Jesus was arrested

JESUS WAS ARRESTED
EDITED BY GLENN PEASE
John 18:12 12Then the detachment of soldierswith its
commander and the Jewish officials arrestedJesus.
They bound him
BIBLEHUB RESOURCERS
Pulpit Commentary Homiletics
The SwordAnd The Cup
John 18:11
J.R. Thomson
To ordinary human nature work is easierthan patience, and resistance than
submission. Our Lord, in this crisis of his history, both adopted the more
difficult course for himself, and commended it to his disciples.
I. CHRIST'S DISAVOWAL OF THE SWORD.
1. The sword is the symbol of physical force, of resistance. Properlya weapon
of attack, it may nevertheless be used for defense. The swordis in the hands of
the soldierwho withstands his foe; of the magistrate who maintains order and
vindicates justice, and who bears it not in vain. It is the emblem of secular
authority, of carnal power.

2. There was a sense in which the use of the swordhad been sanctionedby
Christ. When he had said, "I came, not to send peace, but a sword," Jesus had
referred to the conflicts which should arise in societyas a result of his mission
to earth. But he had, almostimmediately before the occurrence in connection
with which the words of the text were spoken, expresslydirected his disciples
to arm themselves, telling them of the perils they should encounter, and
bidding them even to sell their garments in order to procure the means of
defense. Evidently there were some kinds of dangeragainstwhich they were
at liberty to arm.
3. The time of Christ's sacrifice was notthe time for resistance.Peter,
indignant at his Lord's betrayal, impulsive in his nature, and impetuous in his
action, seeing his Masterin danger, drew and used his sword. But Jesus
forbade and disclaimedthe use of carnalweapons in his cause. His kingdom
was not of this world, and it would not have been consonanteither with his
gentle characteror with the nature of his religion - a spiritual religion relying
on conviction and affection - to sanctionthe promulgation of his doctrine, the
extensionof his Church, by means of the sword. Christ's people were not
prohibited from taking advantage of their privileges as citizens, from using
lawful means to secure protectionand safety, from defending themselves
againstlawless violence.But to resistcivil authority by force, in the name of
Christ and for the spread of Christianity, was certainly forbidden, both by the
language and by the example of Jesus.
II. CHRIST'S ACCEPTANCEOF THE CUP.
1. The nature of this cup is apparent from the context as well as from other
parts of Scripture. By "the cup" we are to understand suffering and sorrow.
This is its meaning in the question, "Canye drink of the cup which I drink
of?" and in the prayer, "If it be possible, let this cup pass from me." The
bitter ingredients in Christ's cup were the suffering and agonyof body
involved in crucifixion; the mental distress involved in his betrayal, denial,
and forsaking by his disciples, in the apparent successofhis enemies' plot, in
the ficklenessand ingratitude of his fellow-countrymen; the anguish of soul
consequentupon his consciousness ofthe world's sin, its estrangementfrom
God, and ill desert, the heavy burden (to change the figure) of his sacrifice.

2. Christ's shrinking from this cup was natural; for his bodily frame was
sensitive, and his heart was tender. He would fain have avoided drinking the
bitter draught. He even prayed to be relieved from the distressing experience,
if such avoidance and relief were compatible with the Father's will, and with
his ownpurpose to redeemmankind.
3. The inducement to acceptthe sorrow was the highest and the most
constraining possible;the CUP was "given" him by his Father. Apparently it
was prepared and handed to him by his foes. But really, in a wonderful,
mysterious sense, it was the appointment of the Father's wisdom. This was not
at the time understood by Peteror by the other disciples;Jesus alone
comprehended the nature of this crisis in the moral history of mankind. The
cup was not given as a signof the Father's displeasure, but as a means to a
higher spiritual end, which was dear to the Father's heart.
4. The resolve of the Son of man to drink the cup, when this was seenand felt
to be the Father's will, is very instructive. This was part of his perfect
obedience, ofobedience taking the form of submission. Thus was he made
"perfectthrough suffering."
5. The results of this sacrifice have been most beneficial and precious to
mankind. By drinking the cup of suffering our Savior has releasedus from
drinking the cup of personalguilt and merited punishment.
PRACTICAL LESSONS.
1. Gratitude and faith towards a Savior so compassionateandself-sacrificing.
2. Patience and submissionbeneath the trials and sufferings of life. When
seeking formotive and for strength to drink the bitter cup of pain and grief,
let Christians recur with humility and with sympathy to the incomparable
example of their suffering Lord. - T.

Biblical Illustrator
Jesus... wentforth with ms disciples over the brook Cedron.
John 18:1-14
Christ betrayed
S. Lewis B. Speare.
I. HEIGHTS OF PRIVILEGE MAY BE THE DIRECT COURSE TO THE
LOWEST FALL. Any light may be resisted. Sun-blindness is the most
incurable. Privileges misused fosterpride of power and personalconceit.
Promotion may inspire self-respectand unselfish devotion, but there is no
certainty that human nature will so respond. In rich soil and under favouring
skies weeds willthrive quickerand strongerthan goodseed. A loving
Providence may appoint us lowly station because only there should, we be safe
from fatal temptation.
II. THE POWERLESSNESSOF BRUTE FORCE OR ANGRYPASSIONS
TO STAY THE MARCH OF REDEMPTION.The beaten brand flames the
more. Oceansteamers turn the fury of headwinds upon their furnace fires and
speedtheir way with acceleratedmotion. Heaven's resourcesare always equal
to any emergencyof earth's weaknessorperfidy. There are no surprises in its
one campaign.

III. GOSPELMETHODS HAVE PRIMARILY TO DO WITH
PERSUASION AND NOT WITH FORCE, Theythat take the swordshall
perish by the sword if weapons offorce are used when the situation calls only
for the power of example and the urgency of self-sacrifice.
IV. THE TRAITOR'S KISS DID NOT CEASE ON THIS NIGHT OF
BETRAYAL. In all the years malice and hostile schemes use the same device
of friendly approach as a coverand blind.
V. THE INFINITE POSSIBILITIES OF HARM WITHIN THE POWER OF
AN INFERIOR PERSON,
VI. THE MOTIVES OF HEAVEN'S REDEMPTIONFOR EARTHMUST
BE SELF-ORIGINATING:THEY CAN FIND NO OCCASION IN EARTH
SAVE IN ITS TOTAL WRETCHEDNESSAND LACK OF WORTH,
VII. NO AMOUNT OF SIN OR DEPRAVITY CAN PERMANENTLY
BLIND THE SOUL TO ITS GUILT AND PROPER SELF-
CONDEMNATION.Our lessonwere incomplete did we not forecastthe
ending of the betrayer's earthly career. He, like every man, carriedwithin his
bosom all the materials and instruments of righteous judgment. The lost
sinner is an eternal suicide: and he needs no other accuserthan himself.
(S. Lewis B. Speare.)
Over Cedron
C. S. Robinson, D. D.
Jesus went"over the brook Cedron."
I. IN THE MIDNIGHT AND ALONE. The disciples were with Him; but He
was none the less alone for that. They did not share His purpose, or
understand it; He always trod the wine-press alone. Soonerorlater, every one
who helps this race of ours must cross a Cedron with a Gethsemane beyond it;
and this he will probably have to do in the midnight and unattended, in the
soberness ofa secretunshared.

II. UNDER PRESSURE OF A PROFOUND AND INTELLIGENT
CONVICTION, He once told His disciples:"I know whence I came, and
whither I go." His life was fashioned on a purpose. This is always essentialto
greatachievement. An agedcaptainonce said:" Where I could not be honest,
I was never valiant." No man can ever do a worthy deed, who has not a
conviction bestowedby his God.
III. DIRECTLYAFTER IMFORTUNATE PRAYER. No supplication ever
left human lips so intense as that final intercession. He was going to His
Father. Through the garden, the judgment-hall, Calvary, the grave, the
mountain, the sky, He keptgoing to His Father. And it was the prayer that
lifted Him; and He kept praying, and He is praying now at the Father's right
hand.
IV. IN AN UNWAVERING COURAGE AND AN UNFALTERING TRUST.
Why should He fear after a self-surrender so complete? It was His Father's
responsibility for an anxious hour of peril and pain; no longer His own any
more. Not long after this midnight priests were frightened, Judas dead,
Roman guards prostrate, Satan baffled, the grave rended, the earth
trembling, the skies parted, heaven ringing with triumph because ofthe
Prince returned to His Father's love, and shining with glory. Oh ye who pause
frightened and irresolute upon the brink of your Cedron, think of this Lord of
ours in His dauntless decisionthen! Via crucis, via lucia! The callof duty is
unyielding; but the reward of duty is reachedwhen He, who went "overthe
brook Cedron" that night, says to you and me, "Welldone."
(C. S. Robinson, D. D.)
Crossing Cedron
H. Macmillan, D. D.
(Text and 2 Samuel 15:23): —
1. On the easternside of Italy there is a pretty stream calledthe Rubicon,
falling into the Adriatic. This insignificant river has acquired a name in

history and a place among the proverbs of mankind. When Caesarcame with
his army to its bank, he hesitated and said to his officers, "We can even yet
draw back;but if we cross that stream, all must be decided by the sword."
The night was passedin anxious deliberation, and at daybreak the legend
says, a majestic form appearedto him playing on a flute. As the soldiers drew
near, the angelsnatched from one of them a trumpet, blew the signalfor
advance, and then plunged into the river. "The die is cast!" With that
exclamation, Caesarboldly passedover the stream followedby his army. That
was the decisive act which led to victory and the dictatorship of the Republic.
2. But long ages before we read of an older Rubicon, the crossing of which led
to results more momentous. On the morning of the fatal day when Absalom
seizedthe kingdom David passedoverCedron. "Cedron" means blackness or
sadness. Some human tragedymust have left its impress upon it. When David
passedover it he became a different man. It marked the crisis of his life. He
bade adieu for ever to light-heartedness. A broken-hearted, sorrow-stricken
man, he went down to the grave. But his inner life became tenderer and more
beautiful.
3. And what happened to David happened to David's Son more than one
thousand years after. The decisive moment came to Jesus when He passed
over Cedron. He was no longer the greatTeacher, but the great Sacrifice.
4. In every human life there is a Rubicon to cross, a critical moment in which
we have to pass from the old life to the new. It will come in the shape of
temptation, sorrow or change, and the way in which this crowning trial will be
met will be determined by the training previously received. The best
preparation is wrestling with Godin prayer like our Lord.
(H. Macmillan, D. D.)
Christ crossing Cedron
Homiletic Magazine.

