Jesus’ Arrest

      54Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. 55After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” 57But he denied it, saying, “Woman, I do not know Him.” 58A little later, another saw him and said, “You are one of them too!” But Peter said, “Man, I am not!” 59After about an hour had passed, another man began to insist, saying, “Certainly this man also was with Him, for he is a Galilean too.” 60But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. 61The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” 62And he went out and wept bitterly.

      63Now the men who were holding Jesus in custody were mocking Him and beating Him, 64and they blindfolded Him and were asking Him, saying, “Prophesy, who is the one who hit You?” 65And they were saying many other things against Him, blaspheming.

Jesus before the Sanhedrin

      66When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, 67“If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68and if I ask a question, you will not answer. 69“But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” 71Then they said, “What further need do we have of testimony? For we have heard it ourselves from His own mouth.”

Parallel Verses

New American Standard Bible (©1995)
When those who were around Him saw what was going to happen, they said, "Lord, shall we strike with the sword?"

GOD'S WORD® Translation (©1995)
The men who were with Jesus saw what was going to happen. So they asked him, "Lord, should we use our swords to fight?"

King James Bible
When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Douay-Rheims Bible
And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?

Darby Bible Translation
And they who were around him, seeing what was going to follow, said to him, Lord, shall we smite with the sword?

English Revised Version
And when they that were about him saw what would follow, they said, Lord, shall we smite with the sword?

Webster's Bible Translation
When they who were about him, saw what would follow, they said to him, Lord, shall we smite with the sword?

Weymouth New Testament
Those who were about Him, seeing what was likely to happen, asked Him, "Master, shall we strike with the sword?"

World English Bible
When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword?"

Young's Literal Translation
And those about him, having seen what was about to be, said to him, 'Sir, shall we smite with a sword?'

Cross References

Luke 22:38 They said, "Lord, look, here are two swords." And He said to them, "It is enough."

Luke 22:48 But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"

Luke 22:50 And one of them struck the slave of the high priest and cut off his right ear.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 47-53

Satan, finding himself baffled in his attempts to terrify our Lord Jesus, and so to put him out of the possession of his own soul, betakes himself (according to his usual method) to force and arms, and brings a party into the field to seize him, and Satan was in them. Here is,

I. The marking of him by Judas. Here a numerous party appears, and Judas at the head of them, for he was guide to them that took Jesus; they knew not where to find him, but he brought them to the place: when they were there, they knew not which was he, but Judas told them that whomsoever he should kiss, that same was he; so he drew near to him to kiss him, according to the wonted freedom and familiarity to which our Lord Jesus admitted his disciples. Luke takes notice of the question Christ asked him, which we have not in the other evangelists: Judas, betrayest thou the Son of man with a kiss? What! Is this the signal? v. 48. Must the Son of man be betrayed, as if any thing could be concealed from him, and a plot carried on against him unknown to him? Must one of his own disciples betray him, as if he had been a hard Master to them, or deserved ill at their hands? Must he be betrayed with a kiss? Must the badge of friendship be the instrument of treachery? Was ever a love-token so desecrated and abused? Note, Nothing can be a greater affront or grief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by those that profess relation to him and an affection for him. Those do so who, under pretence of zeal for his honour, persecute his servants, who, under the cloak of a seeming affection for the honour of free grace, give a blow to the root of holiness and strictness of conversation. Many instances there are of Christ's being betrayed with a kiss, by those who, under the form of godliness, fight against the power of it. It were well if their own consciences would put this question to them, which Christ here puts to Judas, Betrayest thou the Son of man with a kiss? And will he not resent it? Will he not revenge it?

