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| 1 When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. |
When Jesus – Implying a considerable tarrying in the upper room after the supper was ended, probably to near midnight. R2464:3, 2467:1
The brook Cedron – The valley of Kidron is otherwise known as the Valley of Jehoshaphat, and is the symbol and reminder of God's promise of a resurrection. R1400:6
Where was a garden – Gethsemane, the place of the oil-press. R4707:2
Our Lord probably went to the garden because it belonged to a friend and because in the open his disciples would have a better opportunity for escape from arrest. R4169:1, 4707:2, 3885:2
Perhaps a public garden, or possibly the property of someone friendly to our Lord. R2467:1
There are about six or eight very large olive trees in this garden at the present, giving evidence of being at least one thousand years old, but possibly much older. R2467:1, 3885:2
He entered – Having first comforted, counseled, and prayed for and with his disciples, his next strong impulse was to seek a solitary place for prayer and communion with God. R1801:1
If the Lord needed often to seek retirement from the busy scenes of his active life to be alone with God, surely we need to do so. R1802:1
And his disciples – Because he loved them, and knew they loved him, he permitted them to accompany him to the place of prayer, that they might watch and pray with him. R1801:2
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| 2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. |
Judas – John's account omits the particulars of the betrayal given by the other evangelists. Possibly the loving disciple felt so much ashamed of the facts that he preferred not to mention them. R2468:1
Which betrayed him – So with the members of the Body of Christ; it must needs be that offenses come, but this makes none the less sinful the conduct of those who have to do with such betrayals--especially if they be "false brethren." R2469:4
Knew the place – It is presumed that, under the guidance of Judas, they went first to the upper room which our Lord and the apostles had left less than an hour before. R2468:1
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| 3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. |
Having received a band – The guide of a band of temple guards, or temple policemen, and their followers. R4168:6
We must wholly disagree with the common thought that this "band" consisted of an army of three to six hundred Roman soldiers. R2467:6, 2779:1
To our understanding this band which apprehended Jesus was very similar to the one mentioned in John 7:32-46. R2467:6, 575:6
Lanterns and torches – Needed for the searching of the foliage, although the moon was at its full. The midnight hour was best, because Jesus' arrest in the daytime might have led to a tumult. R4168:6, 2468:4
And weapons – Sticks and swords, such as were common to the people in general. He does not mention spears, which would probably have been a part of the armament of a band of Roman soldiers. R2467:6
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| 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
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| 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he.
And Judas also, which betrayed him, stood with them. |
Judas also – Judas had been doing some sowing of evil thoughts for a considerable time before his thoughts took outward shape in evil acts. R2468:2, 2779:2
Many amongst the Lord's disciples, in a less degree, commit a crime very similar to that of Judas, being willing to sell the Lord for salary, social position, honor amongst men, popularity and titles. R2779:3
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| 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. |
Backward and fell – Overpowered for a time by the majesty of his presence, though he rebuked them neither in word nor act. R575:6
Doubtless the result of a power our Lord exercised upon them, the power by which he might have resisted them entirely had he so desired. R4169:2, 2468:4
They were so overpowered with the grandeur and nobility of this wonderful man that they could not have taken him had he not voluntarily placed himself in their hand. R1801:6
Quite possibly some in the band of men and officers had previous knowledge of our Lord, and this may have been the reason for their manifestation of weakness in retreat and falling to the ground. R2468:4
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| 7 Then asked he them again, Whom seek ye?