The interest of our Saviour's life increases as we advance. With most men the
reverse is the case. Interestis usually centred on the earlier period of a man's
careerwhen the greatestexploits are achievedand the highest fame reached.
Afterwards they live on the reputation acquired. But as the sun looks greatest
at its setting, so Christ is most majestic as He approaches death. Considerthe
spirit in which our Lord entered on His lastsufferings.
I. IN A SPIRIT OF PRAYER. "When Jesus had spokenthese words." If the
words of a dying man are impressive how much more those of a dying
Saviour. But as His agony was precededby prayer, so He would encounterit
in a place set apart for it (ver. 2). It becomes a soldier to die fighting, and a
Christian to die praying. The gardenof humiliation was at the foot of the
Olivet of Ascension.
II. IN A SPIRIT OF VOLUNTARY SELF-DEVOTION TO THE
INTERESTS OF THE CHURCH. "He went forth." It was reckonedanill-
omen when the victim struggled at the Altar, and a goodomen when it came
without reluctance. "Lo, I come," &c. To give the fullest proof that His
sacrifice was voluntary, He put forth the energyof His power. This might
have reminded them of the destruction of the captains of Ahaziah. But a
greaterthan Elisha was here. Here we may learn that the word of Christ,
howeverweak it may seem, is full o! terror to His adversaries. If it could do
such things then, what will it accomplishat the Dayof Judgment?
III. IN A SPIRIT OF TENDER LOVE TO HIS TERROR-STRICKEN
DISCIPLES (ver. 8). He makes no stipulation for Himself, but only for them.
This was not a request but a command. He submits as a Conqueror, dictating
His own terms, and obtaining them. It was like Him to think of others even
while enduring the most intense mental agony. Let us imitate Him.
Conclusion:We must all cross Cedron:it will be wellthen for us to remember
Him, and to imbibe His Spirit.
(Homiletic Magazine.)
Where was a garden.

The scene in Gethsemane
T. Whitelaw, D. D.
I. SORROW EXPERIENCED. The agonyand bloody sweat(Matthew 26:36;
Luke 22:44).
II. INDIGNITYSUFFERED,
1. The traitor's kiss (Matthew 26:49), and —
2. The soldiers' assault(vers. 3, 12).
III. MAJESTYDISPLAYED. Christ advances towards the bank (ver. 4), and
announced Himself (ver. 5, 6).
IV. POWER EXERTED.The hurling of the band to the ground (ver. 6), and
the restraining of them while the disciples escaped(ver. 8).
V. Love MANIFESTED. Christ's care for His own. Let these go their way
(ver. 8).
VI. MERCYEXTENDED. The healing of the servant's ear (Luke 22:51).
VII. SUBMISSION RENDERED. The drinking of the Father's cup (ver. 11).
(T. Whitelaw, D. D.)
A most remarkable meeting
D. Thomas, D. D.
John records some most suggestive circumstances notrecordedby the
Synoptists, and omits some that they record. Fabricators of history would
never have actedthus. Absolute uniformity would have implied collusion, and
thus thrown a doubt upon the veracity of the evangelists,Manyof the events
of Christ's life occurredin connectionwith turbulent multitudes and immense
excitement. Observers could not have detailed them in the same order. From
the nature of the case eachwouldhave a standpoint peculiar to himself, would
be struck with a circumstance which the other would not have an opportunity

of observing, and be in a position to receive a deeperimpression from some
incident which the other, perhaps, would scarcelydeemworthy of note. Note
I. — THE SCENE OF THE GATHERING. As it is in the reflective gospel
only that the circumstance of Christ's crossing Cedronis mentioned, we can
hardly doubt that to the Evangelist's ownmind 2 Samuel 15:23 and 2 Kings
23:12 were present. Thus surrounded by such memorials and typical
allusions, the Lord descends into the dust of humiliation and anguish. To this
garden Jesus wentforth with His disciples.
1. Whence (John 14:31)? From the room of feasting, discourse, prayer;from
the city and the haunts of men.
2. Whither? Into the solemngrandeur and deep hush of nature. Some have
supposedthat this spot belongedto a friend, and was thus a favourite resort of
Jesus and His disciples. Greatsouls often sigh for solitude, and all souls
morally require it.
3. Wherefore? To commune with His Father; to realize His mission; to
confront His doom. His going forth to this scene reveals —
(1)His sublime courage. Conscious virtue is always fearless.
(2)His socialsympathy. As man He yearned for, and valued, the presence of
His sympathetic friends in His great trials.
II. THE PERSONSIN THE GATHERING. In imagination enter this
secludedspot. Though night it was not dark, the moon was at its full. The
group is not large, but wondrously diverse in character, passion, purpose.
1. Christ and His disciples are there. He is the central figure, poor and sadin
aspect, but divinely grand. Peter, James, and John are there. On them, in all
probability, rests a heart-sinking impression, that something terrible is to
happen to the one they love best.
2. Judas is there. In his case we find greed("What will ye give me?")running
into —
(1)Base ingratitude.

(2)Heartless cruelty.
(3)Atrocious treachery (Matthew 26:49).
3. Unprincipled hirelings are there (ver. 3) — a detachment of the Roman
cohort on duty at the festival, for the purpose of maintaining order, and the
officials of the ecclesiasticalauthorities, the captain of the Temple and armed
Levites. These men, perhaps, had no hostile feeling, but were there to do their
duty, i.e., the orders of their masters. In the sacredname of duty what crimes
have been enacted!Soldiers rifle innocent homes, burn cities, shed oceans of
blood, create millions of widows and orphans in the name of duty.
III. THE TRANSACTIONS AT THE GATHERING. Four classes ofdeeds
were here enacted.
1. Those againsta convictionof duty. Judas must have so acted. Well he knew
that he was perpetrating an atrocious crime (Matthew 27:3, 4). To sin against
conscienceis to sin with aggravatedheinousness.
2. Those without conviction of duty — "the band and the officers of the chief
priests." These were like "dumb, driven cattle" — mere tools;men ready for
anything at the bidding of their masters;with no will of their own, and no
convictions concerning the right or wrong of their actions. How numerous are
such in every age:wretched serfs on whom despots built their thrones.
3. Those by a right convictionof duty. Such were the deeds of Christ. Mark —
(1) His intrepidity (ver. 4). He does not wait for their approach, nor does He
ask for His own information. He questions them that they may confess their
object, and to impress them with the factthat they could only attain their
objectby His voluntary submission.(2)His dauntless confession(ver. 5).
"Here I am, not as victim but as Victor. Do your worst, My time has
come."(3)The moral force of His expression(ver 6). They came with deadly
weapons to seize His body; He by the moral majesty of His looks seizedtheir
souls, and they fell as Saul on his way to Damascus, andas the sentinels at the
Tomb (Matthew 28:4).(4)His tender consideration(vers. 7, 8). They seemto
have recoveredfrom the shock, and were ready to lay hold of the disciples.
Thus the "Shepherd seeththe wolf coming, and fleeth not because," &c. In all

this our Lord actedby the convictionof right, i.e, that He was doing the will of
His Father.
4. Those by a wrong conviction of duty (ver. 10). To which of these classes do
our actions belong? Crucialquestion this!
(D. Thomas, D. D.)
The arrestof Jessie
T. Whitelaw, D. D.
I. THE APPROACHOF JUDAS (vers. 1-3).
1. To what place? Gethsemane, whither Christ had retired after leaving the
city with His disciples.
2. At what time? Towards or after mid-night. The traitor had occupied the
interval in mustering his regiment.
3. By whom attended? By a company of guardsmen with their chiliarch from
the castle ofAntonio, and a body of policemenfrom the Temple, the former
with their swords, the latter with their batons, and both with lanterns and
torches.
4. Forwhat purpose? To apprehended Jesus. This "half army" to take a
solitary prisoner from elevenmen!
II. THE SURRENDEROF JESUS (vers. 4-11). That Christ was not forcibly
taken, but self-deliveredfour things attest.
1. The impotence of His assailants.As if smitten by an invisible hand they
recoiled. "Thus consciencedoth make cowards ofus all."
2. The submission of Himself (Matthew 26:53).
3. The command to Peter, which was meant to discourage allattempts at
rescue.
4. The recognitionof the Father's will.

III. THE SAFETY OF THE DISCIPLES (vers. 8, 9).
1. A command issued. "Let these go their way." Not a wish but an order.
(1)Merciful with regardfor the situation of His followers.
(2)Powerful, with an authority that Caesar's legionscouldnot resist.
(3)Successful.
2. A prophecy fulfilled (ver. 12).Lessons:
1. The wickedness ofthe fallen heart exemplified in Judas.
2. The love of the Divine heart — pictured in Jesus.
3. The imperfection of the renewedheart — illustrated in Peter.
Jesus therefore, knowing all things
Christ's question to the heart
St. J. A. Frere, M. A.
I. CHRIST'S CHALLENGE. An expressionof outrageddignity, and wounded
love. It must have filled the band with confusionand shame.
1. To save needless trouble.
2. To prove His willing surrender to God.
3. To provoke reflection.Christ's missionto men's thoughts — to testand put
right. His anxiety not simply to be sought, but soughtaright. To come thus!
Was He not daily with them? His invitations are for all. The Czar Nicholas's
desire for foreigners to visit St. Petersburg is remarked upon in Lord
Bloomfield's Memoirs. He wishedmen to see the resourcesofHis empire, and
its advances in civilization. So with the King of Truth. The Christ in us
challenges the world and our lowernature. And all professedChristians and

would-be patrons of Christ are challengedas to their motives, spirit and
manner of service.
II. ANSWERS IT MIGHT CALL FORTHThey reply by a name, but without
realization. This scene is enacteddaily by Christ and the world.
1. "Him whom I hate."
2. "Him who disturbs My peace."
3. "Him who hinders and resists Me."
III. SPIRITUAL RESULTS IT SHOULD PRODUCE.
1. Inquiry as to our chief good.
2. Comparisonof it with Christ.
3. Turning our whole nature and life towardHim.
4. This to become our one aim.A child had been lost in a crowd, and separated
from her mother. Seeing her distress a man lifted her on his shoulder. What
tearful, nervous, anxious eagerness inher eyes as she lookedround on the sea
of strange faces!What joy when at lasther mother was descriedand she was
restoredto her arms. So let us look for Christ until we find Him, and at Him
until we know Him.
(St. J. A. Frere, M. A.)
Jesus coming forth from Gethsemane
Homiletic Magazine.
I. CHRIST'S DIVINE FOREKNOWLEDGE. Knowing all that should come
He yet went forth. What deep aggravationand bitterness this would give to
the whole course of His suffering life! Our trials are mostly unforeseen, hence
there is room for the play of hope. This concealmentof the future is merciful.
The certainty of trouble would unnerve us, and the certainty of happiness

intoxicate us. But Jesus knew all. What pathos in the phrase, "acquainted
with grief."
II. HIS WILLING SELF-SURRENDER.This gave value to His sacrifice. He
did not hide himself like Adam, flee like Jonah, shrink like the disciples, but
openly avowedHimself ready to do or to bear what was necessaryfor the
world's ransom. It was an evil omen when the victim struggledat the altar
and a goodone when he came willingly. Jesus was straiteneduntil His baptism
was accomplished.
III. HIS OVERPOWERING MAJESTY.
1. There have been similar occurrences. Caius Marius, when reduced to the
utmost misery was shut up in a private house in Minturnae, and an
executionerwas sent to kill him, but though old and unarmed, the man was so
awedby his appearance, that "as if struck with blindness, he ran away
astonishedand trembling," on which the inhabitants releasedthe great
Roman and favoured his escape. Butthis is no parallelto the case ofChrist.
Remember it was trained Roman warriors and the trusted followers of the
Sanhedrim who "wentbackward," &c. We cannotdoubt that on this, as on
other occasions, the glory of Christ's Divine nature shone out for great
purposes, and was sufficient to effectthem without the use of the secular
swordwhich Peterdrew.
2. Our Lord is at no loss for means to humble sinners at His footstool.
Sometimes a clearview of the majestyand holiness of God will do it, as in
Isaiah6.; sometimes a vision of the glorified Christ, as in Revelation1.;
sometimes the still small voice of His pardoning mercy, as in the case ofSaul
of Tarsus;sometimes strange and stirring events in Providence.
IV. DIVINE UNPARALLED LOVE (ver. 8). Christ stipulated nothing for
Himself, though His adversaries were atHis mercy, only for His disciples'
safety: so much dearer were their lives to Him than His own. It is remarkable
that this injunction was complied with, especiallyas Petermust have given
greatprovocation.
(Homiletic Magazine.)