II. The effort which his disciples made for his protection (v. 49): When they saw what would follow, that those armed men were come to seize him, they said, "Lord, shall we smite with the sword? Thou didst allow us to have two swords, shall we now make use of them? Never was there more occasion; and to what purpose should we have them if we do not use them?" They asked the question as if they would not have drawn the sword without commission from their Master, but they were in too much haste and too much heat to stay for an answer. But Peter, aiming at the head of one of the servants of the high priest, missed his blow, and cut off his right ear. As Christ, by throwing them to the ground that came to take him, showed what he could have done, so Peter, by this exploit, showed what he could have done too in so good a cause if he had had leave. The other evangelists tell us what was the check Christ gave to Peter for it. Luke here tells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr. Whitby thinks he said this to his enemies who came to take him, to pacify them, that they might not be provoked by it to fall upon the disciples, whom he had undertaken the preservation of: "Pass by this injury and affront; it was without warrant from me, and there shall not be another blow struck." Though Christ had power to have struck them down, and struck them dead, yet he speaks them fair, and, as it were, begs their pardon for an assault made upon them by one of his followers, to teach us to give good words even to our enemies. 2. How he cured the wound, which was more than amends sufficient for the injury: He touched his ear, and healed him; fastened his ear on again, that he might not so much as go away stigmatized, though he well deserved it. Christ hereby gave them a proof, (1.) Of his power. He that could heal could destroy if he pleased, which should have obliged them in interest to submit to him. Had they returned the blow upon Peter, he would immediately have healed him; and what could not a small regiment do that had such a surgeon to it, immediately to help the sick and wounded? (2.) Of his mercy and goodness. Christ here gave an illustrious example to his own rule of doing good to them that hate us, as afterwards he did of praying for them that despitefully use us. Those who render good for evil do as Christ did. One would have thought that this generous piece of kindness should have overcome them, that such coals, heaped on their heads, should have melted them, that they could not have bound him as a malefactor who had approved himself such a benefactor; but their hearts were hardened.

III. Christ's expostulation with the officers of the detachment that came to apprehend him, to show what an absurd thing it was for them to make all this rout and noise, v. 52, 53. Matthew relates it as said to the multitude. Luke tells us that it was said to the chief priests and captains of the temple the latter commanded the several orders of the priests, and therefore are here put between the chief priests and the elders, so that they were all ecclesiastics, retainers to the temple, who were employed in this odious piece of service; and some of the first rank too disparaged themselves so far as to be seen in it. Now see here,

1. How Christ reasons with them concerning their proceedings. What occasion was there for them to come out in the dead of the night, and with swords and staves? (1.) They knew that he was one that would not resist, nor raise the mob against them; he never had done any thing like this. Why then are ye come out as against a thief? (2.) They knew he was one that would not abscond, for he was daily with them in the temple, in the midst of them, and never sought to conceal himself, nor did they offer to lay hands on him. Before his hour was come, it was folly for them to think to take him; and when his hour was come it was folly for them to make all this ado to take him.

2. How he reconciles himself to their proceedings; and this we had not before: "But this is your hour, and the power of darkness. How hard soever it may seem that I should be thus exposed, I submit, for so it is determined. This is the hour allowed you to have your will against me. There is an hour appointed me to reckon for it. Now the power of darkness, Satan, the ruler of the darkness of this world, is permitted to do his worst, to bruise the heel of the seed of the woman, and I resolve to acquiesce; let him do his worst. The Lord shall laugh at him, for he sees that his day, his hour, is coming." Ps. 37:13. Let this quiet us under the prevalency of the church's enemies; let it quiet us in a dying hour, that, (1.) It is but an hour that is permitted for the triumph of our adversary, a short time, a limited time. (2.) It is their hour, which is appointed them, and in which they are permitted to try their strength, that omnipotence may be the more glorified in their fall. (3.) It is the power of darkness that rides master, and darkness must give way to light, and the power of darkness be made to truckle to the prince of light. Christ was willing to wait for his triumphs till his warfare was accomplished, and we must be so too.

