"Granny's Chapters" Part 12

When Jesus had ended His prayer, He saith unto the disciples, "All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee."

By being "offended," Jesus meant that they would be afraid to own Him as their Master, and would forsake Him: but to show them that He would not punish their weakness by casting them off for ever, He told them where they might see Him again, after He should have risen from the dead.

Notwithstanding the warnings already received, Peter was still full of self-confidence, and "answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended." Why should Peter have thought himself more likely than others to do right? Why should any of us think so? Whenever we do thus depend upon ourselves to do right, we are almost sure to fall into sin, for the Devil takes advantage of our pride and self-conceit, to tempt us; and then G.o.d frequently leaves us to ourselves, that from our fall we may learn by painful experience our exceeding weakness and sinfulness. Jesus now showed Peter, that though he thought himself so safe, he would do worse than his fellow disciples; for "he saith unto him, Verily I say unto thee, That this day, even in this night, before the c.o.c.k crow twice, thou shalt deny me thrice. And Jesus said unto him, Verily, I say unto thee, That this night, before the c.o.c.k crow, thou shalt deny me thrice. Peter spake the more vehemently, and said unto him, Though I should die with thee, yet will I not deny thee in any wise. Likewise also said all the disciples."

Poor Peter little knew himself! No doubt he and all the disciples felt what they now said: but if men would bear in mind their weakness and p.r.o.neness to sin, they would never feel _sure_ of not doing wrong; but would watch and pray, so that the Devil may get no advantage over them. "When Jesus had spoken these words, he went forth with his disciples" from the place on the Mount of Olives, where they were, "unto a place called Gethsemane, over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also knew the place, for Jesus oft-times resorted thither with his disciples." Having entered into this garden with the eleven disciples, Jesus saith unto eight of them, "Sit ye here while I go and pray yonder. And he taketh with him Peter, and James and John, the two sons of Zebedee, and when he was at the place" to which he had intended to go, "he began to be sorrowful, and sore amazed, and to be very heavy."

Now began the mysterious, and most bitter part of our blessed Lord's sufferings for sinful man. What those sufferings were, we do not exactly know: they were not bodily, but spiritual; his soul suffered such agony, as we can form little idea of: we only know that sin, the sin of man, _our sin_, caused His sufferings; and that the holy and righteous Lord now bore for our sakes, all the agony that is the fruit of sin. It seems likely that at this time the Devil and his evil spirits again attacked Jesus, and tried by every means in their power to prevail upon Him not to finish His work, even the salvation of man, but to spare _Himself_, and leave His guilty creatures to the fearful consequences of their sins. In His agony, prayer was our Lord's refuge; and feeling the necessity of being alone with G.o.d, that He might freely pour out His soul before Him, "he saith unto the three who accompanied him, My soul is exceeding sorrowful, even unto death: tarry ye here and watch with me." Thus He asked them to help Him with their prayers; setting, in His human nature, an example for all men to follow. Then, knowing the power and malice of the Devil, Jesus added a caution to pray for themselves, that they might not be led into sin, by any temptation which should come upon them; "he saith unto them Pray, that ye enter not into temptation."

Chapter x.x.xIV.--JESUS BETRAYED.

When Jesus had cautioned Peter, James and John, to watch and pray, "he went forward a little, and was withdrawn from them about a stone's cast, and kneeled down and prayed"; in the earnestness of His prayer, "he fell on his face on the ground, and prayed that, if it were possible, the hour might pa.s.s from him." It was not the death upon the cross which Jesus prayed might pa.s.s from Him: human martyrs have borne bodily sufferings and cruel deaths, supported by the grace of G.o.d; and though in His human nature Christ might well shrink from the pain of Crucifixion, He was ready to give His body for our redemption.

But his sufferings in the garden of Gethsemane, were far beyond what any human being could suffer, or than we can understand. His heavenly Father saw fit to let Him suffer for a time, all the unspeakable agony which the just anger of G.o.d can lay upon the impenitent soul. And we may well believe that this agony was a hundred-fold increased for Him, Who was thereby to redeem countless myriads of souls. And might not this terrible agony be increased, by the foreknowledge that, in spite of His tremendous sacrifice, men would reject Him as a Saviour, and persevere in sin; until by their impenitence, they too would share those horrible agonies which for a time were laid upon Him, that by enduring them, He might save all men from so terrible a condition?

