Acts 17-18

(See on Joh 14:1). Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter. 1-3. These words spake Jesus, and lifted up his eyes--"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [Alford]. Father, the hour is come--(See on Joh 13:31, 32). glorify thy Son--Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."

given--gavest him power over all flesh--(See on Mt 11:27; Mt 28:18-20). give eternal life to as many as, &c.--literally, "to all that which thou hast given him." (See on Joh 6:37-40).

this is--that. life eternal, that they might--may. know, &c.--This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ (Job 22:21). thee, the only true God--the sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism. and Jesus Christ whom thou hast sent--This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification--"Jesus," because He "saves His people from their sins"; "Christ," as anointed with the measureless fulness of the Holy Ghost for the exercise of His saving offices (see on Mt 1:16); "Whom Thou hast sent," in the plenitude of Divine Authority and Power, to save. "The very juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of God and a creature could not be eternal life, and such an association of the one with the other would be inconceivable" [Alford].

I have glorified thee on the earth--rather, "I glorified" (for the thing is conceived as now past). I have finished--I finished. the work which thou gavest me to do--It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (Joh 17:12, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."

And now--in return. glorify thou me--The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express. with the glory which I had with thee before the world was--when "in the beginning the Word was with God" (Joh 1:1), "the only-begotten Son in the bosom of the Father" (Joh 1:18). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished--not, however, simply as before, but now in our nature. 6-8. From praying for Himself He now comes to pray for His disciples. I have manifested--I manifested. thy name--His whole character towards mankind. to the men thou gavest me out of the world--(See on Joh 6:37-40).

they ... have known surely that I came out from thee--(See on Joh 16:29; Joh 16:31). 9-14. I pray for them--not as individuals merely, but as representatives of all such in every succeeding age (see on Joh 17:20). not for the world--for they had been given Him "out of the world" (Joh 17:6), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.

all mine are thine, and thine are mine--literally, "All My things are Thine and Thy things are Mine." (On this use of the neuter gender, see on Joh 6:37-40). Absolute COMMUNITY OF PROPERTY between the Father and the Son is here expressed as nakedly as words can do it. (See on Joh 17:5).

I am no more in the world--(See on Joh 17:4). but these are in the world--that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict. Holy Father--an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in. keep through thine own name--rather, "in thy name"; in the exercise of that gracious and holy character for which He was known. that they may be one--(See on Joh 17:21).

I kept--guarded. them in thy name--acting as Thy Representative on earth. none of them is lost, but the son of perdition--It is not implied here that the son of perdition was one of those whom the Father had given to the Son, but rather the contrary (Joh 13:18) [Webster and Wilkinson]. It is just as in Lu 4:26, 27, where we are not to suppose that the woman of Sarepta (in Sidon) was one of the widows of Israel, nor Naaman the Syrian one of the lepers in Israel, though the language--the same as here--might seem to express it. son of perdition--doomed to it (2Th 2:3; Mr 14:21).

I speak in the world, that they might have my joy fulfilled in themselves--that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them, 15-19. I pray not that thou shouldest take them out of the world--for that, though it would secure their own safety, would leave the world unblessed by their testimony. but ... keep them from the evil--all evil in and of the world.

They are not of the world, even as I am not of the world--(See Joh 15:18, 19). This is reiterated here, to pave the way for the prayer which follows.

Sanctify them--As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification. through--in. thy truth--God's revealed truth, as the medium or element of sanctification; a statement this of immense importance. thy word is truth--(Compare Joh 15:3; Col 1:5; Eph 1:13).

As thou hast sent--sentest. me into the world, even so have I also sent them--sent I also them. into the world--As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.

And for their sakes I sanctify--consecrate. myself that they also might--may. be sanctified--consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [Olshausen]. through--in. the truth--Though the article is wanting in the original here, we are not to translate, as in the Margin, "truly sanctified"; for the reference seems plainly to be "the truth" mentioned in Joh 17:17. (See on Joh 17:17). 20-23. Neither pray I for these alone--This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer. them also which shall believe--The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.

that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world--this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear--the more they can agree even in minor matters--the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures--it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?

