D. The Arrest Of Jesus. Ch. 22:47-53

47 While he yet spake, behold, a mult.i.tude, and he that was called Judas, one of the twelve, went before them; and he drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? 49 And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword? 50 And a certain one of them smote the servant of the high priest, and struck off his right ear. 51 But Jesus answered and said, Suffer ye _them_ thus far. And he touched his ear, and healed him. 52 And Jesus said unto the chief priests, and captains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? 53 When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness.

The manner in which Judas concluded his foul crime was in perfect keeping with its essential baseness. He led a mult.i.tude armed with swords and clubs into the Garden where his Master was wont to retire for prayer, and there betrayed him with a kiss, a sign which had been agreed upon in order that, in the deep shadows, one of the disciples might not be mistaken for the Master and arrested in his place. A kiss was a usual sign of friendship, but the manner of Judas and the rebuke of Jesus indicate that it was given with a false semblance of deep affection and was thus the more repulsive to the Lord. Acts of disloyalty to Christ are even more distressing to him in surroundings which are sacred and when committed by those who have made loud protestations of love.

The fearless composure of the Master is now contrasted with the conduct of his followers. They asked whether they should defend him with the sword, and before he could reply, Peter rashly smote the servant of the high priest and cut off his right ear. To this act Jesus made reply, "Suffer ye them thus far;" the exact meaning is not certain, but probably he was addressing his disciples to prevent further violence. He then touched the ear of the servant and healed him. Only Luke, "the beloved physician,"

mentions this "unique miracle of surgery." The incident has its message for disciples in all ages. Violence and cruelty in the defense of the cause of Christ misrepresent him to the world. The act of Peter gave countenance to charges which would be preferred against Jesus, and further resistance would have compromised the position of his Lord. However well intended, such rash defenses weaken the cause they are designed to promote.

Jesus turned to rebuke his enemies and resented the fact that they had come against him as against a robber with swords and clubs. He reminded them that daily he had taught in public. Their coming with violence, in secrecy; and under the cover of night, was a proof that the arrest was false and that it could not be justified. There had been abundant opportunities during many days to seize him in public when he was unprotected. Their present course bore its own condemnation; but he added mournfully, "This is your hour, and the power of darkness." In the mystery of his providence G.o.d was allowing this iniquity. He was giving this temporary authority to the forces of evil. It was to be a brief hour, but those who willingly put it to such a use would incur eternal condemnation.

Nothing is more solemn than the possibility of using for evil ends the liberty allotted us of G.o.d.

E. Peter's Denial. Ch. 22:54-62

54 And they seized him, and led him _away_, and brought him into the high priest's house. But Peter followed afar off. 55 And when they had kindled a fire in the midst of the court, and had sat down together, Peter sat in the midst of them. 56 And a certain maid seeing him as he sat in the light _of the fire_, and looking stedfastly upon him, said, This man also was with him. 57 But he denied, saying, Woman, I know him not. 58 And after a little while another saw him, and said, Thou also art _one_ of them. But Peter said, Man, I am not. 59 And after the s.p.a.ce of about one hour another confidently affirmed, saying, Of a truth this man also was with him; for he is a Galilaean. 60 But Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the c.o.c.k crew. 61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, Before the c.o.c.k crow this day thou shalt deny me thrice. 62 And he went out, and wept bitterly.

Peter really loved Jesus and his faith in him never failed; but in the hour of trial, which Jesus had predicted, Peter lost courage and denied his Lord. His sin, however, was unlike that of Judas. The latter was the final step in a downward course. The former was an act of cowardice in a career of moral development which resulted in blessing and service to all the followers of Christ.

The fall of Peter may be traced to his self-confidence. When he protested that he would be true to Christ, even though all should forsake him, he was sincere and expressed the true feeling of his heart, but he betrayed his pride. The immediate result was his failure to obey the Master and to watch and pray as he had been bidden; and consequently he was surprised and stunned by the arrest of Jesus, and like the other disciples, after a rash stroke in his defense, he forsook Jesus and fled. He followed Jesus to the palace of the high priest but hoped to conceal his discipleship and to be regarded as one of the excited crowd.

Every follower of Christ is in mortal danger when confident of his moral strength and especially when at the same time he is ashamed to be publicly known as a disciple, and most of all when he feels, as Peter probably felt, that confessed loyalty to Christ can under the circ.u.mstances be of no special help to his Lord. At such a time when the cause of Jesus seemed hopeless, when the courage of Peter was gone, when he was wearied by the long night of sleeplessness, when cold and lonely, the unexpected attack was made and Peter suffered his tragic defeat.

