I. WHY JESUS COULD REFER TO HIS HEARERS. It is not every teacher that could refer confidently to his hearers, not even to his most attached and trustful ones. If he did, and if an accurate report could be got of all their impressions, the result might not be very complimentary to the teacher. He might find out that as yet he himself was only a learner. He might find out that he himself was only making guesses and dealing with the surface of things. But Jesus knew whence he came, and all he said was said with the spontaneity, the natural coherence, belonging to him who spake as never man spake. We know the impression the teaching of Jesus makes upon us, and we know that the miscellaneous crowds who first listened to it must have been impressed in the same way. It is not meant that they understood everything, or always understood rightly. But there was this impression, at all events, that Jesus spoke with authority, and not as the scribes. Jesus knew that the common people of the country were not against him, and his enemies also knew that they could not afford to inquire too curiously into the opinions of the multitude. That multitude might not be enthusiastic about Jesus, but a decided condemnation of him the multitude never would give, if only a sufficient number of people had been asked.

II. A HINT FOR US IN OUR JUDGMENTS ABOUT JESUS. We are too much accustomed to fly to books about Jesus which have intellectual merit rather than personal experience in them. Jesus referred confidently to the great bulk of his auditors, even the common people. And we should try to find out what the common people think about him. If Jesus cannot bless everybody, he cannot bless anybody. The scribes and Pharisees made difficulties where the common people made none. And so we should do well in our difficulties to consider whether they are shared by others. There is great benefit in listening to the opinions of all sorts of people about Jesus Christ. It is well, on the one hand, to hear what can be said by the learned and academic mind; and it is also well, on the other, to listen to those who, behind all that has been peculiar in Christ's teaching, all that has wanted learning whereby to understand it, have seen the universal truth that was meant to do them good. Christ's teaching can lay hold of hearts and consciences when the most elaborate system of mere ethics has no grasp. Christ is more than anything he has said, and those who make no pretence to intellectual superiority or anything special, can see him through his every word and deed. We had better not reject Christ before we have listened well to the kind of people who have accepted him. - Y.

I. THE INCIDENT OF OUR TEXT: "One of the officers struck Jesus," Observe —

1. The circumstances.

2. All its aggravations.(1) The prisoner at the bar was struck — while yet only on trial, when no evidence had been found against him.(2) By one of the officers who were there to see that justice was done, an officer of the high priest, the highest minister of God.(3) In open court, in presence of the judge.(4) Without one word of rebuke from the high priest.(5) Merely because He refused to reply to ensnaring questions, and because with dignity and unanswerable argument He had appealed to the law which demanded that no man should be condemned except "at the mouth of two or three witnesses."

3. What followed. Trivial as the blow may have been, leaving no mark, — lightly as we might esteem it when compared with the agony of the garden or of the Cross, it was the only incident in His life of suffering that drew forth from Jesus one resentful word (ver. 23). He denied not that "He was made under the law," nor refused to be tried by the law. But He was not made under the priest nor the officer apart from the law, and would not be questioned by the one nor struck by the other contrary to the law. He could well have borne it; but, foreseeing that many of His people would afterwards be subjected to wrongs like this, He resented and rebuked it that they might know what His feelings were, and how they should act amid wanton outrage and gross injustice.

II. THE LEADING LESSONS WHICH IT TEACHES.

1. By a very touching example it teaches us that the human sympathy of Jesus is true and tender. We have not an High Priest who cannot be touched with the feeling of our infirmities, &c. It is not enough to say that He was tried, He was "touched;" He felt under trials as we do. He then can enter into our feelings and sympathise with us. In this one indignant saying, we see the bosom of Jesus throbbing with feelings that are all our own.

III. HIS STRANGE FORBEARANCE TOWARDS THE TRANSGRESSOR. Twice in Scripture we find examples of insult and injury like this (Jeremiah 20:1-4; Acts 23:1-4). In both these cases, as in our text, these men of God resented the wanton outrage done to them. But while they resented the wrong, they denounced vengeance against the wrong-doers. But here, though the outrage was as great, and the dignity of the outraged far greater, He denounced no woe against the offender, He spared him if perchance he might repent and be converted. Perhaps that officer a few weeks later heard Peter on the day of Pentecost. How great was the forbearance of Christ! How assured is the hope of welcome still to each returning sinner!

1. The sin and shame of the man who strikes Jesus. Terrible was the sin of this man. But you say, "We have not been — we cannot be — guilty of sin like this." Yes we may be — most of us have been. How so?(1) At every blow we have struck at any of His disciples the Lord has said, "Saul, Saul, why persecutest thou Me?"(2) Every wilful sin is an injury done to Him. Our sins put Him to open shame and make His wounds to bleed afresh.

(W. Grant.)