And the glory which thou gavest--hast given. me I have given them, that they may be one, even as we are one--The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.

I in them, and thou in me, that they may be made perfect in one--(See on Joh 17:21). 24-26. Father, I will--The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers. be with me where I am--(See on Joh 14:3). that they may behold my glory which thou hast given me--(See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (1Jo 3:2).

O righteous Father, the world hath not known thee--knew thee not. but I have known thee--knew thee. and these have known--knew. that thou hast sent--sentest me--As before He said "Holy Father," when desiring the display of that perfection on His disciples (Joh 17:11), so here He styles Him "Righteous Father," because He is appealing to His righteousness or justice, to make a distinction between those two diametrically opposite classes--"the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other, Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father.

And I have declared--I made known or communicated. thy name--in His past ministry. and will declare it--in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages. that the love wherewith thou hast loved--lovedst. me may be in them, and I in them--This eternal love of the Father, resting first on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (Joh 15:5), they are "one Spirit." "With this lofty thought the Redeemer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttered by mortal lips. But hardly has the sound of the last word died away, when He passes with the disciples over the brook Kedron to Gethsemane--and the bitter conflict draws on. The seed of the new world must be sown in Death, that thence Life may spring up" [Olshausen].

1-3. over the brook Kedron--a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up. where was a garden--at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, 36).

Judas ... knew the place, for Jesus ofttimes--see Joh 8:1; Lu 21:37. resorted thither with his disciples--The baseness of this abuse of knowledge in Judas, derived from admission to the closest privacies of his Master, is most touchingly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. "No man taketh My life from Me, but I lay it down of Myself" (Joh 10:18). Besides, the scene which was to fill up the little breathing-time, the awful interval, between the Supper and the Apprehension--like the "silence in heaven for about the space of half an hour" between the breaking of the Apocalyptic Seals and the peal of the Trumpets of war (Re 8:1)--the AGONY--would have been too terrible for the upper room; nor would He cloud the delightful associations of the last Passover and the first Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, its shady olives, its endeared associations, would be congenial to His heart. Here He had room enough to retire--first, from eight of them, and then from the more favored three; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor.

Judas then--"He that was called Judas, one of the Twelve," says Luke (Lu 22:47), in language which brands him with peculiar infamy, as in the sacred circle while in no sense of it. a band of men--"the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order" [Webster and Wilkinson]. officers from the chief priests and Pharisees--captains of the temple and armed Levites. lanterns and torches--It was full moon, but in case He should have secreted Himself somewhere in the dark ravine, they bring the means of exploring its hiding-places--little knowing whom they had to do with. "Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast" (Mt 26:48). The cold-bloodedness of this speech was only exceeded by the deed itself. "And Judas went before them [Lu 22:47], and forthwith he came to Jesus, and said, Hail, Master, and kissed Him" (Mt 26:49; compare Ex 4:27; 18:7; Lu 7:45). The impudence of this atrocious deed shows how thoroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point Him out. But a comparison of the narratives seems to show that our Lord's "coming forth" to the band was subsequent to the interview of Judas. "And Jesus said unto him, Friend"--not the endearing term "friend" (in Joh 15:15), but "companion," a word used on occasions of remonstrance or rebuke (as in Mt 20:13; 22:12)--"Wherefore art thou come?" (Mt 26:50). "Betrayest thou the Son of man with a kiss"--imprinting upon the foulest act the mark of tenderest affection? What wounded feeling does this express! Of this Jesus showed Himself on various occasions keenly susceptible--as all generous and beautiful natures do. 4-9. Jesus ... knowing all things that should come--were coming. upon him, went forth--from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors. Whom seek ye?--partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.

They answered ... Jesus of Nazareth--just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions. I am He--(See on Joh 6:20). Judas ... stood with them--No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.