It may be easy to point the finger of scorn at the great apostle, but there are few followers of Christ who at times of less severe testing have not as truly denied their Lord, by word or deed, with cowardice and deceit and pa.s.sion. Three times Peter repeated his denial and then he heard the crowing of a c.o.c.k. The incident was insignificant in itself, but it recalled the word of his Master; it made Peter conscious of his disgrace but it called him to himself, and then as he turned toward the palace, for a moment he caught sight of his Lord. We may be unable to conjecture what was expressed in the face of Jesus as at that moment he "looked upon Peter." There may have been something of rebuke, but probably there was more of unutterable sorrow and of tender sympathy. We read that as "Peter remembered the word of the Lord, ... he went out, and wept bitterly."

Surely these were tears of repentance and they prepared the way for pardon and for peace. To many a fallen follower of Christ there has come some minute providence recalling hours of glad fellowship and messages of solemn warning, and the heart has been turned toward the Master, and true repentance has been felt in realizing the pain which the disloyalty has brought to the loving Lord.

The consciousness has brought bitter tears and hours of regret and of anguish, but they have been followed by a brighter morning, by a meeting with the risen Christ, by a new confession of love, by words of peace, and by a truer life of deeper devotion to his cause.

F. Jesus Before The Jewish Rulers. Ch. 22:63-71

63 And the men that held _Jesus_ mocked him, and beat him. 64 And they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee? 65 And many other things spake they against him, reviling him.

66 And as soon as it was day, the a.s.sembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, saying, 67 If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe: 68 and if I ask _you_, ye will not answer. 69 But from henceforth shall the Son of man be seated at the right hand of the power of G.o.d. 70 And they all said, Art thou then the Son of G.o.d?

And he said unto them, Ye say that I am. 71 And they said, What further need have we of witness? for we ourselves have heard from his own mouth.

After Jesus had been denied by Peter, he was grossly insulted and abused by his captors. He was mocked and beaten and reviled. Those responsible for these indignities were the Jewish rulers, the most cultured and refined and professedly religious men of their day; but the beast within man is more powerful than we commonly suppose. When Christ is rejected, when his teachings are despised, when his Spirit is opposed, then it is only a question of time and of occasion when hatred or malice or l.u.s.t or anger awaken in man the pa.s.sions and ferocity of the brute.

When the morning dawned, Jesus was led away to be arraigned formally before the sanhedrin, the supreme ecclesiastical court of the Jews. He was supposed to be on trial for his life; in reality the council was being judged, and in its guilt the entire nation was involved. The rulers convicted themselves of prejudice, dishonesty, and malice. They did not seek to learn the truth that justice might be done; they sought to find some evidence on which Jesus might be condemned.

When every attempt to convict Jesus had failed, they finally charged him in the words: "If thou art the Christ, tell us." Jesus' reply shows how fully he appreciated their blind hatred and their unwillingness to be just; he told them that no statement he might make would be believed, and that no explanation or defense he might offer would be accepted; nevertheless, he would answer their question, with the statement that his exaltation to the place of divine power was about to take place. Then they asked him directly, "Art thou then the Son of G.o.d?" He answered with all distinctness, "Ye say that I am." Then they at once decreed that he was worthy of death. They had prejudged the case. They were unwilling to consider whether his claim to be the Son of G.o.d was true; they only wished to be sure that he made the claim. When they had made sure of this, they agreed that he must die as a blasphemer. Their logic was so far true.

There is no other alternative. In the presence of Christ there can be no neutrality. Either he was an impostor who deserves our contempt, or else he is the divine Son of G.o.d whom we must worship and obey. Every soul must choose between the sanhedrin and the Church.

G. Jesus Before Pilate. Ch. 23:1-25

1 And the whole company of them rose up, and brought him before Pilate. 2 And they began to accuse him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. 3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest. 4 And Pilate said unto the chief priests and the mult.i.tudes, I find no fault in this man. 5 But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place. 6 But when Pilate heard it, he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days.

8 Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him. 9 And he questioned him in many words; but he answered him nothing. 10 And the chief priests and the scribes stood, vehemently accusing him.

11 And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves.

13 And Pilate called together the chief priests and the rulers and the people, 14 and said unto them, Ye brought unto me this man, as one that perverteth the people: and behold, I, having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. 16 I will therefore chastise him, and release him. 18 But they cried out all together, saying, Away with this man, and release unto us Barabbas-19 one who for a certain insurrection made in the city, and for murder, was cast into prison. 20 And Pilate spake unto them again, desiring to release Jesus; 21 but they shouted, saying, Crucify, crucify him. 22 And he said unto them the third time, Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him. 23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. 24 And Pilate gave sentence that what they asked for should be done. 25 And he released him that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.

The Jews had been deprived by their Roman conquerors of the right to inflict capital punishment. When, therefore, their chief council had decided that Jesus was worthy of death, the rulers brought him to Pilate, the Roman governor, that he might confirm their sentence and execute the cruel penalty of crucifixion. The trial before Pilate developed into a disgraceful contest between the murderous and determined Jewish rulers and the weak and vacillating Roman governor, who was at last compelled to act contrary to his conscience and his desire and to submit his will to that of the subjects whom he detested.