Calvin's Commentary

Matthew 26:51-56

Mark 14:47-52

Luke 22:49-53

51. And, lo, one of those who were with Jesus, stretching out his hand, drew his sword, and, striking the servant of the high priest, cut off his ear. 52. Then Jesus said to him, Put thy sword again into its place; for all who take the sword shall perish by the sword. 53. Thinkest thou that I cannot now pray to my Father, and he will grant to me more than twelve legions of angels? 54. How then shall the scriptures be fulfilled, that thus it must be? 55. At that hour [215] Jesus said to the multitudes, You are come out, as against a robber, with swords and clubs to seize me. I sat daily with you, teaching in the temple, and you did not take me. 56. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

47. But one of those who were present drew his sword, and struck the servant of the high priest, and cut off his ear. 48. And Jesus answering said to them, Are you come out, as against a robber, with swords and clubs to seize me? 49. I was daily with you in the temple teaching, and you did not seize me. But (this was done,) that the scriptures might be fulfilled. [216] 50. And they all forsook him, and fled. 51. And a young man followed him, having a linen cloth wrapped about his naked body; and the young men seized him. 52. And he left the linen cloth, and fled from them naked.

49. And those who were around him, seeing what would happen, said to him, Lord, shall we strike with the sword? 50. And one of them struck a servant of the high priest, and cut off his right ear. 51. And Jesus answering said, Permit it to be thus far; and, having touched his ear, he healed him. 52. And Jesus said to those who had come to him, the chief priests, and rulers of the temple, and elders, Are you come out, as against a robber, with swords and clubs? 53. When I was daily with you in the temple, you did not lay hands on me; but this is your hour, and the power of darkness.

Matthew 26:51. And, lo, one of those who were with Jesus. Luke says, that all the disciples made an agreement together to fight for their Master. Hence it is again evident, that we are much more courageous and ready for fighting than for bearing the cross; and, therefore, we ought always to deliberate wisely what the Lord commands, and what he requires from every one of us, lest the fervor of our zeal exceed the bounds of reason and moderation. When the disciples asked Christ, Shall we strike with the sword? they did so, not with the intention of obeying his injunction; but by these words they declared that they were prepared and ready to repel the violence of enemies. And, indeed, Peter did not wait till he was commanded or permitted to strike, but inconsiderately proceeded to unlawful violence. It appears, at first view, to be praiseworthy valor in the disciples, that, forgetting their own weakness, though they are unable to make resistance, they do not hesitate to present their bodies before their Master, and to encounter certain death; for they choose rather to perish with the Lord than to survive and look on while he is oppressed. But as they improperly attempt more than the calling of God commands or permits, their rashness is justly condemned; and therefore let us learn, that in order that our obedience may be acceptable to the Lord, we must depend on his will, so that no man shall move a finger, except so far as God commands. One reason ought, above all, to lead us to be zealous in cultivating this modesty; which is, that instead of a proper and well-regulated zeal, confused irregularity for the most part reigns in us.

Peter's name is not mentioned here by the Evangelists; but John (18:10) assures us--and from what occurs shortly afterwards in the narrative it is evident -- that it was Peter who is here described, though the name is suppressed. Yet Luke enables us easily to infer that there were others also who took part in the same outrage; for Christ does not speak to one person only, but says to all alike, Permit [217] it to be thus far.

52. Put thy sword again into its place. By these words, Christ confirms the precept of the Law, which forbids private individuals to use the sword. And above all, we ought to attend to the threatening of punishment which is immediately added; for men did not, at their own pleasure, appoint this punishment for avenging their own blood; but God himself, by severely prohibiting murder, has declared how dearly he loves mankind. First, then, he does not choose to be defended by force and violence, because God in the Law forbade men to strike. This is a general reason; and he immediately descends to a special reason.

But here a question arises. Is it never lawful to use violence in repelling unjust violence? For though Peter had to deal with wicked and base robbers, still he is condemned for having drawn his sword. If, in such a case of moderate defense, an exception was not allowed, Christ appears to tie up the hands of all. Though we have treated this question more copiously [218] under Matthew 5:39, yet I shall now state my opinion again in a few words. First, we must make a distinction between a civil court and the court of conscience; [219] for if any man resist a robber, [220] he will not be liable to public punishment, because the laws arm him against one who is the common enemy of mankind. Thus, in every case when defense is made against unjust violence, the punishment which God enjoins earthly judges to carry into execution ceases. And yet it is not the mere goodness of the cause that acquits the conscience from guilt, unless there be also pure affection. So then, in order that a man may properly and lawfully defend himself, he must first lay aside excessive wrath, and hatred, and desire of revenge, and all irregular sallies of passion, that nothing tempestuous may mingle with the defense. As this is of rare occurrence, or rather, as it scarcely ever happens, Christ properly reminds his people of the general rule, that they should entirely abstain from using the sword.