As soon then as he said unto them, I am He, they went backward--recoiled. and fell to the ground--struck down by a power such as that which smote Saul of Tarsus and his companions to the earth (Ac 26:14). It was the glorious effulgence of the majesty of Christ which overpowered them. "This, occurring before His surrender, would show His power over His enemies, and so the freedom with which He gave Himself up" [Meyer].

Then asked he them again, Whom seek ye?--Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand. Jesus of Nazareth--The stunning effect of His first answer wearing off, they think only of the necessity of executing their orders.

I have told you that I am He: if therefore ye seek me, let these go their way--Wonderful self-possession, and consideration for others, in such circumstances!

That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none--The reference is to such sayings as Joh 6:39; 17:12; showing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples on this occasion is viewed as part that deeper preservation undoubtedly intended in the saying quoted.

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--None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (Joh 18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (Lu 22:50), the man was "likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head" [Webster and Wilkinson].

Then said Jesus--"Suffer ye thus far" (Lu 22:51). Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?--This expresses both the feelings which struggled in the Lord's breast during the Agony in the garden--aversion to the cup viewed in itself, but, in the light of the Father's will, perfect preparedness to drink it. (See on Lu 22:39-46). Matthew adds to the address to Peter the following:--"For all they that take the sword shall perish by the sword" (Mt 26:52)--that is, 'Those who take the sword must run all the risks of human warfare; but Mine is a warfare whose weapons, as they are not carnal, are attended with no such hazards, but carry certain victory.' "Thinkest thou that I cannot now"--even after things have proceeded so far--"pray to My Father, and He shall presently give Me"--rather, "place at My disposal"--"more than twelve legions of angels"; with allusion, possibly, to the one angel who had, in His agony, "appeared to Him from heaven strengthening Him" (Lu 22:43); and in the precise number, alluding to the twelve who needed the help, Himself and His eleven disciples. (The full complement of a legion of Roman soldiers was six thousand). "But how then shall the scripture be fulfilled that thus it must be?" (Mt 26:53, 54). He could not suffer, according to the Scripture, if He allowed Himself to be delivered from the predicted death. "And He touched his ear and healed him" (Lu 22:51); for "the Son of man came not to destroy men's lives, but to save them" (Lu 9:56), and, even while they were destroying His, to save theirs.

Then the band ... took Jesus--but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."

And led him away--"In that hour," says Matthew (Mt 26:55, 56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this" (adds Lu 22:53) "is your hour and the power of darkness." Matthew continues--"But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled" (Mt 26:56)--thus fulfilling His prediction (Mr 14:27; Joh 16:32).

And led him away to Annas first--(See on Lu 3:2, and Mt 26:57). (Also see on Mr 14:53.)

Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people--(Also see on Mr 14:53.) 15-18. Simon Peter followed Jesus--Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step. and ... another disciple--Rather, "the other disciple"--our Evangelist himself, no doubt. known unto the high priest--(See on Joh 18:10). went in with Jesus into the palace of the high priest.

But Peter stood at the door without--by preconcerted arrangement with his friend till he should get access for him. Then went out that other ... and spake to her that kept the door, and brought in Peter--The naturalness of these small details is not unworthy of notice. This other disciple first made good his own entrance on the score of acquaintance with the high priest; this secured, he goes forth again, now as a privileged person, to make interest for Peter's admission. But thus our poor disciple is in the coils of the serpent. The next steps will best be seen by inverting Joh 18:17 and Joh 18:18.

Then saith the damsel that kept the door--"one of the maids of the high priest," says Mark (Mr 14:66). "When she saw Peter warming himself, she looked upon him and said" (Mr 14:67). Luke is more graphic (Lu 22:56)--She "beheld him as he sat by the fire (literally, 'the light'), and earnestly looked on him (fixed her gaze upon him), and said." "His demeanor and timidity, which must have vividly showed themselves, as it so generally happens, leading to the recognition of him" [Olshausen]. Art thou not also one of this man's disciples?--that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. He saith, I am not--"He denied before them all, saying, I know not what thou sayest" (Mt 26:70)--a common form of point blank denial; "I know [supply 'Him'] not, neither understand I what thou sayest" (Mr 14:68); "Woman, I know Him not" (Lu 22:57). This was THE FIRST DENIAL. "And he went out into the porch [thinking, perhaps, to steal away], and the cock crew," (Mr 14:68).