Christ and His captors
A. Maclaren, D. D.
This incident is narrated by John only, and well fits in with his purpose, viz.,
to supplement the other gospels with facts which set forth Christ's glory.
Consider—
I. THE MOMENTARYMANIFESTATION OF CHRIST'S GLORY. "I am
He." When they were doubly assuredby the traitor's kiss and His own
confession, whydid they not arrest Him? Instead of that they fell in a huddled
heap before Him.
1. Things of the same sort, though much less in degree, have been often
enough seenwhen some innocent victim has paralyzed for a moment the
hands of his captors, and made them feel"how awful goodness is." There
must have been many who had heard Him, and others who had heard of Him,
and suspectedthat they were laying hands on a prophet, and those whose
conscienceonly neededa touch to be roused to action. And His calmness,
dignity, and fearlessness wouldtend to deepen the strange thoughts which
beganto stir in their hearts.
2. But there was evidently something more here, viz., an emissionof some
flash of the brightness that always tabernacledwithin, and which shone so
fully at the Transfiguration;and the incident is one of many in which Christ's
glory is most conspicuouslyseenin moments of deepesthumiliation.
3. We may well look on the incident as a prophecy of what shall be. What will
He do coming to reign, when He did this going to die? What will be His
manifestation as Judge when this was the effectof His manifestationgoing to
be judged?
II. A MANIFESTATION OF THE VOLUNTARINESS OF CHRIST'S
SUFFERING. Whenthat terrified mob recoiledfrom Him, why did He stand
there so patiently? The time was propitious for flight. It was not their power
but His own pity which drew Him to the judgment hall.

1. The whole gospelstoryis conductedon the principle that our Lord's life
and death was a voluntary surrender of Himself for man's sin. He willed to be
born, and now He dies not because He must, but because He would. "I have
powerto lay down My life," &c. At that last moment, He was Lord and
Masterof death when He bowedHis head to death.
2. If this be true, why was it that Christ would die? There are but two answers
—
(1)"I must do the will of My Father."
(2)"I must save the world."
III. A SYMBOL, OF AN INSTANCE ON A SMALL SCALE OF CHRIST'S
SELF-SACRIFICINGCARE FOR US. "If ye seek Me," &c., sounds more
like the command of a prince than the intercessionofa prisoner.
1. It was a small matter that He secured. These men would have to die for
Him some day, but they were not ready for it yet. So He casts the shield of His
protection round them for a moment, in order that their weaknessmay have a
little more time to grow strong. And though it was wrong and cowardly for
them to forsake Him, yet the text more than half gave them permission.
2. John did not think that this small deliverance was all that Christ meant by
ver. 9. He saw that this trifling case was ruled by the same principles which
are at work in that higher regionto which the words properly refer. Of course
the words will not be fulfilled in the highest sense till all who have loved Christ
are presentedfaultless before the Father. But the little incident is the result of
the same cause as the final deliverance. A dew drop is shapedby the same
laws which mould the mightiest of the planets.
3. Let us learn from such a use of such an event to look upon all common and
transcient circumstances as ruled by the same loving hands, and working to
the same ends, as the most purely spiritual. The redeeming love of Jesus is
proclaimed by every mercy which perishes in the using, and all things should
tell us of His self-sacrificing care.

4. Thus, then, we may here see an emblem of what He does for us in regard to
our foes. He stands betweenus and them, receives their arrows into His own
bosom, and says, "Let these go their way." God's law comes with its terrors
and its penalties; the consciousnessofsin threatens us; the weariness ofthe
world, the "ills that flesh is heir to," and the last grim enemy, Death, ring you
round. What are you going to do in order to escape them? I preach a Saviour
who has endured all for us. As a mother might fling herself out of the sledge
that her child might escape the wolves, here is One that comes and fronts all
your foes, and says to them, "Let these go their way — take Me." "OnHim
was laid the iniquity of us all."
(A. Maclaren, D. D.)
The apprehensionof Christ
C. Bradley, M. A.
I. THE MANNER IN WHICH HE WAS EMPLOYED WHEN THIS
MULTITUDE CAME UPON HIM. St. John does not mention this. But all the
other evangelists do.
1. Prayerwas His lastemployment before His final sufferings began. Have we
sufferings beginning? Our praying Mastertells us here how to prepare for
them. "Is any among you afflicted? Let him pray."
2. But our Lord was praying for that which was not granted Him. "If it be
possible," &c. And what was His Father's answer? In that very moment He
mingled that dreaded cup and sent it Him. We hear much of the omnipotence
of prayer, but we are plainly taught here that there is a limit to its power; that
we may pray and pray fervently, as Christ did, and yet have our request
denied. Generally God causes ourprayers to fall in with His plans, and then
He puts honour on prayer by sending us the blessings He designs for us as
answers to it; but when our petitions would thwart His plans, He will not
grant them. "I besought the Lord thrice," says the suffering Paul, "that it
might depart from me"; but it did not. His Masterwould take him up
unaskedinto the third heaven, would do any thing that was goodfor His

faithful servant, but He would not remove from Him the affliction He had
prepared for Him.
II. THE FRAME OF MIND IN WHICH OUR LORD RECEIVED THESE
MEN WHEN THEY CAME TO TAKE HIM. But a few minutes before He
was in a state of greatmental agitation. But look at Him now. The thing He
dreaded is come on Him, and what a change!Not a trace is left of fear, or
agitation, or weakness. He comes forth to meet this armed multitude as
unappalled and calm as though they were there to do Him honour. How like
ourselves!Through God's abounding goodness,some ofus have borne, and
borne with calmness, the very troubles that in the distance we trembled to
look at. The strength within us has astonishedus. And we may trace this
generallyto the power of prayer. Had we seenthis multitude, we should have
said, perhaps, "Those earnestsupplications have been all in vain." "Notso,"
says God. "Earnestprayer from one I love is never lost. I could not keepfrom
Him the cup He dreaded; but I have done something better for Him — I have
given Him strength to drink it." So with us. We go to God imploring Him to
save us from the coming sorrow, and because He does not save us and the
sorrow comes, we wonder. But He gives us a better thing than that we ask for;
not deliverance from trouble, but powerto bear it, and grace to profit by it,
and a heart to thank Him for it. And this shows us the chief value and use of
prayer. It is not so much to alter God's purposes, as to reconcile us to those
purposes. We expectit to regulate God's providence; but, instead of this, it
unlocks the treasures of God's grace.
III. THE MARVELLOUS EFFECTPRODUCED BYOUR LORD ON
THESE MEN. Officers of justice, and brave Roman soldiers, a simple
sentence uttered by the man they came to apprehend, strikes them all to the
ground. Now why this display of power? It is clearthat there was nothing
vindictive in it — the men were not injured. Neither was it intended for our
Lord's rescue — there He stands waiting for them to rise.
1. It vindicated Christ's greatness. He had just fearedand trembled as a man;
but He was more than man: there was the infinite Godhead within Him, and
for an instant He discovers it; He lets the majesty of it beam forth. It is a
miracle of the same kind as that He wrought on the cross. There He brought a

hardened malefactorto repentance, working on His mind none could see how;
here He touches the minds of a whole multitude together, producing in them,
not repentance indeed, but confusion and terror; thus plainly showing us in
both instances, that He can do with the mind of man whatsoeverHe will. And
nothing manifests His greatness more forcibly than this.
2. It provided for the safety of His disciples. The hour of His sufferings was
come, but not of theirs. At present, therefore, He will not have one of them
touched; and when Peterwounded one of them they did not retaliate. And just
as weak before Him are all the enemies of His people.
3. It manifests the voluntariness of our Redeemer's sufferings. And whence
did this willingness proceed? From the love and pity of His heart; His own
free, abounding, wonderful love to a world of sinners.
IV. THE CONDUCT OF THIS BAND OF MEN TOWARDS OUR LORD
AFTER THEY HAD FELT HIS POWER. In the seventh chapter these
officers return without their prisoner. "We heard Him talk, and we could not
take Him." They preferred braving the angerof their rulers, rather than
commit so greatan outrage. Here they are againsent on the same errand.
Endeavouring to seize our Lord, they are struck down to the earth at His feet.
Surely they will rather die than touch Him. But look — they bind with cords
the very Man before whom a few minutes ago they shrunk away in terror. See
here, then, the hardness, the amazing stupidity of the human heart. We talk of
miracles. We think that were they wrought around us, unbelief would every
where give way, all men must believe and be saved. But Christ was not only
born among miracles and lived amongstthem, He was despisedand rejected
amongstthem, He was apprehended amongstthem, He was crucified amongst
them.
(C. Bradley, M. A.)
The majesty and force of right
D. Thomas, D. D.

I. THE MORAL MAJESTYOF RIGHT. This is seenin two particulars.
1. In the heroic manner in which Christ, single handed, met His enemies.
Jesus, insteadof fleeing, or manifesting the slightestpurturbation, goes forth
magnanimously to meet them.
2. In His tender considerationfor His friends. "Touchnot Mine anointed."
The question comes up, What was it that made Jesus so calmand powerful in
this terrible hour?
(1)It was not ignorance of His perilous position.
(2)It was not stoicalinsensibility.
(3)It was the consciousnessofrectitude.
II. THE MORAL FORCE OF RIGHT. The incident is not necessarily
miraculous, because —
1. Christ's miracles were, with one exception, miracles of mercy.
2. We never find Him elsewhere putting forth His hand to resist.
3. It is not necessaryto accountfor this phenomenon, for —
(1)Violent and sudden emotions always tend to check the current of life.
(2)These men must have known that they were doing wrong, and this ever
makes men timid. "Consciencedoth make cowards ofus all."
(3)They expectedresistance, andso were taken aback. It was the force of right
that struck them down. Learn then —(a) The supreme importance of being
right. This gives value to everything else. Apart from this, wealth, social
influence, life itself, are worthless. Our greatwant is a "right spirit within
us."(b) The Divine method of promoting right. How are men to feelits power?
Not by force, but by a calm display of itself.(c)The ultimate triumph of right.
The incident prefigures this. Right is Divine might, and the wrong in science,
literature, government, religion, must fall before it.(d) The folly of opposing
the right. Priests'opinions may rise up againstit, intrigue and violence may be

employed to put it down; but the triumphal Car of Right must roll over the
dust of the Herods, Neroes, &c., ofthe world.
(D. Thomas, D. D.)
The manliness of Christ
R. C. Ferguson.
If "the Christian is the highest style of man," it is because he copies a perfect
model.
1. Christ knew how to bearprosperity. He who quails not before the angry
mob may be led astrayby the huzzas of the cheering crowd. How did Jesus
endure this supreme test? In the palmy days of His public ministry, when
multitudes came to hear Him, He never swervedfrom uprightness. To great
and small He declared the same message.
2. But under circumstances ofan opposite characterdoes the text present the
Man Christ Jesus. The manliness of Christ.
I. NEGATIVELY. Does notconsist —
1. In physical strength, nor arise from the consciousnessthereof. When Peter
used his swordJesus disclaimedall responsibility for the act, and refused to
call the legions of angels that stood ready to do His bidding. In His own
strength as a man He certainly was not strongerthan others: and in the
devoted, but defenceless, elevenHe had but a poor dependence. Nor did He
expectthe Divine powerto be put forth in His behalf, nor to escape through a
panic of His foes. It was in the utter abandonment of all these things as a
ground of fearlessnessthat His true nobility as a man appeared. It may seem
needless to assertthis; but when such stress is laid on physical culture, and
some popular helps to this are glorified as "manly sports," it may not be amiss
to estimate physical strength at its true value as related to manhood. A man
may be the Samsonof his neighbourhood, and be nothing but a bully and a
cowardafter all. Let health and strength be sought, not to be deified, but to
serve a manly spirit that resides within the sound body.

