JOHN 19:1-11

MARCH 24, 2019

CHRIST’S ARRAIGNMENT BEFORE PILATE (CONT’D)

INTRODUCTION:
1. Though John seems industriously to have avoided repeating such passages as had been related by the other evangelists, when he comes to the suffering and death of Christ, he records everything that had been before related, however, with considerable enlargements.
2. Here is a further account of the unfair trial of our Lord before Pilate.
a) The first part of the trial involved the Jews attempting to persuade the governor to pass sentence upon Christ based solely on their request, even though Pilate found in Him nothing worthy of death, actually, no fault at all. The governor therefore tried unsuccessfully to avoid the issue by having the people to choose Christ over Barabbas to be released according to their custom in honor of the Passover. (Verses 28-40)
b) The remainder of the trial which they gave our Lord was very tumultuous and confused. The prosecutors carried it on with great confusion among the people, and the judge’s unjust and cruel treatment of the prisoner is also unorthodox and mysterious.

I. THE JUDGE ORDERED THE PRISONER TO BE ABUSED, HAVING ALREADY DECLARED HIM INNOCENT. (VERSES 1-3) Supposing that Pilate hoped, by this, to pacify Christ’s accusers; even if his intentions were good, cannot justify this injustice. Some are of the opinion that Pilate scourged Jesus himself, with his own hand, because it is said, “He took him and scourged him.” It seems more likely that he appointed the lectors that attended him to do it. Roman scourgings were ordinarily very severe, not limited to forty stripes, as among the Jews, yet this pain and shame Jesus submitted to for our sakes. (See Isa. 53:5)

A. THOUGH INNOCENT, JESUS WAS TREATED AS A CRIMINAL. (VERSE 1)
1. Matthew and Mark both mention His scourging after His condemnation but here it appears to have been before.
2. Pilate did this to pacify the Jews, and in so doing showed that he was willing to go this far for them against his own sentiments.
3. This was necessary according to prophetic Scripture (Isa. 50:6); according to His own words (Matt. 20:19); and forsake of our healing (I Pet. 2:24).

B. THOUGH AN EXCELLENT PERSON, JESUS WAS GIVEN OVER TO BASE MOCKING AND RIDICULE. (VERSES 2, 3)
1. The soldiers who were the governor’s protection detail, made sport of Christ. They in mockery put a crown on His head that was made of thorns; they took away His garment and put a mock-robe of purple upon Him; they put a reed in His right hand for a scepter, and then bowed the knee before Him and mocked Him, saying, “Hail, King of the Jews.” (See Matt. 27:27-29) They then smote Him with their hands. (Verse 3)
2. Pilate suffered this cruel mockery of one whom he believed to be innocent to oblige his soldiers’ merry humor, and perhaps his own too, notwithstanding the gravity that one might expect in a judge. Herod and his men of war had just before this done the same. (Luke 23:11)
3. One day all of these mockers will doubtless recall this day, when indeed they shall bow the knee to Him and confess that Jesus Christ is Lord. (Phil 2:10, 11) They will not be jesting and laughing when that day comes.

II. PILATE, HAVING ABUSED THE PRISONER, NEXT PRESENTED HIM TO THE PROSECUTORS IN HOPES THAT THEY WOULD BE SATISFIED. (VERSES 4-7)

A. HE PROPOSED TWO THINGS FOR THEIR CONSIDERATION WHICH HE HOPED WOULD SUFFICE. (VERSES 4, 5)
1. That he had found nothing in Him that made Him a threat to the Roman government. (Verse 4) He repeated the declaration that he had made before: “I find no fault in him.”(Ch. 18:38)
2. That he had done that to Him which would convince everyone that He was not a threat and not to be taken seriously. (Verse 5)
a) He brought Him forth as an object of contempt and ridicule, and as he presented Christ bruised and beaten, wearing a mock-robe and crown of thorns, and said, “Behold the man!”
b) Or perhaps, as many understand it, Pilate so presented Christ to them as one to be pitied rather than prosecuted.
c) We see Him going forth bearing our reproach. Let us therefore go forth unto Him bearing His reproach. (Heb. 13:13)

B. THE PROSECUTORS, INSTEAD OF BEING PACIFIED, WERE EVEN MORE EXASPERATED.(VERSES 6, 7)
1. See here the unreasonable outrage and fury of the chief priests and officers who headed the mob. (Verse 6a)
a) The sight of Jesus in humiliation; rather than pacify them, only inflamed their malice and rage.
b) The people perhaps would have acquiesced in Pilate’s declaration of His innocence, but their leaders, even though they were unable to make a good charge against Him, began to cry out, “Crucify him! Crucify him!”
2. Pilate was clearly angered by their unwillingness to accept His compromise. (Verse 6b)
a) He said to them in irony, “Take ye him and crucify him.” He knew they had no such authority, but he was saying essentially, “I will not be the drudge to your malice. If you think him worthy of death, then you see to it because I find no fault in him.”
b) This was an honorable stand, had he stuck with it. He did not wish to have the blood of an innocent man on his conscience. However, he should not have continued to parley with them. Rulers are not to be a terror to the innocent. (Rom. 13:3)
c) Pilate had a duty to protect the innocent, but he lacked the courage to act according to his conscience, and his cowardice betrayed him into a snare. Of course, politics also played a role. (See Acts 12:2, 3)
3. Christ’s prosecutors now resort to their law in order to bring a charge worthy of death. (Verse 7)
a) They had failed to convince Pilate that Jesus was guilty of sedition against Rome, so they resort to their law.
b) They could not move Pilate by alleging that He claimed to be a king so they urged this, that He claimed to be God.
c) This claim if made by any ordinary man would constitute blasphemy, and would be worthy of death by that law. (Lev. 24:16)
(1) Note: The Jews understood that to claim to be the Son of God was to claim to be God. (See Ch. 5:18)
(2) Had the claim been false, the Jews would have been right in calling it blasphemy. It was true that blasphemers, idolaters, and false prophets were to be put to death, but this was not a false claim.
d) This charge did not change anything with respect to Roman law and Pilate’s decision, but it did strike fear into the governor, as the following verses reveal.