And they said, Jesus of Nazareth. |
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| 8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
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Let these go – So they might escape sharing in his persecutions. Through all the trial and mocking, and finally in the crucifixion, his courage and solicitude for the welfare of others never failed. R1801:6
Here again we find an exemplification of the Master's care for his disciples. His prayer (chapter 17) was chiefly in respect to their spiritual interests; this illustrated his care for their physical interests. R2468:5
At first glance it would appear that the disciples were very cowardly when they all forsook the Master at the time of his arrest. But this was our Lord's own suggestion. R3888:1
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| 9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. |
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| 10 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. |
Having a sword – He was merely following the Lord's counsel in taking the sword with him, and evidently carrying out the divine purpose in using it. We see here nothing to blame and everything to commend. R2468:6
Drew it – Peter probably reasoned that if the Lord had directed the bringing of the swords, they were for use and not for ornament. R2778:6
Perhaps he remembered the Lord's words of a few hours previous, to the effect that his followers would all forsake him, and his own promise, "Although all shall be offended, yet will not I." (Mark 14:29) R2468:6
Smote – That it might be manifested that he was not overpowered by the high priest's servants, but that he merely yielded himself to arrest. R2778:6, 2468:6
This incident was evidently of the Lord's intention to show that his surrender was not because of cowardice on the part of the disciples or himself. It also furnished the opportunity for healing an enemy. R4169:2, 2468:5
The high priest's servant – Who evidently made the first assault upon Jesus. If Roman soldiers had been in charge, the high priest's servant no doubt would have been less officious. R2468:1
Cut off his right ear – The blow was evidently intended for the head, but perhaps was providentially warded off so as to injure merely the ear. R2779:1
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| 11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
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Put up thy sword – While the excitement and activities of a battle inspire courage, to be compelled to stand idle and not be permitted to lift a hand in self-defense in the presence of an armed enemy is most discouraging. R2779:1
My followers are not to fight with carnal weapons. R4169:4, 2779:1, 2468:4
"Love your enemies." "Do good unto those who despitefully use you and persecute you." (Matt. 5:44) R2780:1, 2469:1
The cup – The cup signifies experiences. R3362:3, 5599:5, 5654:5, 5538:4
Jesus' dying experiences, which were severe in the extreme. R5421:5
The shame and ignominy of arrest as a law-breaker; a public trial and conviction, and subsequent crucifixion as a malefactor. R2467:4, 5421:6, 5599:5; CR367:2
The cup symbolizes the means of our sanctification, by which we exchange our justified earthly rights for the heavenly inheritance and joint-heirship. R4547:4
The "cup of salvation." (Psa. 116:13) R5538:4, 5155:5; CR307:3
My Father hath – He recognized the circumstances in which he found himself as being not those of his own making, nor yet those made for him by his enemies. Because the Father had so arranged it, it was his duty to drink it. R2780:2
The Father had poured for him a special cup of experiences, and had required of him a special baptism into death, as conditions precedent to his glory and Kingdom. R3362:3
It was his part to consecrate his life and not to hold it back. It was the Father's part so to arrange matters that the Jews might not take our Lord until the Father's hour for him had come. R5080:4
It was not the Jews that poured that cup for him; it was not the Pharisees, the Romans, the people, the hypocrites, nor the scribes; but it was the Father who provided the cup. R4602:5
Given me – Poured for me. R5599:5, 5569:6, 5538:4, 2988:6
The cup which the Father gave to him of suffering and ignominy was a test to prove his faithfulness and loyalty. The same cup he has passed on to his followers, saying, "Drink ye all of it." (Matt. 26:27) R5180:4, 5654:5, 5599:6
Shall I not drink it? – Shall I refuse to drink it? SM731:2
Jesus meekly accepted it. R5569:6
He does not boast that his course is a voluntary one, nor seek praise as a martyr! He declares the simple truth, that the Father required this of him as an evidence of his personal loyalty to him. R2468:6
As a man, born under the Law, he was obligated to keep the Law. As a new creature, who had entered into a covenant of sacrifice, he was obligated to willingly and obediently sacrifice his life. R5079:5, 4641:1; Q376:1
When trying experiences came to him, he did not consider them as being merely from the individual with whom they originated, but as being, on the other hand, under the supervision of the Father. R4802:3
Jesus would not stand for his earthly rights. His dying was not merely at Calvary. It was begun at Jordan three and a half years before. R5325:5
He accepted the cup at the beginning, but it had to be drunk day by day, and at the very end were the very heaviest dregs of the cup. CR307:3