2. In mere hardihood. Fearlessnessdoes enterinto true manliness; but, if it
stands alone, it comes far short of it. Emerson's sentiment, "Always do what
you are afraid to do," must be takenwith some allowance. To accustomone's
self to face danger, when circumstances demand it, is an advantage;but to
court it is scarcelyjustifiable. The same false principle underlies what is called
the "code ofhonour." It applauds recklessnessofdanger at the expense of all
moral considerations. We condemn the man who trifles with his own life and
that of others by sporting on the edge of a precipice. Wherein does it differ
from this, except in greaterwrongdoing and guilt, when two men deliberately
place eachother's lives in peril firing at one another? To no such useless
sacrifice did Jesus lend the sanctionof His example. How careful He was to
secure the safetyof His disciples!
II. POSITIVELY. The manliness of Christ appeared —
1. In fearless actionfor what was worth the risk. We might see a reason
sufficient for His conduct in His desire to spare His disciples. Like the mother-
bird drawing attention to herself in order to protect her brood, He took the
brunt of the attack upon Himself and averted it from them. But there was a
reasonof greaterweight:He had a work to do that was not yet finished. He
had undertaken to redeem the world, and He could not do this but by paying
the price of His ownblood. And now His hour was come, and "for the joy that
was setbefore Him, He endured the Cross, despising the shame." It is this,
having an adequate reasonfor the risk we run, that raises freedom from fear
into the region of true manliness. If, for the sake oftruth, liberty or duty, we
surrender life itself, we do welland nobly. "I dare do all that may become a
man. Who dares do more is none." To do what conscience bids us do is always
manly. And, though we may not be calledto posts of peculiar danger, where
gallantry may be conspicuous, we may eachof us act bravely in our own
sphere of labour and influence. "The every-day courage ofdoing your duty is
the grandestcourage ofall." It is this that prepares one for the test of the day
of specialtrial. Men do not spring suddenly into magnanimity. The actof
Jesus, in this scene atthe garden, was consistentwith all that went before. It
was life-long fearlessness, in behalf of the truth, that gainedfor John Knox,
when he died, this encomium from his antagonist:"There lies one who never
fearedthe face of man."

2. In His patient, single-handed endurance. He willingly trod the winepress
alone. There was no sustaining excitement. Often the soldier gets credit for
what is done in a spasmof enthusiasm that is out of all proportion to the
actualcourage exercised. The pilot at the helm of the burning ship, and falling
headlong at the last; the Frenchphysician, recording the facts concerning the
plague for the benefit of mankind, and then dying himself as its victim — as
he expected to do — teach us the nobility of self-sacrifice. Whatwe admire in
them shines most conspicuous in the life and death of the Son of man.
(R. C. Ferguson.)
I am He
The "I ams" of Christ
W. H. Van Doren.
A greatand significant expression, neverwithout the most powerful effects.
Spokento His astonisheddisciples as He walkedon the waves;and as at the
sound, the raging storm instantly subsided, so a flood of peace and joy poured
itself into their hearts (chap. John 6:20; Mark 6:50). Spokento the Samaritan
woman at Jacob's well;and immediately she left her waterpotand became the
first evangelistto the Samaritans (John 4:26-30). Spokenat the bar of the
Sanhedrim; and the conviction that He was the Messiahsmote His judges so
powerfully that it was only by means of the stage trick of rending His clothes
that the High Priestwas able to save Himself from the most painful
embarrassment(Mark 4:62). Spokenhere, and the soldiers fall to the ground.
Spokento His terrified disciples after His resurrection, and the most blessed
results followed(Luke 24:39). A word of unutterable comfort and joy to His
friends, and alarm to His foes.
(W. H. Van Doren.)
As soonthen as He had said unto them, I am He, they went backward.

Life pictures
J. Parker, D. D.
Greatevents develop man's true nature: this incident did Judas's in one
direction, and Christ's in another. In this melancholy scene I behold five
prominent pictures — some of them tinted with the hues of heaven, and others
shaded with the blackness ofhell.
I. A picture of THE SUBLIMEST SELF-POSSESSION.Christdid not retire
into some deeper shade when the sanguinary band entered the garden. Guilt
would have done so, but Innocence walkedforth in conscious purity and
power. Christ was the first to speak — He actually revealedHimself to the
very men who were hired to shed His blood! What produced this holy calm?
1. Notignorance of His true position.
2. Notweariness oflife's scenes andlabours.
3. But conscious innocence.Rectitude smiles at the storm, but there is no
peace to the wicked. Guilt expects to confront a foe wherever it confronts a
human being. Innocence is unsuspecting.
II. A picture of THE DIRECTESTSELF-CRIMINATION. "Theywent
backward." Why?
1. Notbecause destitute of physical resources.
2. Notbecause they had seena Being they did not seek. No apparition startled
their nerves.
3. But because of consciousguilt. The ruffians saw themselves in contrast;
they were embodied wrong, and Christ was embodied right. They felt the
powerof holiness as they had never felt it before, and realized the essential
cowardice ofguilt.
III. A picture of THE NOBLEST SELF-SACRIFICE. He, from whom these
ruffians shrank, could have kept them prostrate.

1. Self-sacrificeis not retaliative. To Christ vengeance belongs — He had the
powerto avenge Himself, but forbore. Littleness demands measure for
measure, but magnanimity promotes the right by patiently enduring the
wrong.
2. Self-sacrificeis sociallybeneficent. Christ kindly said, "if therefore ye seek
Me," &c. He sought no companionship in His suffering. He would tread the
winepress alone!Fellowshipmight mitigate agony, but Christ would have no
mitigation that occasionedpain in others.
IV. A picture of UNINTENTIONALSELF-DEGRADATION."ThenSimon
Peter," &c. Looking at this in the light of mere feeling we must pronounce it
natural. Peter felt his obligations to the Being who was exposedto the most
studied insult, and his soul burned with indignation againstthe degraded
hirelings. Christ, however, gently rebuked him by healing the smitten foe.
This may teachus —
1. That innocence has a sublimer defence than a sword. Innocence cando
without the advocacyof steel. God is with the right, and to battle with
Omnipotence is to be crushed into ruin.
2. That truth is not to be defended by physical weapons. "The weaponsofour
warfare are not carnal." The throne of Truth is establishedon the immovable
basis of eternal Right and infinite Love.
3. That innocence desires not the punishment of individuals. Christ was not
gratified in seeing Malehus smitten. His kingdom was not extended because a
foe was punished. Christ would destroy the erroristby curing the error,
consume the sinner by taking awaythe sin of the world.
V. A picture of INTELLIGENT LOYALTY TO DIVINE PURPOSES."The
cup which My heavenly Father," &c. Learn —
1. That the Divine Being mingles bitter cups. We are not to acceptprosperity
alone as a proof of God's paternity; even adversity may be the best expression
of His Fatherly care and wisdom. God leads into Gethsemane as wellas into
Eden.

2. That men must sometimes drink bitter cups for the goodof society. Christ's
drinking was substitutionary. He drank the cup of death that we might drink
the waterof life. In our little degree we, too, must drain bitter cups, that those
around us may have opportunities of improvement.
3. Happy the man who canconnectthe cup he drinks with His Divine Parent.
Christ did so. He did not regardJudas and his confederates as givers ofthis
cup. Behind the ruffian God may stand. Our business, therefore, is to
ascertainwho is the giver of the cup, and whether it is the rewardof our folly,
or an element in the outworking of the Divine purposes.
4. There is one point most noteworthy, viz., that Judas had no powerto
capture Christ till He had explained His real position. "ShallI not drink it?"
Then Judas, &c. (vers. 11, 12). Then Christ was taken — but up to that
moment they had no power againstHim.
VI. PRACTICAL INFERENCES.
1. That the holiest men may be placed in the most painful position.
2. That Innocence is the best defensive weapon.
3. That societyescapesthrough the sacrifice ofJesus.
(J. Parker, D. D.)
Christ in Gethsemane, -- a picture of Judgment
Family Churchman.
I. WHO WAS HE FROM WHOM THESE MEN FELL BACK IN TERROR?
Jesus.
1. Going as a Lamb to the slaughter.
2. Hereafterto come as the Judge of the men for whom He was about to die.
How marvellous the contrast.

II. WHY DID THESE MEN FALL BACK FROM HIM? Was there not a
feeling of —
1. His personalholiness. How greatly will this be interrupted when He comes
in His glory — the glory of His holiness.
2. His personaldignity. There was always, we may be sure, something in His
look and mien of more than ordinary majesty. The greatpainter in His
picture of Christ leaving the Pretorium has thrown a look of thrilling and
unearthly dignity into the countenance ofthe sorrowfulRedeemer. This is a
greatartist's conception. What was the reality?
3. His Divine Majesty. So greatshall be the splendour of the Saviour that, "the
heavens and the earth shall flee away," and even hide themselves from Him.
4. Terrorof conscience.How shall we meet Him if loaded with guilt.
III. WHO WERE THOSE WHO FELL BACK FROM HIM?
1. Judas. So shall all who have proved recreantto their faith when He says, "I
am He," the long looked-forComerto judgment.
2. Tools ofothers' wickedness(ver. 3).
3. But mark a difference, "Let these go their way," He said of the disciples.
But more perfectly will He then fulfil the prophecy of ver. 9.
(Family Churchman.)
The captive Saviourfreeing His people
C. H. Spurgeon.
(see John 17:12). —
The captive Saviourfreeing His people: —
I. THE INSTRUCTIONS. Note —