And the servants and officers--the menials and some of the "band" that "took Jesus." (Also see on Mr 14:54.) stood there, who had made--"having made." a fire of coals, for it was cold, and they warmed themselves--"John alone notices the material (charcoal) of which the fire was made, and the reason for a fire--the coldness of the night" [Webster and Wilkinson]. "Peter went in and sat with the servants to see the end (Mt 26:58), and warmed himself at the fire" (Mr 14:54). These two statements are extremely interesting. His wishing to "see the end," of issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic, he may pick up something which he would like to hear. "And as Peter was beneath in the palace" (Mr 14:66). Matthew (Mt 26:69) says, "sat without in the palace." According to Oriental architecture, and especially in large buildings, as here, the street door--or heavy folding gate through which single persons entered by a wicket kept by a porter--opened by a passage or "porch" (Mr 14:68) into a quadrangular court, here called the "palace" or hall, which was open above, and is frequently paved with flagstones. In the center of this court the "fire" would be kindled (in a brazier). At the upper end of it, probably, was the chamber in which the trial was held, open to the court and not far from the fire (Lu 22:61), but on a higher level; for Mark (Mr 14:66) says the court was "beneath" it. The ascent was, perhaps, by a short flight of steps. This explanation will make the intensely interesting details more intelligible. 19-21. The high priest ... asked Jesus of his disciples, and of his doctrine--probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mr 14:54.)

I spake--have spoken. openly to the world--See Joh 7:4. I ever taught in the synagogues and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness. in secret have I said--spake I. nothing--that is, nothing of any different nature; all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Isa 45:19; 48:16). (Also see on Mr 14:54.)

Why askest thou me? ask them which heard me ... they know what I ... said--This seems to imply that He saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. (Also see on Mr 14:54.)

struck Jesus with the palm ... Answerest Thou the high priest so--(See Isa 50:6; and compare Ac 23:2). (Also see on Mr 14:54.)

If I have spoken, &c.--"if I spoke" evil, in reply to the high priest. (Also see on Mr 14:54.) if well--He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that Mt 5:39 is not to be taken to the letter. 24-27. Now Annas had sent him bound unto Caiaphas--Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords no evidence that He was sent to Caiaphas before the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and non-official one with Annas, at an hour of the night when Caiaphas' Council could not convene; and one that ought not to be confounded with that solemn one recorded by the other Evangelists, when all were assembled and witnesses called. But the building in which both met with Jesus appears to have been the same, the room only being different, and the court, of course, in that case, one. (Also see on Mr 14:54.)

And Simon Peter was standing and warming himself. They said therefore ... Art thou not also one of his disciples?--In Mt 26:71 the second charge was made by "another maid, when he was gone out into the porch," who "saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth." So also Mr 14:69. But in Lu 22:58 it is said, "After a little while" (from the time of the first denial), "another [man] saw him, and said, Thou art also of them." Possibly it was thrown at him by more than one; but these circumstantial variations only confirm the truth of the narrative. He denied it, and said, I am not--in Mt 26:72, "He denied with an oath, I do not know the man." This was THE SECOND DENIAL.

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--No doubt his relationship to Malchus drew attention to the man who smote him, and this enabled him to identify Peter. "Sad reprisals!" [Bengel]. The other Evangelists make his detection to turn upon his dialect. "After a while ['about the space of one hour after' (Lu 22:59)] came unto him they that stood by and said to Peter, Surely thou also art one of them, for thy speech betrayeth thee" (Mt 26:73). "Thou art a Galilean, and thy speech agreeth thereto" (Mr 14:70; and so Lu 22:59). The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he only thus revealed himself.

