EXPLANATORY AND CRITICAL NOTES
John 18:1. Went forth.—From the part of the suburbs where the discourse from John 14:31 had been spoken, and the intercessory prayer offered. The brook Cedron (τοῦ Κεδρών, Kidron, Heb. קִדְרוֹן, the dark stream: 2 Samuel 15:23, etc.).—It was a winter torrent, χείμαῤῥος. The wady is dry after the winter and spring rains. It separates Jerusalem on the East from the Mount of Olives and Scopus, flows South-East by Mar-Saba, and enters the Dead Sea. A garden (see Matthew 26:36, etc.).—Josephus mentions that such gardens were numerous in his time near Jerusalem. There is no reason for doubting that the site now pointed out as corresponding with Gethsemane is at or near it. The present enclosure has been held sacred since Constantine’s time. It was called (Heb.) נַּת־שְׁמָנֵי (Gath-Shimanai) = an oil-press. It was an olive garden. In the garden of delights (Eden) the first Adam, through listening to the foe of God and man, and through disobedience to the divine will, brought misery on himself and all men. In Gethsemane the Second Adam, by His willing obedience to His Father, became perfected through sufferings, and conquered the subtle foe.
John 18:3. A band of soldiers and officers.—The band (τὴν σπεῖραν)—i.e. part of the Roman garrison. Probably it was a detachment, but under one of the chief officers of the legion. The officers (ὑπηρέται), members of the Jewish temple guard. Jews and Gentiles alike were gathered against the Lord and His Christ. But how impotent their endeavours to hinder the eternal purpose (Matthew 26:53; Acts 4:26-28)!
John 18:4. Knowing, etc.—Conscious of the purpose and end of His mission, which was even in these untoward events being accomplished. Whom seek ye?—Probably the officers did not recognise Jesus in the uncertain light; or both they and the soldiers were not sufficiently acquainted with His appearance to be certain. It was now most likely that Judas gave the preconcerted signal and betrayed His Master with a kiss (Mark 14:45).
John 18:9. That the saying, etc. (John 17:12).—This was one of many ways in which the prayer of our Lord was to be fulfilled in the experience of the disciples. The Lord guards His people in their temporal as in their spiritual life.
John 18:10. Then Simon Peter, etc.—Here we have a touch of the eye-witness. Not only does St. John know that it was Peter who thus rashly but boldly used his sword—one against many—to defend his Master, but also who was the temporary victim of his onslaught. The Synoptists, in regard to this part of the narrative, show their independence as historians. They seem to place the binding of Jesus before Peter’s onslaught. But there is no contradiction. It would be the laying hold of, and beginning to bind Jesus that excited Peter to draw his sword. This onslaught deterred the civilian “soldiers”; and then the band and the high officer, who accompanied the soldiers, completed the operation.
John 18:13. To Annas first.—Although not the actual high priest, he had great power with the priestly party and Sanhedrin. He probably occupied part of the high priest’s palace with his son-in-law Caiaphas, or at least a contiguous dwelling. John here mentions a preliminary investigation which took place apparently before both Annas and Caiaphas in the palace of the latter. This is not the trial before the Sanhedrin recorded by the Synoptists. The preliminary examination could effect nothing definite, but it might have led, Annas and Caiaphas to endeavour to formulate some definite accusation against Jesus before the Sanhedrin; for as yet they had nothing to lay to His charge. Moreover it seems from the high priest’s question in John 18:19, about Christ’s disciples, that they were endeavouring to find out how many of the chief rulers, etc. (John 12:42), believed in Jesus. In this they were disappointed by His silence on that point.
John 18:15. Another disciple.—St. John (see John 20:2; Matthew 26:58). Known unto the high priest, etc.—What this connection was is not recorded. This is one of those incidental notes which show how John was perhaps best fitted to record the Judæan ministry of our Lord. The name John occurs among the names of the kindred of Annas, who in Acts 4:6 is called high priest. But this proves little. It is thought by some that John’s brother James is referred to. John calls himself “the disciple whom Jesus loved” (John 13:23; John 19:26). But John’s proximity to the Lord all through the scene of the Crucifixion seems to indicate him as the disciple spoken of here. The other disciple (i.e. the well-known disciple) is another reading. Palace.—Courtyard: αὐλή, a paved enclosure, open to the sky. This explains why
John 18:18. A fire of coals was needed. The air of the spring nights at the altitude of Jerusalem is cold. ἀνθρακιάν, a charcoal fire, glowing in a brazier, such as is in use in Palestine at the present day. Peter evidently wished to pass as an unconcerned spectator among the soldiers and servants, and was even thus also denying his Lord.
John 18:20. I spake openly in the world, etc.—He was the Truth, and did not need to hide His thoughts. Nor did He speak to a select few—a school. He was no mere Rabbi; He came to declare those spiritual and moral truths which bring blessedness to men. Sometimes He had to speak in parables (John 13:10); but those who were of the truth would understand them. His teaching was ever before men.