1. A sure proof of the willingness of our Lord Jesus Christto give Himself to
suffer for our sins. Christ did not seek a hiding-place in Jerusalem, or
Bethany. If He had chosento wait until the day, the fickle multitude would
have protectedHim. Instead of this, Jesus boldly advanced to the spot where
Judas had planned to betray Him, as calmly as though He had made an
appointment to meet a friend there, and would not be behindhand when he
arrived. He said twice, "Whom seek ye?" He had to revealHimself, or the
lanterns and the torches would not have discoveredHim. He went willingly,
for since a single word made the captors fall to the ground, anotherwould
have sent them into the tomb. There was no poweron earth that could have
bound Him had He been unwilling. He who said, "Let these go their way,"
could have said the same of Himself. There were invisible cords that bound
Him; bonds of covenantengagements,ofHis love to us. Let us take care, then,
that our service ofChrist is a cheerful and a willing one. Let us never come up
to the place of worship merely because ofcustom, &c. Let us never contribute
to the Master's cause as thougha tax-gathererwere wringing from us what we
could ill afford. Let our duty be our delight. His willing sacrifice oughtto
ensure ours.
2. Our Lord's care for His people in the hours of His greatestdisturbance of
mind. That word was intended —(1) To be a preservationfor His immediate
attendants. It is singular that the Jews did not arrest that little band. If they
had done so, where would have been the Christian Church? Why did not the
soldiers capture John? He seems to have gone in and out of the palace without
challenge. Theywere searching for witnesses,why did they not examine Peter
under torture? The Jews did not lack will, for they were gratified when James
was killed, and Peterwas laid in prison — why were they suffered to go
unharmed? Was it not because the Masterhad need of them?(2) A royal
passportto all Christ's people in the way of providence. Fearnot, thou servant
of Christ, thou art immortal till thy work is done. When thou art fit to suffer,
or to die, Christ will not screenthee from so high an honour. It is wonderful in
the lives of some of God's ministers how strikingly they have been preserved
from imminent peril. We cannotread the life of Calvin without being
surprised that he should have been permitted to die peaceably, an honoured
man. It is not less remarkable that Luther should seemas if he had carried a

safe conduct which permitted him to go anywhere. So with John Wickliffe.
Many times his life was not worth a week's purchase. Whenhe was brought
up for trial, it was a very singular circumstance that John of Gaunt should
stand at his side fully armed, proudly covering the godly man with the
prestige of his rank and power. I know not that Gaunt knew the truth, but
vultures, when God has willed it, have protecteddoves, and eagleshave
coveredwith their wings children whom God would save.(3)Mystically
understood the words have a far deepermeaning. The true seizure of Christ
was not by Romans, but by our sins; and the true deliverance was not so much
from Roman weapons as from the penalty of sin. The law of God comes out to
seek us who have violated it, but Jesus puts Himself before the law, and He
says, "Dostthou seek Me? Here I am; but let these, for whom I stood, go their
way." But the text will have its grandestfulfilment at the last. When the
destroying angelshall come, Christ shall stand forth in the front of all the
blood-bought souls that came to trust in His mercy, and He will say to Justice,
"Thou hastsought Me once, and thou hast found all thou canstask of Me.
Then let these go their way." Then shall the greatmanumission take place,
because Christwas bound; then shall the deliverance come, because Christ
slept in the prison-house of the tomb.
3. His saying concerning them.(1) Verbally understood, it could only relate to
the souls of God's people; but here it is takenas though it related to their
bodies. From which I gatherthat we are never wrong in understanding
promises in the largestpossible sense. It is a rule of law that if a man should
get a privilege from the king, that privilege is to be understood in the widest
sense;whereas a punishment, or penalty, is always to be understood in the
narrowestsense. Now whenthe greatKing gives a promise, you may
encompass everything within its range which can possibly come under the
promise, and we may be sure that the Lord will not run back from His word.
The grant of eternal life includes such providential protections and provisions
as shall be necessaryonthe road to heaven. The house is securedfor the sake
of the tenant, and the body because of the soul.(2)It is not in the form of a
promise at all. "Have I lostnone." It relates to the past, but here it is used as a
reasonwhy none should be lost of the present. As Jesus has done in the past,
so will He act in the future.

II. THE SPIRITUAL APPLICATION.
1. Many seek Jesus, but do not know who He is. So that Christ says to them,
"Whom seek ye?" Some here this morning are seeking rest, but they do not
know that Jesus is the rest.
2. Those who seek Christwill find Him, but only because He reveals Himself
to them. These men sought Christ to kill Him, yet He came and said, "I am
He." So He said to the Samaritan woman. Whoeverseeks Jesus, Jesus will
show Himself to them. They did not find Christ with lanterns and torches.
And you may come with a greatmany of your own inventions, but you will not
so find Him. How could you expectto find the sun with a lantern?
3. When Jesus is found, there is always much to be given up. "If ye seek Me,
let these go their way." There are always many things that you will have to let
go if you have Christ, and this is very often the testing point. Men would like
to go to heaven, but they must let go evil occupations, worldly pleasures, self-
righteousness, &c.
(C. H. Spurgeon.)
Let these go their way.
One sufficient for a sacrifice
H. O. Mackey.
When Wishart, the Scotchpreacher, was seizedand imprisoned by Bothwell,
John Knox desired to share his fortunes; but Wishart, who had seenhow
precious a mind and heart lay behind the rugged features of his follower,
would not allow it. "Gang home to your bairns," said he; "one is sufficient for
a sacrifice."He accompaniedBothwellalone, and later on gave his life for a
testimony.
(H. O. Mackey.)

Then Simon Peterhaving a sword, drew it.
The use of force in religion
T. Whitelaw, D. D.
I. UNAVAILING. The Church's feeble instruments can do as little againstthe
world's battalions as Peter's swordcould have done againstthe guardsmen of
Caesar.
II. UNNECESSARYHe who Gould have commanded twelve legions of angels
had no need of Peter's rapier; the cause which is supported by "all powerin
heaven and earth" requires not to be furthered by carnal weapons.
III. UNCHRISTIAN. Peter's actionwas in flagrant opposition to the precept
that Masterhad taught (Matthew 5:39). For the Church to employ force is in
total contradictionto the characterof Christ's kingdom (ver. 36.)
IV. UNREASONABLE. Had Peterbeen able to rescue Christ, that would not
have proved either that he was right or that Christ's assailants were wrong.
"Force is no remedy," and "no argument." So Christ said (ver. 23). Insteadof
resorting to magisterialauthority, the Church should labour to convince and
convert its opponents.
V. UNWISE. Could Peter have delivered Christ, he would have hindered the
Father's purpose. The Church, when she unsheathes the sword, retards rather
than advances the triumph of truth.
VI. UNSAFE. Peter's swordpractice led to his identification, and to the
suspicions and cross-examinations thatbrought about his fall. So when the
Church resorts to violence, she may anticipate danger to herself.
Peter's sword
D. Thomas, D. D.
Three things worthy of notice —

I. AN IMPULSE MANIFESTLYGENEROUS, WRONGLYDIRECTED.
Peterwas prompted, not by greed, ambition, or revenge, but by sympathy
with his Master;a generous desire to protect Him. But this impulse, goodin
itself, was improperly directed; and how much goodfeeling is so still.
1. There is parental affection. How generallyis this employed to the
advancementof a child's temporal good, rather than to his spiritual; to
pamper his appetite rather than to discipline his heart; to make him
independent of labour, rather than to train Him to habits of honest industry.
2. There is religious sympathy. How often is this directed not to making our
own characters so greatand childlike as to be witnessesfor God whereverwe
go, but to formulate and promote theologicaldogmas, andto establishand
nourish littlesects.
3. There is the philanthropic sentiment. This, instead of being directed in
endeavours first to improve the moral heart of humanity, and then working
from the heart to the whole outward life, and from the individual to the race,
is directed to the creationand support of costlymachinery for lopping off
branches from the upas, supplying salves to the ulcers, and whitening the
sepulchres of depravity. No, man can be improved only by first improving his
heart; the fountain must be cleansedbefore the streams canbe pure.
II. A VIOLENCE ENTIRELY DEFENSIVE DIVINELY CONDEMNED.Did
Peterexpect his Masterto say "Welldone?" If so, he was disappointed; for
Christ had only strong words of disapproval (cf. Matthew 26:52). The words
in Matthew may be takenas a prediction or as the law of humanity. If taken
in the former sense, history supplies abundant fulfilment. Nations that have
practisedwar have ultimately been ruined by war. If in the latter sense, we
find instincts in the soul which lead to the revolt. Anger begets anger;love
begets love; and "with what measure ye mete," &c. How could Christ approve
of Peter's deed? It was contrary to the old law, "Thou shalt not kill; and to the
new, that we should return goodfor evil.
III. A RESIGNATION ABSOLUTELYFREE, SUBLIMELY DISPLAYED.
"The cup," &c. The sufferings of the good —

1. Are a "cup," not an ocean. Happiness is an immeasurable sea, while misery
is an exhaustible and exhausting quantity.
2. Are a gift from the Father, and not a curse from the devil. "What Sonis He
whom the Father chastenethnot."
3. Are to be acceptedwith filial resignation.
(D. Thomas, D. D.)
The cup which My Fatherhath given Me.
Christ's cup
T. Manton, D. D.
In Peter's temerity, notice the difference betweenmilitary valour and
Christian fortitude. He that falteredand was blown down by the weak blastof
a damsel's question has now the courage with a single swordto venture on a
whole band of men. Military valour is boisterous, and depends upon the heat
of blood and spirits, and is better for a sudden onsetthan a deliberate trial;
but Christian fortitude depends on the strength of faith, and lies in a meek
subjection to God, and will enable us to endure the greatesttorments rather
than encroachon the consciences ofour duty to God. In the words note —
I. THE NOTION BY WHICH AFFLICTION IS EXPRESSED. In Scripture
we read oral. A cup of consolation(Jeremiah16:7), taken from the Jewish
custom of sending it to mourners or condemned prisoners (Proverbs 31:6, 7;
Amos 2:8).
2. The cup of salvation (Psalm116:13)or of deliverance, usedmore solemnly
in the Temple by the priests, or more privately in the family. Sometimes called
the drink offering of praise, and to which the cup of blessing (1 Corinthians
10:16)has greatrespect.
3. The cup of tribulation (Psalm 11:6; Jeremiah25:15; Psalm75:8). It was to
this that Christ referred here and in His agony.

II. GOD'S ORDERINGOF IT. "Which My Father hath given Me." Christ
mentioned not the malice of His enemies, but the will of God. His hand in
Christ's sufferings is often assertedin Scripture (Isaiah 53:10; Acts 2:23; Acts
4:28) God did not instigate those wickedwretches,yet it was predetermined
by God for the salvation of mankind.
III. CHRIST'S SUBMISSION. "ShallI not drink it." If God puts a bitter cup
into our hand, we must not refuse it; for we have here Christ's example. The
meaning is: The bitter passionwhich the Father hath laid upon Me, shall I not
suffer it patiently?
IV. LESSONS:
1. In all calamities we should look to God (Psalm 39:9; Isaiah38:15).(1)
Nothing falls out without God's particular providence (Lamentations 3:37,
38).(2)All cross issuesand punishment, as well as benefits, come from God
(Isaiah 45:7).
2. It is a greatadvantage to patience when we considerGod, not as an angry
Judge, but as a gracious Father(Hebrews 12:7, 8; 2 Corinthians 6:18).
3. It well becomes His people to endure willingly whateverGod calls them to.
(T. Manton, D. D.)
The cup of suffering
1. It is but a cup; a small matter comparatively, be it what it will. It is not a
sea, a Red Sea, a Dead Sea, forit is not hell; it is light, and but for a moment.
2. It is a cup that is given us. Sufferings are gifts (Philippians 1:29).
3. It is given to us by a Father, who has a father's authority, and does us no
wrong — a father's affections, and means us no hurt.
Christ's cup and ours