III. PILATE, BEING SHAKEN BY THE CHARGE OF BLASPHEMY AGAINST CHRIST FOR CLAIMING TO BE THE SON OF GOD RETURNS WITH THE PRISONER INTO THE JUDGEMENT HALL. (VERSES 8-11)

A. PILATE WAS GREATLY CONCERNED AND VISIBLY SHAKEN WHEN HE HEARD IT ALLEGED THAT JESUS CLAIMED TO BE THE SON OF GOD. (VERSE 8)
1. An acquittal would enrage the Jews even more because of their jealousy over the unity of the Godhead.
2. There was the more danger of offending his own conscience should he condemn Him. What if it should prove that He really is the Son of God!! The heathen had some fabulous traditions concerning incarnate deities.

B. THE GOVERNOR HEREUPON RESUMED HIS INTERROGATION OF CHRIST IN THE PRIVACY OF THE JUDGMENT HALL, AWAY FROM THE NOISE AND CLAMOR OF THE CROWD. (VRS. 9-11)
1. The first question indicates that Pilate had not dismissed the possibility that the alleged claim was actually true. (Verse 9a) “Whence art thou?” Are you from men or from heaven? Are you from beneath or from above?
2. Jesus held His peace. “But Jesus gave him no answer.” (Verse 9b)
a) Why was He silent? For one thing, it was for the fulfillment of Scripture. (Isa. 53:7)
b) Why was He silent? Perhaps it was because He would not hinder His suffering. Had He avowed His Deity as strongly as He avowed that He was a king (Ch. 18:37), Pilate would have been reluctant to condemn Him.
c) Why was He silent? Perhaps it was because He knew that Pilate did not understand his own question. Compare this to Mark 14:61, 62, where He knew that the priest was asking Him if He was the Messiah of whom the prophets had spoken, and He answered, “I am.”
3. Pilate haughtily expressed his indignation for the silent treatment that he received. (Verse 10)
a) The governor clearly knew not to whom he was speaking as he boasted of his own authority. (Compare Dan. 5:19)
b) Men of power can become puffed up with their authority. Here Pilate magnifies his power to an exorbitant degree when he boasts that he has power to crucify one who he had himself declared innocent.
c) He here addresses Christ as if He were –
(1) disrespectful to authority;
(2) ungrateful to one who had tried to secure his release; and
(3) unwise for Himself in not speaking to clear Himself.
4. Christ boldly rebuked the haughty arrogance of His would-be judge. (Verse 11)
a) In breaking His silence here, He not only put the proud governor in his place, but in effect answered the former question at the same time. (See Prov. 26:4, 5)
b) Christ reminds this proud ruler that all powers that he possesses were given to him from above. (Eccl. 5:8)
(1) This was so generally speaking. It is God Who exalts and authorizes rulers. (Dan. 2:21; Prov. 21:1; Psa. 17:13, 14)
(2) This was especially so regarding his power against Him. (Acts 2:23; 4:27)
c) Notice how the greatness of Pilate’s sin is here insinuated, while the still greater sin was theirs who had delivered Christ into his hand. He here refers to either –
(1) the Jews who cried crucify Him, crucify Him;
(2) or rather he means Caiaphas in particular, who was at the head of the conspiracy;
(3) or some think Christ means Judas, who betrayed Him.
d) Though Pilate’s sin was great, any and all of the above deserve the greater condemnation because of despised light and privilege.
e) Clearly all sins are not equal, and sins against light and privilege deserve the greater condemnation.

JOHN 18:28-40

FEBRUARY 24 / MARCH 3, 2019

CHRIST’S ARRAIGNMENT BEFORE PILATE

INTRODUCTION:
1. After the arrest was made in the garden of Gethsemane, Jesus was conducted first to the house of Annas before being taken to appear before the court of his son-in-law, Caiaphas, who was the high priest that same year. Lord Caiaphas interrogated with a line of questioning that was intended to paint Him as a seducer and an enemy of Rome. He thus asked Him about His disciples and His doctrine. What was the extent of His following, and the ramifications of the kingdom that He professed to have founded? What were His secret teachings that held His followers together? Jesus’ clear answer exposed the disingenuousness of the question. (See Verses 20, 21)
2. They next, in the wee hours of the morning, (probably between 3:00 and 6:00 A.M.) led Jesus from the court of the high priest to the Praetorium, to the imperial palace of the Roman governor. The fact that Pilate was ready to hear the case at that early hour shows that he must have been prepared for the event, and even primed for it. In other words, the Jews had him on alert, hoping to obtain a conviction and sentence against Christ, that He might be put to death.

