the key to open heaven, so it is
the key to shut the gates of hell. The Bible mentions a number of different postures for prayer, so
there is no right way to do it. Having said that, when someone was serious about seeking God,
they often dropped to the ground in prayer. Numbers 16:22 shows how intense Moses and Aaron
were when they interceded on behalf of their people: But Moses and Aaron fell facedown and
cried out 2 Chronicles 20:18: Jehoshaphat bowed with his face to the ground

W.A. Criswell tells of the first time he met Billy Graham. Billy said, I feel Gods call on me to be
an evangelist. Dr. Criswell encouraged him and said, Lets pray about his matter. After he led in
prayer, Dr. Criswell said, When I opened my eyes, there was Billy Graham flat on the floor, with
his face on the carpet in prayer. And Criswell said, I knew right then that God was going to use
that young man in a special way.
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4. A Place of Struggle. The second half of verse 39 reveals His struggle: My Father, if it is
possible, may this cup be taken from me. In the midst of all that Jesus is going through, I love
how He addresses God in prayer, My Father. That reminds me of how Jesus taught us to pray,
Our Father. We can call out to Him as Father in times of great struggle. Spurgeon says that we
should plead our adoption in the day of trial because nothing can forfeit a childs right to a fathers
protection. In Mark 14:36, we read that Jesus actually prayed, Abba, Father. Hes literally saying
something very tender, Daddy, Father. Jesus then asked that the cup might be taken from Him.
The word cup in the Bible was figurative for Gods blessings (Psalm 23:5) and was also used to
describe His wrath (Psalm 75:8). As Jesus looked into this cup, what did He see? Why did He
want it taken away?
Pastor C. Matthews from Hollywood Baptist Church suggests that there were at least five things
that He saw in the cup (www.sermoncentral.com).
Sin. As Jesus is moving toward the cross, He realizes that the punishment for all the sins of the
world is about to be poured out on Him. This was something we cant even imagine. Isaiah 53:6:
and the Lord has laid on Him the iniquity of us all. 2 Corinthians 5:21 says that the sinless and
spotless Lamb of God actually became sin for us: God made him who had no sin to be sin for us,
so that in him we might become the righteousness of God. This week I had a conversation with
someone who told me that she was so moved by the Passion movie that she doesnt want to ever
sin again. Ray Pritchard captures this well when he writes: The greatest Christians have always
had the most profound sensitivity to sin. The closer you come to Jesus, the more clearly you see
your own sin (The Man Who Killed Jesus, 2/29/04, www.calvarymemorial.com).
Suffering. Jesus certainly knew that He was about to suffer, but in the Garden it suddenly
became very real. He had already told the disciples what would happen to Him in Luke 9:22: The
Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of
the law, and he must be killed and on the third day be raised to life. Even though He knew what
was coming, the anticipation of the physical, emotional, and spiritual pain was almost
unbearable. Jesus knew exactly what faced Him in the hours ahead. He had seen crucifixion
many times. But I think He agonized most about the fact that all the sins of the world were going
to be heaped upon Him. He had never experienced that.
In the place of the olive press, Jesus was feeling the squeeze from Satans pressure. By the way,
while the Passion of the Christ movie has Satan appearing in the Garden of Gethsemane; the
Bible is silent on this. But without a doubt, Jesus is being tempted to not go through with the
Fathers plan.
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In his agony, Luke 22:44 says, And being in anguish, he prayed more earnestly, and his sweat
was like drops of blood falling to the ground. I checked with a doctor this week about this
occurrence and he said that this is something he has never seen in clinical practice and suggests
that it may have been supernatural or a super-physiologic body response to the intense anguish of
the bitterness in the cup. In his new book called, The Case For Easter, Lee Strobel quotes a
medical expert who says, What happens is that severe anxiety causes the release of chemicals
that break down the capillaries in the sweat glands. As a result, theres a small amount of bleeding
into these glands, and the sweat comes out tinged with blood (page 15). I have never prayed with
that kind of intensity. Most of my prayers are pretty perfunctory compared to that.
Sacrifice. As He looks deeper into the cup, He sees beyond the sin and the suffering as He
recognizes His role as final sacrifice. John 18:1 says that when they went to Gethsemane, they
crossed over the Kidron valley. The Brook Kidron was the drainage ditch from the temple.
During the Passover, commentator William Barclay estimates that as many as 250,000 lambs
were slain. And the blood of those lambs would drain down through this brook into the Jordan
River. On Passover night, when Jesus was going to Gethsemane, He stepped over that brook, and
He could see it polluted with the blood of lambs. He knew that in a few hours, He was going to
be slain as the final sacrificial Lamb of God, His blood satisfying the righteous demands of Gods
justice. 1 John 2:2: He is the atoning sacrifice for our sins, and not only for ours but also for the
sins of the whole world.
Separation. As He continued to look into the cup, Jesus saw something that caused Him to
shudder in horror. He had never experienced this before. He would face separation from His
Father when all the sins of world were heaped upon Him. We see this in Matthew 27:46: About
the ninth hour Jesus cried out in a loud voice, Eloi, Eloi, lama sabachthani?- which means, My
God, my God, why have you forsaken me? This cup was filled with bitterness and was almost
unbearable. But there was more. In the bottom of the cup, was something sweet.
Salvation. Ultimately, Jesus knew that He had to drink the cup in order to save us from our sins.
This is why He came. Mark 10:45: For even the Son of Man did not come to be served, but to
serve, and to give his life as a ransom for many. Let me come back to the Passion movie for a
moment. In the opening scene, as Jesus is praying in the Garden, a snake slithers over to Him
while He is flat on His face seeking the Father. Jesus calmly stands, looks up to heaven, takes
His heel and crushes the snake. This is a beautiful fulfillment of the first prophecy found in
Genesis 3:15 spoken to the serpent about the coming Messiah: He will crush your head, and you
will strike his heel. These words spoken by God contain the earliest promise of redemption in the
Bible. When Jesus died on the cross, he delivered a crushing blow to Satan. No one survives a
crushed head.
Now, as Jesus struggled with what was in the cup, the disciples snoozed. Look at verses 40-41:
Then he returned to his disciples and found them sleeping. Could you men not keep watch with
me for one hour? he asked Peter. Watch and pray so that you will not fall into temptation. The
spirit is willing, but the body is weak. I wonder how Peter felt when Jesus singled him out. Peter
had just declared that he would never deny Christ, and now he was drooling and wiping sleepies
from his eyes. In fairness, the disciples were under emotional strain too. They couldnt keep up
with Jesus. They had eaten a big meal. Now it was maybe one or two oclock in the morning. And
they wanted to stay awake, but they just couldnt. Have you ever tried to pray and you went to