When we thus consider of what nature Christ's sufferings in the garden of Gethsemane were, we can fully understand the prayer, that such an hour might pa.s.s from Him. But mark His inconceivable love, as shown in the words, "if it were possible"; that is, if man's redemption could possibly be secured without his pa.s.sing through such dreadful agony; if that were _not_ possible, then He was willing even to undergo that awful and mysterious extremity of suffering.

Let us not pa.s.s on without taking a practical lesson from what has been said: what made our Lord undergo such agony for us? Love. Then, if He so loved us, what should be our feelings towards Him? Love.

Truly, love; sincere, heartfelt love; love that will show itself. But how? Hear His own words, "If ye love me, keep my commandments." This let us ever strive to do; and so, through the mediation of Jesus, shall we escape those agonies, which for us He endured in the garden of Gethsemane.

Jesus prostrate on the ground, prayed in the agony of His soul, and said, "Abba, Father--O my Father, if it be possible, let this cup pa.s.s from me: all things are possible unto thee: if thou be willing, remove this cup from me: nevertheless not my will, but thine be done." All through this dreadful scene of agony, our blessed Lord sets us an example of perfect submission to His Father's Will, however much that Will may be contrary to our wishes and desires: this example we should do well to follow, in every time of trouble. We may pray, that G.o.d will, if He sees fit, remove from us the affliction or sorrow which we feel or fear; but, at the same time, our hearts must be perfectly submissive to His Will, and willing to continue to bear the suffering, should He not see fit to take it away from us. In this spirit our Lord in His human nature prayed to G.o.d; but though G.o.d saw fit to let Him for a time suffer all the agony which sin brings on man, He did vouchsafe to send Him some comfort, in this bitter time of trial; for "there appeared an angel unto Him from heaven, strengthening him," to complete His work.

"And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, he cometh unto the disciples, and findeth them sleeping from sorrow."

Had they obeyed the words of their Lord, to watch and pray, their sorrow would not at such a time have made them sleep. But they had failed to do this; and Satan, who _is_ ever watchful, had doubtless taken advantage of this, and tempted them to sit thinking sorrowfully of all that was coming upon their beloved Master, instead of obeying His command, to watch and pray. Overcome with such sad thoughts, they fell into a sort of stupor or heavy sleep, and were thus found by Jesus when He returned to them. He awoke them, and "said unto them, Why sleep ye? Simon, sleepest thou? What, could ye not watch with me one hour?" Peter had but lately declared his readiness to do some great thing, to give up his life for Jesus; and now he fails in doing a little thing, merely praying for one hour. This is another proof of man's weakness, and of the danger of self-confidence. Again our Lord repeated the needful warning, "Watch ye, rise and pray, that ye enter not into temptation: the spirit indeed is willing but the flesh is weak." Our Lord, who knew the weakness of man's nature, was thus merciful to the failing of His disciples: but let us remember, that the more we are convinced of the weakness of the flesh, and how it hinders the spirit, the more earnestly must we strive to overcome it, and be led by the spirit only.

"And Jesus went away again the second time, and prayed, and spake the same words, saying, O my Father, if this cup may not pa.s.s away from me except I drink it, thy will be done. And when he returned, he found them asleep again (for their eyes were heavy), neither wist they what to answer him. And he left them, and went away again, and prayed the third time, saying the same words."

"Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest; it is enough, the hour is come: behold the Son of man is betrayed into the hands of sinners."

By this Jesus meant, that they had lost the opportunity of watching with Him; they could no longer show any kindness by praying for Him: He would no longer ask them to do this, for the time was come, when He was to be given up to His enemies. Jesus did not mean that the disciples were actually to lie still and sleep; for He added immediately, "Rise up, let us go; lo, he that betrayeth me is at hand.

And immediately, while he yet spake, Judas, one of the twelve, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns, and torches, and weapons."