I. WE HAVE HERE PILATE’S CONFERENCE WITH THE PROSECUTORS. (VERSES 28-32)

A. HE WAS BROUGHT TO PILATE’S JUDGEMENT HALL ATTENDED BY JEWISH OFFICIALS. (VSE. 28)
1. It was necessary for the Jews having already judged Jesus worthy of death to persuade Pilate (the Roman governor)to charge and convict Him and sentence Him to die, since they were under Roman rule, and thus had no authority themselves to put anyone to death.
2. That these were Jewish priests and elders that hurried Jesus away to Pilate is made clear from the notation that John makes concerning their superstition that disallowed them to enter into the judgement hall because it was the house of an uncircumcised Gentile. They could not enter lest they be defiled, and therefore not allowed to proceed in their paschal solemnity, keeping the feast of Passover. What blatant hypocrisy was here on display!!

B. PILATE CALLS FOR THE INDICTMENT. (VERSE 29)
1. Because they would not come into the hall, he went out to them into the courtyard before the house.
2. Here we must commend the governor for a number of reasons.
a) First, had it been upon a better occasion, his willingness to come to the judgement hall and judge a case at this early hour is commendable.
b) Second, the fact that he would condescend to recede from the honor of his place to accommodate their religious scruples is admirable.
c) Third, his adherence to the rule of justice in demanding an accusation against their prisoner speaks well for him at this point.

C. THE PROSECUTORS ESSENTIALLY DEMANDED JUDGEMENT AGAINST THEIR PRISONER BASED UPON A GENERAL CHARGE WITH NO PROOF OF ANY SPECIFIC CRIME. (VERSE 30)
1. The response of the Jewish leaders to Pilate’s reasonable inquiry about the charge against Christ was very rude and also quite arrogant. “If he were not a malefactor, we would not have delivered him to thee.” They were saying essentially that Pilate should just take their word for it that Jesus was an evildoer.
2. They acted very spitefully and maliciously toward Christ. There was no presumption of innocence, but rather the presumption of guilt, whether or not they had any proof of wrongdoing. They could not say, “He is a traitor, a murderer, a felon,” but yet they said, “He is an evildoer.” He, an evildoer who went along doing good!

D. PILATE REMANDED HIM TO THEIR OWN COURT, BUT THEY HAD NO AUTHORITY TO ENACT SUCH A SENTENCE AS THEY WISHED TO BE ENFORCED. (VERSE 31)
1. It might be that Pilate here was attempting to yield to their authority, allowing that their own court could convict and punish the crime of which they thought Him guilty, so long as it was not a capital offence.
2. Or, it might be that Pilate was responding to their insolence by upbraiding them with their present state of weakness and subjection, which they here acknowledge.
3. They disown any authority as judges, and become less insolent and more submissive. “It is not lawful for us to put any man to death.”
a) Their power had been taken from them by the Romans.
b) Their acknowledgement of this amounts to a full evidence that the scepter was departed out of Judah, and therefore, that now the Messiah was come. (Gen. 49:10)

E. THERE WAS AN OVERRULING PROVIDENCE IN ALL OF THIS. (VERSE 32)
1. Jesus had signified that He would die by crucifixion. (John 12:32, 33)
2. If the Jews had had the authority to put Christ to death, their method of capital punishment was by stoning. But the Roman method was by crucifixion. (See also Psa. 22:16)
3. No word of Christ shall fall to the ground. Not only had He signified the method of His death, but He had also said that He should be delivered to the Gentiles, and that they should put him to death. (Matt. 20:19; Mark 10:33; Luke 18:32, 33)
4. It was necessary that Christ should be put to death by the Romans, that, being hanged on a tree, He might be made a curse for us. (Gal. 3:13)