sleep? Or have you ever had a hard time staying awake in church? I cant imagine that ever
happening here! Charles Swindoll tells of a man that was snoozing in a service, and his wife
nudged him to wake him up. The man stood up and pronounced the benediction right in the
middle of the sermon!
I have some sympathy for these disciples who went to sleep in Gethsemane. They knew it was
such a serious time, and they tried to pray, but they just couldnt do it. And Jesus said, Oh,
couldnt you watch with Me an hour, I need you so badly. But He understood. Thats what I love
about Jesus. In His time of stress, He gave grace. He said, The spirit is willing, but the flesh is
weak. The second time He came back in verses 43-44, He didnt even wake them up. A tangible
byproduct of prayer should be patience with people. If you are irritable with others, always on
edge, maybe its an indication that you need to spend some time with the Lord because the Spirit
of God produces patience.
5. A Place of Submission. Jesus is beginning to surrender to the cup of sin, suffering, sacrifice,
separation and salvation in the last part of verse 39: Yet not as I will, but as you will. I want you
to notice carefully that His prayer is slightly different the second time in verse 42: My Father, if
it is not possible for this cup to be taken away unless I drink it, may your will be done. The first
time He prayed, If it is possible, and now He prays, If it is not possible. In his first request he
longs for the cup to be taken from Him; now He mentions drinking it. In the first plea, He says,
Yet not as I will and in the second He declares, May your will be done. Hendriksen adds, The
main clause is no longer, Let this cup be spared me, but Thy will be done (The Gospel of
Matthew, page 919). Warren Wiersbe writes, Jesus was not wrestling with Gods will or resisting
Gods will, He was yielding Himself to Gods will.
There are two elements to Jesus prayer that should be instructional for us.
HE EXPRESSED HIS OWN DESIRE. This is what I want! I want to escape the cross.
HE SUBMITTED HIS DESIRES TO THE FATHER. Not My will, but Your will be done.
Prayer is simply expressing our thoughts and our desires to the Heavenly Father, and then
submitting our will to His direction. I like how Spurgeon puts it: Let it be as God wills, and God
will will that it shall be for the best.
6. A Place of Strength. We can see that Jesus has been strengthened in verse 46: Rise, let us go!
Here comes my betrayer. Something really special happened during this three-hour prayer time.
Jesus had gone into the garden very sorrowful and now emerges strengthened. Before He
finished His prayer, we know that the Father sent a heavenly messenger to His Son. Luke 22:43
says, An angel from Heaven appeared and strengthened Him. What did that angel do?

Did he sit and talk with Jesus?
Did he put an arm around His shoulder and sketch out the Resurrection?
Maybe the angel prayed with Him.
Perhaps the angel had a towel and wiped His brow.
Were not told, but when Jesus got up from this place of prayer, He had a spirit of resolve and
assurance that He was ready to go to the cross. Lucado adds, When you do Gods will, God will
give you the strength needed to complete it.
Lets trace the next few verses to see how the Savior exhibited strength.
Jesus was strong in the face of Judas betrayal. Look at Verse 47: While he was still speaking,
Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs,
sent from the chief priests and the elders of the people. It is estimated that probably 60 soldiers,
armed with swords and clubs, came along with the crowd. This is more than was depicted in the
Passion movie in fact, John 18:3 says, that Judas came with a detachment of soldiers and some
officials from the chief priests and Pharisees. Verse 48: Now the betrayer had arranged a signal
with them: The one I kiss is the man; arrest him. In verse 49, Judas runs up to Jesus and says,
Greetings, Rabbi! and then he kissed him. Have you ever been knifed in the back, verbally, by a
family member, a close friend, or a church member? That really hurts. And your first reaction is
to get even, to retaliate. But Jesus had just spent three hours with the Father, and He has a
marvelous response to Judas in verse 50: Friend, do what you came for. What composure Jesus
displayed in the wake of Judas betrayal! I would want to punch his lights out but Jesus calls him,
friend.
· Jesus was strong in the face of Peters attack. Look at verse 51: One of Jesus companions [we
know this is Peter from the other gospel accounts] reached for his sword, drew it out and struck
the servant of the high priest, cutting off his ear. Now, you have to love Simon Peter. He is
impulsive, yet inconsistent; courageous, yet cocky. He was carrying a concealed weapon that
night. Because he said he would die with Jesus earlier in the night, he took a swing with his
sword. He was a great fisherman, but a lousy swordsman. The guy ducked, and Peters sword
swished through the air and just clipped off his ear.
Lukes Gospel records that Jesus did an amazing thing. He performed one last miracle before He
went to the Cross. After Peter was restrained, and the situation was under control, Jesus went
over to the man, who was holding his head in pain and touched the mans ear, and healed him. Is
that not incredible? And we know he was the servant of the High Priest who had ordered his
arrest! Actually, if Jesus had not healed this man, there may have been four crosses on Calvary.
Jesus was strong in the face of arrest. Jesus takes advantage of a teachable moment and
concludes that what was about to happen was prophesied in the Scriptures. Look at verse 56:
This has all taken place that the writings of the prophets might be fulfilled. Jesus could have
called down thousands of angels, or they could have taken one of the many escape routes out of
the garden. But He didnt because He was now ready to offer His life. John 10:17-18: The reason
my Father loves me is that I lay down my life-only to take it up again. No one takes it from me,
but I lay it down of my own accord. Theres an interesting sidelight recorded in the Gospel of
John. These armed men, who obviously felt like they were in control of the situation, actually hit
the ground when Jesus identified himself. John 18:6: When Jesus said, I am he, they drew back
and fell to the ground. Thats similar to the response I heard from a friend after he saw the

Passion. He said when he was walking out of the theater all he wanted to do was kneel on the
floor because he felt so unworthy.
Lessons From the Garden
I see at least four lessons from the Garden.
1. Follow the model of the Master when youre facing a trial.
Look for support from others.
Pour out your sorrow
Find some solitude
Struggle with God openly
Submit to His will
Then you will find strength
2. Emergency prayer should be preceded by daily prayer. Jesus didnt wait until He was under the
shadow of the cross before He started praying. Luke 21:37: Each day Jesus was teaching at the
temple, and each evening he went out to spend the night on the hill called the Mount of Olives.
3. Prayer strengthens us for difficulty more than it changes circumstances.
Sometimes prayer changes circumstances. But God uses prayer more often, not to exempt us
from difficulty, but to strengthen us to endure it. You can certainly ask God to give you a pass
from cancer, accidents, grief, pain, and financial pressure. But perhaps it is Gods will not to
excuse you, but to give you strength and maturity through the trial.
An unknown Confederate soldier wrote this prayer,
I prayed for strength that I might achieve, I was made weak that I might learn humbly to obey. I
asked for health that I might do greater things, I was given infirmity that I might do better things.
I asked for riches that I might be happy; I was given poverty that I might be wise. I asked for
power that I might have the praise of men, I was given weakness that I might feel the need for
God. I asked for all things that I might enjoy life, I was given life that I might enjoy all things. I
got nothing that I asked for, yet everything that I had hoped for. Almost despite myself, my
unspoken prayers were answered. I am among all men most richly blessed.
4. The ultimate issue is whether or not I will trust God. Will it be the sword or the cup? Will I
fight for my way or will I surrender to His way? In his book called, Jesus Among Other Gods,
Ravi Zacharias develops the idea of three different gardens (pages 165-188). Because Ravi
sometimes is over my head, I asked Pastor Jeff to distill it down for me.
In the Garden of Eden, God asks, Will you trust me? Satan deceives and humans refuse to trust.
The Garden of Life becomes a Garden of Death.
In the Garden of Gethsemane, God asks, Will you trust me? Jesus surrenders to His will. The
Garden of Despair becomes the Garden of Determination.