It is marvellous that any man could smite Jesus. Invested as He was with all power and authority, the daring audacity of the miscreant in smiting Jesus is most astounding.

1. It might have been thought that fear would have withheld man from smiting Him. He who had quelled the fierce tempest with the word of His mouth was not one to be smitten. He who had spoken to the very devils, causing them to rush terror-striken out of those whom they had possessed, exclaiming, "What have we to do with Thee, Thou Jesus of Nazareth? Art Thou come to destroy us?" The worm fortifying himself against the Almighty! With one breath He could have hurled him into eternity.

2. It were reasonable to suppose that respect would have restrained him. This One received the obedience and homage of every creature. Was it not reasonable to expect that they should "respect the Son," though they had beaten some of the servants and cast stones at others, while they had killed some and shamefully handled others: disrespecting all? Verily, we would expect the Son should be respected. He was the meekest and gentlest that ever trod our earth. He could have gone amongst the young unicorns, not one would have butted Him; the most furious dogs would not have moved their tongues against Him. There was not a bear that would have put its paw on Him; nor a lion that would have put its claw on Him. He was the Second Adam with no more enmity in any creature against Him than there was against Adam before his fall. And no creature would have smitten Him except man.

3. It might have been expected that gratitude would have stayed the man from committing such an act. Here stood the greatest Benefactor the world ever beheld. He came here loaded with gifts. Are there not sufficient about to strike to-day? The Powers of Darkness will smite with all their force to-day. The Powers of Darkness will come out against Me this day; but that is not surprising. I also came out against them. Hell is going to strike the blow in its own defence. Its arm is raised against an enemy. But why dost thou smite Me? I am come forth in thy favour, defence, interest. I am thy Friend. The law is going to strike to-day. But I am about to stand in a position in which it cannot avoid smiting Me. Justice unsheaths (whets) its sword to strike to-day. But Justice is armed with authority to strike. Who gave to thee this authority. My Father is going to strike. It pleaseth the Lord to bruise Me. I am to be smitten of God and afflicted. But there are eternal benefits to result from this. I am to be stricken for the transgressions of men, and to be bruised for their iniquities. But myriads shall be healed with these stripes, and this chastisement will prove the peace of many. But why dost thou smite Me? Whilst many stand amazed at the cruelty of this man in smiting Christ in the court, there are thousands amongst us who treat Him in precisely the same manner.That doeth the backslider daily.

1. It was the rashness of the high priest's servant, fired by his zeal for his master, which incited him to strike the blow. But the backslider smites Christ in cool blood, taking care to find the most tender spot; he smites Him "in the apple of His eye."

2. The high priest's servant smote Him but once. But many a man persists in striking blow after blow. The moment He is up he strikes again, keeping Him down continually: He is at this moment trampled under his feet!

3. This official struck the Lord in his ignorance. Had he known Him he would not have thus treated Him. The backslider can have no doubt respecting Him. Wilfully does he strike Him after receiving a knowledge of the truth.Being once enlightened he puts the Son of God to an open shame "Why dost thou smite Him?"

1. Has He not been sufficiently smitten? Dost thou wish to add to His wounds?

2. Do not smite Him more. Forbear, lest He be angry, lest His wrath be kindled but a little; for should He strike thou shalt perish from the way. No blow destroys a man until He smites.

3. Extend thy hand to Him. Tell Him thou art sorry, and that thou wilt never smite Him again. Do this, and He will forgive all thy former blows.

(David Roberts, D. D.)

The narrative shows —

I. HOW RELIGION IS OPPOSED.

1. With inveterate prejudice.

2. With licentious violence.

3. With hypocritical pretences.

II. HOW IT IS TO BE MAINTAINED.

1. With undaunted firmness.

2. With unruffled patience. From the whole learn —

(1)What to expect.

(2)How to act.

(C. Simeon.)

When Henry Martyn was at Shirez, in Persia, translating the New Testament, he seems to have been delighted with the following incident, which he notices in his journal (June 28, 1811): — "The poor boy while writing how one of the servants of the high priest struck the Lord in the face, stopped and said, 'Sir, did not his hand dry up?'"

King Croesus had a son who was dumb all his days until the siege of Sardis, when, seeing a Persian soldier rush to strike the king, this dumb son of his found his voice, and cried, "Man, kill not Croesus!" This burst of anguish broke the impediment, and he spoke for the first time in his life. As I enter into the spirit of the fact, and seem to see a contemptible slave strike the face of Jesus, a fiery sting strikes my own face, I feel my heart burst, and my brow burn; it seems to me that had I been dumb, and a witness of this deed, I should have spoken out! So any Christian is ready to say.

(C. Stanford, D. D.)