II. HERE IS CHRIST’S ADMISSION THAT HE WAS A KING, BUT THAT HIS KINGDOM WAS NOT OF THIS WORLD. (VERSES 33-38)

A. HERE IS PILATE’S CONFERENCE WITH THE PRISONER. (VERSES 33-37)
1. Pilate entered again into the judgement hall, and called for Jesus to be brought in.
a) There was no drawing back on Jesus’ part from going in among the Gentiles.
b) We all were liable to the judgement of God, therefore Christ, being made sin and a curse for us was arraigned as a criminal.
2. His examination, the other Gospel writers tell us, was concerning the charge of perverting the nation, forbidding to give tribute to Caesar. Pilate was bound by his office to protect the interests of the Roman government, but there was nothing that Jesus ever said or did that appeared to pose any threat. He never appeared in worldly pomp,nor did He assume any secular power.
a) Pilate’s first question was intended to ensnare Him, and come up with grounds for the accusation: “Art thou the King of the Jews?” (Lit. “THAT King of the Jews,” i.e. the long expected Messiah?)
(1) Pilate was far from imagining that He really was so. Perhaps he asked this question with an air of scorn, seeing Jesus did not look the part.
(2) Since it could not be proven that He ever made this claim, Pilate would constrain Him to say it now, so that he could proceed upon Christ’s own confession.
b) Christ answers his question with another. (Verse 34) This was no evasion, but an intimation that Christ knew the question did not arise form his own suspicions.
c) Jesus asked, “Did others tell it thee of me?” If that was the case, then perhaps he ought to consider who they were, and what their motives were.
3. See here Pilate’s resentment of Christ’s answer. (Verse 35) “Am I a Jew?” Clearly, he was saying that he had no interest in the Messiah, but that he was acting on behalf of the Jews. “Thine own nation.” To Christ’s question whether others told him, his answer was, “Yes, your own people reported these things.”
4. Christ, in His next answer, gives a more full and direct answer to Pilate’s former question, “Art thou a King?” He explained in what sense He was a King, which was not in any way a threat to the Roman government. (Verse 36)
a) An account of the nature and constitution of His Kingdom is given. It is not an earthly but a heavenly kingdom.“My kingdom is not of this world…but now is my kingdom not from hence.”
(1) It arises not out of this world. (Dan. 7:3; Rev. 13:1, 11; Rev. 21:2)
(2) Its nature is not worldly; it is a kingdom within men. (Luke 16:21; Rom. 14:17)
(3) Its tendencies are not to worldly fame of personal glory. (Matt. 20:25-28; Phil 2:5-11)
b) An evidence of the spiritual nature of Christ’s Kingdom is given. “If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews.”
(1) When one of His servants attempted to fight He immediately put a stop to it, and strongly denounced the effort. (Verses 10, 11)
(2) His followers did not offer to fight; neither did He order them to fight.
5. In answer to Pilate’s further query, He replied yet more directly. (Verse 37)
a) Pilate asked, “Art thou a King then?” This was a legitimate question. Jesus spoke about a Kingdom, His Kingdom.
b) Jesus gave “a good confession before Pontius Pilate.” (I Tim. 6:13)
(1) First, He declared Himself to be a King. “Thou sayest (thou has said truthfully) that I am a King.” He owns that He is indeed the Messiah.
(2) Secondly, He explains Himself, and shows how He is King, as He came to bear witness of the truth. He rules by the power of truth. (Isa. 54:4)
(3) Thirdly, the subjects of His Kingdom are those that are of the truth. Lovers of truth will hear His voice as He calls them from the dominion of the father of lies to embrace and walk in the truth.
6. Pilate hereupon put a good question to Christ, but it was apparently asked flippantly, and with no desire to hear the answer, as he turned and went out again unto the Jews. (Verse 38)

III. THE ROMAN TRIAL CONTINUED WITHOUT THE PRATORIUM, WHERE PILATE DECLARED CHRIST’S INNOCENCE, AND MADE AN EFFORT TO SAVE HIM. (VERSES 38-40)

A. AFTER HEARING FROM THE PROSECUTORS AND FROM THE PRISONER, THE JUDGE APPEARED TO BE FAVORABLE TOWARD CHRIST. (VERSES 38, 39)
1. He publicly declared His innocence. “I find no fault in Him.” (Verse 38b)
a) In spite of the religious controversy between them there was nothing criminal that He could be charged with.
b) This solemn declaration of Christ’s innocence was for the justification of His honor, and also for explaining the design and intention of His death, i.e. the innocent dying of the guilty; one dying for the many. (Ch. 11:51)
2. Pilate proposed an expedient for His discharge. (Verse 39)
a) He allows their custom in honor of the Passover, which was a memorial of their own release from bondage.
b) He offers to release Jesus to them according to their custom.
c) This was a cop-out for Pilate. Had he the character that becomes a judge, he would not have named an innocent man as a competitor with a notorious criminal for this favor.

B. WHILE PILATE APPEARED TO BE THE FRIEND OF CHRIST, THE JEWS APPEARED HIS ENEMIES, DETERMINED TO SEE HIM CRUCIFIED IN SPITE OF HIS INNOCENCE. (VERSE 40)
1. They chose Barabbas, a known felon, over Christ.
2. Pilate took this proposal to the Jews, that is, the great crowd of people that was gathered. He, no doubt, knew that the priests and elders would reject the idea, but hoped that the great multitude that had so recently welcomed Him with loud hosannas would be pleased with His release.
3. Pilate’s proposal was rejected, as the Jewish leaders stirred up the people to cry out for the release of Barabbas and for Christ to be crucified. (See Matt. 27:20-23; Mark 14:11-13; Luke 23:18)