Luke gives only a bare outline of the story, which is sketched best by the apostle John. Enough, however, is given to show the infamous baseness of the Jews and the futile endeavors of Pilate to avoid the judicial murder which he finally committed. The Jewish rulers had asked Pilate to p.r.o.nounce sentence without hearing the charge; this Pilate properly refused to do. When the accusation was made, Luke shows most clearly how craftily the decision of the Jewish court was perverted, and how forcibly the false charge was presented. Jesus had been convicted of claiming to be the divine Messiah. It was the claim of deity, and thus of blasphemy, on which he was condemned. The Jews knew that this would make no impression on Pilate. However, the office of Messiah did imply rule and authority, and therefore the claim of Jesus was distorted into a political offense and he was charged with sedition, with forbidding tribute to Caesar, and with claiming to be a king.

How absurd all these accusations were, Pilate soon learned; he probably was not a little suspicious of the sudden zeal for their Roman tyrants shown by these rebellious Jews. However, he lacked the courage of his convictions; he declared Jesus to be innocent, but fearing to offend the rulers and the crowds whom they had won to their will, he hesitated to release Jesus. That was a fatal step; the only thing to do is to act with decision and promptness as soon as one sees what is right. It is surely true in matters of conscience that "he who hesitates is lost."

Then Pilate did what all weak men are apt to do: he attempted to avoid making a decision; he tried to shift the responsibility; he learned that Jesus was from Galilee, and so Pilate sent Jesus to be judged by King Herod, within whose realm Galilee lay. Herod was then in Jerusalem, and he was eager to see Jesus, of whom he had heard so much, and he hoped that his curiosity might be gratified by seeing Jesus perform some miracle.

However, when appearing before Herod, Jesus refused even to answer him by a single word. Jesus has a message for every penitent, and a miracle for every believer; but for the murderer of John and for the shallow, sinful profligate there is only silence and contempt.

To wreak upon Jesus a petty revenge, Herod mocked Jesus by clothing him with royal apparel, and sent him back thus arrayed to Pilate. It was a cruel jest, but it was an acquittal of Jesus as guilty of no political offense. Thus Pilate was forced to act as judge; others cannot decide for us questions of conscience. When compelled to act, Pilate attempted a second maneuver familiar to all weak souls; he proposed to compromise. He would do what was wrong but he would avoid the crime of murder. He offered to scourge Jesus, whom he declared to be absolutely innocent, or to release him as a notable criminal, as one such was usually released at this feast. On the one hand, he would be subjecting Jesus to the most agonizing bodily torture; on the other, he would brand Jesus as a malefactor who had deserved death. Compromise in a case of conscience is always a sign of weakness, and the enemy is sure to press his advantage.

As the rulers saw Pilate yielding thus far, they asked for the release of a notorious murderer by the name of Barabbas; and as they saw Jesus coming forth from the scourging, torn and bleeding, they cried out for his life, "Crucify him, crucify him." As Pilate hesitated, the rulers used their most deadly weapon; they suggested that they would report Pilate to the emperor as shielding a political revolutionist; they would imperil the position and life of the governor. This attack Pilate could not withstand; when some personal loss was involved conscience was no longer to be considered. He decided to do what he knew to be wrong; he "gave sentence that what they asked for should be done;" and so doing he placed himself near the head of that long list of moral cowards who share his eternal infamy for fearing to do the right.

The degradation of the Jewish rulers was even greater. With all their knowledge of the moral law, they who professed to be special representatives of G.o.d put to death his Son, and chose a murderer instead of the Saviour. To the tragedy of such a choice Luke refers with horror in the only personal comment he makes upon the scene. V. 25. Are not thousands, however, making that same choice to-day? There can be no neutral ground; indecision is impossible: one must choose either Barabbas or Christ.

H. The Crucifixion. Ch. 23:26-38

26 And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.

27 And there followed him a great mult.i.tude of the people, and of women who bewailed and lamented him. 28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. 29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the b.r.e.a.s.t.s that never gave suck. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 31 For if they do these things in the green tree, what shall be done in the dry?

32 And there were also two others, malefactors, led with him to be put to death.

33 And when they came unto the place which is called The skull, there they crucified him, and the malefactors, one on the right hand and the other on the left. 34 And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots. 35 And the people stood beholding. And the rulers also scoffed at him, saying, He saved others; let him save himself, if this is the Christ of G.o.d, his chosen. 36 And the soldiers also mocked him, coming to him, offering him vinegar, 37 and saying, If thou art the King of the Jews, save thyself. 38 And there was also a superscription over him, THIS IS THE KING OF THE JEWS.