Upon reading this pa.s.sage, if we think at all, it must appear strange that as the moon was at the full, it should have been necessary to take lanterns and torches, as the light of the full moon in those countries, is far too bright to need any other. But travellers tell us, that in fact the light of the full moon only made the garden of Gethsemane _darker_, for it is situated on the slope of the Mount of Olives, away from the moon; that is, the moon at the time of the Pa.s.sover rises behind the Mount of Olives, and thus casts the shadow of the mountain upon the garden of Gethsemane; so that whilst all surrounding parts were lighted up, there was complete darkness amongst the trees in the garden of Gethsemane. Judas, well knowing this, had been careful to procure lanterns and torches, to render the execution of his purpose easy; and now, leading the way, he cometh, "and with him a great mult.i.tude with swords and staves, from the Chief Priests, and the Scribes, and the elders of the people. Now he that betrayed Him had given them a token," whereby the servants of the High Priests might surely know which was Jesus. Judas had told them, "Whomsoever I shall kiss, that same is he; take him, hold him fast, and lead him away safely." A kiss was in those times a common form of salutation; and a sign or token of respect and regard: Judas Iscariot now made use of it for a very different purpose.

"And as soon as he was come," with his band, into the garden, "he went before them, and drew near unto Jesus to kiss him. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Judas, betrayest thou the Son of man with a kiss?" Jesus did not ask this question because He needed to be told; but in order to give Judas another warning against the sin he was about to commit.

The officers did not immediately lay hold upon Jesus; we can well believe that His calm and dignified behaviour, and His question to Judas, struck them with awe.

But Jesus, knowing all things that should come upon Him, now showed his readiness to do his Father's Will: for "he went forth and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he." As soon then as He had said unto them I am He they went backward, and fell to the ground: whether in fear or out of respect, we are not told; but in any case their behaviour made it clear that the Saviour's sacrifice was a voluntary act; for He could certainly, even as a man, have escaped. "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." Even at such a moment, Jesus took care for His disciples, that they might not suffer with Him: "that the saying might be fulfilled which he spake, Of them which thou gavest me I have lost none."

By this time, the officers seem to have recovered from their surprise and alarm: "Then came they and laid hands on Jesus, and took him." The disciples now seem to have thought that it was time for them to use the two swords, which they had brought for the deliverance of their Master. "And behold one of them which were with Jesus, Simon Peter, having a sword, stretched out his hand and drew his sword, and struck a servant of the High Priest's and smote off his ear; the servant's name was Malchus." "And Jesus answered and said, Suffer ye thus far."

These words seem to have been addressed to the Roman soldiers, who would naturally be made very angry by such an occurrence taking place; therefore he asked for their forbearance; though he at once removed the cause of complaint--"for he touched the ear of the wounded man, and healed him."

Chapter x.x.xV.--JESUS TAKEN BEFORE ANNAS AND CAIAPHAS.

After He had healed Malchus, Jesus said unto Peter, "Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be? The cup which my Father hath given me, shall I not drink it?" Here Jesus plainly declares that He _gave_ Himself to fulfil the Scriptures, which declared, that in no other way could man be redeemed from the curse of the Law. His sufferings and death were the means appointed by the Father for the redemption of man; but His sufferings and death were voluntary--no man could _take_ His life unless He chose to give it. He _could_ have saved Himself, but then His work would have been unfinished, and mankind for ever lost. Therefore was He willing to drink the cup which His father had given Him. "In that same hour Jesus answered and said unto the Chief Priests and captains of the temple, and to the mult.i.tudes, and to the elders, which were come to him, Are ye come out as against a thief with swords and staves for to take me?

I sat daily with you teaching in the temple, and ye laid no hold on me: ye stretched forth no hands against me: but the Scriptures must be fulfilled; this is your hour and the power of darkness."

Here, again, Jesus showed that those who came against Him, could only succeed because the time was now come, when they were allowed to execute their wicked purposes, "that the Scriptures of the prophets might be fulfilled."

Jesus Christ had now given Himself into the hands of His enemies: the disciples seeing this, and being perhaps afraid of sharing His fate, did the very thing they had lately thought impossible when their Lord had warned them of it. "Then all the disciples forsook him, and fled."

"Then the band and the captain and officers of the Jews took Jesus, and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the High Priest that same year."

It has already been said that the Romans had made Caiaphas High Priest instead of Annas. Annas had filled that office for eleven years, and ought to have continued in it as long as he lived: but the Romans, who had no regard to the Jewish Law, had made this change.

The Jews, however, had a great respect for Annas as their rightful High Priest; and in spite of the Romans they still considered and treated him as such; and therefore, in the first place, they took Jesus before him, that he might advise them as to what was next to be done.