Bryardine, a missionary to Grenoble, was enforcing the duty of forgiving our enemies, when he perceived that a large portion of his audience consisted of soldiers. Anxious to denounce duelling, and seeing that the military were strongly excited, he said, "Perhaps some high-spirited soldier burns to ask how a humble missionary can even conceive how a man of honour feels when he has been outraged by a blow? I am prepared to confess that I know not what those feelings are; and my knowledge is derived from a book that describes the worst of all insults with an indignation at least equal to what modern honour can inspire. I have been taught by my Bible how a blow may be felt, and how it should be resented. The Bible informs me that the Saviour of the world, without a murmur against His executioners, submitted to all that could embitter the agonies of death. It was not until He received a blow that He condescended to open His mouth. And what said He then? Let the Bible tell us, and let the duellist, if he can, surpass the example.

In the Christian combat, not the striker, as in the Olympian contest, but he who is struck, wins the crown. This is the law in the celestial theatre, where angels are the lookers-on.

( Chrysostom.)

Annas, Barabbas, Caiaphas, Jesus, Judas, Malchus, Peter, Pilate, SimonJerusalem, Kidron, NazarethAnnas, Bound, Caiaphas, Ca'iaphas, Chained, Chief, Priest1. Judas betrays Jesus.
6. The officers fall to the ground.
10. Peter cuts off Malchus' ear.
12. Jesus is taken, and led unto Annas and Caiaphas.
15. Peter's denial.
19. Jesus examined before Caiaphas.
25. Peter's second and third denial.
28. Jesus arraigned before Pilate.
36. His kingdom.
40. The Jews prefer Barabbas.

John 18:24

     5507   rope and cord

John 18:16-27

     2060   Christ, patience of
     5879   humiliation

John 18:19-24

     2585   Christ, trial

March 24 Evening
God hath called you unto his kingdom and glory.--I THES. 2:12. My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, . . . but now is my kingdom not from hence.--Expecting till his enemies be made his footstool. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.--Thou hast made us unto our God kings and priests: and we shall reign on the earth.--I saw thrones, and they sat upon them, and …
Anonymous—Daily Light on the Daily Path

November 23 Evening
My kingdom is not of this world.--JOHN 18:36. This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies may be made his footstool.--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. He must reign, till he hath put all enemies under his feet. Thanks be to God, which giveth us the victory through our Lord Jesus Christ.--He raised him from the dead, and set …
Anonymous—Daily Light on the Daily Path

Jesus Before Caiaphas
'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. 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. 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. And the servants and officers stood there, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Art Thou a King?
'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. Pilate then went out unto them, and said, What accusation bring ye against this Man? They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee. Then said Pilate unto them, Take ye Him, and judge Him according to your law. The Jews therefore said unto him, …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Christ and his Captors
'As soon then as He had said unto them, I am He, they went backward, and fell to the ground. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He: if therefore ye seek Me, let these go their way: That the saying might he fulfilled, which He spake, Of them which Thou gayest Me have I lost none.'--JOHN xviii. 6-9. This remarkable incident is narrated by John only. It fits in with the purpose which he himself tells us governed his selection …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Calvary: victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke 22:47-23:56. John 18:1-19:42.
Yielding to Arrest: the betrayal--protecting the disciples--checking Peter's violence--the arrest--the disciples forsake Him--except two, John 18:15, 16. The Real Jewish Ruler: Annas the intriguer--an unrebuked insult--the case settled at once--before Caiaphas--difficulty in fixing a charge--the dramatic question and solemn answer--second condemnation--gross insults. Held Steady by Great Love: Peter gains entrance through John, John 18:16.--the stammering denial--the bolder--with oaths and …
S. D. Gordon—Quiet Talks about Jesus

Kingship.
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.--John xviii. 37. Pilate asks Jesus if he is a king. The question is called forth by what the Lord had just said concerning his kingdom, closing with the statement that it was not of this world. He now answers Pilate that he is a king indeed, but shows him that his kingdom …
George MacDonald—Unspoken Sermons

First Stage of Jewish Trial. Examination by Annas.
(Friday Before Dawn.) ^D John XVIII. 12-14, 19-23. ^d 12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. [For confusion in the priesthood, etc., see pp. 64 and 528.] 14 Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. [See p. 528. John restates this fact to remind the reader that Jesus was about …
J. W. McGarvey—The Four-Fold Gospel

Thursday Night - Before Annas and Caiaphas - Peter and Jesus.
IT was not a long way that they led the bound Christ. Probably through the same gate by which He had gone forth with His disciples after the Paschal Supper, up to where, on the slope between the Upper City and the Tyropoeon, stood the well-known Palace of Annas. There were no idle saunterers in the streets of Jerusalem at that late hour, and the tramp of the Roman guard must have been too often heard to startle sleepers, or to lead to the inquiry why that glare of lamps and torches, and Who was the …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Shadow of Death
196. Of the garden of Gethsemane it is only known that it was across the Kidron, on the slope of the Mount of Olives. Tradition has long pointed to an enclosure some fifty yards beyond the bridge that crosses the ravine on the road leading eastward from St. Stephen's gate. Most students feel that this is too near the city and the highway for the place of retreat chosen by Jesus. Archaeologically and sentimentally the identification of places connected with the life of Jesus is of great interest. …
Rush Rhees—The Life of Jesus of Nazareth