Peter then denied again--But, if the challenge of Malchus' kinsman was made simultaneously with this on account of his Galilean dialect, it was no simple denial; for Mt 26:74 says, "Then began he to curse and to swear, saying, I know not the man." So Mr 14:71. This was THE THIRD DENIAL. and immediately--"while he yet spake" (Lu 22:60). the cock crew--As Mark is the only Evangelist who tells us that our Lord predicted that the cock should crow twice (Mr 14:30), so he only mentions that it did crow twice (Mr 14:72). The other Evangelists, who tell us merely that our Lord predicted that "before the cock should crow he would deny Him thrice" (Mt 26:34; Lu 22:34; Joh 13:38), mention only one actual crowing, which was Mark's last. This is something affecting in this Evangelist--who, according to the earliest tradition (confirmed by internal evidence), derived his materials so largely from Peter as to have been styled his "interpreter," being the only one who gives both the sad prediction and its still sadder fulfilment in full. It seems to show that Peter himself not only retained through all his after-life the most vivid recollection of the circumstances of his fall, but that he was willing that others should know them too. The immediately subsequent acts are given in full only in Luke (Lu 22:61, 62): "And the Lord turned and looked upon Peter," from the hall of judgment to the court, in the way already explained. But who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! "And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out and wept bitterly." How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the revulsion, which made Peter "weep bitterly," was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you that he may sift you as wheat, but I have prayed [rather, 'I prayed'] for thee that thy faith fail not" (see on Lu 22:31, 32), may we not say that this prayer fetched down all that there was in that 'look' to pierce and break the heart of. Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mr 16:7).

Note.--Our Evangelist, having given the interview with Annas, omitted by the other Evangelists, here omits the trial and condemnation before Caiaphas, which the others had recorded. (See on Mr 14:53-65). [The notes broken off there at Mr 14:54 are here concluded]. Mr 14:53-65: Mr 14:61: The high priest asked Him, Art Thou the Christ, the Son of the blessed?--Matthew says the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God" (Mt 26:63). This rendered an answer by our Lord legally necessary (Le 5:1). Accordingly, Mr 14:62: Jesus said, I am--"Thou hast said" (Mt 26:64). In Lu 22:67, 68, some other words are given, "If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. and ye shall see the Son of man, &c.--This concluding part of our Lord's answer is given somewhat more fully by Matthew and Luke. "Nevertheless I say unto you, Hereafter [rather, 'From henceforth'] shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mt 26:64; Lu 22:69).--that is, I know the scorn with which ye are ready to meet such an avowal: To your eyes, which are but eyes of flesh, there stands at this bar only a mortal like yourselves, and He at the mercy of the ecclesiastical and civil authorities: "Nevertheless," a day is coming when ye shall see another sight: Those eyes, which now gaze on Me with proud disdain, shall see this very prisoner at the right hand of the Majesty on high, and coming in the clouds of heaven: Then shall the judged One be revealed as the Judge, and His judges in this chamber appear at His august tribunal; then shall the unrighteous judges be impartially judged; and while they are wishing that they had never been born, He for whom they now watch as their Victim shall be greeted with the hallelujahs of heaven, and the welcome of Him that sitteth upon the throne! Mr 14:63, 64: Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy--"of his own mouth" (Lu 22:71); an affectation of religious horror. What think ye?--"Say, what verdict would ye pronounce." They all condemned Him to be guilty of death--of a capital crime. (See Le 24:16). Mr 14:65: And some began to spit on Him--"Then did they spit in His face" (Mt 26:67). See Isa 50:6. And to cover His face, and to buffet Him, and to say unto Him, Prophesy--or, "divine," "unto us, Thou Christ, who is he that smote Thee?" The sarcasm in styling Him the Christ, and as such demanding of Him the perpetrator of the blows inflicted upon Him, was in them as infamous as to Him it was stinging. and the servants did strike him with the palms of their hands--"And many other things blasphemously spake they against him" (Lu 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that black occasion.