As they were on their way, leading their prisoner, "there followed him a certain young man, having a linen cloth cast about his naked body": this young man felt sufficient interest in Jesus to follow Him; "but when," for some reason which we are not told, "the young men" who guarded the Lord, "laid hold on him," he gave a further proof of the fear which now prevailed amongst all the disciples and followers of Jesus; for "he left the linen cloth" upon which they had laid hold, "in their hands," and so escaping, "fled from them naked."

This young man seems to have been clothed in the manner common to the poorer sort of people in those days. Even in later times travellers tell us, that in some places the Arabs only wear a large blanket or sheet, wrapped round them in a peculiar manner; and that the same thing is done in some parts of Palestine also. Annas, it would seem, sent Jesus at once to Caiaphas; no doubt fear of the Romans who had unlawfully deprived him of his dignity, prevented his exercising that authority, which by the law of G.o.d still belonged to him, and to him only: so he sent Jesus away at once. "Then they took him, and led him away to Caiaphas the High Priest. (Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people)." Jesus was then brought into the High Priest's house, where were a.s.sembled with him all the Chief Priests and Scribes; evidently waiting for the return of those whom they had sent out, under the guidance of Judas Iscariot, to take Jesus. Mean time, Peter and John had so far recovered themselves, as to venture to follow Jesus at a distance: for they really loved their Master, and were anxious to learn what would become of Him. "And Simon Peter followed Jesus afar off, unto the High Priest's palace, 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." "That disciple" here spoken of, was John, who himself gives us the account of the matter.

He was in some way known to Caiaphas, and was therefore allowed to go into the palace. "But Peter stood at the door without." John, who had been admitted into the High Priest's palace, was not one of those selfish people who care only for their own comfort: he thought of Peter standing outside, and went out and spake unto the young woman, who, according to the custom of the Hebrews, kept the door or acted as porter; and in consequence she "brought in Peter," who joined the servants and attendants: "and when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them, and warmed himself at the fire; and sat with the servants to see the end."

Though the month Abib, which answers to our April, is very much warmer in Palestine than it is here, still the nights are often very cold; and a gentleman who travelled in Galilee tells us, that even in the month of May, an Arab chief who entertained him, had a fire lighted in a ruined building for them to sit by, because it was cold.

The fire now kindled by the attendants, though in the same hall, was no doubt at some distance from that part where Jesus was standing before the High Priest; whilst John, being known to Caiaphas, was probably standing much nearer to his beloved Master.

"The High Priest then asked Jesus of his disciples, and of his doctrine. 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"; that is, He had said nothing in secret contrary to what He had taught in public, and therefore instead of now answering such questions, Jesus referred Caiaphas to those who, having heard Him, were able to bear witness as to what He had said. "Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. When he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand (or with a rod which he held in his hand), saying, Answerest thou the High Priest so?" Jesus quietly rebuked this man, showing that if he had said or done what was wrong, the officer should have accused Him of it in a proper way, and not have struck Him, contrary to the law, which forbids any one to be treated as guilty until proved to be so. "Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?"

The Jews knew very well that they could not ask the Romans to put Jesus to death, unless they could find some fault to lay to His charge: they must get persons to witness or declare, that He had done things for which He deserved to die; and they well knew that no one could with truth do this. Therefore, "the Chief Priests, and elders, and all the council, sought false witness against Jesus to put him to death; but found none" to answer their purpose: "yea, though many false witnesses came, yet found they none," whose testimony would be sufficient: "for many bear false witness against him, but their witness agreed not together." No man could be put to death unless two witnesses gave testimony as to his guilt: if witnesses speak the truth, their testimony must be the same: but naturally when witnesses tell lies, one will say one thing and one another, and therefore the words of these men who spake against Jesus, "agreed not together."

The sin of the Chief Priests and elders was very great; they _sought_ for false witnesses: unhappily, there never is any difficulty in finding men who care so little for what is right, that for a bribe or reward they are ready to tell lies; but if liars are the children of the Devil, what must those be who _encourage_ them, and almost force them to speak untruly? "Thou shalt not bear false witness against thy neighbour," is one of the commandments: let us be very careful not to break this commandment, even unintentionally. We may not _mean_ to say what is _not_ true, and we may not _mean_ to make mischief; but we shall certainly do both, unless we are very careful always to repeat _exactly_ what we see or hear, _adding_ nothing, and _leaving out nothing_. Even the manner or tone of voice in which anything is said or done, makes a difference. For instance, things may be done or said in fun, and there may be no harm in them; but if you repeat them, as if they were done or said in earnest, they may appear very wrong; and so you will cause people to be blamed, and thought ill of, when they do not deserve it.