John 18:21. Why askest? etc.—The Lord claims a just hearing before a just tribunal.
John 18:22. One of the officers, etc.—Was he one of those sent to entrap Jesus in his words (John 7:32; John 7:46)? And was he thus seeking to regain favour which had been lost (John 7:47)? If so, the greater his sin. These very “officers” should have testified in Christ’s favour. It shows that a remnant of conscience was left them when they would not testify against Him, so that the judges had to suborn false witnesses.
John 18:24. Now Annas had sent, etc.—Rather Therefore Annas sent. This semi-official interrogation had taken place before both Annas and Caiaphas. But they evidently now agreed to lay the case before the council (Sanhedrin); therefore Jesus was officially delivered to Caiaphas to be brought before the Sanhedrin, the trial before which is that narrated by the Synoptists. The verb ἀπέστειλεν is an aorist, and should not be translated as a perfect.
MAIN HOMILETICS OF THE PARAGRAPH.— John 18:1-27
John 18:1-2. Gethsemane.—When Jesus was in Jerusalem there was a spot retired from the city (yet not far from its walls) where He could retire for prayer and meditation, undisturbed by the city crowd. The owner of the place was probably friendly to our Lord and the disciples, so that they would have entry at all times. The spot called the Garden of Gethsemane, situated on the slope of Olivet, not far from the Kidron Wady, is a sacred place now to all Christian travellers. Under the ancient olive trees the reverent pilgrim can think over the sacred memories that haunt the spot, and recall the events which transpired at, or near, the place which is named Gethsemane to-day.
I. The reasons why John does not mention the conflict of Jesus in Gethsemane.—It seems strange that John should not mention the bitter anguish of our Lord as He prayed that the cup might pass from Him. Not that he knew not of it, for in John 18:11 the words of Jesus imply it; not that he did not feel in his heart the awfulness of that struggle.
2. He may have shrunk from writing about this mysterious agony, but yet he writes of the humiliation of the cross.
3. The most likely cause is that men already knew from the other Evangelists the history of that agony. And John’s purpose in his Gospel, guided by the Spirit, was to show how the eternal divine Logos manifested forth His glory. He therefore omitted the scenes already recorded by his fellow-Evangelists, and put down that which they had omitted (John 18:6), showing his Lord calmly triumphant over all foes—ready to meet the “prince of this world” and wrestle with him, even to the death of the cross, for the redemption of humanity.
II. Gethsemane was a place consecrated to prayer and holy meditation.—
1. “Jesus oftentimes resorted thither with His disciples.” Here, after the heat and turmoil of the city during the day, in the quiet eventide a restful solitude might be found, in which the body would be refreshed, and the mind strengthened and tranquillised, for future thought and labour.
2. There in peaceful intercourse with the Father He passed the moments, and in training His disciples for their future work. And many a similar hour did the disciples remember. But on this occasion there was something different. As they entered the moonbeam-flecked shade the presentiment of something awful impending, coupled with the words of Jesus about His going away, fell on their minds and hearts. And, as is the case with sorrow often, they fell asleep. Yet not so unbrokenly as not to hear snatches of that bitter cry, “If it be possible—if Thou be willing, let this cup pass from Me.”
3. But now this was past. The Saviour came to them calm and resolved, arousing them with the announcement that “the betrayer was at hand.”
III. The place of prayer becomes a place of conflict with evil.—
1. It is so even with the house of God on earth. Into our holiest hours come our heaviest temptations. When the thoughts are nearest God the efforts of the adversary will be redoubled.
2. So it was with Jesus in this hour in Gethsemane. It was the place chosen for the final trial of strength between the Second Adam and our cruel foe. In Eden the serpent had easily prevailed through his lies; but in Gethsemane he meets the Second Adam—the promised seed of the woman, who “strives and shall prevail.” Fearful was the contest, as the sweat like great drops of blood fell to the ground. But in the Second Adam “the prince of darkness found nothing,” and returned baffled from the fray, to send his evil tools to accomplish his work on the body of Jesus—not knowing clearly that the end would be the bruising of his head, his utter overthrow.
3. It was also a place of conflict for the disciples. But, unheeding the Saviour’s warning to “watch and pray,” they slept, and were confused and amazed when the traitor came to betray the Lord “with a kiss” to the band he had brought with him. But though Satan had desired to have one of them—nay, all—to sift them as wheat, yet Christ had prayed for them and Satan would not prevail.
IV. The place of prayer is near to heaven.—
1. To Jesus in His agony “an angel appeared strengthening Him” (Luke 22:43). This too must have reminded the disciples of the nearness of God to His people, and that nothing could happen without His divine and loving purpose being fulfilled.
2. This strengthened Jesus in His conflict; and this is reflected in His calm majestic mien as, in the history of St. John, we see Him coming forth to meet the traitor and his bands. The victory was won. “Jesus knowing all things,” etc. (John 18:4).
3. The forces of light and darkness are here once again arrayed. The prince of this world has retired baffled; now his chief instrument in this business of the pit, Judas, stealthily creeps in with his instruments, and Jesus is speedily led off to conquer for men through His deepest humiliation.
