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2 And Judas also, which betrayed him, knew the place for Jesus ofttimes resorted thither with his disciples.

'Jesus ofttimes resorted thither.' For what purpose he went there is not declared, but it is probable for the purpose of retirement and prayer. Jesus had no home in the city, and he sought this place, away from the bustle and confusion of the capital, for private communion with God. We are not told much of the private habits of Jesus, but we are permitted to know so much of them as to be assured that he was accustomed to seek for a place of retirement; and during the great feasts of the Jews, the mount of Olives was the place which he chose, Luke xxi. 37. Matt. xxi. 17. John viii. Î.

3 Judas then, having received a band of men and officers, from the chief priests and pharisees, cometh thither with lanterns and torches and weapons.

A band.' See note, Matt. xxvi. 47; xxvii. 27. John passes over the agony of Jesus in the garden because it was so fully described by the other evangelists. Lanterns,' &c. This was the time of the full moon, but it might have been cloudy, and their taking lights with them shows their determination to find him.

4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

'They went backward,' &c. The frank, open, and fearless manner in which Jesus had addressed them, should have convinced them of his innocence, and deterred them from prosecuting their wicked attempt. What must have been their feelings when his miraculous power was put forth, and they were thrown prostrate on the ground, the traitor himself among them! In persevering after this, they resisted the convictions of conscience, and hardened their hearts against the astonishing proof they had felt of the Divine power of the Saviour.

7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he: if therefore ye seek me, et these go their way:

'Let these go,' &c. These apostles. This shows the care and love of Jesus even in the hour of danger. He expected to die. They were to carry the news of his death to the ends of the earth. By the question which he asked, he had secured their safety. He was answered that they sought for him. He demanded that, agreeable to their declaration, they should take him only and leave his followers at liberty.

9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost

none.

'The saying,' ch. xvii. 12. As he had kept them for more than three years, so he still sought their welfare even when his death was near.

10 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath the cup which my Father hath given me, shall I not drink it ?

See note, Matt. xxvi. 51, 52. 'The servant's name was Malchus.' His name is not mentioned by either of the other evangelists, nor is it said by the other evangelists who was the disciple that gave the blow. It is probable that both Peter and the servant were alive when the other gospels were written.

12 Then the band and the captain and officers of the Jews took Jesus, and bound him,

See Matt. xxvi. 50.

13 And led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year.

'To Annas first.' He had been himself a long time high priest; he had had five sons who had successively enjoyed the office; and that office was now filled by his son-in-law. It was of importance, therefore, to obtain his sanction and counsel in their work of evil. That same year,' ch. xi. 49.

14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.

'Gave counsel,' &c, eh. xi. 49, 50. This is referred to here, probably, to show how little prospect there was that Jesus would have justice done him by a man who had already pronounced his decision on the case.

15 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. 16 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. 17 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. 18 And the servants and officers stood there, who had made a fire of coals; for it was cold and they warmed themselves: and Peter stood with them, and warmed himself.

See notes, Matt. xxvi. 57, 58. Another disciple.' Not improbably John. It is not probable that any danger resulted from its being known that he was a follower of Jesus, or that any harm was meditated on them for this. The questions asked Peter were not proposed by those in authority, and his apprehensions, which led to his denial, were groundless.

19 The high priest then asked Jesus of his disciples, and of his doctrine.

'Of his disciples.' To ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion, against Cesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction. But as they had no direct proof of that, the high priest insidiously attempted to draw the Saviour into a confession. 'His doctrine.' His teaching. The sentiments that he inculcated. The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government.

20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

'Openly to the world.' If his doctrine had tended to excite sedition and tumult; if he had opposed the government, he would have trained his friends in secret: he would have retired from public view, and have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Jesus here speaks the language of one conscious of his innocence, and

determined to insist on his rights. Always resort. Constantly assemble. Great multitudes were there constantly. In secret,' &c. He that taught no private or concealed doctrine, Matt. x. 27. Luke xii. 3.

21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

'Why askest thou me? ask them,' &c. Jesus here insisted on his rights, and reproved the high priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was, that they should establish the charge by fair and incontrovertible evidence. It is proper for us, when persecuted and reviled, meekly, but firmly, to demand that justice should be done us. Laws are made to protect the innocent, as well as to condemn the guilty. Christians, like their Saviour, should live so that they may confidently appeal to all who have known them as witnesses of the sincerity, purity, and rectitude of their lives.

22 And when he had thus spoken, one of the officers which stood by, struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

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'One of the officers.' One of the inferior officers, or those who attended on the court. With the palm of his hand.' This may mean, gave him a blow," either with the open hand, or with a rod. The Greek does not determine which. In whatever way it was done, it was a violation of all law and justice.

23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

'Spoken evil. If there was any disrespect to the office, and want of regard for the law which appointed him, then testify to the fact, and let punishment be inflicted according to the law. Compare Ex. xxii. 28. 'But if well,' &c. This shows that his precept that when we are smitten on one cheek, we should turn the other, Matt. v. 39, is consistent with a firm demand that justice should be done us. Also that that precept refers rather to private matters than to judicial proceedings. It does not demand that when we are unjustly arraigned, or assaulted, and when the law is in our favour, we should sacrifice our rights to a malignant accuser. Such a surrender would be injustice to the law and to the community, and be giving a legal triumph to the wicked, and destroying the very end of all law.

24 Now Annas had sent him bound unto Caiaphas the high priest.

Compare ver. 13 with Matt. xxvi. 57.

25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? 27 Peter then denied

again and immediately the cock crew.

See note, Matt. xxvi. 69-74.

28 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.

See Matt. xxvii. 1, 2. 'Hall of judgment.' The pretorium, the same word that in Matt. xxvii. 27, is translated 'common hall." See note on that place. It was the place where the Roman prætor, or governor, heard and decided cases brought before him. Jesus had been condemned by the sanhedrim, and pronounced guilty of death, Matt. xxvi. 66. But they had not power to carry their sentence into execution, ver 31; and they, therefore, sought that he might be condemned and executed by Pilate. 'Lest they should be defiled.' They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to consider it a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. 'That they might eat the passover.' Note, Matt. xxvi. 2, 17. This defilement produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body, &c., Lev. xxii. 4-6. Num. v. 2; and as disqualifying them from partaking of the passover in a proper manner.

29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

'If he were not a malefactor,' A violator of the law. If we

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