Then led they Jesus from Caiaphas to the hall of judgment--but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (Mt 27:1; and see on Mr 15:1). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province." they themselves went not into the judgment hall lest they should be defiled--by contact with ceremonially unclean Gentiles. but that they might eat the passover--If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved. 29-32. Pilate went out to them, and said, What accusation bring ye against this man?--State your charge.

If he were not a malefactor, we would not have delivered him up unto thee--They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.

That the saying ... might be fulfilled which he spake, signifying what death he should die--that is, by crucifixion (Joh 12:32, 33; Mt 20:19); which being a Roman mode of execution, could only be carried into effect by order of the governor. (The Jewish mode in such cases as this was by stoning). 33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.

Jesus answered ... Sayest thou this of thyself, or did others tell it thee of me?--an important question for our Lord's case, to bring out whether the word "King" were meant in a political sense, with which Pilate had a right to deal, or whether he were merely put up to it by His accusers, who had no claims to charge Him but such as were of a purely religious nature, with which Pilate had nothing to do.

Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee to me: What hast thou done?--that is, "Jewish questions I neither understand nor meddle with; but Thou art here on a charge which, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point; tell me, then, what procedure of Thine has brought Thee into this position." In modern phrase, Pilate's object in this question was merely to determine the relevancy of the charge.

Jesus answered, My kingdom is not of this world--He does not say "not over," but "not of this world"--that is, in its origin and nature; therefore "no such kingdom as need give thee or thy master the least alarm." if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews--"A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force for the establishment of His kingdom" [Webster and Wilkinson]. but now--but the fact is. is my kingdom not from hence--Our Lord only says whence His kingdom is not--first simply affirming it, next giving proof of it, then reaffirming it. This was all that Pilate had to do with. The positive nature of His kingdom He would not obtrude upon one who was as little able to comprehend it, as entitled officially to information about it. (It is worthy of notice that the "MY," which occurs four times in this one verse--thrice of His kingdom, and once of His servants--is put in the emphatic form).

Art thou a king then?--There was no sarcasm or disdain in this question (as Tholuck, Alford, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him. Thou sayest that I am a king--It is even so. To this end was I--"have I been." born and for this cause came I--am I come. into the world, that I may bear witness to the truth--His birth expresses His manhood; His coming into the world, His existence before assuming humanity: The truth, then, here affirmed, though Pilate would catch little of it, was that His Incarnation was expressly in order to the assumption of Royalty in our nature. Yet, instead of saying, He came to be a King, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a noble courage not to flinch from His royal claims; and our Lord, conscious that He was putting forth that courage, gives a turn to His confession expressive of it. It is to this that Paul alludes, in those remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ Jesus, who, in the presence of Pontius Pilate, witnessed the good confession" (1Ti 6:13). This one act of our Lord's life, His courageous witness-bearing before the governor, was selected as an encouraging example of the fidelity which Timothy ought to display. As the Lord (says Olshausen beautifully) owned Himself the Son of God before the most exalted theocratic council, so He confessed His regal dignity in presence of the representative of the highest political authority on earth. Every one that is of the truth heareth my voice--Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom--as A Kingdom of truth, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE King of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.

Pilate saith unto him, What is truth?--that is, "Thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered." And when he had said this--as if, by putting such a question, he was getting into interminable and unseasonable inquiries, when this business demanded rather prompt action. he went out again unto the Jews--thus missing a noble opportunity for himself, and giving utterance to that consciousness of the want of all intellectual and moral certainty, which was the feeling of every thoughtful mind at that time. "The only certainty," says the elder Pliny, "is that nothing is certain, nor more miserable than man, nor more proud. The fearful laxity of morals at that time must doubtless be traced in a great degree to this skepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption" [Olshausen]. and saith unto them--in the hearing of our Lord, who had been brought forth. I find in him no fault--no crime. This so exasperated "the chief priests and elders" that, afraid of losing their prey, they poured forth a volley of charges against Him, as appears from Lu 23:4, 5: on Pilate's affirming His innocence, "they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." They see no hope of getting Pilate's sanction to His death unless they can fasten upon Him a charge of conspiracy against the government; and as Galilee was noted for its turbulence (Lu 13:1; Ac 5:37), and our Lord's ministry lay chiefly there, they artfully introduce it to give color to their charge. "And the chief priests accused Him of many things, but He answered nothing (Mr 15:3). Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? And He answered him to never a word, insomuch that the governor marvelled greatly" (Mt 27:13, 14). See on Mr 15:3-5. In his perplexity, Pilate, hearing of Galilee, bethinks himself of the expedient of sending Him to Herod, in the hope of thereby further shaking off responsibility in the case. See Mr 15:6, and see on