Lessons.—
1. The need of a place of prayer and meditation apart from the bustle and hurry of life. Especially is this needed in these days of rush and hurry in our modern world, where too much is done without thought, and men thus are laid open to and rush into temptation.
2. Remember that the place of prayer will most likely become the place of spiritual conflict, so that we should give heed to the Lord’s words to watch as well as pray.
3. But the place of prayer is also near to heaven. Heaven is near to it. It is the house of God, the gate of heaven (Genesis 28:17). And there God will strengthen to do and bear for Him.
John 18:3-12. Jesus in the hands of His enemies.—The Saviour’s agony in Gethsemane was past, and He was now ready to drink the cup which the Father had given into His hand. The traitor and the bands of soldiers and others who were guided by him drew near. His care even in this hour of betrayal was for His disciples; and whilst He freely delivered up Himself to His enemies, He mercifully and lovingly said to His captors, of His disciples, “If therefore ye seek Me, let these go their way.” And in this we see a beautiful example of the Redeemer’s self-sacrificing love. Notice here—
I. The power of Jesus in face of His enemies.—
1. The angel that appeared to strengthen Jesus (Luke 22:43) in His agony had scarce gone when Satan drew near to carry out his final assault on the Saviour (John 18:3). Why such a crowd of officials was supposed to be necessary does not appear. They may have remembered the power of Jesus in healing, stilling the storm, etc.; or they might think that the eleven apostles would make a desperate resistance. If Jesus gave Himself up willingly one messenger would have sufficed. If He did not intend to do so, the armies of the world would not have been enough (Matthew 26:53).
2. An evil conscience, the sense of their wrong-doing—for as officers of the chief priests and Pharisees they should have been protectors of the defenceless and innocent—led to the necessity of such a band. Judas especially would, in his dark heart, feel that he had need of all the protection which could be afforded. And thus the forces of light and darkness stood opposed to each other (John 1:5).
3. Jesus was aware of the presence of these myrmidons of the prince of this world ere they appeared (Matthew 26:45-46), and had warned the disciples. And now He stepped in front and asked, “Whom seek ye?”—not that He needed to know, but that He might bring to their minds a clear consciousness of what they were about to do, and draw their attention mainly to Himself.
4. “Jesus of Nazareth,” is their reply. They do not say “Thee.” Either they did not know Him, or saw imperfectly in the dim light, and did not recognise Him; and Judas had not yet given his preconcerted sign. Perhaps now the traitor did so, and this, and Jesus’ reply, “I am He,” removed all doubt.
5. The result was unexpected. Some sudden flash of that glory which the disciples witnessed “on the holy mount” (2 Peter 1:17-18) radiated from Christ’s person; and the band of men and officers went backward, startled as if by an apparition, “and fell to the ground” (Acts 9:3-9). There was a divine purpose in this. It would bring home to those conscience-stricken men the fact that it was with Heaven they were warring; and it would show to them, to the disciples, and all men that the Redeemer voluntarily surrendered Himself into their power. They were compelled to do involuntarily what millions of believers will do voluntarily (Philippians 2:10), and to take the position His enemies at the last must assume (Acts 2:33-36).
II. The Lord’s care for His disciples.—
1. Our Lord showed He had power which His enemies must acknowledge. But after the flashing out of His divine majesty, He showed that He did not intend to resist their will. Beside Him, however, stood His disciples, and them He would protect.
2. Since, however, Jesus had declined to use His heavenly power to protect Himself, He would not use it, at least through physical means, to save the disciples. “Let these go,” He said to the leaders of the band. He knew that He alone was their quarry; but in order to secure His disciples from attacks, which might be caused by any foolish movement on their part, He issued this order. And it was needful (John 18:10). And doubtless, too, the power which they had felt resided in the Saviour would keep these men in mind of this limitation of their duty.
3. There were reasons also why the disciples should go unharmed. They could not, were not prepared to, follow Him through suffering to death, until He had suffered for them and redeemed them. They were not strong to follow Him, nor would be, until the Spirit quickened them to a higher life. Then they would be prepared for the divine purpose for which they were kept in the world (John 17:15), to proclaim His gospel to the glory of God the Father and His own glory. But now He alone must drink the bitter cup.
4. Afterward they would be strengthened, some of them to follow Him in yielding up their lives for His kingdom. Now His word of promise in His intercessory prayer must receive in part its fulfilment (John 17:12); and that other word would also come home to the hearts of the disciples in these hours of perplexity and sorrow, “I lay down My life for the sheep” (John 10:15).
5. Thus in the hour when “the prince of this world” had come to the Saviour, and the powers of darkness were mustering about the Son of man, “He stood unmoved by all their machinations, elevated above the passions of men, caring for His own, and giving blessings to those who would receive them.”
