I. WHY JESUS COULD REFER TO HIS HEARERS. It is not every teacher that could refer confidently to his hearers, not even to his most attached and trustful ones. If he did, and if an accurate report could be got of all their impressions, the result might not be very complimentary to the teacher. He might find out that as yet he himself was only a learner. He might find out that he himself was only making guesses and dealing with the surface of things. But Jesus knew whence he came, and all he said was said with the spontaneity, the natural coherence, belonging to him who spake as never man spake. We know the impression the teaching of Jesus makes upon us, and we know that the miscellaneous crowds who first listened to it must have been impressed in the same way. It is not meant that they understood everything, or always understood rightly. But there was this impression, at all events, that Jesus spoke with authority, and not as the scribes. Jesus knew that the common people of the country were not against him, and his enemies also knew that they could not afford to inquire too curiously into the opinions of the multitude. That multitude might not be enthusiastic about Jesus, but a decided condemnation of him the multitude never would give, if only a sufficient number of people had been asked.

II. A HINT FOR US IN OUR JUDGMENTS ABOUT JESUS. We are too much accustomed to fly to books about Jesus which have intellectual merit rather than personal experience in them. Jesus referred confidently to the great bulk of his auditors, even the common people. And we should try to find out what the common people think about him. If Jesus cannot bless everybody, he cannot bless anybody. The scribes and Pharisees made difficulties where the common people made none. And so we should do well in our difficulties to consider whether they are shared by others. There is great benefit in listening to the opinions of all sorts of people about Jesus Christ. It is well, on the one hand, to hear what can be said by the learned and academic mind; and it is also well, on the other, to listen to those who, behind all that has been peculiar in Christ's teaching, all that has wanted learning whereby to understand it, have seen the universal truth that was meant to do them good. Christ's teaching can lay hold of hearts and consciences when the most elaborate system of mere ethics has no grasp. Christ is more than anything he has said, and those who make no pretence to intellectual superiority or anything special, can see him through his every word and deed. We had better not reject Christ before we have listened well to the kind of people who have accepted him. - Y.

I. A GREAT PRIVILEGE. To be with Christ.

1. In the garden of the heart, enjoying His love (John 14:23; Revelation 3:20).

2. In the garden of Gethsemane having fellowship with Him in His sufferings (Philippians 3:10; 1 Peter 4:13).

3. In the garden of the Church, communing with Him in the ordinances of religion (Matthew 18:20; Solomon's Song of Solomon 1:4).

II. A HIGH RESPONSIBILITY.

1. Upon the believer in this situation the world's eye rests with minute observation: it sees the individual in the garden (Acts 4:13).

2. Concerning the believer in this situation the world's mind cherishes enlarged expectations, it anticipates that a Christian will neither be ashamed of nor deny his Lord (John 13:35).

3. To the believer in this situation the world's tongue often puts troublesome questions: it asks him to give a reason for the hope that is in him (1 Peter 3:15), and to tell the truth at all risks concerning himself and his Master.

(T. Whitelaw, D. D.)

These words are fitted to remind us of —

I. THE STRONG CLAIMS WHICH JESUS HAS ON OUR LOVE AND SERVICE. The garden! what solemn and interesting associations does the word recall! The very mention of it brings before us the whole train of events on the night of the Redeemer's betrayal. Yet the mere severity of the suffering endured, however much it might awaken our pity, could not command our allegiance, if it were not for the fact that it was endured for us. It was sacrificial woe. Remorse could not have caused it, for He had done no sin. Neither could the fear of death, for to suppose that is to put the Master beneath the level of many of His own martyr followers. No! "The chastisement of our peace" was upon Him, and He was bearing those stripes by which we are to be healed. He was making His soul an offering for sin. Never does sin appear so sinful as it does in Gethsemane. When you are tempted, think of the garden. Will you repay Him with ingratitude, who suffered for you there and thus? Can sin ever seem to you again a trivial thing, when you know that its weight, when laid upon the Christ, wrung out of Him such tears and agonies?