JOHN 18:12-27

JANUARY 20 / JANUARY 27, 2019

JESUS IN THE COURT OF THE HIGH PRIEST

INTRODUCTION:
1. As John in these verses describes how Christ was arrested and led away to the high priest for arraignment, three amazing things stand out to us. By way of preface, let us take particular notice of them.
a) First, we see the amazing hardness of ungodly men. Jewish servants of the priest and Pharisees and Roman soldiers were alike witnesses of two spectacular exhibitions of Jesus’ divine power (Verse 6; Luke 22:51), yet they remained unmoved, as if they had witnessed nothing out of the ordinary. Let us not wonder at the callous hearts of either religious apostates, or those who are altogether irreligious and have lived without any holy influences in their lives. Neither let us imagine that seeing miracles can alone soften hard hearts and turn them to Christ.
b) Second, we see the amazing condescension of our Lord. See Him as He is taken prisoner, and led away bound as a criminal (no doubt, violently), arraigned before wicked men, suffering the greatest possible injustice. And yet this unresisting prisoner had only to will His deliverance, and He would have been free. He, all the while, knew that this entire company, including Annas and Caiaphas, would all one day stand before His judgment seat and receive from him an eternal sentence. Of course, the beautiful message here is that the love of Christ for sinners is “a love that passeth knowledge,” and for sake of that love He willingly suffered all of these things.
c) Third, we see the amazing degree of weakness of which even real believers are capable. None of the disciples seemed so confident as Peter. (Ch. 13:37; Matt. 26:33) Neither did any of them seem so brave as he. (Verse 10) Peter’s fall is doubtless intended to be a lesson to the whole church of Christ, to warn about the danger of pride and self-confidence. Yet, because of his merciful and faithful High Priest, Peter was restored, and by the almighty grace of his Lord, he would afterward become in truth that faithful, devoted, and courageous disciple that he had vainly and confidently boasted himself to be. If Peter’s fall causes Christians to see their own weakness, his life after restoration should show us what we can be by the grace and power of our Lord. (Phil. 4:13)
2. Here, we have John’s account of Christ’s arraignment which includes some circumstances that are omitted by the other Gospel writers.

I. CHRIST IS ARRESTED, BOUND, AND LED AWAY TO APPEAR BEFORE THE TRIBUNAL THAT IS NOW ASSEMBLED AND WAITING FOR HIM. (VERSES 12-14)

A. THE MAKE-UP OF THE POSSE THAT WAS SENT TO APPREHEND JESUS. (VERSE 12)
1. We see that there was a “band,” a detachment of Roman soldiers and their “captain,” that is, the officer who commanded them. The “officers of the Jews” must mean the civil servants of the priests who accompanied them.
a) How many in all we do not know (some estimate as many as 500) but it was “a great multitude.” (Matt. 26:47) They came in force as if some great malefactor or violent criminal was to be taken.
b) It was apparently a violent, vicious mob. (Psa. 22:12)
2. With Verse 12 begins the story of Christ’s suffering when He was actually in the hands of His enemies. For the first time we see Him not as a free man but submitted as a passive sufferer and allowing His foes to work their will.
a) Neither their recent experience (Verse 6) nor having witnessed His last miracle (Luke 22:51) had effected any change in them, or caused them to rethink their diabolical plan.
b) The chains with which they bound Him would have been “as a thread of tow…when it toucheth the fire,” had He wished to free Himself. (Jud. 16:9) How could they not have known this?

B. CHRIST WAS CONDUCTED FIRST TO ANNAS. (VERSE 13)
1. This is a fact not mentioned by any of the other Gospel writers, but it calls attention to the disorder and irregularity that attended to the office of high priest during the days of our Lord’s earthly ministry.
a) Instead of the high priest being high priest for life, he was often elected for a year or two and then disposed and his place given to another. (See notes on Ch. 11:49)b) In the case before us, Annas had been replaced by his son-in-law, Caiaphas.
2. Christ was brought to Annas first, but why?
a) Was it, as some think, simply out of respect for him as the elder priest? Was it because he was an adviser to the acting high priest? Was it because his house was in route to the palace, as some suggest?
b) Whatever the logical or practical reason may have been, it seems that the underlying reason was that he, being the rightful high priest (Acts 4:6); it was his duty to inspect the paschal lamb. Thus Christ being God’s Lamb for sacrifice, was first brought to Annas for examination.
c) Christ was found to be “without spot and without blemish.” The priests will resort to hiring false witnesses before it’s all over with. They will at last resort to a false charge of blasphemy in order to call for His death. (See Matt. 26:57-66)
3. Annas did not long detain them, being as willing as any of them to get on with the prosecution.

C. ANNAS SENT HIM BOUND TO CAIAPHAS. (VERSE 14, VERSE 24)
1. He was sent either to Caiaphas’ house or to the place in the temple where the high priest kept his court. In either case, it is obvious that members of the Sanhedrin were ready and waiting for the arresting party to return with the prisoner.
2. The malice of Caiaphas is intimated by the repeating of what he had said some time before, that right or wrong, guilty or innocent, it was expedient that one man should die for the people. (Ch. 11:50)
a) This is mentioned here to show what a bad man he was.
b) This is mentioned here to emphasize the injustice that was being done to Christ.
c) This is mentioned here as a testimony to the innocence of our Lord Jesus from the mouth of one of His worst enemies.