III. Peter’s rash act, and our Lord’s disavowal of material force.—I. It would have been strange had Jesus’ disciples, now that the hour so long foretold had come, stood by unmoved during this scene. Not long awakened from slumber, they would be surprised and confused for the moment. But as the shock passed they would anxiously ask in their hearts what could be done.
2. In the upper chamber our Lord had counselled the disciples to provide themselves with “swords,” even to sell their garments to buy them. And on Peter stating they had two, Jesus said, “It is enough” (Luke 22:38). Did He mean the disciples to defend Him and themselves? Yes; but not against a lawful authority like that presented by the captain of the band. Probably the swords were for the purpose of defending themselves against the robbers and lawless men who swarmed about the city and its environs at the passovertide.
3. But now in the garden they asked Jesus if they should use their weapons (Luke 22:49). And, without waiting for a reply apparently, head-strong Peter smote wildly, and cut off the right ear of the high priest’s servant.
4. It was a foolish act, contrary to the will of the Redeemer, to which Peter had not yet become wholly submissive. The disciple had not yet fully realised that Christ must suffer, etc. It was an action also that might have led to reprisals had not Jesus displayed His power and healed the stricken man. Thus the wrath of the band would be arrested (Luke 22:51).
5. Then He taught the apostle by a word that not by the sword—by physical force—should His kingdom be extended, that all that was happening was in the line of a divine purpose (Matthew 26:54), and that this bitter experience was also a draught of that cup the Father had given Him to drink (John 18:11). Then Jesus was delivered to His enemies.
Lessons.—
1. “Whom seek ye?” said Jesus to the myrmidons who came to take Him. The question is repeated in every age to every individual. Men are seeking many things, but under all is the desire for satisfaction and peace. And to all such seekers Christ answers, “I am He.” He is the living water, the bread of life, etc. The men sent to take Him answered, “Jesus of Nazareth.” That name is “The name of our salvation.” Let us seek Him, not as they sought, and we shall find Him and in Him our all and in all.
2. “Let these go their way.” Christ’s care of His disciples is ever the same. If they seek His kingdom and righteousness, no hair of their head shall fall. Christ came to deliver men from the hatred of the prince of this world by conquering him on the cross. And now, when Satan still threatens to bring them into bondage, He can say with power for those who are His own, “Let these men go”; sin shall have no more dominion.
3. Christ’s kingdom is not advanced by the sword. How often have men forgotten this! How has the Church defaced her annals by seeking to suppress by force, as the Jews in our Lord’s day, what seemed contrary to her! The spiritual kingdom can only be propagated spiritually. Nor are men in the name of Christ’s religion to resist duly constituted authority with the sword (1 Peter 2:12-14). Only against lawlessness and cruel injustice may Christ’s people defend themselves.
John 18:10-11. “The sword in the garden.”—
I. The circumstances which led to its use.—It is interesting to group together from the different Evangelists all that is told about this sword. Before they left the supper-room things which the Lord was saying as to the approaching crisis were misunderstood by the disciples, or at least by some of them. Strange to say, He was thinking and speaking more of what awaited them than of His own fate. He was telling them that in future they would have to face a hostile world in their apostolic work. It would not be as in the happy, peaceful disciple days. He had sent them forth in those days unarmed, peaceful missionaries, and they were kindly welcomed everywhere, and felt not the need of sword or scrip. But now, said the Master, speaking to them metaphorically and proverbially, “He that hath no sword, let him sell his garment and buy one.” It was very natural that the disciples—that Peter, of all men, most—should think of some approaching personal struggle (nor was Peter so very far wrong), in which his beloved Lord would be in peril and need defence. And the strong and bold Galilean fisherman looked round him instinctively for a weapon. In a corner of the chamber stood, or there were hung from the wall, a pair of swords, just as might have been seen in any house in our country two hundred years ago (just, as now, might be seen in our houses umbrellas or walking-sticks). There were only the two swords. Peter girt himself with one, some other hand seized the other weapon; and when there was regret expressed by some of the disciples that there were but the two, one can imagine the smile of sad gravity with which the Lord, intimating that they had mistaken His meaning, said that the two swords were quite “enough.”
II. The sword leaves the scabbard.—In the garden, when the band of the traitor, after the betrayal kiss was given, laid hands on Jesus and began to bind Him as a prisoner, it was more than Simon Peter could stand; and that sword of his left its scabbard, flashed a moment in the moonlight, and descended like lightning on the foremost assailant. A chance movement at the very moment saved the man’s life; but his ear was all but shorn from his head. In the hurried and disturbing confusion of a night-fray like that, where men were struggling, lights glancing, swords flashing, voices raised excitedly, a man struck down and bleeding would in ordinary circumstances have been left lying. But think! In this case, who is it that takes the matter in hand? The Man around whom the whole struggle centred, the Man who might, indeed, be thought to have had enough of His own to think of. It is the bound Prisoner Himself who notices the wounded man and the severed bleeding ear; and in these simple words that are well worth treasuring in all our hearts, “Suffer ye thus far,” He requests His stern, ruthless captors to let Him move His thong-bound hands so far as that His fingers may touch the wounded ear. The men heard the strange request. They “suffered Him thus far.” He touched the ear (of Malchus), and it was whole!