But there are fanatics who have foolishly misapplied this passage, so as to wrest the sword out of the hands of judges. They contend that it is unlawful to strike with the sword. This I acknowledge to be true, for no man is at liberty to take the sword at his own pleasure, so as to commit murder; but I deny that magistrates--who are God's ministers, and by whom he executes his judgments--ought to be viewed as belonging to the ordinary rank. And not only so, but by these words of Christ, this very power is expressly ascribed to them: for when he declares that murderers must be put to death, it follows, that the sword is put into the hands of judges, that they may take vengeance for unjust murders. It will sometimes happen, indeed, that men addicted to the shedding of blood are punished by other means; but this is the ordinary way in which the Lord determined that the fierce cruelty of wicked men should be restrained from rioting with impunity. Certain doctors of what is called Canon Law have ventured to proceed to such a pitch of impudence as to teach, that the sword was not taken from Peter, but he was commanded to keep it sheathed until the time came for drawing it; and hence we perceive how grossly and shamefully those dogs have sported with the word of God.

53. Thinkest thou that I cannot now pray to my Father? Now follows that special reason which I mentioned a little ago; for Christ reminds them, that he would have at his command a better and more legitimate kind of defense, were it not that he must obey the decree of the Father. The substance of what he says is this. "As he has been appointed by the eternal purpose of God to be a sacrifice, and as this has been declared by the predictions of Scripture, he must not fight against it." Thus Peter's rashness is condemned on another ground, that he not only endeavors to overturn a heavenly decree, but also to obstruct the path of the redemption of mankind. Not only did Peter draw his sword unlawfully, but the disciples were foolish and mad; for--though they were few in number, and feeble--they attempted to make some resistance to a band of soldiers and a very great multitude. On this account, the Lord, in order to make their folly more manifest, employs this comparison. "If he wished to have a guard to defend his life, he would immediately obtain not eleven angels, but a large and invincible army, and since he does not implore that angels may be sent to assist him, much less would he resort to ill-considered means, from which no advantage was to be expected; for the utmost that could be effected by the disciples would be of no more service than if a few rooks were to make a noise."

But here some commentators labor to no purpose in inquiring how Christ could have obtained a commission of angels from his Father, by whose decree it was that he had to suffer death. For the two things are inconsistent: that he exposed his Son to death naked and defenseless, because it was necessary that it should be so, and because it had been appointed; and yet, that he might have been prevailed on by prayer to send him relief. But Christ speaks conditionally, that he has a far better method of defending his life, were it not that the will of the Father was opposed to it. This takes away all contradiction, for Christ refrained from presenting such a request to his Father, because he knew that it was contrary to his decree. Yet from this we draw a useful doctrine, that those who resort to unlawful means on the plea of necessity pour dishonor on God. If a man is destitute of lawful aid and support, he runs headlong to wicked schemes and sinful undertakings; and the reason is, that few look for the secret protection of God, which alone ought to be sufficient to set our minds at rest. Are we threatened with danger? Because no remedy can be discovered according to the flesh, we make this or the other contrivance, as if there were no angels in heaven, who -- Scripture frequently tells us -- are placed as guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their assistance; for all who are impelled, by their restlessness and excessive anxiety, to stretch out their hands to forbidden remedies for evils, do unquestionably renounce the providence of God.