In the Garden of the Empty Tomb, death reigns and hope seems lost. God speaks, Will you trust
me? Jesus is alive and the Garden of Death becomes the Garden of Eternal Life.
God still speaks today. And through your pain, even your doubts, He whispers, Will you trust
me? Will you trust me? Will you trust me?
As we prepare for communion, listen to these words from Max Lucado from his book, When the
Angels Were Silent.
The battle is won. You may have thought it was won on Golgotha. It wasnt. You may have
thought the sign of victory is the empty tomb. It isnt. The final battle was won in Gethsemane.
And the sign of conquest is Jesus at peace in the Olive trees. For it was in the Garden that He
made His decisionHe would rather go to hell for you than go to heaven without you.
JESUS DECLINING THE LEGIONS NO. 1955

A SERMON DELIVERED ON LORD’S-DAYMORNING, MARCH27,
1887, BYC. H. SPURGEON,AT THE METROPOLITAN TABERNACLE,
NEWINGTON.
“Think you that I cannot now pray to my Father, and he shall presently give
me more than twelve legions of angels? but how then shall the scriptures be
fulfilled, that thus it must be?” Matthew 26:53-54.
IT is the garden of Gethsemane. Here stands our Lord, and yonder is the
betrayer. He is foremost of the multitude. You know his face, the face of that
son of perdition, even Judas Iscariot. He comes forward, leaving the men with
the staves, andthe swords, and the torches, and lanterns, and He proceeds to
kiss his Master. It is the tokenby which the officers are to know their victim.
You perceive at once that the disciples are excited. One of them cries, “Lord,
shall we smite with the sword?” Their love to their Masterhas overcome their
prudence. There are but elevenof them, a small band to fight againstthe
cohort sentby the authorities to arrest their Master, but love makes no
reckoning of odds. Before ananswercan be given, Peterhas struck the first
blow, and the servant of the high priest has narrowly escapedhaving his head
split in two—as it is, his earis cut off. One is not altogethersurprised at
Peter’s act, for, in addition to his headlong zeal, he had most likely
misunderstood the saying of his Lord at supper—“He that has no sword, let
him sellhis garment, and buy one.” There was not time for our Lord to
explain, and they were so accustomedto His concrete style of speech, that they
should not have misunderstood Him, but they did so. He had simply told them
that the days of peace, in which they could go in and out among the people,
and be joyfully receivedby them, had now come to an end. For as He Himself,
who had once been in favor with all the people, would now be “reckoned
among the transgressors”(see Luk 22:35-38), so wouldthey be counted
among the offscouring of all things. Now they could no longer reckonon the
hospitality of a friendly people, but must carry their own purse and scrip. And
instead of feeling safe, whereverthey went, they must understand that they

were in an enemy’s country, and must travel through the world like men
armed for self-defense. Theywere now to use their ownsubstance, and not to
hope for cheerful entertainment among a grateful people. And they would
need to be on their guard againstthose who in killing them would think that
they were doing God service. Theytook His language literally, and therefore
replied, “Lord, behold, here are two swords.” I think He must have smiled
sadly at their blunder as He answered, “It is enough.” He could never have
thought of their fighting that He might not be delivered unto the Jews, since
for that purpose two swords were simply ridiculous. They had missedHis
meaning, which was simply to warn them of the changedcircumstances ofHis
cause, but they caught at the words which He had used, and exhibited their
two swords. Possibly, as some have supposed, these were two long sacrificial
knives with which they had killed the Paschallamb, but indeed, the wearing of
weapons is much more generalin the Eastthan with us. Our Lord’s disciples
were largely Galileans, andas the Galileans were more of a fighting sort than
other Jews, the wearing of swords was probably very generalamong them.
However, two of the apostles had swords, not that they were fighting men, but
probably because it was the fashionof their country, and they had thought it
needful to wearthem when passing through a dangerous district.
2 Jesus Declining the Legions Sermon #1955
2 Volume 33
At any rate, Peterhad a sword, and instantly used it. He smites the first man
he could reach. I wonder he had not struck Judas—one might have excused
him if he had, but it is a servantof the high priest who bears the blow and
loses his ear. Then the Savior comes forwardin all His gentleness, as self-
possessedas when He was at supper, as calm as if He had not already passed
through an agony. Quietly He says, “Sufferit to be so now,” He touches the
ear, and heals it, and in the lull which followed, when eventhe men that came
to seize Him were spell-bound by this wondrous miracle of mercy, He
propounds the great truth, that they that take the sword shall perish with the
sword, and bids Peterput awayhis weapon. Then He utters these memorable
words, “Think you that I cannot now pray to my Father, and he shall
presently give me more than twelve legions of angels? but how then shall the

scriptures be fulfilled, that thus it must be?” And He also said what John
alone appears to have heard—“The cup which my Fatherhas given me, shall I
not drink it?” (Joh 18:11). The wound of Malchus served a gracious purpose,
for it enabled our Lord to work a new miracle, the likes of which He had
never wrought before, namely, the restorationof a member maimed or cut off
by violence. The blunder of the apostles was alsooverruled to answera very
instructive purpose. You wonder that the Lord should, even in appearance,
encourage His disciples to have swords, and then forbid them to use them.
Follow me in a thought which is clearto my own mind. For a man to abstain
from using force when he has none to use is no greatvirtue. It reminds one of
the lines of Cowper’s ballad—
“Stooping down, as needs he must Who cannotsit upright.”
But for a man to have force ready to his hand, and then to abstain from using
it, is a case ofselfrestraint, and possibly of self-sacrifice, ofa far nobler kind.
Our Saviorhad His swordat His side that night, though He did not use it.
“What!” say you, “how can that be true?” Our Lord says, “CanI not now
pray to my Father, and he will give me twelve legions of angels?”Our Lord
had thus the means of self-defense—something far more powerful than a
swordhung at His girdle, but He refusedto employ the powerwithin His
reach. His servants could not bearthis test. They had no self-restraint, the
hand of Peter is on his swordat once. The failure of the servants in this
matter seems to me to illustrate the grand self-possessionoftheir Master.
“Alas,” He seems to say, “you cannotbe trusted even with swords, much less
could you be entrusted with greaterforces. If you had the angelic bands at
your command, down they would come streaming from the sky to execute
works of vengeance,and so mar My great life-work of love.” Brethren, we are
better without swords and other forms of force than with them, for we have
not yet learned, like our Lord, to control ourselves. Admire the glorious self-
restraint of our Lord Jesus Christ, who, armed not with a sword but with the
embattled hosts of “helmed cherubim and swordedseraphim,” yet refused