III. Christ’s kingdom comes not by the sword.—Then there were two little words spoken—for Peter, with his sword, and of course also for the other disciples. And we may be very sure these men—the apostles—to the latest day they served their Lord never forgot these words. The first was about the twelve legions of angels, which one word of His to His Father would have brought to earth to rescue Him. He needed not that His twelve earthly followers should arm themselves with earthly swords in His defence! The second word was for His apostles in their day, for His Church in all its days, for us all now, in all our Christian work. “Put up thy sword.” They who try to use the sword in that work will find their work will not prosper, but perish thereby. Rivalry amongst Churches, bitterness of spirit, narrow sectarianism, Pharisaic exclusiveness, and all such things, are swords, daggers, pistols, and will harm and hinder true Church work. “The fruits of righteousness are sown in peace by those who make peace.”—Rev. Thomas Hardy.
John 18:11. The cup given to the Saviour to drink.—Although St. John does not record the mysterious agony of the Son of man in Gethsemane, it is evident he implies it in his narrative by this mention of “the cup.” Readers of the other Gospels could not fail to see the connection. But the beloved disciple’s purpose is to show the incarnate Son triumphant, “manifesting forth His glory.” Therefore, in this Gospel, we do not hear Jesus praying that the cup may pass, but firmly resolved to drink it, since it hath been given Him by the Father.
I. The cup was divinely appointed.—
1. Jesus even then might have availed Himself of the aid of the heavenly hosts, but He turned aside from all thought of self to carry out the divine plan.
2. But it was a bitter cup He had to drain. The cup had its appointed measure; but the ingredients of which it was composed were most bitter, and even loathsome.
3. For what were those ingredients? To understand their bitterness it will be necessary, for a moment, to consider Him who had to drink this cup.
(1) He was the Son of man—none more truly human—with human feelings, affections, etc., yet untainted with sin.
(2) He was also Emmanuel—God with us—the Prince of life, the Light of men, etc. And one of the most bitter ingredients of that cup was the sense of the burden of the world’s sin, borne by Him who was holy, harmless, undefiled. He was to become the substitute for sinful man, and the shadow and burden of that mighty load were already felt by Him. Another ingredient was doubtless the conflict with the dark power of evil, abhorrent to the pure soul of the Saviour. And yet another was the near presence of death. Not that the Saviour feared, but He contemplated the dark foe with aversion and horror. He, the divine Son, the Prince of life, the Light of men, must submit to be for a time in the power of this enemy, and shut up in the darkness of the tomb!
4. But it was all divinely appointed. Although the ingredients of the cup were mixed by His foes, it was given by the Father for the redemption of men. Each bitter drop men should have drained; but Jesus drained them instead. “God spared not His own Son,” “Christ hath redeemed us” (Romans 8:32; Galatians 3:13).
II. The resolve of the Saviour to drink the cup.—
1. Our Lord would not shrink from the awful experience which lay before Him. “He became obedient unto death.” His will and the Father’s for men’s redemption were in complete concord.
2. Therefore, though with bruised heel—for even in the garden the conflict had begun—it was with firm resolve He went forth. “Lo, I come; in the volume of the book,” etc. (Hebrews 10:7). He was made perfect as the incarnate Son through suffering (Hebrews 2:10; Hebrews 5:9), and thus became “the author of eternal salvation to all them who obey Him,” and an example that we should follow in His steps.
Lessons.—
1. To Christian men as to the Saviour, for a divine purpose, oftentimes a bitter cup is given to drink. Let them not doubt the divine love, but be willingly submissive like the Saviour.
2. How shall believers praise the Reedeemer for all He endured? Let the old Adam be crucified; let them struggle against sin; consecrate themselves, body and soul, to the Lord’s service; and rejoicing in hope of the divine glory, let them walk as God’s redeemed children. So shall the Saviour see of the travail of His soul, and shall be satisfied.
John 18:13-14; John 18:19-24. Jesus before Annas and Caiaphas.—Jesus had been taken. What the rulers of the Jews had long wished for had now been accomplished, by the help of the traitorous disciple. We can imagine the grim satisfaction with which the news was received in the palace of the high priest, but also the perplexity. For having now seized their victim, they had to consider what should be done with Him, and that speedily; for they had still a salutary fear “of the people,” not knowing how many adhered to the Redeemer (Matthew 26:5; Mark 14:2). Hence the necessity of this hurried midnight trial. They that do evil and walk in darkness, fear to come to the light (John 3:20). Hence Jesus was hurried away to the palace of the high priest and the head of the Sanhedrin, so that they might see whether He could be condemned on religious grounds. There are two chief points to be considered here.
I. The first declaration of Jesus in answer to the accusations brought against Him.—
1. The narrative tells us that Jesus was led away to Annas (Hanas or Ananias). He was not actually the high priest (John 11:49-52); but he had held that office, and had been succeeded in it by his sons and sons-in-law, and no doubt exercised a prevailing influence in their counsels.