He did not say, As far as I understand thy will, Father, I am willing to do it. No, his consecration was simply to the doing of the Father's will, whatever that will might prove to be. R1041:1
This was the strength of his victory--his will was fully submitted to the Father's will. R2469:1; CR323:2; 462:5
It has been a part of the divine will throughout this Gospel age to allow his faithful servants to suffer reproaches and losses. R5189:3
The human life-rights, Jesus had need for up to the moment he died. In dying, he committed them to the Father, according to the Father's arrangement. R4905:2; Q442:7
King David exemplified this spirit when, in flight from Absalom, although the street rabble cursed him and threw stones and dirt at him, he did not threaten the mob or return railing for railing, but gave instructions to his guard to do them no harm. R4277:2
If it was necessary for our Lord to drink of the brook of experience, gain wisdom and thereby demonstrate his confidence to God, it is equally necessary for all the members of the Body. R2936:1
So we should be well prepared for whatever cup of bitter experiences and ignominy the Lord may have for us. R5569:6
Let us, after consecrating our all to the Lord, and while using our consecrated all as wisely as we know how, accept whatever divine wisdom shall mete out to us. R2988:6
All of life's experiences are under divine supervision and will work out for a blessing. HG374:4; R5569:6; CR307:4
We are to remember that he does not pour into our cup of sorrow and trial any bitter experiences that are not needful to us and that will not work out for us a far more and exceeding weight of glory. R2469:1
While the Lord may provide a way of escape, we are to be sure that it is not of our own, but of the Lord's provision. If we run away from duty and trial in one place, it will be to merely fall into other trials and testings, perhaps severer, in another quarter. R2780:4, 5569:6
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| 12 Then the band and the captain and officers of the Jews took Jesus, and bound him, |
Then the band – The band of men whom Judas led out for our Lord's arrest were not Roman soldiers, but merely under-officers and servants from the high priest's household, armed with such weapons as they could command. R2779:2
Took Jesus – It would appear that the Jewish Sanhedrin exercised a certain amount of authority in respect to religious matters, and were permitted to make arrests, but not to execute criminals without Roman consent. R2467:6
Judas surely did succeed in expediting matters and in bringing about the installation of the embryo Kingdom of God; but not in the manner he expected, nor to any degree to his own honor or advantage. R2468:3
Bound him – The binding of our Lord seems to have been entirely unnecessary, except as the band of men and officers might desire to make an exhibition of their prowess to those who had sent them. R2469:4
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| 13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. |
To Annas first – Who doubtless had bargained with Judas, and no doubt it was at this time that the thirty pieces of silver were paid over, Judas having now shown a fulfillment of the contract. R2469:4
The sending of Jesus to Annas was evidently intended to secure his sanction to his arrest and trial, and the influence which that would imply. R2780:6
Annas had been the high priest for a number of years and had been followed in office by several of his sons; and now, his son-in-law, Caiaphas, filled the position. R4169:4, 5561:1, 3888:2, 2780:6
Although deposed by the Romans, he was the rightful high priest, the office being held for life; and he probably would be so regarded by the Jews, who therefore sought counsel of him first. R1809:2, 2470:1
His presentation before Annas was probably merely a matter of courtesy, as apparently it was Caiaphas who had caused his arrest. R3888:2
Jesus did not need to take his case before the courts, because his enemies did that--taking him before the chief priests and the Sanhedrin. They condemned him in the Jewish courts. R5782:6
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| 14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. |
It was expedient – A great truth may be seen from two opposite standpoints. The prophecy of Caiaphas was strictly true. R2470:2, 2780:3
He was used as an agent of God to deliver a great lesson and prophecy only a few days before that system was cast off, but we have no Scriptural intimation to suppose that God used either that nation or its rulers after it was cast off. Likewise with Babylon. C181
It was indeed expedient not only for the Jews, but also for the whole world, that a ransom should be given for Adam and his race. But so far as Caiaphas was concerned, he was probably thinking only of human expediency. R2780:3
That one man should die – It is not sufficient that we see certain facts. We must also be in heart-harmony with the Lord lest, like Caiaphas, we aid in fulfilling the Lord's plan, but, taking a wrong position, bring ourselves under a curse. R2470:2
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| 15 And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. |
Followed Jesus – At a distance. Their deep interest in the Master would not permit them to go to their homes; they must keep him in sight, and note how things would go with him to the very last. R2469:2
Was known – Thus John readily gained entrance, not only for himself, but for Peter. R2469:2