even by a prayer to bring them down to His relief. Peter’s passionateuse of
the swordillustrates the happy self-controlof His Lord, and this is the use of
the incident. Let us now proceedto learn from the words of the Lord Jesus
which we have selectedas our text. I. First, brethren, I would have you notice
from the text OUR LORD’S GRAND RESOURCE. “Think you that I cannot
now pray to my Father?” Our Lord is surrounded by His adversaries, and
there are none about Him powerful enough to defend Him from their
malice—whatcanHe do? He says, “I can pray to my Father.” This is our
Lord’s continual resource in the time of danger, yea, even in that time of
which He said, “This is your hour and the power of darkness.” He caneven
now pray to His Father. First, Jesus had no possessions onearth, but He had
a Father. I rejoice in His saying, “Think you that I cannot now pray to my
Father?” He is a betrayed man. He is given up into the hands of those who
thirst for His blood, but He has a Father almighty and divine. If our Lord had
merely meant to say that
Sermon #1955 Jesus Declining the Legions 3
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God could deliver Him, He might have said, “Do you think not that I can pray
to JEHOVAH?” or “to God?” But He uses the sweetexpression, “My
Father,” both here and in that text in John, where He says, “The cup which
my Fatherhas given me, shall I not drink it?” O brethren, remember that we
have a Father in heaven. When all is gone and spent, we can say, “Our
Father.” Relatives are dead, but our Fatherlives. Supposedfriends have left
us, even as the swallowsquit in our wintry weather—but we are not alone, for
the Fatheris with us. Cling to that blessedtext, “I will not leave you orphans;
I will come unto you.” In every moment of distress, anxiety, perplexity, we
have a Father in whose wisdom, truth, and power, we can rely. Your dear
children do not trouble themselves much, do they? If they have a want, they
go to father; if they are puzzled, they ask father; if they are ill-treated, they
appeal to father. If but a thorn is in their finger, they run to mother for relief.
Be it little or great, the child’s sorrow is the parent’s care. This makes a
child’s life easy. It would make ours easyif we would but act as children
towards God. Let us imitate the Elder Brother, and when we, too, are in our

Gethsemane, letus, as He did, continue to cry, “My Father, My Father.” This
is a better defense than shield or sword. Our Lord’s resource was to
approachHis Father with prevailing prayer. “Can I not now pray to my
Father?” Our Lord Jesus could use that marvelous weaponof All-prayer,
which is shield, and sword, and spear, and helmet, and breast-plate, all in one.
When you can do nothing else you canpray. If you can do many things
besides, it will still be your wisdom to say, “Let us pray!” But I think I hear
you object, that our Lord had been praying, and yet His griefs were not
removed. He had prayed Himself into a bloody sweatwith prayer, and yet He
was left unprotected, to fall into His enemies’ hands. This is true, and yet it is
not all the truth, for He had been strengthened, and power for deliverance
was at His disposal. He had only to press His suit to be rescuedat once. The
Greek word here is not the same word which would setforth ordinary prayer;
the RevisedVersionputs it, “Think you that I cannot beseechmy Father?”
We make a greatmistake if we throw all prayer into one category, and think
that every form of true prayer is alike. We may pray and plead, and even do
this with extreme earnestness, andyet we may not use that mode of
beseeching whichwould surely bring the blessing. Hitherto our Lord had
prayed, and prayed intensely, too, but there was yet a higher form of prayer
to which He might have mounted if it had been proper to do so. He could so
have besoughtthat the Fathermust have answered, but He would not. O
brethren, you have prayed a greatdeal, perhaps, about your trouble, but
there is a reserve force of beseeching in you yet—by the aid of the Spirit of
God you may pray after a higher and more prevailing rate. This is a far better
weaponthan a sword. I was speaking to a brother yesterdayabout a prayer
which my Lord had remarkably answeredin my own case, andI could not
help saying to him, “But I cannot always pray in that fashion. Not only canI
not so pray, but I would not dare to do so even if I could.” Moved by the
Spirit of God, we sometimes pray with a power of faith which can never fail at
the mercy seat, but without such an impulse we must not push our own wills
to the front. There are many occasions uponwhich, if one had all the faith
which could move mountains, he would most wisely show it by saying nothing
beyond, “Neverthelessnot as I will, but as you will.” Had our Lord chosento
do so, He had still in reserve a prayer powerwhich would have effectually
savedHim from His enemies. He did not think it right to use it, but He could

have done so had He pleased. Notice thatour Lord, felt that He could even
then pray. Matters had not gone too far for prayer. When can they do so? The
word “now” practicallyoccurs twice in our version, for we get it first as
“now,” and then as “presently.” It occurs only once in the original, but as its
exactposition in the verse cannot easilybe decided, our translators, with a
singular wisdom, have placedit in both the former and the latter part of the
sentence. Our Saviorcertainly meant—“I am come now to extremities; the
people are far awaywhose favorformerly protectedMe from the Pharisees,
and I am about to be seized by armed men, but even now I canpray to my
Father.”
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Prayer is an ever open door. There is no predicament in which we cannot
pray. If we follow the Lamb whithersoeverHe goes, we cannow pray
effectually unto our Father, even as He could have done. Do I hear you say,
“The fatal hour is near”? You may now pray. “But the danger is imminent!”
You may now pray. If, like Jonah, you are now at the bottom of the
mountains, and the weeds are wrapped about your head, you may even now
pray. Prayeris a weaponthat is usable in every position in the hour of
conflict. The Greeks hadlong spears, and these were of grand service to the
phalanx so long as the rank was not broken, but the Romans used a short
sword, and that was a far more effectualweaponat close quarters. Prayer is
both the long spear and the short sword. Yes, brother, betweenthe jaws of the
lion you may even now pray. We glory in our blessedMasterthat He knew in
fullness of faith that if He would bring forth His full powerof prayer He could
setall heaven on the wing. As soonas His beseeching prayer had reachedthe
Father’s ear, immediately, like flames of fire, angels would flash death upon
His adversaries. OurLord’s resort was not to the carnalweapon, but to the
mighty engine of supplication. Behold, my brethren, where our grand resort
must always be. Look not to the arm of flesh, but to the Lord our God.
Church of God, look not piteously to the State, but fly to the mercy seat.
Church of God, look not to the ministry, but resort to the throne of grace.
Church of God, depend not upon learned or moneyed men, but beseechGod