2. He himself also appears to have held high office at this time—most likely the presidency of the Sanhedrin. He was a most unscrupulous man, a great intriguer, and managed to keep much power in his own hands. By many he was still regarded as the high priest—at least he kept hold of the reins of power (Luke 3:2; Acts 4:6).
3. The houses of Annas and Caiaphas appear to have been contiguous. John only mentions the relationship between the two men, and thus explains why, although Caiaphas was legally high priest, Annas exercised so much influence.
4. Before Annas Jesus was first led, a concession to the position of the aged ex-high priest; but he preferred to act in concert with Caiaphas in the matter. Indeed these evil men, though they knew it not, would require all their skill in taking up arms “against the Lord’s anointed” (Psalms 2:2-3). And the character of these judges is well sketched in one word regarding the principal agent in this unjust trial, though Annas and not he might be the inspiring spirit (John 18:14: comp. John 11:49-52). Probably keeping the fear of the people in view, and thinking it would be better in case of any emeute to have the blame lie on Caiaphas’ shoulders rather than his own, he left the latter to conduct the trial. But behind them both was a greater power than they imagined.
5. This first trial turned mainly on two points—the disciples of Jesus and His teaching. This was according to Jewish law. It was proper for the religious head and the religious council of the nation to make inquiry as to new teachers—their doctrines, disciples, and so forth. Then it was matter of common report that even in the council—the Sanhedrin—were His secret disciples. Thus this question would serve a double purpose. They would learn about Christ, and about those in their own ranks who were suspected of having a leaning toward Christ, and would know how to deal with them (John 9:22).
6. The high priest was seeking to extract from Jesus such information as would lead the council to condemn Him as a sectary, and implicate those who held with Him. But Jesus did not answer this question regarding His disciples. The disciples were not there standing as accused. The question was beyond the province of His interrogators.
7. As to His doctrine He answered freely. They had a right to ask that question; and He, as “made under the law,” would answer it. But the answer was virtually a condemnation of His accusers. Christ had not taught secretly, but openly. If they did not know what His teaching was, it argued culpable ignorance on their part; they should have known. The people who heard him, even their own messengers (John 7:46), could tell them what He had said. And had there been anything that could have clearly been laid hold of, no doubt they would have made use of it to His harm long ago. It was an insincere question—one that needed formally to be put, as the Prisoner was nominally before a court of justice.
8. Jesus spoke not of His works. These His accusers did not speak of: the mere mention of them would have condemned their proceedings, and compelled them to ask rather whether He who wrought such mighty works was not in reality sent of God. And they could not deny the miracles (John 11:47, etc.). But there was no use in Jesus reminding them of His works; they were determined on His destruction, and any mention of those wonderful works would only have intensified their bitterness.
II. The beginning of the deeper humiliation of our Lord’s passion.—
1. All the accessories of this trial, or examination, showed that it was merely a form to cover a foregone conclusion and a sentence already framed. The secret apprehension, the midnight meeting of the high functionaries, the insincere questions, were all in keeping with the intriguing character of those unscrupulous rulers, acting as tools of the “prince of this world.”
2. If further proof were needed of the unjust nature of the whole proceeding, it was soon forthcoming. A servant of the high priest—one of his creatures—struck the Saviour with the palm of his hand (still used in the East in striking, in place of the fist, as with us), and said, “Answerest Thou the high priest so?” (Isaiah 50:6-7).
3. It was a most unrighteous act. Here stood a Prisoner, uncondemned, in no way opposing Himself to the action of the religious tribunal before which He stood—nay rather, recognising its validity. And on His answering in His defence, one of the creatures of the judge smote Him, simply because He ventured to defend Himself.
4. There is no doubt the servants had heard, or knew sufficiently well, what had been determined on in the hearts of these unjust men, and knew that they could act thus with impunity, if not with a hope of actual favour. To the just men—Nicodemus, Gamaliel, and others—how must such actions, when they came to their knowledge, have come home to conscience, making them ashamed rather than proud of their high position. But fear seems to have restrained them (John 12:42-43), and they participated, tacitly at least, in these events, which must afterward have caused them many a bitter thought (1 Corinthians 15:9; Galatians 1:13). By St. John the more formal trial before the Sanhedrin is omitted. It was merely the registration of a foregone conclusion.
Lessons.—
1. Shall men be able to stand as serenely before the righteous Judge as Jesus before the unrighteous? No, we are all sinful. And it needed that the Saviour should undergo all this humiliation ere we should be able to stand before the great white throne. For we must come before it trusting in His righteousness, which He wrought out for us.
2. By our unrighteous deeds we may lead men to “blaspheme that worthy name by the which we are called” (James 2:7), and thus wound the Saviour more than the insolent servant of the unjust high priest. Let us beware lest we come under the same condemnation (Hebrews 6:6).