There is, perhaps, no commandment which we all break more frequently than the ninth--not wilfully; few, it is to be hoped, would act so wickedly as to do that; but from carelessness: by chattering about other peoples' concerns; repeating things when we are not _sure_ they are true; telling tales; and so on. Our G.o.d is a G.o.d of truth: we are told that He loves truth in the inward parts, that is, in the heart; and therefore if we love Him, we shall always speak the truth from the heart, and be very careful to tell the whole truth, and nothing but the truth, even in the smallest matters. The perfect truth that G.o.d requires, forbids deceit of all kinds. We may deceive others by our actions, and even by our silence; but let us ever remember, that all deception is in the eyes of G.o.d as the sin of lying, that sin which is an abomination to the Lord.

Chapter x.x.xVI.--JESUS CONDEMNED BY CAIAPHAS.

"At the last came two false witnesses." They did not mean to speak the truth; all that they wished was to please the Priests, who, far from desiring them to speak truly, only wanted something to be said, which would give them an excuse for having Jesus put to death. The two witnesses who now came before them, furnished them with the pretence they sought for: these men "bare false witness against him, saying, We heard him say, I am able to destroy the temple of G.o.d, and to build it in three days. I will destroy this temple that is made with hands, and within three days I will build another made without hands."

Now this is an instance of bearing false witness, by misrepresenting the words spoken, and twisting their meaning to something which they were never intended to express. We have read that Jesus did say in reference to His own body, "Destroy this temple, and in three days I will raise it up." The Jews did not understand what He meant; but that did not justify these witnesses in what they now said, for Jesus had _not_ said, "I _will_ DESTROY this temple," nor had He said one word of "_building_." These witnesses meant to make it appear, that He had said that He would destroy the temple so dear to the Jews, and that in three days He would _build_ another. "But neither so did their witness agree together." The Priests and elders were, however, too anxious to condemn Jesus, to be particular about that; for to speak disrespectfully of the temple was looked upon as blasphemy, and blasphemy was a crime to be punished with death. Blasphemy is really speaking disrespectfully of the Majesty and Power of the Almighty--Father, Son, and Holy Ghost; and ascribing to man that power which belongs to G.o.d alone.

After these two false witnesses had spoken, "the High Priest arose, and stood up in the midst, and asked Jesus, and said unto him, Answerest thou nothing? what is it which these witness against thee?"

Our Lord would make no reply to charges which even His enemies must have known to be false; and therefore He "held his peace, and answered nothing. Again the High Priest asked him, Art thou the Christ, the Son of the Blessed? I adjure thee by the living G.o.d, that thou tell us whether thou be the Christ, the Son of G.o.d."

To "adjure" was to call upon a person to speak the truth in the Name of G.o.d. Any one so _adjured_ was looked upon as bound by the most solemn oath to speak the whole truth. When, therefore, the High Priest called upon Jesus in this solemn manner to say whether He really was the promised Messiah, the Son of G.o.d, our Lord kept silence no longer; but in an equally solemn manner answered the question, adding words spoken by the prophet Daniel--words always understood by the Jews to be a prophecy respecting the Messiah: therefore, by applying this prophecy to Himself, Jesus declared most plainly that He was indeed the Messiah. In His answer to the High Priest, as to whether He was the Christ, the Son of the Blessed G.o.d Almighty, Jesus used the Jewish form of saying that what had been stated was true. "Jesus saith unto him, Thou hast said"; and then He added, "I am: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."

"Then the High Priest rent his clothes, saying, He hath spoken blasphemy." The High Priest had asked his solemn question without any intention of believing the answer: he must have felt sure what the answer would be, and therefore he had asked the question, that he might be able to accuse Jesus of claiming for Himself, a man, the honour due to G.o.d alone. To show his grief and horror at such a dreadful sin as blasphemy, he, according to the Jewish custom, rent his robe.