in supplicating faith. Prayer is the tower of David built for an armory. Prayer
is our battle-axe and weapons ofwar. We sayto our antagonist, “Think you
that I cannotnow pray to my Father.” Let this suffice to display our Savior’s
grand resource in the night of His direst distress. II. Secondly, let me invite
your attention to OUR LORD’S UNDIMINISHED POWER IN HEAVEN at
the time when He seemedto have no poweron earth. He says when about to
be bound and takenawayto Caiaphas, “I canpresently calldown twelve
legions of angels from the skies.”He had influence in heaven with the Father,
the greatLord of angels. He could have of the Fatherall that the Father
possessed. Heavenwould be emptied if needful to satisfythe wish of the
BelovedSon. The man Christ Jesus who is about to be hung upon the cross
has such powerwith the Fatherthat He has but to ask and to have. The
Father would answerHim at once, “He shall presently send me twelve legions
of angels.” There would be no delay, no hesitation. The Fatherwas ready to
help Him, waiting to deliver Him. All heaven was concernedabout Him. All
the angelic bands were waiting on the wing, and Jesus had but to express the
desire, and instantly the gardenof Gethsemane wouldhave been as populous
with shining ones as the New Jerusalemitself. Our Lord speaks ofangels that
His Fatherwould give Him, or send Him. We may interpret it that the Father
would at once put at His disposalthe glorious inhabitants of heaven. Think of
seraphs at the disposalof the Man of Sorrows!He is despisedand rejectedof
men, and yet angels that excelin strength are at His beck and call. Swift of
wing, and quick of hand, and wise of thought, they are charmed to be the
messengersofthe Sonof Man, the servitors of Jesus. Think of this, beloved,
when you bow before the thorn-crowned head, and when you gaze upon the
nailed hands and feet. Remember that angels and principalities and powers,
and all the ranks of pure spirits by whatsoevername they are named, were all
at the beck of Jesus whenHe was newly risen from His agony, and was about
to be led awaybound, to the High priest. He is our Lord and God, even at His
lowestand weakest. Jesus speaks of“twelve legions.”I suppose He mentions
the number twelve as a legion for eachone of the elevendisciples and for
Himself. They were only twelve, and yet the innumerable hosts of heaven
would make forcedmarches for their rescue. A legion in the Roman army was
six thousand men at the very lowest. Twelve times six thousand angels would
come in answerto a wish from Jesus. Nay, He says, “more” than twelve

legions. There canbe no limit to the available resources ofthe Christ of God.
Thousands of thousands would fill the air if Jesus willedit. The band that
Judas led would be an insignificant squad to be swallowedup at once if the
Savior would but summon His allies.
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Behold, dear brethren, the glory of our betrayed and arrestedLord. If He was
such then, what is He now, when all power is given Him of His Father! Bearin
your minds the clearidea that Jesus in His humiliation was nevertheless Lord
of all things, and especiallyofthe unseenworld, and of the armies which
people it. The more clearly you perceive this, the more you will admire the all-
conquering, allabjuring love which took Him to the death of the cross. Tarry
here just a minute to remember that the angels also are, according to your
measure and degree, atyour call. You have but to pray to God and angels
shall bear you up in their hands lest you dash your foot againsta stone. We do
not think enough of these heavenly beings, yet are they all ministering spirits
sent forth to minister to those that are heirs of salvation. Like Elijah’s
servant, if your eyes were openedyou would see the mountain full of horses of
fire and chariots of fire round about the servants of God. Let us learn from
our Masterto reckonupon forces invisible. Let us not trust in that which is
seenof the eye, and heard of the ear, but let us have respectto spiritual
agencieswhichevade the senses, but are knownto faith. Angels play a far
greaterpart in the affairs of providence than we know of. God canraise us up
friends on earth, but if He does not do so He can find us abler friends in
heaven. There is no need to pluck out the swordwith which to cut off men’s
ears, for infinitely better agencieswillwork for us. Have faith in God, and all
things shall work for your good. The angels ofGod think it an honor and a
delight to protect the leastof His children. III. But I cannot linger, although I
feel a greattemptation to do so. My text is full of teaching, but a main point is
the third one—OUR LORD’S PERFECT WILLINGNESSIN SUFFERING.
I hope I have already brought that before you. Our Lord would be betrayed
into the hands of sinners, but He would go with them willingly. He had not
shunned the gardenthough Judas knew the place. No part of our Lord’s

sufferings came upon Him by the necessityofHis nature. Neither as God nor
as sinless man was He bound to suffer. There was no necessitythat Christ
should endure any of the inflictions laid upon Him, exceptthe necessityofHis
fulfilling the Scriptures, and performing the work of mercy which He came to
do. He must die because He became the greatsacrifice forsin, but apart from
that, no necessityofdeath was on Him. They scourgedHim, but they could
not have lifted the thong if He had not permitted it. He thirsted on the cruel
tree, but all the springs of waterin the world He makes and fills, and
therefore He needednot to have thirsted if He had not chosento submit
thereto. When He died, He did not die through the failure of His natural
strength. He died because He had surrendered Himself to death as our great
Propitiation. Even in His expiring moment our Lord cried with a loud voice,
to show that His life was in Him still. He “gave up the ghost,” freelyparting
with a life which He might have retained. He voluntarily surrendered His
spirit to God. It was not snatchedfrom Him by a force superior to His own
will. He willingly bore our sins, and willingly died as our Substitute. Let us
love and bless the willing Sufferer. Indeed, our Lord was not merely
submissive to the divine will, but if I may use words in a paradoxicalmanner,
I would say that He was actively submissive. A single prayer would have
brought our Lord deliverance from His enemies, but He exercisedforce upon
Himself, and held in His natural impulse to beseechthe Father. He held in
abeyance that noblest of spiritual gifts, that choicestofall forms of power—
the powerof prayer. One would have thought that a goodman might always
exercise prayer to the full of his bent, and yet Jesus laid His hand upon His
prayer poweras if it had been a sword, and put it back into its sheath. “He
savedothers, himself he could not save.” He prayed for others, but, in this
instance, for Himself He would not pray, as He might have done. He would do
nothing, even though it were to pray a prayer which even in the slightest
degree would oppose the will of the Father. He was so perfectly submissive,
yea, so eagerto accomplishour salvation, that He would not pray to avoid the
cruelty of His enemies and the bitterness of death. He sees it is the Father’s
will, and therefore He will not have a wish in oppositionto it. “The cup which
My Fatherhas given Me, shall I not drink it?”