54. How then shall the Scriptures be fulfilled? By this expression Christ means, that he ought not to attempt any method of escaping death, to which he knew that he was called by the Father. For himself, indeed, he had no need of the Scriptures to inform him that God had appointed that he should die at that time; but because mortals do not know what God has determined to do until it be revealed by his word, Christ, with a view to his disciples, properly refers to the testimony which God gave of his will. We know that whatever affliction happens to us, it is inflicted by God himself; but since we are uncertain as to the result, when we seek remedies which he allows, we do not rise against his government; but when his will has been ascertained, nothing more remains for us than to acquiesce. Though in this passage Christ teaches nothing more than that he ought patiently to suffer death, because the Scriptures have declared that it must be so, yet the use of this doctrine is evidently more extensive, namely, that Scripture is a sufficient bridle for subduing the rebellion of the flesh; because God points out to us what is his. will for the very purpose of keeping us in subjection to his will. Accordingly, Paul ascribes to Scripture this office, that it trains us to patience, (Romans 15:4,) and supplies us with all the comfort that we need in adversity. His reproof of the disciples, as given by Luke, is more brief, Permit them to do thus far; but still he severely condemns their presumption, in having gone so far as to perform an unlawful action, though at the same time he holds out a hope of pardon, if they suppress their improper zeal, and proceed no farther.

Luke 22:51. And having touched his ear, he healed him. By his foolish zeal Peter had brought grievous reproach on his Master and his doctrine; and there can be no doubt, that this was a contrivance by which Satan attempted to involve the Gospel in eternal disgrace, as if Christ had kept company with assassins and seditious persons for revolutionary purposes. This, I think, was the reason why Christ healed the wound which Peter had inflicted. But a fearful and amazing stupidity must have seized his adversaries, who were not at all affected by having seen such a miracle. And yet there is the less reason to wonder that they did not see the power of Christ displayed in the person of another, when, after having themselves been laid prostrate by his voice, they still continued to rage, (John 18:6.) Such is the spirit of giddiness by which Satan maddens the reprobate, when the Lord has given them over to blindness. Above all, in the person himself who was healed, there is a striking instance of ingratitude; for neither did the divine power of Christ subdue him to repentance for his hardness, nor was he overcome by kindness so as to be changed from an enemy into a disciple. For it is a foolish imagination of the monks that he was also healed in his soul, that the work of Christ might not be left incomplete; as if the goodness of God were not every day poured out on those who are unworthy.

Matthew 26:55. Are you come out, as against a robber? By these words Christ expostulates with his enemies for having intended to bring odium upon him, by coming provided with a great body of soldiers; for the meaning is this, "What necessity was there for making such a display of arms against me, as if your object had been to overcome some robber? But I have always lived peaceably amongst you, and without using arms; and when I was teaching in the temple, you might easily have seized me without any military force." Yet, while he complains of their malice in violently rushing upon him, as if he were a seditious man, he again wounds their evil conscience by reminding them, that though they had a traitor for their leader, they approached him with trembling, and with many marks of distrust.

56. Now all this was done. The other two Evangelists express it somewhat differently; for what Matthew relates in his own person, Mark appears to attribute to Christ.Luke employs even different words: this is your hour, and the power of darkness. But the design of the Holy Spirit is, beyond all doubt, that whatever may be the contrivances of wicked men, nothing whatever has been done but by the will and providence of God; for as he had said a little before, God has testified nothing by the prophets but what he had determined with himself, (Luke 22:3.) First, therefore, we are here informed, that whatever may be the unbridled rage by which Satan and all ungodly men are actuated, still the hand of God always prevails, so as to draw them reluctantly wherever he pleases. Secondly, we are informed, that though wicked men fulfill what was predicted in the Scriptures; yet, since God does not employ them as his lawful ministers, but directs them, by a secret movement, to that which was farthest from their wish, they are not excusable; and that, while God makes a righteous use of their malice, blame still attaches to them. At the same time, let us observe that Christ said this in order to remove the offense, which would otherwise have greatly disturbed weak minds, when they saw him so reproached and outraged.

Still Christ intended not only to promote the advantage of his disciples, but also to repress the pride of his adversaries, that they might not triumph as if they had achieved victory. For this reason, in Luke's narrative he says, this is your hour; by which he means that the Lord grants them this liberty for a short time. The power of darkness denotes the power of the devil, and this term had also a strong tendency to abase their glory; for though they exalt themselves ever so much, Christ shows that they are still nothing more than the slaves of the devil. While all things are mingled in confusion, and while the devil, by spreading darkness abroad, appears to overturn the whole order of the world, let us know that the providence of God shines above in heaven, to bring at length to order what is confused; and let us, therefore, learn to raise the eyes of faith to that calm sky. Then all the disciples forsook him, and fled. Hence we may again infer how much more ready they were to fight rashly than to follow their Master.