II. THE PRIVILEGES WHICH WE HAVE ENJOYED FROM CHRIST. Peter must have been especially touched by it in this. He might not know the full significance of the Saviour's agony; but he could not fail to remember that he had been one of those who were chosen to accompany Him as far as man could go into the depths of His anguish, and that again would bring back the memory of those other occasions on which, with James and John by his side, he had stood with the Master. He had thus been favoured not merely with the privilege of a common disciple, but with special tokens of his Lord's regard. Ah! little wonder that, as these memories crowded upon him, he went out and wept. But have not we received privileges from Jesus almost as great as those which Peter enjoyed? Shall it then be said that He has chosen us out of the world and given us the blessings of salvation, and yet that we blush to acknowledge Him before our fellows? Ye that have been in the garden with the Lord, see to it that ye forget not the privileges He there conferred upon you, and, above all, beware of the guilt of him who turned his privilege into a curse, for "Judas also which betrayed Him knew the place."

III. THE PROTESTATIONS OF ATTACHMENT WHICH WE HAVE MADE TO CHRIST. Again and again Peter had declared, that though all men should deny the Lord, he would not, and in the garden itself he had shown his zeal in his Master's defence; but where are his love and courage now? Let him that is without sin in this respect cast the first stone at the fallen apostle. You have made declarations as sincere as Peter's, yet where were they, when you joined men in turning religion into ridicule? when before a slight temptation you fell back into your old sin? It is an easy thing to work up a sensational effervescence of feeling, and to sing ourselves into apparent enthusiasm about Jesus and His love, but mere emotion is only the prelude to a fall like Peter's. The divorce between religion and life is one of the deadliest heresies of our times. Men would lock up religion in the Sabbath and the Church; but so confined, she will pine away and die. It is better that you should never enter the garden with the Lord than that you should enter it to betray Him with a kiss.

IV. THAT EVEN THE UNGODLY EXPECT A CERTAIN CONDUCT FROM THOSE WHO HAVE BEEN WITH JESUS IN THE GARDEN. The high priest's servant looked for something better than this fiat denial. So the unconverted expect that professing Christians should be better than themselves. They do the gospel the honour of believing that if men acted according to its principles they would be lofty in their aims, pure in their motives, and upright in their actions; and when a man professes to be a Christian, they look to see the proof in his character and conduct. The very charge of inconsistency which they so often bring against those who call themselves by the name of Christ is a tacit homage to the gospel.

(W. M. Taylor, D. D.)

I. THE CHRISTIAN'S PRIVILEGE. The disciples were little aware of the greatness of the occasion when Christ went into the garden for the last time. He made that place henceforth sacred to sorrow, devotion and love.

1. Some opportunities come to us but once in life; if not improved they pass for ever. Noah was in the ark only once. The three Hebrews were in the furnace only once. Paul was but once caught up into the third heaven. So the disciples were called only once to witness such sorrow in Gethsemane.

2. Theirs was a very enviable distinction. It is delightful to be made the sharer of the joys of a friend, to partake with him in the bright honours of a triumph; but the truest proof of friendship is when you are selected to possess his confidence in the hour of adversity. Your ear alone receives the secret; your arm alone is sought for a support. Christ showed His disciples His need of them. Surely this was an enviable portion.

3. They showed themselves miserably unworthy. Christ had to rebuke those who were so highly favoured. Christians have now privileges which they fail to appreciate — the Word, the Spirit, Divine dealings. There are seasons which it requires grace to improve, as seasons of affliction. It is sad to lose a mercy, but worse to allow trial to pass unsanctified.

II. THE CHRISTIAN'S OBSERVERS.

1. The worldly. The kinsman of Malchus had good reason for remembering Peter, and Peter had reason to dread the recognition. This accounts for Peter's efforts to clear himself. Worldly men are sometimes malicious observers, glad to see Christians go wrong; but often they like to see something better than they realise, and are disappointed when Christians go wrong. All society has a real interest in the elevation of the standard of morals. The world generally only despises what is despicable in character. It dislikes pretence, sanctimoniousness, narrowness, readiness to lengthen the creed and shorten the decalogue.

2. Fellow Christians. Other disciples knew what Peter did, and had to sorrow. The Church has a property in every member, and is always pained when any walk inconsistently.Conclusion:

1. We are answerable for the effect of our character and example upon those who walk around. We are to walk in wisdom towards them that are without. The spies discouraged others. Often Christians do the same now.

2. We should so live as to lead others to admire the results of being in the garden with Jesus. The Jews took knowledge of the disciples that they had been with Jesus.

3. Let us beware lest we bring upon us the rebuke of the world. Why should it say in scorn, "Did I not see thee," &c.

(R. Tuck, B. A.)