The drift and scope of Paul's preaching and arguing, was to prove that Jesus is the Christ. He must needs suffer for us, because he could not otherwise purchase our redemption for us; and he must needs have risen again, because he could not otherwise apply the redemption to us. We are to preach concerning Jesus that he is Christ; therefore we may hope to be saved by him, and are bound to be ruled by him. The unbelieving Jews were angry, because the apostles preached to the Gentiles, that they might be saved. How strange it is, that men should grudge others the privileges they will not themselves accept! Neither rulers nor people need be troubled at the increase of real Christians, even though turbulent spirits should make religion the pretext for evil designs. Of such let us beware, from such let us withdraw, that we may show a desire to act aright in society, while we claim our right to worship God according to our consciences.

The Jews in Berea applied seriously to the study of the word preached unto them. They not only heard Paul preach on the sabbath, but daily searched the Scriptures, and compared what they read with the facts related to them. The doctrine of Christ does not fear inquiry; advocates for his cause desire no more than that people will fully and fairly examine whether things are so or not. Those are truly noble, and likely to be more and more so, who make the Scriptures their rule, and consult them accordingly. May all the hearers of the gospel become like those of Berea, receiving the word with readiness of mind, and searching the Scriptures daily, whether the things preached to them are so.

Athens was then famed for polite learning, philosophy, and the fine arts; but none are more childish and superstitious, more impious, or more credulous, than some persons, deemed eminent for learning and ability. It was wholly given to idolatry. The zealous advocate for the cause of Christ will be ready to plead for it in all companies, as occasion offers. Most of these learned men took no notice of Paul; but some, whose principles were the most directly contrary to Christianity, made remarks upon him. The apostle ever dwelt upon two points, which are indeed the principal doctrines of Christianity, Christ and a future state; Christ our way, and heaven our end. They looked on this as very different from the knowledge for many ages taught and professed at Athens; they desire to know more of it, but only because it was new and strange. They led him to the place where judges sat who inquired into such matters. They asked about Paul's doctrine, not because it was good, but because it was new. Great talkers are always busy-bodies. They spend their time in nothing else, and a very uncomfortable account they have to give of their time who thus spend it. Time is precious, and we are concerned to employ it well, because eternity depends upon it, but much is wasted in unprofitable conversation.

Here we have a sermon to heathens, who worshipped false gods, and were without the true God in the world; and to them the scope of the discourse was different from what the apostle preached to the Jews. In the latter case, his business was to lead his hearers by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the former, it was to lead them, by the common works of providence, to know the Creator, and worship Him. The apostle spoke of an altar he had seen, with the inscription, "TO THE UNKNOWN GOD." This fact is stated by many writers. After multiplying their idols to the utmost, some at Athens thought there was another god of whom they had no knowledge. And are there not many now called Christians, who are zealous in their devotions, yet the great object of their worship is to them an unknown God? Observe what glorious things Paul here says of that God whom he served, and would have them to serve. The Lord had long borne with idolatry, but the times of this ignorance were now ending, and by his servants he now commanded all men every where to repent of their idolatry. Each sect of the learned men would feel themselves powerfully affected by the apostle's discourse, which tended to show the emptiness or falsity of their doctrines.