John 18:15-18; John 18:25-27. Peter’s fall.—The disciples forsook Jesus and fled, according to His word (Matthew 26:31). Two of them, however, would not forsake Him even in that hour. John, who was known to the high priest, accompanied Jesus into the palace; but Peter, all his boldness gone, followed afar off, and stood at the gate, not being permitted entrance until John spoke with the gatekeeper. The disciple’s heart was full of affection and sorrow. But with the rash and bold stroke of the sword in the garden all his boldness had fled. He was confused and dispirited. His hopes and aspirations had vanished like a beautiful dream, and the stern reality stared him in the face. Notice—
I. His forgetfulness of the warning of Jesus.—
1. He had boldly averred in the upper chamber his readiness to go with Jesus to death. But in all this turmoil the warning voice sounded no more in his ears, else he would not have ventured heedlessly into the place of danger.
2. But Satan had desired to have him that he might sift him as wheat (Luke 22:31). The prince of this world found nothing in the Master he could lay hold of, but he found much in the disciple.
3. Peter entering timorously, striving probably to keep up an appearance of unconcern, was warned even at the very door that the time of sifting was near. “The maid that kept the door,” seeing that he was befriended by John, and probably knowing that John was a disciple, said, “Art thou not also of this man’s disciples?” What would he answer? he who had declared he was willing to go to the death even with Jesus? he who said, “Though I should die with Thee,” etc. (Matthew 26:35)?
II. Peter’s timorous denials and shameful fall.—
1. All his asseverations were forgotten, and to the “damsel” who questioned him as to his connexion with the Lord he denied his discipleship, and then accusing conscience made him stammer out, “I know not what thou sayest.”
2. But in place of being warned by this incident and fleeing in shame from the place of his denial, tortured between love for his Master and fear for himself, he joined the company of guards and servants gathered round the fire in the courtyard in the chillness of the night, to hear, probably, what was designed against his Master. He evidently wished to pass himself off as one of the company. But what did he among that rude and mocking crew? He had placed himself in the very place where temptation was likely to meet him. Another of the bystanders, and again another, charged him with discipleship; and again he weakly denied.
3. John does not tell the full story with its abrupt termination, as, after denying the Lord with rude oaths (Mark 14:71), Peter was startled at hearing the divinely given sign; and, at the reproachful, pitying look of Jesus, went out to weep bitterly, overwhelmed with shame and sorrow.
4. For was it not he who had been loudest in his asseverations that though all should be offended yet would he not be (Mark 14:29)? Was it not he who had confessed, as spokesman of the rest, that Jesus was the Messiah, the Son of God? Had he not seen His glory, experienced His love? And this was how he had requited his dear Lord! The sifting was accomplished—the chaff was rudely driven away. Peter now saw himself in a true light; henceforth he renounced trust in self, and learned to warn others, so that they might be kept from falling as he fell (1 Peter 5:7-9).
Lessons.—
1. Let him that thinketh he standeth take heed lest he fall. Remember the Lord’s injunction: “Watch and pray,” etc. (Matthew 26:41).
2. Do not rush needlessly into temptation; but when it does assail meet it bravely in the divine strength (James 4:7). The evil one will be permitted only to drive away the chaff.
HOMILETIC NOTES
John 18:1-5. Christ and His foes in Gethsemane.—On the one hand we see the little band coming from the city in deep silence, and passing into the olive garden, where the tremulous shadows of the leaves somewhat obscured the paschal moon; and, on the other, we see the armed soldiers of the Roman garrison and the temple police, headed by Judas, and carrying useless swords which had no power against Jesus, and superfluous “lanterns and torches” which were absurd in that clear moonlight. The contrast of the two groups is striking as they pass through the silent midnight to meet between the olives. One starts from heaven, the other from hell, and they touch there. Infinite love and the mystery of divine endurance for man stream from the one, like the encircling moonbeams; diabolic hate and treachery flame in the other, like the smoky torches with which they affronted the moon. How many opposing paths met in that meeting! John has no record of the solemn scene in the depths of the garden. He takes the readers’ knowledge of it for granted; but he fixes our attention on these two groups, and wishes us to feel the impressiveness of the contrast, as well as the voluntary surrender of Jesus to His captors, implied in His choice of the place.—Dr. A. Maclaren.
John 18:6. Lowliness and glory in Gethsemane.—We need not ask if this was a miracle. However produced, a strange awe and terror smote the rude soldiers. His calm dignity impressed them, as that of virgin martyrs and grey-headed confessors has often done. But that will not explain the fact, which seems most worthily attributed to a momentary shining forth of Christ’s indwelling divinity, somewhat like that which shone through His corporeal frame at the transfiguration. It may not have been the work of His will at all; but the elevation of spirit attendant on the solemn scene in Gethsemane may have transfigured for a moment His lowly manhood, and let some beams of His glory through. But however that may be, we can scarcely fail to see here a revelation of His majesty, which is all the more eloquent as coming at the hour of deepest humiliation. John delights to bring into juxtaposition instances of both, as indeed do all the Evangelists. The interweaving of lowliness and glory makes the very differentia of the character pourtrayed by them all. He is a weak infant, but angels hover round the manger, and a star leads worshippers to it. He bows His head to John’s baptism, but heaven opens and the dove descends. He falls asleep in the boat, but wakes to still the storm with a word. He weeps by a grave, but He raises its tenant. He all but faints in His agony in the garden, but angels strengthen Him. The same union of opposites is in this incident. He is to be led, bound by rude hands, before an unjust judge. But as He passes into their power, one flash of brightness “above that of the noonday sun” tells of the hidden glory. “What will He do when He shall come as judge, if He did this when giving Himself up as a prisoner?” (Augustine).—Dr. A. Maclaren.