II. IT WAS AS JESUS WAS BEFORE THE COURT OF THE HIGH PRIEST THAT PETER BEGAN TO DENY HIS MASTER. (VERSES 15-18)

A. PETER LONGED TO BE ALLOWED IN, AND WITH THE HELP OF JOHN WAS ADMITTED WITHIN THE GATE. (VERSES 15, 16)
1. Peter’s love and loyalty is here seen.
a) He followed when they led Christ away. Though he followed from afar (Matt. 26:58), and thus arrived late, he was nevertheless there. Notice, John does not mention that Peter followed from afar off.
b) When he could not get in where Jesus was in the midst of His enemies, he stood at the gate. Had he not lagged behind, perhaps he would have entered with the others when John did.
2. The other disciple, who doubtless was John, for throughout his Gospel he refers to himself in this manner, assisted
Peter in getting within the courtyard.

B. PETER, HAVING GOTTEN IN, WAS IMMEDIATELY ASSAULTED WITH TEMPTATION AND FOILED BY IT. (VERSES 17, 18)
1. The attack seems to be so slight, and yet the surrender was so speedy. (Verse 17) “Art thou one of them?” asked a damsel (a little maid). “I am not.” was the reply.
a) Had it been Malchus that spotted him, or one of the soldiers, we might better understand his reluctance.
b) Had he been half the loyal servant that he had boasted that he was, he would have said, “It is my honor to say that I am.”
2. Peter went further into the temptation, even mingling with the enemy, and warming himself at their fire. (Vse. 18)
a) It was bad enough that he was not at the upper end of the hall where he might have been a support to his Master.
b) It was much worse that he was joined with the enemies of his Master, and appearing to be one of them.
c) If we stand with Christ, we will not find ourselves consorting with the ungodly.

III. WHILE PETER WAS DENYING CHRIST, THE HIGH PRIEST AND HIS ASSOCIATES WERE ACCUSING AND ABUSING HIM. (VERSES 19-23)

A. THEY WERE ATTEMPTING TO CHARGE HIM AS A SEDUCER AND A TEACHER OF FALSE DOCTRINE. (VERSE 19)
1. The whole process was irregular and contrary to the rules of law and equity, in that, they seized Him as a criminal, but they had nothing to lay to His charge. The judge must be the prosecutor, and the prisoner himself, the witness, i.e. His own accuser.
2. Because it was already determined that Christ must be sacrificed (Verse 14), “the high priest then (therefore) asked Jesus of his disciples and of his doctrine.”
a) Concerning His disciples, that he might charge Him with sedition, and show Him as a danger to the Roman government, as well as the Jewish cause. Some think the high priest intended by this to upbraid Christ for the cowardice and desertion of His disciples: “Where are they?” For their sakes He sanctified Himself, and suffered. (Ch. 17:19)
b) Concerning His doctrine, that he might charge Him with heresy, and bring Him under penalty of the law against false prophets. (Deut. 13:9, 10; 17:11, 12) They could not prove any false doctrine, but they hoped to extort something from Him that they might twist or distort to make Him out as an offender. How strange, nothing was said about all of His miracles, and the great good He had done.

B. THE ANSWER JESUS GAVE WAS TO PROTECT HIS DISCIPLES, AND TO EXPOSE THE ILLEGALITY OF THESE PROCEEDINGS. (VERSES 20, 21)
1. Regarding His disciples, He said nothing. If Caiaphas’ intention was to bring the disciples into this in order to ensnare them, Jesus protected them by saying nothing. (See Verse 8) Besides, with respect to this interrogation it was an impertinent question. If His doctrine was sound, having disciples to whom to teach it was only reasonableand certainly lawful.
2. Regarding His doctrine (Verse 20), He insists that His publication had been open and public, and not the clandestine spreading of dangerous doctrine as forbidden in the law. (Deut. 13:6)
a) As to the manner of His preaching, He spoke openly and with great plainness. “Verily, verily…”
b) As to His audience, He preached to the world; Jews and Gentiles.
c) As to the places, He preached in synagogues, and in the temple, and at feasts.
d) As to the doctrine, He said nothing in secret that was contrary to what He said in public.
3. Thus, He refers His interrogators to the countless people who had heard Him, if they would know His doctrine. (Verse 31)
a) He refers them not to His friends and followers, who might be expected to give a favorable report, but to any impartial hearer.
b) Some think that He pointed to their own officers when He made this appeal. (See Ch. 7:45, 46)
c) Note, the doctrine of Christ may safely appeal to all who honestly hear it.

C. WHILE THE JUDGES WERE QUESTIONING HIM, THE SERVANTS THAT STOOD BY WERE ABUSING HIM. (VERSES 22, 23)
1. It was a base affront that one of the officers gave Him. He struck Jesus on the face and rebuked Him, as if He had spoken rudely to the priest. (Verse 22; Isa. 50:6; Mic. 5:1)
2. Christ bore this affront with wonderful meekness and patience. (Verse 23; I Pet. 2:21-23)
a) Christ defended Himself with reason, but He did not avenge the assault.
b) Our answer to injuries done us must always be rational and never passionate. We are allowed to defend ourselves but not to avenge ourselves.