M. Henry.
We must pledge Christ in the cup that He drank of.
I.It is but A CUP — a small matter comparatively, be it what it will.
II.It is a cup that is GIVEN US.
III.It is a cup given us by OUR FATHER.
(M. Henry.)
The Father's cup
T. Whitelaw, D. D.
Affliction.
I.PREPARED BYTHE FATHER'S WISDOM.
II.APPOINTED IN THE FATHER'S LOVE.
III.DESIGNED FOR THE FATHER'S CHILD.
IV.ACCEPTED FOR THE FATHER'S SAKE.
All sorrows simultaneouslypresentto the mind of Christ
N. Hall, LL. B.
All these approaching agonies were simultaneouslypresent to the Saviour's
mind. To us sorrows come separately. We canbear, one by one, trials which,
coming all at once, would be overwhelming. If we can anticipate a few, others
are mercifully concealedfrom our wisestcalculations orsaddestforebodings.
Looking backward, we wonder how we passedthrough such difficulties. One
reasonis that they did not, and could not, occurtogether. The path must have
led us quite through the morass before it climbed the precipice; must have

guided acrossthe burning sand before it reachedthe roaring torrent. In His
case allthe distresses ofthe future were piled togetherto appal His soul. The
waterof the lake, which in its gradual descentby its torrent-outflow, rolls
harmlessly along the well-guardedchannels, will if bursting forth in sudden
flood, strain to the utmost, or sweepaway, the strongestbarrier. No wonder
that the human nature of Christ was in agony! Besides, ourfear for the future
is more or less mitigated by hope. What we dread most may not come to pass.
Something may intervene to divert the peril. The dark cloud may disperse
without breaking over us. Or the reality may prove far less injurious than the
fear. But in the agonyof our Lord all the foreboding was certain to be
verified. His prescience was allcomprehensive, distinct, and certain.
Therefore His suffering was unexampled. "Beholdand see if there be any
sorrow like unto My sorrow."
(N. Hall, LL. B.)
Christ's agonyarising from His purity
N. Hall, LL. B.
In the case ofthis Sufferer, Divine purity was incarnated in a frail human
body, which had come into close contactwith sin. Absolute perfection was
brought near to absolute depravity in its blackestphase — the approaching
murder of the Just One, revealing intense hatred of goodness,cruelrepulse of
love, resolute rebellion againstGod. As a person in perfect health might be
shockedwhenbrought into a crowdedfever or small-pox ward, when the
habitual attendants, accustomedto the signs of sicknessand the foetid air,
might not suffer; as one coming out of the bright sunshine into a darkened
room feels it to be blackness,while those dwelling there cansee around them;
as a virtuous woman would shrink with revulsion from the talk and the
conduct of the utterly fallen and shameless — far more must the absolute
Perfectionof Divine holiness be in agonywhen brought face to face with
deadliestdepravity. Besides this, Divine love was brought into the presence of
human misery. The holy God, hating sin, was the merciful God, loving the

sinner; and therefore grieved .becauseofthe evils sin was bringing on its
victims.
(N. Hall, LL. B.)
Then the band... took Jesus and bound Him.
The bound Christ triumphant
N. W. Wells.
They bound Him only as to His hands, for they led — not carried, nor
dragged— Him to the high priest. Those hands were the hands indeed of the
Nazarene that had held the hammer and the chiseland the plane; but they
were also the hands of the Christ that had been laid upon the sick to heal
them; that had touched the bier on which the widow's sonwas being borne to
his burial; that had takenhold upon the hand of Jairius's daughter and raised
her to life; that had been laid upon the eyes of the blind to impart sight to
them; that had touched the tongue of the dumb and restoredto it its speech;
that had blessedlittle children; that, but even now had been placed upon the
wound of an enemy to heal it; that this very day should be nailed for their
advantage to the bitter cross — hands full of mercy. Note —
I. CHRIST'S VOLUNTARY REPRESSION OF POSSESSEDPOWER. His
enemies had often soughtto take Him. They had even had Him in their hands
— had been about to eastHim over the brow of the hill; but with perfect ease
He had passedthrough the midst of them and escaped. One wordfrom His
lips had just driven them back affrighted. One petition breathed in the ear of
the Fatherwould have brought to His aid "more than twelve legions of
angels." Thesebound hands, then, teachthe hollowness ofthe sentiment that
"self-preservationis the first law of life." Self-renunciation is life's supreme
law. Jesus saw before Him enemies. His law was, Love your enemies;and the
law of His lips was the law of His life. He knew that hostility was conquerable,
not by might, but by love. And so He offered no hindrance. Like the mighty
Judge of Israel, He could without effort have snapped the cords that held
Him. He would not. These His enemies were ignorantly the ministers of His to

do His service, binding the sacrifice with cords, by whose death the world was
to have life.
II. THE PERMITTEDTRIUMPHOF EVIL IS TEMPORARYAND BUT
THE OPENING OF THE DOOR FOR A WIDER GOOD.
1. The triumph of the enemies of Christ seemedcomplete. Little thought this
rabble, as they clamoured for the death of this prisoner, that when those
hands should be unbound to be nailed to the cross, there would be an eternal
unbinding of that truth which was to plunge the swordinto the heart of
Judaism. The binding of those hands was the accumulationof power within
them. The bound Jesus was mightier than the unbound. Hearts that have not
been touched by the words that He spoke, are brokento see Him led as a lamb
to the slaughter.
2. Looking out upon the woful evils which ravage earth — physical,
intellectual, moral; diseases, superstitions, sins — one canscarce forbearto
cry: Are the hands to which all powerin heaven and on earth is committed
still bound? But ever cometh the answer, "WhatI do thou knowestnot now,"
&c. And "we trust that, somehow, goodwill be the final goalof ill."
III. A MINORITY, WHILE SUBJECTEDTO APPARENT DEFEAT,MAY
CONTAIN THE PROMISE AND THE POTENCYOF VICTORY. The voice
of a majority is not of necessitythe voice of God. Mere might does not
constitute right. There, in the Garden of Gethsemane, 1800years since, stood
One againsta crowd— againstthe world. With Him there was one thing
which was not with them: not merely the conviction — for doubtless they had
their convictions, as have all majorities — but the absolute knowledge thatHe
was in harmony with the will of God. They were clamorous for political
expediency and for the rights of their religion; He was silent for love. Jesus
proclaimed the truth throughout His public life, and stoodto it there in the
garden — One againstmany — that the basis, the only true basis of the social
structure, is self-renouncing love. True, His was not an enviable position
regardedhumanwise. But one with God is not merely a majority, but victory;
which is not measurable by immediate results, but by the fruitage of eternity.
(N. W. Wells.)

The ecclesiasticaltrial of Jesus
T. Whitelaw, D. D.
(text and vers. 19-24):—
I. THE PRISONER:Jesus.
1. The dignity pertaining to Him.
(1)An innocent man.
(2)A religious teacher.
(3)A philanthropic citizen.
(4)A patient sufferer.
(5)Incarnate God.
2. The indignity put upon Him.
(1)Seizedby those He had befriended.
(2)Bound by those He desired to liberate.
(3)Led awayas a criminal by those who were themselves transgressors.
(4)Placedat the bar of one who should have been His advocate rather than
His judge.
II. THE JUDGE. Annas or Caiaphas.
1. Head of the State, the high priest ought to have protectedthe interests of
Jesus, as a member thereof; and, above all, ought to have dispensedjustice
and right judgment.
2. Holder of a sacredoffice, he ought to have been incapable of violating the
claims of either truth or right.

3. Vicegerentof Jehovah, he ought to have stood forth the champion of God's
law.
III. THE EXAMINATION.
1. Its character. Preliminary, followedby a second(ver. 24;Matthew 26:57;
Mark 14:53) and a third (Luke 22:66). The first was the practical, the second
the potential, the third the actualand formal decisionthat sentence of death
should be passedjudicially upon Him. That of Annas was the authoritative
praejudicium; that of Caiaphas, the real determination; that of the entire
Sanhedrim at daybreak, the final ratification.
2. Its object. To entrap Christ into admissions which might afterwards be
used againstHim.
3. Its course.
(1)The crafty question (ver. 19).
(2)The prudent answer(ver. 20).
(3)The undeserved blow (ver, 23).
(4)The gentle response (ver. 23).
IV. THE VERDICT.
1. Symbolized; by replacing the fetters, which had probably been removed
during the trial.
2. Interpreted. Equivalent to an intimation that Annas regardedJesus as a
dangerous character, anuncomfortable person for unscrupulous schemers to
bare in their path, and, therefore, as one who had better be removed. It was so
understood by Caiaphas.
3. Pronounced. Afterwards to the court of Caiaphas, and againin a full
meeting of the Sanhedrim. Lessons:
1. The unspeakable condescensionofChrist.
2. The infinite meekness ofChrist.

3. The unflinching boldness of Christ.
Phases ofa corrupt government in its endeavours to crush the light
D. Thomas, D. D.
Why did the government of Judaea plot for Christ's destruction?
1. Was there anything in His genealogyto accountfor it? No! He was one of
their own race, descendedfrom the most illustrious Hebrews.
2. Was there anything in His appearance? Certainlythere was nothing
repulsive in the fairest of the children of men.
3. It was because He was the embodiment and Advocate of Right — right
betweenman and man, and man and God. The government was wrong to its
very core. The right flashed upon its corrupt heart as sunbeams on diseased
eyes. Hence as with all corrupt government they would put an end to it.
I. BY THE EMPLOYMENT OF HIRELINGS (ver. 12). There are under all
governments multitudes so dead to the sense of justice and the instincts of
manhood, that they are ready at any hour to sell themselves to services the
most disreputable. These are the ready tools of despots.
II. IS THE NAME OF LAW (ver. 13). The greatestcrimes have been
perpetrated under the sanctionof justice, "We have a law, and by our law He
ought to die." Despots saythat "law and order" must be respected. But no; if
your law and order are built on moral falsehood, treadthem in the dust. The
progress ofthe world requires this. The heroes ofunperishable renown have
given themselves to this work. What is wrong in morals cannever be right in
government.
III. UNDER THE PRETEXT OF A MISERABLE EXPEDIENCY(ver. 14).
In relation to that "counsel," note —