ILLUSTRATIONS
John 18:6. Christ’s enemies must acknowledge His power.—I here call to mind a well-known learned man of Saxony, who, after having all his life long attacked Jesus and His gospel with all the weapons of sophistry, was in his old age partially deprived of his reason, chiefly through the fear of death, and frequently fell into religious paroxysms of a peculiar nature. He was almost daily observed conversing with himself whilst pacing to and fro in his chamber, on one of the walls of which, between other pictures, hung one of the Saviour. Repeatedly he halted before the latter and said to it, in a horrifying tone of voice, “After all, Thou wast only a man!” Then, after a short pause, he would continue, “What wast Thou more than a man? Ought I to worship Thee? No, I will not worship Thee; for Thou art only Rabbi Jesus, Joseph’s son of Nazareth.” Uttering these words, he would turn his back upon the picture; but immediately afterwards he would return with a deeply affected countenance, and exclaim, “What dost Thou say? that Thou comest from above? How terribly Thou eyest me! Oh, Thou art dreadful! But—Thou art only a man after all.” Then he would again rush away, but soon return with faltering step, crying out, “What, art Thou in reality the Son of God?” In this way the same scenes were daily renewed till the unhappy man, struck by paralysis, dropped down dead, and then really stood before his Judge, who, even in his picture, had so strikingly and overpoweringly judged him.—F. W. Krummacher, “Suffering Saviour.”
John 18:14-15; John 18:19-24. Christ’s patience.—Do you not marvel at the loftiness of character of your incomparable Lord? Have you ever heard of a meekness and patience like His? of a peace so tranquil which bore with one of the sorts of bodily indignity which causes most resentment, an open insult; which mildly punished the servant and his chief who permitted the insult; and at the same time so earnestly sought to awaken their consciences in so majestically protesting its innocence? Behold, so does He act toward you; His patience toward you is day by day unspeakably great. You can never prove that He hath spoken evil, for all His words are righteousness and truth, words of eternal life. And yet you have often stricken Him with your unbelief and insincerity. Still less can you prove that He has ever done evil toward you, for all His acts and dealings toward you are mercy and love; and yet you have often stricken Him with your discontent and murmuring. And He ever bears with you, and will forgive all when in faith and repentance you come to His feet and return from your crooked ways to Him. Come, then, and seek Him and remain with Him, and then follow and learn of Him, because He is meek and lowly of heart. Not as though you should seek to make yourself well pleasing to your foes and the world. No; do as Jesus did. What you can say and do for your justification that say and do. You owe that not only to the truth and to love, you owe it also to your fellow-man. For many vexations and insults in the world arise from a misunderstanding, and may frequently through quiet and simple explanations be removed and adjusted. To remain silent in all circumstances, to agree to everything, not to consider it worth one’s while to open one’s mouth to defend one’s self before the world, is more the result of pride and arrogance, which are an abomination to the Lord. If, however, you have justified yourself quietly and with dignity, then proceed no further; leave the rest to the Lord, who says, “Vengeance is Mine; I will repay.” Say not an eye for an eye, a tooth for a tooth. Do not repay the evildoer with evil, but overcome evil with good. Learn from your Lord, as good learners in the school of His passion, meekness, placability, and Christian forgiveness. Learn of Him to bear bonds, indignity, smiting, for His glory. Thus the apostles copied their Lord. “Being reviled, we bless; being persecuted, we suffer it” (1 Corinthians 4:12). They have said and have themselves followed the precepts they gave to others for similar circumstances: “Be always ready to give an answer,” etc. (1 Peter 3:15-18). Do as did that negro lad whose master would not permit him to go to hear the missionary preach. His tyrannical master threatened to whip him to death if he did not give up going; but the lad went in spite of this. He came back and received three times twenty-five lashes, which the barbarian accompanied with the mocking question, “What can your Jesus do for you now?” “He strengthens me to bear all this,” answered the poor lad the first time; “He helps me to believe in a future reward,” the second time. And when he was beaten the third time and was nigh expiring, and the mocking question must yet once more be heard by him, he said with his last breath, “Jesus helps me to pray for you.” What was possible to a negro lad, a beginner in the Christian life, were possible, should be more possible, to you grown-up Christians! You can attain to it if, like David, you do not look to the man who injures you, but to the Lord who has permitted him to do it (2 Samuel 16:10).—Translated from F. Arndt.