The apostle was treated with more outward civility at Athens than in some other places; but none more despised his doctrine, or treated it with more indifference. Of all subjects, that which deserves the most attention gains the least. But those who scorn, will have to bear the consequences, and the word will never be useless. Some will be found, who cleave to the Lord, and listen to his faithful servants. Considering the judgement to come, and Christ as our Judge, should urge all to repent of sin, and turn to Him. Whatever matter is used, all discourses must lead to Him, and show his authority; our salvation, and resurrection, come from and by Him.

Though Paul was entitled to support from the churches he planted, and from the people to whom he preached, yet he worked at his calling. An honest trade, by which a man may get his bread, is not to be looked upon with contempt by any. It was the custom of the Jews to bring up their children to some trade, though they gave them learning or estates. Paul was careful to prevent prejudices, even the most unreasonable. The love of Christ is the best bond of the saints; and the communings of the saints with each other, sweeten labour, contempt, and even persecution. Most of the Jews persisted in contradicting the gospel of Christ, and blasphemed. They would not believe themselves, and did all they could to keep others from believing. Paul hereupon left them. He did not give over his work; for though Israel be not gathered, Christ and his gospel shall be glorious. The Jews could not complain, for they had the first offer. When some oppose the gospel, we must turn to others. Grief that many persist in unbelief should not prevent gratitude for the conversion of some to Christ.

The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his. Let us not despair concerning any place, when even in wicked Corinth Christ had much people. He will gather in his chosen flock from the places where they are scattered Thus encouraged, the apostle continued at Corinth, and a numerous and flourishing church grew up.

Paul was about to show that he did not teach men to worship God contrary to law; but the judge would not allow the Jews to complain to him of what was not within his office. It was right in Gallio that he left the Jews to themselves in matters relating to their religion, but yet would not let them, under pretence of that, persecute another. But it was wrong to speak slightly of a law and religion which he might have known to be of God, and which he ought to have acquainted himself with. In what way God is to be worshipped, whether Jesus be the Messiah, and whether the gospel be a Divine revelation, are not questions of words and names, they are questions of vast importance. Gallio spoke as if he boasted of his ignorance of the Scriptures, as if the law of God was beneath his notice. Gallio cared for none of these things. If he cared not for the affronts of bad men, it was commendable; but if he concerned not himself for the abuses done to good men, his indifference was carried too far. And those who see and hear of the sufferings of God's people, and have no feeling with them, or care for them, who do not pity and pray for them, are of the same spirit as Gallio, who cared for none of these things.

While Paul found he laboured not in vain, he continued labouring. Our times are in God's hand; we purpose, but he disposes; therefore we must make all promises with submission to the will of God; not only if providence permits, but if God does not otherwise direct our motions. A very good refreshment it is to a faithful minister, to have for awhile the society of his brethren. Disciples are compassed about with infirmity; ministers must do what they can to strengthen them, by directing them to Christ, who is their Strength. Let us earnestly seek, in our several places, to promote the cause of Christ, forming plans that appear to us most proper, but relying on the Lord to bring them to pass if he sees good.

Apollos taught in the gospel of Christ, as far as John's ministry would carry him, and no further. We cannot but think he had heard of Christ's death and resurrection, but he was not informed as to the mystery of them. Though he had not the miraculous gifts of the Spirit, as the apostles, he made use of the gifts he had. The dispensation of the Spirit, whatever the measure of it may be, is given to every man to profit withal. He was a lively, affectionate preacher; fervent in spirit. He was full of zeal for the glory of God and the salvation of precious souls. Here was a complete man of God, thoroughly furnished for his work. Aquila and Priscilla encouraged his ministry, by attendance upon it. They did not despise Apollos themselves, or undervalue him to others; but considered the disadvantages he had laboured under. And having themselves got knowledge in the truths of the gospel by their long intercourse with Paul, they told what they knew to him. Young scholars may gain a great deal by converse with old Christians. Those who do believe through grace, yet still need help. As long as they are in this world, there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. If the Jews were convinced that Jesus is Christ, even their own law would teach them to hear him. The business of ministers is to preach Christ. Not only to preach the truth, but to prove and defend it, with meekness, yet with power.