Mark 14:51. And a young man. How some persons have come to dream that this was John [221] I know not, nor is it of much importance to inquire. The chief point is, to ascertain for what purpose Mark has related this transaction. I think that his object was, to inform us that those wicked men -- as usually happens in riotous assemblies stormed and raved without shame or modesty; which appeared from their seizing a young man who was unknown to them, and not suspected of any crime, so that he had difficulty in escaping out of their hands naked. For it is probable that the young man, who is mentioned, had some attachment to Christ, and, on hearing the tumult by night, without stopping to put on his clothes, and covered only with a linen garment, came either to discover their traps, or, at least, that he might not be wanting in a duty of friendship. [222] We certainly perceive -- as I just now said -- that those wicked men raged with cruel violence, when they did not even spare a poor young man, who had left his bed, almost naked, and run, on hearing the noise.

Footnotes:

[215] "A ce mesme instant;" -- "At that very instant."

[216] "Mais (il faut) que les Escritures soyent accomplis;" -- "but the Scriptures must be fulfilled."

[217] Our Author's argument is obviously founded on the circumstance, that the verb eate, permit, is in the plural number. -- Ed.

[218] Harmony, [10]vol. 1, p. 298

[219] "Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;" -- "between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience."

[220] "Si quelqu'un use de violence pour repousser un brigand;" -- "if any one use violence for repelling a robber."

[221] "Aucuns ont song? que c'estoit Jean, l'un des Apostres;" -- "some have dreamed that it was John, one of the Apostles."

[222] "Ou, pour le moins ? fin de faire devoir d'ami envers Jesus Christ;" -- "or, at least, in order to perform the duty of a friend towards Jesus Christ."

Links

Luke 22 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Follow Followers Jesus Likely Master Sir Smite Strike Sword Swords

Jump to Next Occurrence
Follow Followers Jesus Likely Master Sir Smite Strike Sword Swords

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: around followers going happen Him Jesus Lord our said saw shall should strike sword swords the they those to was we were what When who with

Bible Browser

July 28. "Not My Will, but Thine" (Luke xxii. 42).
"Not my will, but Thine" (Luke xxii. 42). He who once suffered in Gethsemane will be our strength and our victory, too. We may fear, we may also sink, but let us not be dismayed, and we shall yet praise Him, and look back from a finished course, and say, "Not one word hath failed of all that the Lord hath spoken." But in order to do this, we must, like Him, meet the conflict, not with a defiant, but with a submissive spirit. He had to say, "Not My will, but Thine be done"; but in saying it, He gained …
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Great Fall and a Great Recovery
'But I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren.' --Luke xxii. 32. Our Lord has just been speaking words of large and cordial praise of the steadfastness with which His friends had continued with Him in His temptations, and it is the very contrast between that continuance and the prevision of the cowardly desertion of the Apostle which occasioned the abrupt transition to this solemn appeal to him, which indicates how the forecast pained Christ's …
Alexander Maclaren—Expositions Of Holy Scripture

The Cross the victory and Defeat of Darkness
'This is your hour, and the power of darkness.' --Luke xxii. 53. The darkness was the right time for so dark a deed. The surface meaning of these pathetic and far-reaching words of our Lord's in the garden to His captors is to point the correspondence between the season and the act. As He has just said, 'He had been daily with them in the Temple,' but in the blaze of the noontide they laid no hands upon Him. They found a congenial hour in the midnight. But the words go a great deal deeper than allusive …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Look
'And the Lord turned and looked upon Peter.' --Luke xxii. 61. All four Evangelists tell the story of Peter's threefold denial and swift repentance, but we owe the knowledge of this look of Christ's to Luke only. The other Evangelists connect the sudden change in the denier with his hearing the cock crow only, but according to Luke there were two causes co-operating to bring about that sudden repentance, for, he says, 'Immediately, while he yet spake, the cock crew. And the Lord turned and looked …
Alexander Maclaren—Expositions Of Holy Scripture