IV. ALL THE WHILE, PETER CONTINUED TO DENY HIS LORD MORE VEHEMENTLY UNTIL THE COCK CREW. (VERSES 25-27; SEE CH. 13:38)

JOHN 18:1-11

DECEMBER 30, 2018

CHRIST’S ARREST

INTRODUCTION:
1. The hour is now come that Christ should suffer the Just for the unjust; that the Captain of our salvation, who was to be made perfect through suffering, should enter the final and deciding battle against the enemy.
2. “When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden…” With these words, John brings us into the closing scene of our Lord’s ministry, passing at once from intercession to sacrifice.
3. John here enters upon his account of Christ’s passion. He, like all of the other Gospel writers, enters fully into the story of the cross.
a) John’s Gospel, being largely supplemental, this is one of few stories that all four evangelists record. Of course, the reason for this rare exception should be obvious, since they are all writing about the climactic and defining event in the life of Christ on earth; that for which He was sent of God.
b) Even respecting the cross, and the events leading up to it, John’s gospel still maintains it supplemental character, in that,he makes mention of a number of significant details that were passed over by the synoptic writers, which were left for John, the beloved disciple, and a near eyewitness to all these things.
4. Here we have John’s account of Christ’s arrest, which is unique, in that, he includes how our Lord identified Himself to the arresting officers and the mob that surrounded them, and the stunning effect that His words had on them.

I. JESUS KNOWINGLY AND DELIBERATELY REMOVES HIMSELF TO THE PLACE OF HIS ARREST. (VSES. 1, 2) As Christ had time, and again rehearsed in the ears of His disciples the things that are now about to come to pass (Matt. 16:21; Mark 8:31; Luke 9:22; 18:31, 32) we can be certain that nothing was hid from Him. Once He had finished His discourses and His prayer, He wasted no time in coming to the place where He knew the arrest would be made. He, knowing that the hour was come, went forth immediately, by moonlight, (for the Passover was observed at the full moon) over the brook Cedron, which runs between Jerusalem and the Mount of Olives, where there was a garden, a place where He would often go and pray. “Jesus therefore knowing all things that should come upon Him” (Verse 4a) arrived at the garden allowing time for certain things that are recorded in the other Gospels, which took place before the mob arrived. (See Matt. 26:36-45) He comes here with His disciples, now numbering eleven, seeing that Judas was now otherwise employed.

A. JESUS WENT FORTH IN ROUTE TO THE PLACE WHERE HE WOULD SURRENDER HIMSELF INTO THE HANDS OF THE ENEMY. (VERSE 1)
1. He went forth from the place where His great prayer was offered.
a) Some think that it was from the room where He held the Lord’s Supper and delivered His final discourse and prayer that He went forth; that when He said, “Arise, let us go hence,” He then, before leaving delivered his discourses and prayed.
b) Others think that His discourses and prayer were delivered within the temple precincts, and from there He went forth.
c) What seems most probable (in my opinion) is that after the supper, at His word, they arose and went out of the room (Ch. 14:31) to a quiet place perhaps near the wall, where He delivered His discourses and prayed and from there He went forth with His disciples.
2. He went with the eleven over the brook Cedron.
a) This brook lies on the east side of Jerusalem between the city and the Mount of Olives. Except in the winter and after rains, Cedron is nothing more than the dry bed of a water-course.
b) This is the same as the brook Kidron which David passed over with his loyal subjects in the time of his great sorrow, brought upon him by Absalom’s rebellion, which sets forth the scene that is now before us in a picture. (See II Sam. 15:23)
3. He entered with His disciples into a garden.
a) This is elsewhere called Gethsemane.
b) Exactly what kind of garden it was is uncertain, but it is believed to have been a place enclosed with trees, providing quiet, a shady retirement.
c) We know that our Lord frequently came here causing some to conjecture that there was a special relationship between Him and the owner, who gave Him free access. This is doubtless the place that is referred to in Luke 21:37.
d) Almost all commentators agree that it is more than coincidental that man’s fall took place in a garden, and Christ’s passion, by which He is restored also, began in a garden. Augustine remarks, “It is fitting that the blood of the Physician should there be poured out where the disease of the sick man first commenced.”

B. JUDAS KNEW WELL THE PLACE WHERE JESUS WOULD BE FOUND. (VERSE 2)
1. “And Judas also knew the place.” Judas knew the place where Jesus used to pray, and he was familiar with His habits of prayer. This is one of John’s peculiar explanatory comments.
a) Judas wasn’t psychic; he simply knew that Jesus’ habits of prayer were consistent, and that when at Jerusalem, this was His preferred spot.
b) We see here again that Jesus’ prayer life was well known to His disciples. Even Judas knew that when it was night Jesus would be retiring to His place of prayer, and there He could be found.
c) Would to God that our prayer life was so consistently predictable, that, like Daniel, even our enemies would know our habits. (Dan. 6:4-11)
2. Here is one more indication of the unmitigated evil of this former disciple into whom Satan entered. He had been to this place many times with his Master, and there heard Him pray. Yet to lead a violent mob into this sacred place for the purpose of betraying the sinless Son of God was not a problem for Judas.