Annas, Barabbas, Caiaphas, Jesus, Judas, Malchus, Peter, Pilate, SimonJerusalem, Kidron, NazarethBondmen, Challenged, Chief, Cut, Didn't, Ear, Garden, Grove, Kinsman, Olive, Peter, Priest, Priest's, Relation, Relative, Says, Servants, Slaves1. Judas betrays Jesus.
6. The officers fall to the ground.
10. Peter cuts off Malchus' ear.
12. Jesus is taken, and led unto Annas and Caiaphas.
15. Peter's denial.
19. Jesus examined before Caiaphas.
25. Peter's second and third denial.
28. Jesus arraigned before Pilate.
36. His kingdom.
40. The Jews prefer Barabbas.

John 18:26

     5814   confrontation

John 18:16-27

     2060   Christ, patience of
     5879   humiliation

John 18:25-27

     5113   Peter, disciple

John 18:26-27

     8841   unfaithfulness, to people

March 24 Evening
God hath called you unto his kingdom and glory.--I THES. 2:12. My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, . . . but now is my kingdom not from hence.--Expecting till his enemies be made his footstool. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.--Thou hast made us unto our God kings and priests: and we shall reign on the earth.--I saw thrones, and they sat upon them, and …
Anonymous—Daily Light on the Daily Path

November 23 Evening
My kingdom is not of this world.--JOHN 18:36. This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies may be made his footstool.--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. He must reign, till he hath put all enemies under his feet. Thanks be to God, which giveth us the victory through our Lord Jesus Christ.--He raised him from the dead, and set …
Anonymous—Daily Light on the Daily Path

Jesus Before Caiaphas
'And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not. And the servants and officers stood there, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Art Thou a King?
'Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this Man? They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee. Then said Pilate unto them, Take ye Him, and judge Him according to your law. The Jews therefore said unto him, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Christ and his Captors
'As soon then as He had said unto them, I am He, they went backward, and fell to the ground. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He: if therefore ye seek Me, let these go their way: That the saying might he fulfilled, which He spake, Of them which Thou gayest Me have I lost none.'--JOHN xviii. 6-9. This remarkable incident is narrated by John only. It fits in with the purpose which he himself tells us governed his selection …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Calvary: victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke 22:47-23:56. John 18:1-19:42.
Yielding to Arrest: the betrayal--protecting the disciples--checking Peter's violence--the arrest--the disciples forsake Him--except two, John 18:15, 16. The Real Jewish Ruler: Annas the intriguer--an unrebuked insult--the case settled at once--before Caiaphas--difficulty in fixing a charge--the dramatic question and solemn answer--second condemnation--gross insults. Held Steady by Great Love: Peter gains entrance through John, John 18:16.--the stammering denial--the bolder--with oaths and …
S. D. Gordon—Quiet Talks about Jesus

Kingship.
Art thou a king then? Jesus answered, Thou sayest that I am a king! To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth: every one that is of the truth heareth my voice.--John xviii. 37. Pilate asks Jesus if he is a king. The question is called forth by what the Lord had just said concerning his kingdom, closing with the statement that it was not of this world. He now answers Pilate that he is a king indeed, but shows him that his kingdom …
George MacDonald—Unspoken Sermons

First Stage of Jewish Trial. Examination by Annas.
(Friday Before Dawn.) ^D John XVIII. 12-14, 19-23. ^d 12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. [For confusion in the priesthood, etc., see pp. 64 and 528.] 14 Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. [See p. 528. John restates this fact to remind the reader that Jesus was about …
J. W. McGarvey—The Four-Fold Gospel

Thursday Night - Before Annas and Caiaphas - Peter and Jesus.
IT was not a long way that they led the bound Christ. Probably through the same gate by which He had gone forth with His disciples after the Paschal Supper, up to where, on the slope between the Upper City and the Tyropoeon, stood the well-known Palace of Annas. There were no idle saunterers in the streets of Jerusalem at that late hour, and the tramp of the Roman guard must have been too often heard to startle sleepers, or to lead to the inquiry why that glare of lamps and torches, and Who was the …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Shadow of Death
196. Of the garden of Gethsemane it is only known that it was across the Kidron, on the slope of the Mount of Olives. Tradition has long pointed to an enclosure some fifty yards beyond the bridge that crosses the ravine on the road leading eastward from St. Stephen's gate. Most students feel that this is too near the city and the highway for the place of retreat chosen by Jesus. Archaeologically and sentimentally the identification of places connected with the life of Jesus is of great interest. …
Rush Rhees—The Life of Jesus of Nazareth