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Remember, that He needednot to commit any wrong thing to prevent His
being taken and slain. A goodthing, namely, a prayer, would do it, but He will
not pray. He has undertaken the work of redemption, and He must and will
go through with it. He has such a desire for your salvationand for mine, such
a thirst to honor and glorify His Fatherin the work which He had engagedto
do, that He will not even prevent His sufferings by a prayer. Wonderful is
that question, “How then shall the scriptures be fulfilled?” It is as much as to
say, “Who else candrink that cup? Who else can tread the winepress of
Almighty wrath? No, I must do it. I cannot lay this load upon any other
shoulders.” Therefore, forthe joy that was setbefore Him, He endured the
cross, despising the shame. He was willing, ay, willing from beginning to end,
to be our suffering Savior. He was willing to be born at Bethlehem, to work at
Nazareth, to be mockedat Jerusalem, and at last to die at Calvary. At any one
point He could have drawn back. No constraintwas upon Him but that of a
love strongerthan death. I want you, dear hearers, to draw the inference that
Jesus is willing to save. A willing Sufferer must be a willing Savior. If He
willingly died, He must with equal willingness be ready to give to us the fruit
of His death. If any of you would have Jesus, you may surely have Him at
once. He freely delivered Himself up for us all. If He was so willing to become
a sacrifice, how willing must He be that the glorious result of His sacrifice
should be shared in by you and by all who come to God by Him! If there be
unwillingness anywhere, you are unwilling. He rejoices to be gracious. Iwish
the charm of this truth would affectyour heart as it does mine. I love Him
greatly, because I see that at any moment He might have drawn back from
redeeming me, and yet He would not. A single prayer would have setHim
free, but He would not pray it, for He loved us so!
“This was compassionlike a God, That when the Savior knew The price of
pardon was His blood, His pity ne’er withdrew.”

Do not grieve Him by thinking that He is unwilling to forgive, that He is
unwilling to receive a sinner such as you. Has He not said, “Him that comes to
me I will in no wise castout”? You will delight Him if you come to Him,
whoeveryou may be. If you will but draw near to Him by simple trust, He will
see in you the purchase of His agony, and all the merit of His death shall flow
out freely to you. Come and welcome, sinner, come. IV. Now I must lead you,
with greatbrevity, to notice OUR LORD’S GREAT RESPECT FOR HOLY
SCRIPTURE. He canhave twelve legions ofangels but “how then shall the
scriptures be fulfilled, that thus it must be?” Notice that our Lord believed in
the divinity of Scripture. He says, “How then shall the scriptures be fulfilled?”
But if the Scriptures are only the writings of men, there is no necessitythat
they should be fulfilled. If they are merely the fallible utterances of goodmen,
I see no particular necessitythat they should be fulfilled. Our Lord Jesus
Christ insistedupon it that the Scriptures must be fulfilled, and the reason
was that they are not the word of man, but the Word of God. The Scriptures
were evidently the Word of God to our Lord Jesus Christ. He never trifles
with them, nor differs from them, nor predicts that they will vanish. It is He
that says, “Think not that I am come to destroythe law, or the prophets: I am
not come to destroy, but to fulfill. For verily I say unto you, Till heaven and
earth pass, one jot or one tittle shall in no wise pass from the law till all be
fulfilled.” He believed in the divine origin of the Scriptures and also in their
infallibility. “How then shall the scriptures be fulfilled, that thus it must be?”
He does not hint that the Scriptures might be a little mistaken. He does not
argue, “I will bring the twelve legions of angels down to deliver Myself, and it
is no matter to Me that then the Scriptures will be made void.” Oh, no! The
Scriptures must be true, and
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they must be fulfilled, and therefore He must be betrayed into the hands of
men. He settles it as a matter of necessitythat Scripture must infallibly be
verified, evento its jots and tittles. See, brethren, the priceless worthof
Scripture in the estimation of our Lord. In effectHe says, “Iwill die rather
than any Scripture shall be unfulfilled. I will go to the cross ratherthan any

one word of God should not be carriedout.” The prophet Zechariahhas
written, “Awake, O sword, againstmy shepherd, and againstthe man that is
my fellow, says the LORD of hosts:smite the shepherd, and the sheep shall be
scatteredabroad.” The fulfillment of that prophecy fell due that night, and
the Sonof Godwas prepared to be smitten as the Shepherd of the sheep,
rather than the Word of the Father should fall to the ground. Skin for skin,
yes, all that a man has he will give for his life, but Jesus would give His life for
the Scriptures. Brethren, it were worthwhile for the whole church to die
rather than any truth of Scripture should be given up. Let all our thousands
be consumed upon the altar as one greatholocaustsoonerthan the Scriptures
should be dishonored The Word of the Lord must live and prevail whether we
die or not. Our Lord teaches us to prize it beyond liberty or life. The force of
our Lord’s language goes further yet. Let me repeatthe words and then
enlarge upon them. “How then shall the scriptures be fulfilled, that thus it
must be?” Holy Scripture is the transcript of the secretdecree ofGod. We do
not believe in fate, a blind, hard thing, but we believe in predestination, the
settled purpose of a wise and loving Father. The Book ofFate is cruel reading,
but the book of divine Fore-ordinationis full of charming sentences, and those
lines out of it which are written in the Scriptures we joyfully choose to have
fulfilled. It is the will of our Father who is in heaven which settles the things
which must be, and because ofthis we cheerfully yield ourselves up to
predestination. Once being assuredthat God has appointed it, we have no
struggles. Nay, we will not even breathe a wish to have the matter otherwise.
Let the will of the Fatherbe the supreme law. It ought to be so. We find a
depth of comfortin saying, “It is the Lord, let him do what seems him good.”
Now, the prophecies of Scripture were to the Lord Christ the revelationof the
predestination of God so that it must be, and He cheerfully, joyfully, even
without a prayer againstit, gives Himself up at once to that which must be,
because Godhas appointed it. If any of you do not believe in the
predestination of God, you will, probably, in some hour of depression, ascribe
your sorrows to a cruel fate. The human mind, somehow or other, is driven at
last to this decision, that some things are beyond the controlof man and of his
will, and that these are fixed by necessity. How much better to see that God
has fixed them! There is the wheelrevolving surely and unalterably. Would it
not comfort you to believe that it is full of eyes, and that it is moving according