A Review and a Challenge
The Social Principles of Jesus Demand Personal Allegiance and Social Action DAILY READINGS First Day: The Social Mission of Christians Ye are the salt of the earth.... Ye are the light of the world.--Matt. 5:13, 14. "Jesus speaks here with the consciousness of an historic mission to the whole of humanity. Yet it was a Nazarene carpenter speaking to a group of Galilean peasants and fishermen. Under the circumstances, and at the time, it was an utterance of the most daring faith--faith in himself, …
Walter Rauschenbusch—The Social Principles of Jesus

The Arrest.
"When Jesus had spoken these words, He went forth with His disciples over the brook Kidron, where was a garden, into the which He entered, Himself and His disciples. Now Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples. Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon Him, went …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Peter's Denial and Repentance.
"So the band and the chief captain, and the officers of the Jews, seized Jesus and bound Him, and led Him to Annas first; for he was father-in-law to Caiaphas, which was high priest that year. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest; but Peter was standing …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Jesus Before Pilate.
"They led Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the Passover. Pilate therefore went out unto them, and saith, What accusation bring ye against this man? They answered and said unto him, If this man were not an evil-doer, we should not have delivered Him up unto thee. Pilate therefore said unto them, Take Him yourselves, and judge Him according to your law. The Jews said unto him, …
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Comparison Between the False Church and the True.
1. Recapitulation of the matters treated in the previous chapter. Substance of the present chapter--viz. Where lying and falsehood prevail, no Church exists. There is falsehood wherever the pure doctrine of Christ is not in vigour. 2. This falsehood prevails under the Papacy. Hence the Papacy is not a Church. Still the Papists extol their own Church, and charge those who dissent from it with heresy and schism. They attempt to defend their vaunting by the name of personal succession. A succession …
John Calvin—The Institutes of the Christian Religion

The Arrest of Jesus
Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.--Now he that betrayed him …
Richard Newton—The Life of Jesus Christ for the Young

The Betrayal.
Leaving the Upper Room, Jesus and his disciples went out into the moonlit night, for there was full moon at the passover, and took their way through the streets out of the eastern gate, across the Kedron, to the garden of Gethsemane, about a half mile from the city walls, near the western base of Mt. Olivet. The Garden, or orchard, takes its name from a word meaning oil press, and doubtless was shaded by the olive trees, from which the hill takes its designation. Still the traveler meets on this …
B.W. Johnson—The New Testament Commentary Vol. III: John

The Trial Before the High Priest.
"Reading the Gospels side by side, we will, with care and study, see how all they tell us falls accurately into its proper position in the general narrative, and shows us a six-fold trial, a quadruple decision, a triple acquittal, a twice repeated condemnation of Christ our Lord. We soon perceive that of the three successive trials which our Lord underwent at the hands of the Jews, the first only--that before Annas--is related to us by John; the second--that before Caiaphas--by Matthew and Mark; …
B.W. Johnson—The New Testament Commentary Vol. III: John

Christ Before Pilate.
John only gives the detailed account of the private examinations of Jesus by Pilate during the civil trial recorded in 18:33-37. He probably went within Pilate's palace as he would not be deterred by the scruples of the Jews, having eaten his passover, and he was therefore a personal witness. His account aids much in explaining Pilate's language to the Jews and to Christ, which is recorded in the other Gospels. The trial before Pilate divides itself into the following acts: 1. Without the Prætorium. …
B.W. Johnson—The New Testament Commentary Vol. III: John

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just …
John Newton—Messiah Vol. 1

Messiah Rising from the Dead
For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption. T hat the Gospel is a divine revelation may be summarily proved from the character of its Author. If an infidel was so far divested of prejudice and prepossession, as to read the history of Jesus Christ, recorded by the Evangelists, with attention, and in order to form his judgment of it, simply and candidly, as evidence should appear; I think he must observe many particulars in his spirit and conduct, …
John Newton—Messiah Vol. 1

The Greatest Trial on Record
Brethren, as the Lord gave commandment concerning even the ashes and offal of the sacrifices, we ought to think no matter trivial which stands in connection with our great burnt offering. My admonition is, "Gather up the fragments which remain, that nothing be lost." As goldsmiths sweep their shops, to save even the filings of the gold, so every word of Jesus should be treasured up as very precious. But, indeed, the narrative to which I invite you is not unimportant. Things which were purposed of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

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