1. That it was apparently adapted to the end. Christ was alienating the people
from the institutions of the country and shaking their faith in the authorities.
The most effective plan for terminating the mischief seemedto be to put Him
to death.
2. Though seeminglyadapted to the end it was radically wrong in principle.
The fitness of a measure to an end does not make it right. The only standard
of right is God's will, and Christ had not contravenedthat.
3. Their policy being radically wrong, was ultimately ruinous. It hastenedthe
flight of the Roman eagle. Eternalprinciple is the only pillar to guide short-
sighted creatures. Letgovernments be warned by the policy of Caiaphas.
(D. Thomas, D. D.)
Annas and Caiaphas
C. Stanford, D. D.
That there should have been two high priests needs explanation. One of these
was a famous man whose name was "Merciful." (Hebrews Chanan, here
representedin a shortened form by the Gr. Annas). "Merciful" had once been
the high priest according to Jewishlaw;but, more than twenty years before,
Valerius Gratus, Pilate's predecessor, had put him out of office, and had put
into it a nominee of his own. In the creedof every true Israelite this act was
null. The law of God ordained that whoeverwas high priest was so for life;
and a man could no more have two high priests at one time than he could have
two fathers; therefore, "Merciful" was, in the sight of the orthodox, a great
and sacredpersonage. More than this, we have reasonto think that while his
son-in-law held the post of high priest by the grace ofthe Emperor, he himself
was by the same grace his sagan, ordeputy; and this was an office so august
that the person who held it might, on urgent occasions,go into "the Holy of
Holies." He even receivedthe appellationof high priest. So Luke uses the
expression, "Annas and Caiaphas being the high priests;" the one being so de
jure, the other de facto. It is easyto understand how the senior was virtually
the primate, and how he would naturally keephis officialresidence in the high

priest's palace, onone side of its vast quadrangle. " Merciful" was an old man
of seventy. While the Jews regardedhim as a potent force in their national
affairs, he was also eminently acceptable to the Romans, for he was a priest
who was touched with no inconvenient convictions;he was also a capitalist,
willing to oblige a needy nobleman with a loan on fair terms; in him, too, they
had a gentlemanand a man of the world to dealwith; he was cool, politic, and
safe;altogether, in the judgment both of Jews and Gentiles, "Merciful" was
just then, probably, the first man in all Jerusalem. Leaders of history know
that persons who have most reverence for the priestly office have sometimes
less than the leastreverence for some particular priest. It was so here.
"Merciful" was detested. In the popular opinion, his nature belied his name.
"Callthat man 'Merciful!'" it was thought, "you might as well speak of a
merciful 'viper;'" and "viper" seems to have become his common cognomen.
When he passedalong the road in his palanquin, here and there a citizen
might crouch down to the dust before him as if in speechlessworship, but
would be likely to mutter under his breath, "Viper!" Subtle, deadly, gliding,
tortuous, noiselessas the snake slipping along through the evening grass, and
sometimes able to wait with wickedpatience for his prey — thus we picture
this "Merciful." The first old priest who saw Jesus in this world said of Him,
as He lay across His mother's arms, "Lord, now lettest Thou Thy servant
depart in peace,"&c. Now anotherold priest looks on Him, but with cold,
steelyeyes that glitter and stab. The meaning of "Caiaphas, the name of this
younger and more active representative of the sacerdotalparty, is uncertain;
but there is no uncertainty as to what manner of man he was. As to his
theology, he was doubtless consideredto be "liberal," or "broad;" for he
"believedin neither angel nor spirit," and smiled at the doctrine of "a
resurrection." Ostensibly, he was first of the priests, yet he cared more to
work out problems in political mathematics than to ponder "the things into
which angels desire to look." Although in every respectof the same party as
the other priest, he was altogetherdifferent from him in his natural calibre,
He wore no mask, he simulated no gentleness;but lookedlike the man he was,
hard, bold, and unscrupulous. He was an intense Jew, and was ever on the
watchto cross the plans of Pilate, but was also ever on the watchto avoid
whatevermight disturb safe relations with the Roman government.

(C. Stanford, D. D.)
Jesus before an iniquitous and incompetent tribunal
G. J. Brown, M. A.
Before this judge is brought, not to be judged but to be condemned, the Judge
of quick and dead, by an ungrateful and passionate people. The faintest
parallel to this may be found in the case ofthose mutinous rebels of India,
who in their blind rage and unreasoning fury, in their recklessfrenzy and
fanaticism, arraigned before them in mock trial one of their own judges, one
of the best and noblest of those who come from a better land to sojourn a
while in that less favoured country; one who spent his strength in doing good,
and was knownas the friend of the native; and who moreovermight have
escaped, only that, hero that he was, he refused to quit the post of duty. And
they took him, that greatand goodman, and hangedhim, the upright judge,
in front of his own house, whence he had so often dispensed justice and mercy.
This was the return they made — the base and barbarous return — "him they
slew, and hanged on a tree."
(G. J. Brown, M. A.)
Jesus judged
C. Stanford, D. D.
For blind men to be fair critics of Turner, for bats to be fair critics of
sunshine, for worms to be fair critics of the open air, would be more
conceivable than the possibility of men like these being fair judges of Jesus!
How could such sinners understand the Holy One of God? Besides their
unfairness from natural unfitness, there was unfairness from the factthat
they were desperate conspirators, plotting againstHis life.
(C. Stanford, D. D.)

High priest that year
S. S. Times.
This expressionused to be consideredby commentators as proving that the
Romans had made the high-priesthood an annual office:which we know to be
contrary to the fact. In later years the true explanation has been hit upon
which considers that "that year" denotes a memorable time, which
distinguished the high-priesthood of Caiaphas among other terms held by
other persons. That this is an old and an Oriental peculiarity of expression,
and that the later explanation is the true one, appears from a parallel in the
apocryphal book of Susanna (Sus. 1:5). These wickedelders were not judges
of the people for that month only, but had been so for a long time: but they
were the judges in the month which was signaledby the putting away of
corruption, the vindication of Daniel as an upright and inspired judge, and by
the rescue ofthe innocent from deadly calumny. So Caiaphas was the high-
priest when that memorable year came round in which the one sacrifice for
sin, for all time, was performed.
(S. S. Times.)
COMMENTARIES
Ellicott's Commentary for English Readers
(12) Then the band and the captain and officers of the Jews.—Astopshould
be placed after “captain.” The “band and the captain” were the Roman
cohort (comp. Note on John 18:3) and their tribune (Chiliarch; comp. Mark
6:21). The “officers ofthe Jews” were, as before, the Temple servants (see
above, John 18:3), and the apparitors of the Sanhedrin.
Took Jesus,and bound him.—Comp. Notes on Matthew 26:50;Matthew 27:2.

BensonCommentary
John 18:12-13. Thenthe band, &c. — To whom Jesus, without any opposition,
surrendered himself; took and bound him — Foolishlysupposing, that he
might attempt to make his escape. And led him awayto Annas — Annas had
been high-priest before his son-in-law Caiaphas. And though he had for some
time resignedthat office, yet they paid so much regardto his age and
experience, that they brought Christ to him first. But we do not read of any
thing remarkable which passedatthe house of Annas, for which reasonhis
being carried thither is omitted by the other evangelists.
Matthew Henry's Concise Commentary
18:1-12 Sin began in the gardenof Eden, there the curse was pronounced,
there the Redeemerwas promised; and in a gardenthat promised Seed
entered into conflictwith the old serpent. Christ was buried also in a garden.
Let us, when we walk in our gardens, take occasionfrom thence to mediate on
Christ's sufferings in a garden. Our Lord Jesus, knowing all things that
should come upon him, went forth and asked, Whom seek ye? When the
people would have forced him to a crown, he withdrew, ch.
Barnes'Notes on the Bible
See Matthew 26:50.
Jamieson-Fausset-BrownBible Commentary
12. Then the band … took Jesus—butnot till He had made them feelthat "no
man took His life from Him, but that He laid it down of Himself."
Matthew Poole's Commentary
As is usual for officers to do with ordinary malefactors whichare great
criminals; they put no difference betweenChrist and the most villanous
thieves and murderers. There are many conjectures why Christ was first led
to Annas, whereas Caiaphas was the high priest that year, not Annas (as the
next words tell us); but it is uncertain whether it was because his house was
very near, and in the way to Caiaphas’s house, orthat he lived in the same
house with his sonin law; or out of an honour and respectto him, being the

high priest’s father, or to please the old man’s peevish eyes with such a sight,
or by this means to draw Annas to the trial of Christ, or because he had had a
more than ordinary hand about the apprehending him, or to take direction
from him what to do: we cannot give a certainaccountwhy they used this
method; we are only certain they did it, and that they did not carry him
before him as high priest; for the next words tell us ...( see John 18:13).
Gill's Exposition of the Entire Bible
Which Judas received, and which came along with him, John 18:3. When
Jesus had rebuked Peter, and healedthe servant's ear, and showedsuch a
willingness to surrender himself to them;
they took Jesus and bound him. This they did, partly for safetyand security,
he having severaltimes escapedfrom them; and partly for contempt, and by
way of reproach, using him as they would do the vilest of malefactors:and this
was submitted to by Christ, that his people might be loosedfrom the cords of
sin, be delivered from the captivity of Satan, and be freed from the bondage of
the law;hereby the types of him were fulfilled, as the binding of Isaac, when
his father was going to offer him up, and the binding of the sacrifice with
cords to the horns of the altar: who that has read the ceremonies ofthe sheaf
of the firstfruits, but must callthem to mind, upon reading this accountof the
apprehension and binding of Christ, and leading him to the high priest? This
sheafwas fetched from places the nearestto Jerusalem, particularly from the
fields of Kidron: the manner was this (i):
"the messengersofthe sanhedrim went out (from Jerusalem)on the evening
of the feastday (the sixteenth of Nisan, and overthe brook Kidron to the
adjacentfields), and bound the standing corn in bundles, that it might be the
easierreaped;and all the neighbouring cities gatheredtogetherthere, that it
might be reapedin greatpomp; and when it was dark, one (of the reapers)
says to them, is the sun set? they say, yes; and again, is the sun set? they say,
yes: with this sickle (shall I reap?)they say, yes;again, with this sickle (shall I
reap?) they say, yes;in this basket(shall I put it?) they say, yes;again, in this
basket(shall I put it?) they say, yes; if on the sabbath day he says to them, is
this sabbath day? they say, yes; again, is this sabbath day? they say, yes; (it

was sabbath day this year;) Shall I reap? they sayto him reap, shall I reap?
they say to him reap; three times upon everything; then they reap it, and put
it into the baskets, and, bring it to the court, where they dry it at the fire.''
Whoeverreads this, will easilyobserve a likeness:the messengers ofthe great
sanhedrim go to the fields of Kidron, in the evening, with their sickles and
baskets;bind the standing corn; questions and answers pass betweenthem
and the people before they reap; and when they have done, they bring the
sheafin their basketto the court, to be dried at the fire. So the officers of the
high priest, with others, pass over the brook Kidron, with lanterns, torches,
and weapons;in the night go into a garden; there apprehend Jesus;questions
and answers pass betweenthem there; then they lay hold on him, bind him,
and bring him to the high, priest.
(i) Misn. Menachot, c. 10. sect. 2, 3, 4.
Geneva Study Bible
Then the band and the captain and officers of the Jews took Jesus, andbound
him,
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 18:12-14. Οὖν]Since no further attempt at resistance daredbe made. In
the complete statement:the cohort and the tribune (ὁ χιλίαρχος τῆς σπείρης,
Acts 21:31), and the servants, any specialdesign(Luthardt: the previous
occurrence, John18:6, had for its result that now all helped, in order to secure
Him) is not to be supposed, since ἡ σπείρα, κ.τ.λ., is the subject not merely of
συνέλαβον and ἔδησαν, but also of ἀπήγαγον. Tholuck’s remark, however, is
erroneous:that the soldiers had now first again(?) united with the Jewish
watch.
συνέλαβον, κ.τ.λ.]A non-essentialvariation from Matthew 26:50, where the
capture takes place before the attempt at defence made on Peter’s part. For
ἔδησαν, see onMatthew 27:2.