Went in with Jesus – Peter's very courage led him into a trap placed before him by the Adversary, when he went into the courtyard of the palace and mingled with those who were there, even after having cut off the ear of one of the priest's servants. R5202:2
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| 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. |
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| 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. |
I am not – Far better would it have been for poor Peter had he openly declared, "Yes, I am one of his disciples, and since I presume that none such are wanted here I will go out." R2469:2
So it is with some of the Lord's followers today --when by themselves or with others of the same faith, they are bold and courageous; but if they get into the palaces and amongst the servants of nominal Christianity, they are ashamed of the Master and fear to confess him. R2469:2
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| 18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. |
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| 19 The high priest then asked Jesus of his disciples, and of his doctrine. |
Then asked – Annas questioned him but did not attempt a judicial investigation. R4169:4
The examination before Annas, the legal high priest, was wholly unofficial. R2470:2
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| 20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
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I spake openly – Refusing to make any specific explanations, he merely referred to his teachings, appealing thus to his rights as a Jew. R2469:6
I said nothing – Jesus spoke very plainly about the condition of the Jewish church, and of a certain class, but seldom of any one individual in it. His condemnation was of corrupt principles and corrupt classes, and was in public. R591:1*
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| 21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
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| 22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? |
Struck Jesus – Not that the officer was intentionally unjust. Rather, influenced by his desire to appear zealous in support of the high priest's judgment, this accentuated his mental unbalance as a fallen man and led him on. R2469:6
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| 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
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Jesus answered him – Our Lord did not literally turn the other cheek to the man and ask him to smite that also, nor did he even receive the smiting in silence, unwilling that his good conduct be evil spoken of. R2469:6
In the light of this illustration, the Lord's people are to understand the command to turn the other cheek to mean simply that they are not to resist evil with evil. R2470:1
When before his judges, Jesus offered no resistance, in the sense of using his power either of eloquence or of divine energy, to resist their unjust decisions. R5782:6
If I have – Merely pointing out that the cause for the arrest must be shown to have been something which preceded the arrest. R2469:6
Why smitest thou me? – So, too, we may use any moral influence we may possess to escape from the power of our enemies, and be assured that we will have the divine care and protection until our lessons and experiences are completed. R3738:2
In appealing our case (the slander suit against The Eagle newspaper) we have followed the example of the Master, who inquired why he was smitten contrary to law. R5189:3
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| 24 Now Annas had sent him bound unto Caiaphas the high priest. |
Sent him bound – Annas thus saying by implication, I agree in your course that this man should be arrested and should be tried as a dangerous character--dangerous to our theories and institutions. R2780:6
Unto Caiaphas – The acting high priest, appointed by the Romans. R1809:2
The official high priest of Roman appointment and, as such, the president of the Sanhedrin, whose court room was probably in the same palace, across the corridor. R2470:3, 5561:1, 4169:4, 2312:2
The preliminary trial before Caiaphas is supposed to have been held between two or three o'clock on Friday morning--the members of the Sanhedrin, or Jewish court, being summoned by messengers. R2470:3, 5561:1, 2781:1, 1809:2
Carefully excluded, evidently, were a few such men as Joseph of Arimathea, Nicodemus ( John 19:38,39; 7:50,51) and probably a few others known to be favorably inclined toward the new teacher. R1809:2
This hearing was preliminary in the sense that it examined Jesus and formulated and decided upon the charge on which it would convict at the formal meeting at dawn, about five o'clock. For the Jewish law forbade a trial by night. R2470:4, 1809:2
The formal trial before the Sanhedrin at dawn was merely a ceremony, a farce. R2470:4
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| 25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. |
I am not – One false step leads naturally to another. To have now declared for Jesus would have been a public testimony that he was a liar, in addition to leading to his own apprehension. R2469:3
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| 26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? |
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| 27 Peter then denied again: and immediately the cock crew. |
Denied again – Let us hope that if any of us should come so sadly short of our own privileges, that the Master would not only pray for us, as he did for Peter, but would turn upon us a glance of reproof, as well as one of sympathy and love. R4169:5