to the settledpurpose of the Lord? That man who says, “It is my Father’s
will” is the happy man. Predestinationis as sure and as certain as fate, but
there is at the back of it a living and loving personality, ordering all things. To
this we cheerfully yield ourselves. Beloved, letus value Scripture as much as
Christ did. I was going to say, let us value it even more, for if our Lord valued
unfulfilled Scripture—which was but a shell till He became its kernel—how
much more should we value it, to whom the Scriptures are fulfilled in a large
degree, becausethe Christ has suffered and has done even as it was written of
Him by the prophets of God! Time flies so quickly that I must pass on. You
perceive that I have a pregnant text. It is full of living instruction to those who
desire to learn. God help us to receive with joy all its holy teaching! V. But I
must come to the last point. We will considerOUR LORD’S LESSONS TO
EACH ONE OF US in this text. The first lessonis this—Desire no other forces
for God’s work than God Himself ordains to use. Do not desire that the
government should come to your rescue to support your church. Do not desire
that the charms of eloquence should be given to ministers, that they may
therewith command listening ears, and so maintain the faith by the wisdom of
words. Do not ask that learning and rank and prestige may come upon the
side of Christianity, and so religion may become respectable andinfluential.
Means that God has not chosento use should not be lookedupon by us with
covetous eyes.
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Has He not said, “Not by might, nor by power, but by my Spirit, says the
LORD of hosts”? Jesushas all those squadrons of angels at His disposal—do
you not wish that He would use them? What a glorious vision is before us as
we see their serried ranks and mark their glittering splendor! But Jesus bids
them stand still and see the salvationof God wrought out without their
interposition. To them He has not put in subjection the new world. They must
not meddle with the redemption of men. The conflict for truth is to be a
spiritual battle betweenman and the serpent—nothing but spiritual force is to
be employed, and that not by angels, but by men. Man must overcome sin by
spiritual means only. Put up the sword, Peter!Jesus does not want its keen

edge. Keep your swords in your sheaths, you seraphim! Jesus does notwant
even your blades of celestialtemper. His weaknesshas done more than human
or angelic strength. His suffering and death have done the deed which all the
hierarchy of angels couldnever have accomplished. The truth is to win the
fight. The Spirit is to subdue the powers ofevil. Brethren, do not ask anybody
else to interfere. Let us have this fight out on the ground which God has
chosen. Let us know that God is omnipotent in the realm of mind and that by
His truth and Spirit He will overcome. He holds back all forces other than
those of argument, and persuasion, and enlightenment by His Spirit—do not
let us even wish to put our hand to any force other than He ordains to use.
And next, take care that when other forces are within reach, you do not use
them for the promotion of the heavenly kingdom. When you are in argument
for the truth, do not grow angry, for this would be to fight the Lord’s battles
with the devil’s weapons. Do not wish to oppress a person whose views are
erroneous or even blasphemous. The use of bribes for the propagationof
opinions is mean and the refusal of charities to those who differ from us in
sentiment is detestable. Letno threats escape your lip, or bribes pollute your
hand. It is not thus that the battles of truth are to be fought. If you ever feel
inclined to shut a man’s mouth by wishing him banishment, or sickness,or
any sort of ill, be grieved with yourself that so unchristly a thought should
have entered your head. Desire, only goodfor the most perverse of men.
Fighting for Christ would be wounding Him sorely. The French king heard of
the cruelties perpetrated upon our Lord, and he exclaimed, “Oh, if I had been
there with a troop of my guards, I would have cut the villains in pieces!” Yes,
but Jesus did not want the King of France nor his guards. He came not to
destroy men’s lives, but to save them. The Lord Jesus desires you, my
brethren, to fight for Him by your faith, by your holy life, by your confidence
in truth, by your reliance upon the Spirit of God, but wheneveryour hands
begin to itch for the sword hilt, then may you hear Him say, “Put up your
swordinto its sheath.” He will conquer by love, and by love alone. If at this
present moment I could take this church and endow it with all the wealthof
the Establishment, and gatherinto its midst all the wisdom and talent and
eloquence which now adorns society, and if I could do this by one single
prayer, I should long hesitate to offer the petition. These might prove idols,
and provoke the living God to jealousy. Infinitely better for us to be poor and

weak and devoid of that which is highly esteemedamong men, and then to be
baptized into the Holy Spirit, than to become strong and be left of our God.
We shall warthis warfare with no unsanctified weapons, withno instrument
other than God appoints. Speaking the truth in the powerof the Spirit of God,
we are not afraid of the result. Surely this is what Christ means, “I could pray
to my Fatherand receive at once a bodyguard of angels, but I will do nothing
of the kind, for by other means than these must My kingdom come.” And the
next lessonis—Neverattempt to escape suffering at the expense of truth of
God. “How then shall the scriptures be fulfilled?” Christ says, “I can escape
being taken, and bound, and made a felon of, but then how are the Scriptures
to be fulfilled?” Would you like to be throughout life screenedfrom all
afflictions? I think I hear a greatmany say, “I would.” Would you? Would
you be always free from sickness, poverty, care, bereavement, slander,
persecution? How, then, could that word be true, “I have chosenyou in the
furnace of affliction”!
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What would that text mean, “What son is he whom the Father chastens not”?
Jesus said, “Excepta man take up his cross andfollow me, he cannot be my
disciple.” Are you to be an exception to the rule? Oh, do not kick against
suffering, for in so doing you may be fighting againstGod. When Peterdrew
his swordhe was unconsciouslyfighting to prevent our redemption. When we
struggle againsttribulation or persecutionwe may be warring againstuntold
benefit. Do you desire to ride through the world like princes? Do not desire
such a dangerous fate, for how then could the Scriptures be fulfilled, that the
disciple is not above his Lord? Bow your spirit before the majesty of
Scripture, and patiently endure all things for the elect’s sake. Again, never
tremble when force is on the wrong side. You see they are coming, Pharisees
and priests, and the posse comitatus sent by the authorities to arrestthe
Savior, but He is not afraid. Why should He be? He could command twelve
legions of angels to beatoff the foe. The man who knows he has a reserve
behind him may walk into an ambush without fear. The multitudes think that
there stands before them a mere man, a feeble man, strangelyred as with

bloody sweat. Ah! They know neither Him nor His Father. Let Him give a
whistle, and from behind the olives of the grove, and from the walls of the
garden, and from every stone of the Mount of Olives would spring up
warriors mightier than those of Caesar, valiant ones, before whom armies
would be consumed. One of these mighties of God slew of Sennacherib’s
army, one hundred and eighty-five thousand men in a single night—another
smote all the first-born of Egypt. Think, then, what more than twelve legions
of them could accomplish! Brethren, all these holy, heavenly beings are on
our side. “Oh, but there are so many againstus!” Yes I know there are, but
more are they that are for us. All the myriads of heaven are our allies. See you
not the legions waiting for the summons? Who wants to give the word of
command till our greatCommander-in-Chief decides that the hour is come?
Let us patiently wait till He shall descendfrom heaven with a shout, with the
voice of the archangel, and the trump of God. Then will the reserves pour
forth from heaven’s gate, and all the holy angels shallswellthe pomp of the
greatappearing. Till that moment, wait! In your patience possessyour souls!
The Lord Jesus waited. His angels waited. His Father waited. They are all still
waiting. Heaven’s long-suffering still runs like a silver thread through the
centuries. Jesus will come with His angels in all the glory of the Father, but
dream not that He must come tomorrow or else be chargedwith being slack
concerning His promise. Desire that He may come in your lifetime, and look
for Him, but if He tarries be not dismayed. If He tarries for another century
do not be weary, if anotherthousand years should intervene betweenus and
the bright millennial day, yet stand you fasteachman in his place, fearing
nothing, but setting up your banners in the name of the Lord. “The Lord of
hosts is with us, the God of Jacobis our refuge.” We have no lack of strength.
It is only that God wills that it be not put forth, and that our weaknessforthe
present should be the instrument of His most majestic conquests. Lord, we are
content to trust in You and wait patiently for You, but leave us not, we
beseechYou. Amen.