On Annas, see on Luke 3:1-2. To him, which circumstance the Synoptics pass
over, Jesus was atfirst (πρῶτον) brought, before He was conductedto the
actualhigh priest, Caiaphas (John 18:24). An extrajudicial preliminary
examination had first to be gone through. And Annas had been selectedfor
this purpose because he was father-in-law of the actualhigh priest (ἦν γὰρ
πενθερὸς, κ.τ.λ.);thus they believed it to be most certainthat he would act
beforehand[209]for his son-in-law, who then had to conduct the proper
judicial process in the Sanhedrin, with sufficient care for the objectin view.
Ewald’s assumption (Gesch. Chr. p. 562), that Annas was at that time invested
with the office of superior judicial examiner (‫יִּד‬ ִּ‫בי‬ ִּ ‫י‬‫,)ת‬ does not correspond
to the fundamental statement of John, which merely adduces the relation of
father-in-law; and therefore, also, we are not to saywith Wieselerand others
(see also Lichtenstein, p. 418 f.), that Annas was president, Caiaphas vice-
president of the Sanhedrin; or that the former still passedas the proper and
legitimate high priest (Lange); or even that John conceivedof an annual
exchange of office betweenAnnas and Caiaphas (Scholten;comp. on John
11:49). Quite arbitrarily, further, do others suppose:the house of Annas lay
near to the gate (Augustine, Grotius, and many), or: Jesus was led, as in
triumph, first to Annas (Chrysostom, Theophylact, and severalothers).
John 18:14 points back to John 11:50, on accountof the prophetic nature of
the saying, which had now come so near its fulfilment. Hence also the
significant τοῦ ἐνιαυτοῦ ἐκείνου is repeated.
[209]Comp. Steinmeyer, Leidensgesch. p. 115 f.
Expositor's Greek Testament
John 18:12. Ἡ οὖν σπεῖρα … αὐτόν. The Roman soldiers, ἡ σπεῖρα, under the
orders of their Chiliarch (Tribune, Colonel), abetted the officers of the
Sanhedrim, ὑπηρέται τῶν Ἰουδαίων, in the apprehensionof Jesus. As a

matter of course and following the universal practice ἔδησαν αὐτόν, “they
bound Him,” with His hands shackledbehind His back.
Cambridge Bible for Schools andColleges
12–27.The Jewishor EcclesiasticalTrial
12. Then the band, and the captain] Therefore (John 18:3) the band &c.,
because ofthis violent attempt at resistance. The captainor chiliarch is the
tribune or chief officer of the Roman cohort. The representations of the
hierarchy to the Romans are confirmed by S. Peter’s act:Jesus the Nazarene
is a dangerous characterwho stirs up His followers to rebellion; He must be
properly securedand bound. Perhaps also their falling to the ground on
meeting Him impressedthem with the, necessityofusing the utmost caution,
as with a powerful magician. The whole force is required to secure Him.
Pulpit Commentary
Verses 12-27. -
(2) The preliminary examination before Annas, interwoven with the weakness
and treacheryof Peter. This passagedescribes the first steps takenby the
enemies of our Lord to conduct the examination which was to issue in a
judicial murder, and therefore to provide the basis on which the charge might
be laid before Pilate and that Romancourt, which alone could carry into
executionthe malicious conclusionon which they had alreadyresolved.
Moreover, tiffs passageis interwoven with the melancholy record of the fall of
Peter. There are grave difficulties in the passage,which have led to harsh
judgment on the narrative itself and on its generaltruthful ness. Keim almost
angrily dismisses it, and Strauss endeavors to show that it is incompatible with
the synoptic narrative; while Renan, on the other hand, sees in it numerous
lifelike touches and greatcircumstantial value. The prima facie objection is
that John describes a preliminary examination before Annas, whom he
confounds with the high priest, and says nothing of the judicial trial before the

Sanhedrin under the presidencyof Caiaphas. Baurand Strauss supposedthat
the author did this in order to exaggeratethe guilt of the Jews by doubling
their unbelief, and aggravating their offence by making two high priests
rather than one condemn their Messiah. In reply to this we have simply to say
that John, though he shows the animus of both these notorious men, does not
mention the judicial condemnation pronounced by either (see Weiss, 3:334,
Eng. trans.). The omissionof the sublime answerof our Lord to the challenge
of Caiaphas and others (Matthew 26:62, etc.; Luke 22:67, etc.;Mark 14:68,
70) is surely profoundly contradictory to the supposed theologicalpurpose of
the writer; and we can only accountfor its omissionon the ground that the
synoptic tradition had made it widely known, and that that tradition still
needed correctionby the record of important supplementary matter. Some
harmonists have endeavoredto transpose Ver. 24 into close proximity with
Ver. 13, or to give, as the Authorized Version does, a pluperfect meaning to
ἀπέστειλε of Ver. 24, the effectof which is to make the two examinations
virtually one, but one from which John leaves out the most striking features.
This is supposedto be necessitatedby the Vers. 19-23, where the "high priest"
is said to have interrogatedJesus. Moreover, the supposition of there being a
considerable space in the city betweenthe house of Annas and the palace of
the high priest Caiaphas renders the harmony of the narratives touching the
denials of Peterinextricably confused, seeing that, according to the synoptic
narrative, they occurredin the court of Caiaphas, while in John they
apparently were made in the court of Annas. This difficulty is entirely met by
the natural suppositions arising out of the relations of these two men. Annas
(Hanan, Ananias, Ananus) was a man of greatcapacity and exclusiveness,
chargedwith fiery passions and bitter hatred of the Pharisaic party. He was
appointed high priest in A.D. , by Quirinus, Governorof Syria; in A.D. he was
compelled to retire in favor of his son Ishmael. After him followed Eleazar,
and in A.D. JosephCaiaphas, his son-in-law, was appointed, and this man
held the office till A.D. . Three other sons of Annas held the like position, and
it was during the high priesthood of one bearing his father's name (Ananus)
that James the Just was cruelly murdered (Josephus, 'Ant.,' 20:08. 1). The
influence of the old priest throughout the entire period coveredby New
Testamentnarrative was very great. Luke (Luke 3:2) speaks ofAnnas and
Caiaphas as high priests, and Annas is again in Acts 4:6 spokenof as high

priest. John never speaks ofhim as "high priest," unless he must be held to do
so in this passage. Our most thoughtful commentators differ on the point
whether John does not so designate him (Ver. 19), adopting the well-known
usage of Luke, which gave him the title of high priest. The evangelic narrative
reveals, however, quite enough to explain that he may have been at the heart
of the antagonismto Jesus, have aided Caiaphas with his suggestions, and
consentedto conduct a preliminary midnight investigation which would give
at leasta semblance of legalsanctionto the condemnation, which, between
them, they would be able to secure as soonas the day dawned. In tract
'Sanhedrin,' Mishna, John 4:1 and John 5:5, we learn that, though an
acquittal of a prisoner or accusedpersonmight be pronounced on the day of
trial, yet a capital sentence must be delayed till the following day. As this trial
must be brought at once to a termination, such an investigationas that which
John describes would furnish the necessaryvalidity. Moreover, some hours
must have elapsedbefore the Sanhedrim under the legalsuperintendence of
Caiaphas, couldhave assembled. Now, the domestic relation of Annas and
Caiaphas would make it highly probable that the hall of the Sanhedrin and
the house of Annas were on different sides of the same greatcourt of the
palace, and that one court, αὐλή, sufficedfor both. With these preliminaries,
let us proceedwith the narrative as given by John. The frivolous supposition
of Thoma, that the author of this Gospelwas playing upon the idea of the
beast(Judas) and the false prophet, and on the five brothers of the rich man
of Luke's parable, is allowedto disfigure this writer's treatment of the
introduction of the part takenby Hanan, or Annas, in the Passion-tragedy.
Verses 12-14. -Οϋν, Therefore - i.e. since no further resistance was made by
Jesus - the band (or cohort), which here takes the lead, and the captain of it,
and the officers of the Jews in association with eachother, took Jesus, and
bound him, as sign that he was their prisoner, and to prevent escape until he
should be in safe keeping. It is probable that the binding process was repeated
by Annas and againby Caiaphas (Ver. 24 and Matthew 27:2), implying that
during judicial examination the cordage was takenoff, and reimposed when
the accusedwas sentfrom one court to another; or else that additional bonds
were placed upon him, for the sake either of greatersecurityor of inflicting
indignity. Christ, by accepting the indignity publicly, yielded his holy will,
confessing the supreme ordinance of the Fatheras to the method in which he

would now glorify him. And they led (him) to Annas first. The mention of the
word "first" shows that John discriminated betweenthe two legalprocesses,
the first being a preliminary examination of the accused, withthe view of
extracting from him some matter which should furnish the priests with
definite charges, andto make a show of partial conformity with the customs of
their own jurisprudence. He was father-in-law of Caiaphas, who was high
priest that same year. John's reiteration of this statement (see John11:49 and
note) shows that he was in no ignorance of the custom and principle of high-
priestly succession, which the Romans had treated so arbitrarily. "That same
year" was the awful year in which the Christ was sacrificedto the willful
ignorance, malice, and unbelief of the Jews. Now Caiaphaswas he who
counseledthe Jews that it was expedient that one man should die for the
people (see John11:50, 51); and while John leaves no doubt who is the virtual
high priest, he calls attention to the fact that Jesus had no justice or mercy to
expectfrom the decisionof his judge, and also reminds his readers once more
of the significance ofevery step in this tragedy.
Vincent's Word Studies
The captain (χιλίαρχος)
See on Mark 6:21, and see on centurion, Luke 7:2.
Took (συνέλαβον)
Rev., better, seized. It is the technicalword for arresting. Literally, took with
them, of which there is a suggestionin the modern policeman's phrase, go
along with me. Compare Luke 22:54.
END OF BIBLEHUB RESOURCES
John 18:1-12 – Jesus is Arrested
Summary

The forces ofthe world come to arrestJesus in the garden, yet he overpowers
them with the name of God. Jesus also makes clearthat he uses his powerto
save others and not to save himself.
Analysis
John’s accountof the arrest of Jesus differs from those in the other Gospels.
The others tell of Jesus praying an anguishedprayer, but in John’s Gospelthe
prayer was made at the Last Supper and concernedhis glory and the future of
his disciples (John 17). In the other Gospels Judas shows the soldiers whom to
arrestby giving Jesus a kiss, but in John’s GospelJesus steps forwardand
identifies himself. Jesus takesthe lead throughout the scene.
Both Jewishpolice and a detachment of Roman soldiers come to arrestJesus
(18:3). In John’s Gospelthe opposition to Jesus comes from “the world,” both
Jewishand Gentile. Jesus’captors come with the latestnight-fighting
equipment, including lanterns, torches, and weapons. Yetin this encounter
Jesus overpowers these agents ofthe world with the name of God. He
repeatedly tells them “I am” (18:5, 6, 8). Although some translations
paraphrase this to read “I am he,” there are only two words in Greek:“ego
eimi” or “I am,” which recallthe traditional name of God (Exodus 3:14).
Although the forces of the world seem to have the upper hand, they are the
ones who fall to the ground when Jesus speaksthe “I am.” It is clearthat in
this conflict Jesus has the superior power, which comes from God. Jesus’
opponents may have authority from both the highestlevels of Jewishand
Roman administration, and yet Jesus is the only one who gives an order in this
scene. He says, “If you are looking for me, let these men go” (18:8). God’s
authority is the superior authority.
John’s accountof the arrest shows that Jesus has power from God, and yet
Jesus uses it for the sake ofothers, not for himself. He keeps his captors at bay
long enough to secure the release ofhis disciples, but then his foes bind him
and take him away for a trial and execution. Jesus’actions show that divine
poweris rightly exercisedthrough self-sacrifice. And this way of exercising
powerwill culminate in crucifixion, where Jesus uses his God-given authority
to lay down his life for others.

Jesus was arrested

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