C. JUDAS ARRIVES ON THE SCENE WITH A GREAT MULTITUDE MADE UP OF JEWISH PRIESTS, PHARISEES, ROMAN SOLDIERS, AND MOBISH RABBLE. (VERSE 3)
1. John assumes that His readers were acquainted with many important points related, not the least of which is the bargaining of Judas with the priests to betray Jesus for money and thus dwells on points which they did not mention.
2. This “great multitude” (Matt. 26:47), some think consisted of four or five hundred men.
3. They come with lanterns, torches, and weapons.
a) Clearly they were expecting resistance, and evidently thought Jesus would try to hide Himself.
b) But, their failure to apprehend Him on other occasions was not for want of weaponry and search equipment, but rather, because his hour was not yet come.
c) This time will be different; not because their will to take Him is greater, but because of His will to be taken.
d) That it is His will that is sovereign in this matter becomes immediately apparent upon their arrival, as we shall see.

II. OUR LORD ASSUMES COMPLETE CONTROL OF THE SITUATION, DECLARING THE EXTENT AND LIMIT OF THE POWER THAT THEY WOULD BE GIVEN. (VERSES 4-6) What Jesus will say to Pilate in the next chapter, may also be said of this multitude: “Thou couldst have no power at all against me, except it were given thee from above.”

A. JESUS WENT FORTH TO MEET HIS VIOLENT, BLOOD-THIRSTY ENEMIES WITH COMPLETE CALMNESS OF SPIRIT. (VERSE 4)
1. He did not wait for the Judas-led party to search for Him, but instead, came from the part of the garden where He was and showed Himself.
a) They may not have known His location, but He had perfect knowledge of theirs. The precise timing of every move He made was in perfect awareness of where they were, what they were doing, and when they would arrive.
b) Jesus knew all things that would come upon Him, and what’s more, He was in control of it all. He was present in the eternal counsel when it was all determined, (Acts 4:27, 28) and it would come to pass according to His will.
2. He spoke to the officers and priests with a simple inquiry. “Whom seek ye?”
a) This question was obviously not asked for want of knowledge, but instead, for sake of identifying Himself in the special way that He did.
b) Their answer gave the occasion for Him to so identify Himself, “Jesus of Nazareth.” This was the title they knew Him by, and was probably the name in their warrant.
3. Jesus, by simply stating His Name powerfully declares Who is in charge, and by Whose will He will be arrested and taken into their custody. (Verse 6)
a) It appears that none of them recognized Him, even though many of the Jewish leaders had seen Him, and certainly Judas should have known Him. But, it seems that their eyes were holden that they could not recognize Him.
b) Surely, they should have realized how powerless they were, despite their numerical force and weapons, should He have wished to resist arrest. But, mysteriously, they did not seem to get the message, judging from their subsequent behavior.

B. JESUS SOVEREIGNLY DEMANDED THE PROTECTION OF HIS DISCIPLES. (VERSES 7-9)
1. By declaring “I am He” Jesus was declaring that He is God of very God, Jehovah, the mighty I AM. (Ex. 3:13, 14)
2. This is why they were rendered powerless before Him. (Verses 6, 8)
3. As the Great I AM, He demanded the protection of His disciples and made it effectual. (Verse 9; Ch. 6:39; 17:12)

III. JESUS HERE REPRESSES VIOLENT BEHAVIOR ON THE PART OF HIS FOLLOWERS. (VSES. 10, 11)The event here mentioned is recorded by all four Gospel writers, but John alone gives the name of Peter as the striker, and of Malchus as the person struck. John, however, makes no mention of the fact that Jesus restored the severed ear of Malchus, which was His last healing miracle of His earthly ministry. (Luke 22:51)

A. PETER’S ZEAL IN DEFENDING HIS MASTER IS ADMIRABLE, BUT MISGUIDED, AND FAILS TO JUSTIFY HIS ACTIONS. The disciples had only two swords among them (Luke 22:38), and though it is unlikely that any of them were skilled swordsmen, Peter was wearing one of them on this night.
1. This former fisherman had lately promised to venture his life for his Lord, and now he would make good on his word.
2. Peter’s actions were not at all in keeping with his Lord’s clear willingness to give Himself into the hands of the enemy which He had made abundantly clear. Neither did his Master approve his carnal weaponry.(II Cor. 10:3, 4)
3. Though Peter here displayed boldness in the flesh, his courage failed when it counted most. There is a lesson for us here. Bold actions that come from pride and anger do not prove that one has real spiritual strength or courage.

B. PETER’S ACTION WAS USEFUL, IN THAT, THE LORD WAS ABLE TO MAKE GOOD USE OF IT. (VERSE 11)
1. The danger of this situation could have been very great, seeing that this Malchus was apparently a well-known figure, “…the high priest’s servant.”
a) The sword was guided so that the blow wasn’t fatal.
b) The sword was guided so that it stuck the ear, providing Jesus the opportunity to heal Malchus before their eyes. (Luke 22:51)
2. Peter’s blunder gave occasion for his Master’s powerful words in Verse 11.
a) First, He denounces the use of carnal weapons, and the spirit in which they are used.
b) Second, a public acknowledgement that the bitter cup that He was about to drink without resistance was from His Father, and therefore He would surely drink it.

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