Peter's failure was along the very line of his strength. He was naturally courageous, had boasted of it, and yet failed for lack of courage. "When I am weak, then I am strong." (2 Cor. 12:10) R2469:5
John omits reference to Peter's cursing and swearing. His love for Brother Peter evidently influenced him to omit that portion of the narrative not absolutely necessary to confirm the Lord's prediction. R2469:5
The cock crew – After he had noticed the cock crow, Peter remembered the Lord's words, "The cock shall not crow till thou hast denied me thrice." ( John 13:38) R2469:3
Perhaps the Lord allowed that to happen to Peter for our sakes, that we might realize that we need to be careful to put our confidence in the Lord. CR307:5
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| 28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. |
Then led they Jesus – It was in the interim between the 3 a.m. examination and the 5 a.m. formal conviction that he was subject for two hours to mockery and insults. (Matt. 26:67,78; Mark 14:65; Luke 22:63-65) R2470:5, 2781:5
There had been no intermission of the strain upon Jesus' nerves from the time that he ate the Passover with his disciples. R3553:3
Unto the hall of judgment – He stood before the representative of the greatest empire in the world, greatly disadvantaged, yet remarkably calm and self-possessed. R3553:3
It is not sufficient that we go through a form or ceremony of justice. It is all-important that we have the spirit of righteousness, a love of righteousness, a sincere desire to know and to do God's will. R2470:5
It was early – Probably eight o'clock or earlier. R3553:3
Before the people would be generally astir, before, therefore, there could be any general cooperation on the part of Jesus' friends, or by the people. R5570:2, 2470:4
Intent on getting him into the hands of the Roman soldiers for execution at the earliest possible moment, so that the multitude might realize his case as beyond the power of their intervention. R2470:6
The determination to kill Jesus, having been reached long before his arrest, was rushed through for two reasons: (a) they feared the common people would defend Jesus, and (b) they wanted to kill him before the Passover. R2470:4
Lest they should be defiled – How inconsistent and hypocritical! They feared that Pilate's judgment hall, being under jurisdiction of Gentiles, might have in it some leaven (a symbol of sin) and realized not that the real leaven of sin had permeated their own hearts. R2471:1
Similarly, those who have the spirit of love for the brethren will be hindered from becoming in any manner their persecutors. Only such can properly eat of the antitypical Passover. R2471:1
How much of murder and meanness can be covered with a garment of light, with a claim of religious purity, professing to be seeking to know and to do God's will. R3554:2
Eat the passover – Their solicitation was in respect to the Passover Feast which would last the entire week, beginning that very day. R3554:2
The Jews thought more of the Feast week, while we as Christians center our interests specially in the Passover Supper, or rather, in the Memorial Supper instituted that evening to take the place of the Passover. R3554:3
There can be no doubt from the account that our Lord and his disciples ate the Passover Supper on the day preceding the one on which the Jews in general ate it. R2771:5
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| 29 Pilate then went out unto them, and said, What accusation bring ye against this man? |
Pilate – He had a reputation for cruelty. Philo speaks of his corruption. Thus they seem to have taken it for granted that if any prisoner were brought to him with a request for execution he would take pleasure in complying. R2470:6
Went out unto them – Accommodating himself to their theory. R2471:2
What accusation – It was an unusual thing for them to accuse one of their countrymen before a Roman governor. It was customary, on the contrary, for them to seek to hide their faults and to secure acquittal or leniency. R2785:2
From his previous custom they had expected that Pilate would receive any culprit that they would bring to him, and be satisfied that if they had condemned one of their own nation he must indeed be a bad man and worthy of execution. R3554:3
Bring ye against this man – As though he would give the implication that Jesus rather had ground for making accusation against the Pharisees, which of course was the case. R2471:3
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| 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. |
If he were not – They answered evasively. R5570:2
A malefactor – An evil-doer. R2471:2
We would not have delivered – Do you suppose, Pilate, that we would be willing to place in your hands as the representative of Roman authority any of our citizens of good repute? R3554:3
They expected Pilate would condemn him without question as was customary. R3554:3
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| 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: |
Take ye him – Pilate's thrusting back the responsibility upon the Sanhedrin was very proper. R3554:4, 5570:2
He dismissed the matter as one of Jew against Jew, and not of Jew against Caesar. R2785:3
Saying in substance, This is some petty religious quarrel with which I care to have nothing to do. R2471:3, 5570:2