COMMENTARY ON MATTHEW 26:47-56
by Dr. Knox Chamblin
THE ARREST. 26:47-56.
I. JESUS AND JUDAS. 26:47-50.
A. Judas' Fulfillment of Prophecy.
1. The fulfillment of Jesus' word. Judas is here identified as "the betrayer" (ho paradidous), v.
48. By the use of this verb (paradidomi), Jesus has repeatedly predicted Judas' action (17:22;
20:18; 26:2,21,23,24), most recently just before the arresting party's arrival (26:45-46). In
keeping with those prophecies, Judas has already used this word to describe his contemplated
action, 26:15-16. Judas' act, far from catching Jesus off guard, happens as the direct result of
Jesus' own prophecy. (Cf. Jesus' command in v. 50.) Once the betrayal has occurred, ho
paradidous (or ho paradous) becomes Judas' surname forever (10:4; 27:3). Note: As
paradidomi basically means "to hand over," certain of the above instances embrace God's action
as well as Judas' (cf. comments on 17:22 and 26:31; see also 1 Cor 11:23).
2. The fulfillment of David's word. Judas' action fulfills OT prophecy too, namely Ps 41:9, "Even
my close friend. whom I trusted, he who shared my bread, has lifted up his heel against me."
The connection between Judas' action and this Psalm is made most explicit in Jn (13:18; 17:12;
cf. Acts 1:16, with its reference to David and the Scripture). In light of those statements of Jesus
in Jn, we find in Mt 26:23 an allusion to that same prophecy: "The one who has dipped his hand
[which holds a piece of bread] into the bowl with me will betray me." Also note that Ps 41:9 and
Mt 26:50 have in common the word "friend" in the NIV (though the LXX of the Ps uses a
different expression from the Greek text of Mt).
B. Judas' Greeting. 26:49.
"Going at once to Jesus, Judas said, 'Greetings, Rabbi! [Chaire, Rabbi]' and kissed him.".
1. His words. Judas uses "rabbi." Never in Mt does Judas individually address Jesus as "Lord"
(Kyrios). Note the distinction between v. 22 (words of the Twelve), "Surely not I, Lord
[Kyrie]," and v. 25 (words of Judas), "Surely not I, Rabbi." Nowhere else in Mt is Jesus
addressed as Rabbi (even in 23:7-8 he does not expressly approve it); but cf. Jn 1:38, 50.
2. His action. In all probability, Judas kissed Jesus on the hand or the foot (Gundry, 537; Hill,
343). Such an action might signal both affection and honor between true friends (cf. Lk 7:38;
Hill, ibid.) Bruce suggests that the shift from the simple phileo ("kiss") in v. 48, to kataphileo in
v. 49, expresses the intensity or the enthusiasm of Judas' actual kiss (Matthew, 86; a writer might
use a compound verb for such a purpose). Not only is Judas hereby shown to be a hypocrite,
whose outward action disgustingly contradicts the inner reality. His expression of friendship
becomes the very device for handing the friend over to death (v. 48). Both the hypocrisy and the
treachery are captured in Jesus' question according to Lk 22:48, "Judas, are you betraying the
Son of Man with a kiss?"
C. Jesus' Reply. 26:50.
"Friend [Hetaire], do what you came for." Hetairos occurs three other times in Mt (11:16;
20:13; and 22:12). It is "an open-hearted but not intimate greeting" (Carson, 547). It is incorrect

to say that all four instances denote false disciples (Gundry, 537): this fits 22:12 and 26:50, but
not 11:16 and 20:13, where the term is simply part of the verbal imagery. It may be that 26:50
recalls the intimacy of table-fellowship (see below).
It is uncertain whether the rest of Jesus' reply is a statement or a question (cf. NIV and NIV mg.).
"If the clause is an imperatival statement, its force is like John 13:27 ["What you are about to do,
do quickly"] and reflects Jesus' newly regained poise and his sovereignty in these events. If it is a
question, it elicits no information but administers a rebuke steeped in the irony of professed
ignorance that knows very well why Judas has come" (Carson, 547). Bruce suggests, in light of
the appearance of such an expression on a 1st-century glass goblet (probably from Syria), that
Jesus may intend "to remind Judas of their recent table- fellowship" (Matthew, 86).
II. JESUS AND THE DISCIPLES. 26:51-56.
A. The Rejection of Power.
As Jesus is arrested, one of his companions strikes the high priest's servant with a sword (v. 51),
apparently with the intent to kill (cf. v. 52). Jn 18:10 identifies the disciple as Peter, and the
servant as Malchus. Jesus' response accords with his earlier teaching. He makes peace (5:9), and
commands that the sword be returned to its scabbard (v. 52; interestingly, the one Evangelist
who relates that Jesus healed the ear is Luke the physician, 22:51). Jesus thus embodies the
teaching of 5:38-42. "Turning the other cheek" (5:39) is significant because one has the right, the
freedom, not to do so. Likewise, Jesus' submission to arrest is significant because of his freedom
to refuse arrest, and his right to invoke a power easily able to prevent it (26:53). A mission of
twelve legions of angels would provide Jesus and the Eleven with one legion each - no less than
6,000 angels per person! (cf. Gundry, 539). That Jesus nonetheless refuses to call upon that
power, demonstrates his free determination to obey the Father and fulfill the Scripture (vv. 54,
56; cf. the comments on 26:36-46). Cf. Jn 10:18, "No one takes [my life] from me, but I lay it
down of my own accord."
B. The Presence of Power.
Jesus rejects one kind of power in order to exercise another. Instead of leading a rebellion (v.
55a), Jesus expressed his power in teaching (v. 55b, where the verb "sat" witnesses to his
authority; cf. comments on 5:1; 7:28-29). Moreover, just as "turning the other cheek" (5:39) is
itself an expression of power - which may effectively draw or drain hostility from the other
person - so Jesus here, in the garden, deliberately turns himself over to his enemies both human
and demonic, allows their malice to envelop him - and by that very means conquers them (see
the comments on 20:24-28 and 21:8-11; cf. Paul's argument in 1 Cor 1:18-2:8).
The close of the passage presents a dramatic contrast. The reality of Jesus' power is evident in
that he stands his ground and submits to arrest. But "all the disciples deserted him and fled" (v.
56) - vivid proof that they lacked such power, and also the consequence for their having
exercised the wrong kind of power (v. 51).

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