The Lonely Christ
'Ye are they which have continued with Me in My temptations'--LUKE xxii 28. We wonder at the disciples when we read of the unseemly strife for precedence which jars on the tender solemnities of the Last Supper. We think them strangely unsympathetic and selfish; and so they were. But do not let us be too hard on them, nor forget that there was a very natural reason for the close connection which is found in the gospels between our Lord's announcements of His sufferings and this eager dispute as to …
Alexander Maclaren—Expositions Of Holy Scripture

Parting Promises and Warnings
'And there was also a strife among them, which of them should be accounted the greatest. 25. And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as He …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Ideal of a Monarch
'And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.'--LUKE xxii. 25-26. [Footnote: Preached on the occasion of the death of Queen Victoria.] There have been sovereigns of England whose death was a relief. There have been others who were mourned with a certain tepid and decorous …
Alexander Maclaren—Expositions Of Holy Scripture

Gethsemane
'And He came out, and went, as He was wont, to the mount of Olives; and His disciples also followed Him. 40. And when He was at the place, He said unto them, Pray that ye enter not into temptation. 41. And He was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42. Saying, Father, If Thou be willing, remove this cup from Me; nevertheless, not My will, but Thine, be done. 43. And there appeared an angel unto Him from heaven, strengthening Him. 44. And, being in an agony, He …
Alexander Maclaren—Expositions Of Holy Scripture

In the High Priest's Palace
'Then took they Him, and led Him, and brought Him into the high priest's house. And Peter followed afar off. 55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with Him. 57. And he denied Him, saying, Woman, I know Him not. 58. And, after a little while, another saw him, and said, Thou art also of them. And Peter said, …
Alexander Maclaren—Expositions Of Holy Scripture

The Lord's Supper
'Then came the day of unleavened bread, when the passover must be killed. 8. And He sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9. And they said unto Him, Where wilt thou that we prepare? 10. And He said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, …
Alexander Maclaren—Expositions Of Holy Scripture

The Duty of Constant Communion J. W.
"Do this in remembrance of me." Luke 22:19. It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning …
John Wesley—Sermons on Several Occasions

Gethsemane
"And all the unknown joys he gives, Were bought with agonies unknown." Since it would not be possible for any believer, however experienced, to know for himself all that our Lord endured in the place of the olivepress, when he was crushed beneath the upper and the nether mill-stone of mental suffering and hellish malice, it is clearly far beyond the preacher's capacity to set it forth to you. Jesus himself must give you access to the wonders of Gethsemane: as for me, I can but invite you to enter …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

The Betrayal
Without further preface, let us advance to the subject of our Lord's betrayal. First, concentrate your thoughts upon Jesus, the betrayed one; and when ye have lingered awhile there, solemnly gaze into the villanous countenance of Judas, the betrayer--he may prove a beacon to warn us against the sin which gendereth apostacy. I. LET US TARRY AWHILE, AND SEE OUR LORD UNGRATEFULLY AND DASTARDLY BETRAYED. It is appointed that he must die, but how shall he fall into the hands of his adversaries? Shall …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

5Th Day. Restraining Grace.
"He is Faithful that Promised." "Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not."--LUKE xxii. 31, 32. Restraining Grace. What a scene does this unfold! Satan tempting--Jesus praying! Satan sifting--Jesus pleading! "The strong man assailing"--"the stronger than the strong" beating him back! Believer? here is the past history and present secret of thy safety in the midst of temptation. An interceding Saviour was at thy side, saying …
John Ross Macduff—The Faithful Promiser

Peter's Repentance
"And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly" (Luke 22:61, 62). That was the turning-point in the history of Peter. Christ had said to him: "Thou canst not follow me now" (John 13:36). Peter was not in a fit state to follow Christ, because he had not been brought to an end of himself; he did not know himself, and he therefore could not follow …
Andrew Murray—Absolute Surrender