It is not lawful – The Jewish Talmud states: "Forty years before the destruction of the Temple the judgment of capital crimes was taken away from Israel"--this would have been the very year the Lord was arraigned. R3554:4, 2785:3
The Jews never crucified anyone. Only because the authority to sentence a person to death had been taken from the Jews that year, was Jesus crucified Roman-style, instead of stoned to death Jewish-style. R3554:4
Pilate had in his hands the power of life and death. The Jewish Sanhedrin was permitted to govern the country in a religious way, but had no power to order public executions. Apparently they did have the power to stone, as in the case of Stephen, but failed to exercise it lest the people would resent the injustice. R2470:6
They may also have realized the wide influence already attained by his teachings, and desired to make his execution as public and disgraceful as possible, that his followers might be chagrined and humiliated. R2470:3
Put any man to death – They revealed the depth of their wickedness--they had been deliberately plotting to have Pilate inflict the death penalty upon an innocent person. R5570:3
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| 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. |
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| 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? |
Entered into the judgment hall – That he might have the better opportunity for thinking quietly, and also for hearing what Jesus would say in self-defense. R2471:3
Art thou the King – The Jews had not made such a charge against Jesus; indeed, they were far from wishing to acknowledge the Galilean as King of the Jews. R2471:4
They well knew that their condemnation of Jesus for having said that he was a Son of God would be nothing in the estimation of Pilate. Hence they made a new charge before Pilate. R2785:3
A serious charge before the Roman governor, which he was bound to consider. R5570:3
This was a question our Lord could not properly evade. He was the King of the Jews. He could not deny the fact now before Pilate. At the same time he should plainly show Pilate by his answer that he was not seeking to wrest the government from Rome at this time. R3554:6
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| 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
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Of thyself – We might paraphrase thus: "Are you asking this question from your own standpoint as a Roman, or are you asking from the standpoint of the hopes of the Jews as religionists?" R3554:6
Are you an interested inquirer after the truth on this subject, or are you merely calling up a matter of which you have heard? R2471:4
Did others tell – It would seem therefore that Pilate had previously heard from some quarter about the riding of Jesus on the ass, and as being hailed by the people as the Son of David a few days previously. R2471:4
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| 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? |
Am I a Jew? – You are aware that I am not a Jew and do not enter sympathetically into the hopes of your nation. R3554:6
We are not inclined to blame Pilate seriously for the death of Jesus. He acted as he was expected to act. R5570:2
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| 36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
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My kingdom – While doing all we can for ourselves and our neighbors, let us remember that the work is not ours, but the Lord's. NS623:6
Not of this world – Not a kingdom of the present order or arrangement. R3555:1, 5578:2, 5570:5, 5396:5, 3555:1, 2471:5
When it shall be established it will be a spiritual empire, against which flesh and blood will have no prevailing power. NS238:6
The Kingdom of Heaven is now at hand, not in its mere embryonic or incipient stage, as at our Lord's first advent (Matt. 3:2), but in the sense in which he declared it was yet to come--"in power and great glory." (Matt. 24:30) B14
As it was the mission of our Lord not to rule the world at his first advent, but to lay down his life for the world, so it is the mission of the Church not to rule the world but to "lay down our lives for the brethren." (1 John 3:16) R2415:3
This was as much as was necessary to be told under the circumstances, as much as Pilate could have understood--more probably would have confused him. R3555:1
Our Lord Jesus spoke of Satan as being the Prince of this world or age ( John 12:31), and of himself as the Prince or Ruler of the coming age, the Millennial age. CR78:1; OV246:3; HG223:4; SM693:2; NS855:6
Under the seventh trumpet, when the saints are rewarded, the kingdoms of this world become the kingdoms of our Lord and of his Christ. Hence, until that time, they remain in possession of those who are opposed to Christ. HG13:6
It is our business to render obedience to the laws insofar as these do not infringe upon our consciences; but this does not mean that we are to become partisans in political strifes amongst men. R3179:6
Instead of taking the place of Caesar as the Emperor of the world, and as King of the Jewish nation for the conquering of the world at his first advent, he endured the cross for the world's redemption. NS697:4
Jesus was not in conflict with Caesar's kingdom. This would account to Pilate the fact that neither Jesus nor his friends made any manifestation of rebellion against the civil government. R5570:5
My servants fight – To call Pilate's attention to the fact that his followers were not fighting for him, not seeking to establish his Kingdom authority by force. R3555:1