A Review and a Challenge
The Social Principles of Jesus Demand Personal Allegiance and Social Action DAILY READINGS First Day: The Social Mission of Christians Ye are the salt of the earth.... Ye are the light of the world.--Matt. 5:13, 14. "Jesus speaks here with the consciousness of an historic mission to the whole of humanity. Yet it was a Nazarene carpenter speaking to a group of Galilean peasants and fishermen. Under the circumstances, and at the time, it was an utterance of the most daring faith--faith in himself, …
Walter Rauschenbusch—The Social Principles of Jesus

The Arrest.
"When Jesus had spoken these words, He went forth with His disciples over the brook Kidron, where was a garden, into the which He entered, Himself and His disciples. Now Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples. Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon Him, went …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Peter's Denial and Repentance.
"So the band and the chief captain, and the officers of the Jews, seized Jesus and bound Him, and led Him to Annas first; for he was father-in-law to Caiaphas, which was high priest that year. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest; but Peter was standing …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Jesus Before Pilate.
"They led Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the Passover. Pilate therefore went out unto them, and saith, What accusation bring ye against this man? They answered and said unto him, If this man were not an evil-doer, we should not have delivered Him up unto thee. Pilate therefore said unto them, Take Him yourselves, and judge Him according to your law. The Jews said unto him, …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Comparison Between the False Church and the True.
1. Recapitulation of the matters treated in the previous chapter. Substance of the present chapter--viz. Where lying and falsehood prevail, no Church exists. There is falsehood wherever the pure doctrine of Christ is not in vigour. 2. This falsehood prevails under the Papacy. Hence the Papacy is not a Church. Still the Papists extol their own Church, and charge those who dissent from it with heresy and schism. They attempt to defend their vaunting by the name of personal succession. A succession …
John Calvin—The Institutes of the Christian Religion

The Arrest of Jesus
Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.--Now he that betrayed him …
Richard Newton—The Life of Jesus Christ for the Young

The Betrayal.
Leaving the Upper Room, Jesus and his disciples went out into the moonlit night, for there was full moon at the passover, and took their way through the streets out of the eastern gate, across the Kedron, to the garden of Gethsemane, about a half mile from the city walls, near the western base of Mt. Olivet. The Garden, or orchard, takes its name from a word meaning oil press, and doubtless was shaded by the olive trees, from which the hill takes its designation. Still the traveler meets on this …
B.W. Johnson—The New Testament Commentary Vol. III: John

The Trial Before the High Priest.
"Reading the Gospels side by side, we will, with care and study, see how all they tell us falls accurately into its proper position in the general narrative, and shows us a six-fold trial, a quadruple decision, a triple acquittal, a twice repeated condemnation of Christ our Lord. We soon perceive that of the three successive trials which our Lord underwent at the hands of the Jews, the first only--that before Annas--is related to us by John; the second--that before Caiaphas--by Matthew and Mark; …
B.W. Johnson—The New Testament Commentary Vol. III: John

Christ Before Pilate.
John only gives the detailed account of the private examinations of Jesus by Pilate during the civil trial recorded in 18:33-37. He probably went within Pilate's palace as he would not be deterred by the scruples of the Jews, having eaten his passover, and he was therefore a personal witness. His account aids much in explaining Pilate's language to the Jews and to Christ, which is recorded in the other Gospels. The trial before Pilate divides itself into the following acts: 1. Without the Prætorium. …
B.W. Johnson—The New Testament Commentary Vol. III: John

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just …
John Newton—Messiah Vol. 1

Messiah Rising from the Dead
For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption. T hat the Gospel is a divine revelation may be summarily proved from the character of its Author. If an infidel was so far divested of prejudice and prepossession, as to read the history of Jesus Christ, recorded by the Evangelists, with attention, and in order to form his judgment of it, simply and candidly, as evidence should appear; I think he must observe many particulars in his spirit and conduct, …
John Newton—Messiah Vol. 1

The Greatest Trial on Record
Brethren, as the Lord gave commandment concerning even the ashes and offal of the sacrifices, we ought to think no matter trivial which stands in connection with our great burnt offering. My admonition is, "Gather up the fragments which remain, that nothing be lost." As goldsmiths sweep their shops, to save even the filings of the gold, so every word of Jesus should be treasured up as very precious. But, indeed, the narrative to which I invite you is not unimportant. Things which were purposed of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

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