Carnal or Spiritual?
"And Peter went out and wept bitterly." -- Luke 22:62. These words indicate the turning point in the life of Peter, --a crisis. There is often a question about the life of holiness. Do you grow into it? Or do you come into it by a crisis suddenly? Peter has been growing for three years under the training of Christ, but he had grown terribly downward, for the end of his growing was, he denied Jesus. And then there came a crisis. After the crisis he was a changed man, and then he began to grow aright. …
Andrew Murray—The Deeper Christian Life

A Servant of Servants
In the upper chamber of a dwelling at Jerusalem, Christ was sitting at table with His disciples. They had gathered to celebrate the Passover. The Saviour desired to keep this feast alone with the twelve. He knew that His hour was come; He Himself was the true paschal lamb, and on the day the Passover was eaten He was to be sacrificed. He was about to drink the cup of wrath; He must soon receive the final baptism of suffering. But a few quiet hours yet remained to Him, and these were to be spent for …
Ellen Gould White—The Desire of Ages

Penitence
"And the Lord turned, and looked upon Peter . . . .and Peter went out, and wept bitterly."--LUKE xxii. 61, 62. EVERY man at some time in his life has fallen. Many have fallen many times; few, few times. And the more a man knows his life and watches its critical flow from day to day, the larger seems to grow the number of these falls, and the oftener reaches out to God his penitential prayer, "Turn yet again, O Lord!" We have all shuddered before this as we read the tale of Peter's guilt. Many a time …
Henry Drummond—The Ideal Life

The Last Supper
189. On Thursday Jesus and his disciples returned to Jerusalem for the last time. Knowing the temper of the leaders, and the danger of arrest at any time, Jesus was particularly eager to eat the Passover with his disciples (Luke xxii. 15), and he sent two of them--Luke names them as Peter and John--to prepare for the supper. In a way which would give no information to such a one as Judas, he directed them carefully how to find the house where a friend would provide them the upper room that was needed …
Rush Rhees—The Life of Jesus of Nazareth

The Sinner Seriously Urged and Entreated to Accept of Salvation in this Way.
1. Since many who have been impressed with these things suffer the impression to wear off.--2. Strongly as the ease speaks for itself, sinners are to be entreated to accept this salvation.--3. Accordingly the reader is entreated--by the majesty and mercy of God.--4. By the dying love of our Lord Jesus Christ.--5. By the regard due to our fellow-creatures.--6. By the worth of his own immortal soul.--7. The matter is solemnly left with the reader, as before God. The sinner yielding to these entreaties, …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Twenty-Sixth Lesson. I have Prayed for Thee;'
I have prayed for thee;' Or, Christ the Intercessor. But I have prayed for thee, that thy faith fail not.'--Luke xxii. 32. I say not unto you, that I will pray the Father for you.'--John xvi. 26. He ever liveth to make intercession.'--Heb. vii. 25. ALL growth in the spiritual life is connected with the clearer insight into what Jesus is to us. The more I realize that Christ must be all to me and in me, that all in Christ is indeed for me, the more I learn to live the real life of faith, which, …
Andrew Murray—With Christ in the School of Prayer

Otho, Bishop of Bamberg.
As a new Christian revival distinguished the close of the eleventh century, missionaries were then sent forth from the reinvigorated Church. We will sketch a portrait of one of these, to whom Pomerania owes its Christianity. It was Otho, bishop of Bamberg, who had already in his pastoral office distinguished himself by his fidelity and his self-sacrificing love. He gladly imposed abstinences on self, in order to be able to give more to the poor. All that was presented to him by princes and nobles …
Augustus Neander—Light in the Dark Places

General Introduction
In this volume we have sought to present the view taken by Thomas Aquinas of the moral and spiritual world in which we live, and of the conditions of man's self-realization which are consequent upon it. The final end of man lies in God, through whom alone he is and lives, and by whose help alone he can attain his end. The teaching of Aquinas concerning the moral and spiritual order stands in sharp contrast to all views, ancient or modern, which cannot do justice to the difference between the divine …
Aquinas—Nature and Grace