But, because they are not of the world and are under my teachings, are opposed to wars, fightings, and are children of the "God of peace." R1757:4
But now is my kingdom – The rejection of Jesus made it seem as though God's whole plan had been turned aside. Yet we see that the crucifixion of Messiah was the very thing necessary to the accomplishment of God's purpose. R5898:5
Not from hence – Not yet due to come into power. He marks his Kingdom as beginning at his second advent. R3555:1
Our Lord's Kingdom was not established then and has not been established since, and hence his servants or followers are not in any sense qualified to fight for its maintenance. NS238:6
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| 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
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Art thou a king then? – Do I understand you to mean that you are to be a King, but have not yet become a King, that your reign is in the distant future? R3555:1
Remarkably few of those who have heard of Jesus recognize that he is a King. Many can realize our Lord in the attitude of priest who fail to realize that he is also to be a King. R2471:5
The priest's office speaks of mercy and forgiveness; but the kingly office is no less essential. Men must be delivered from the bondage of sin and death, and must be ruled with an iron rod to fit them for life everlasting. R2471:6
Thou sayest – That is, "Your statement is correct: I am a King." R2471:5, 2781:3
To this end – To be a King, and reign in righteousness. R238:1*
For this cause – If God had not purposed that there should be a kingdom, it would have been wholly unnecessary that our Lord should die. R5898:2
Bear witness – We are indeed bearing witness to the truth--the same truth to which our Master bare witness even unto death--about the Kingdom, and that God is not a vicious or cruel God. R5898:6
It was his witness to the truth that cost him his life. Similarly, it is such a witness to the truth of God's character and plan that will cost all the followers of Jesus their lives. R2471:6
Unto the truth – Not only was he speaking truthfully, but he was upholding the truth. R5898:2
This is the great truth--that Jehovah God has provided salvation for "all the families of the earth." (Gen. 28:14) The types of the Law foreshadowed it. The prophets testified to it. R5898:3
It seems rather remarkable to the Editor that without any effort on our part this word "truth," and the term, "truth people," are identified with ourselves. R5898:6
Heareth my voice – Only such would be able to appreciate his testimony. R5570:6
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| 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. |
What is truth? – Without waiting for or expecting an answer, as though he would say, Yes, yes; we hear of truth, justice and equity, but what is it, and where is it to be found? Who shall determine what is the right? R2785:5, 2472:1
Nobody seems to know. R5570:6
What is it to be sincere? How true and how sincere should we be? These were questions beyond his depth. R3555:3
Our Lord's reference to truth, sincerity, honesty, seemed to touch a tender spot in Pilate's conscience. Few worldly people respect insincerity. R3555:2
No fault at all – In these words we have Pilate's verdict--not guilty. According to Roman law this was the proper ending of the case. R3555:4, 5570:6
There must have been something very striking in our Lord's personal appearance to have caused Pilate to consider for a moment the rejection of the demands of the Jewish Court. R2471:3
Pilate had made up his mind definitely that there was no danger whatever to the Roman Empire from the meek and lowly person he had interviewed--he was surely not an anarchist nor an insurrectionist. R2785:5
Pilate's position was in many respects a delicate one: he must please the government at Rome, and he must avoid unnecessary disputes with the local authorities. R2471:4
Pilate's decision has been the decision of all honorable, fair-minded people throughout the world from his day to the present, irrespective of religious prejudices. R2785:5
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| 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? |
Ye have a custom – Pilate thought this a favorable opportunity to dispose of Jesus and get him out of the hands of the chief priests and leaders of the people. R5571:1
Unto you – It occurred to Pilate that one way to appease the Jews--to let them feel that they had not been utterly defeated--would be to allow the supposition that he was justly condemned and then to let him be the prisoner usually released at this season every year. R3555:5, 2786:2
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| 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. |
Cried they all – How untruthful is the proverb, "Vox populi, vox Dei."--The voice of the people is the voice of God. R3555:5
The Pharisees knew not what they did, as Peter says, "I wot that through ignorance ye did it, as did also your rulers." (Acts 3:17) R2471:1
They did not mention the charge on which they themselves had convicted Jesus falsely, namely, blasphemy; for this would have been no crime whatever in the eyes of the Roman governor. R2472:2
A robber – And a dangerous person. R4713:2
A seditious person and a murderer, and probably the real ideal of many of those who were hounding Jesus at the instigation of the priests. R3555:5
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