John 18:34














All religions recognize the twofold nature of man. As we are body and soul, the requirements of religion respect both these parts of our being. The heart is the spring of conduct, and actions are the manifestation of the spiritual nature. It is obvious that an opening thus exists for hypocrisy; it is possible that there may be the outward form where the inner reality is lacking. Such was the case with those Jews - chiefly priests and Pharisees - whose conduct is described in the text. They felt no scruple in defiling their conscience with the crime of shedding the blood of the innocent; but they would on no account enter the Praetorium, where leaven might be present in some of the rooms, lest they should be polluted, and unfitted for taking part in the solemnities of the approaching Passover.

I. CEREMONIAL DEFILEMENT MAY BE AVOIDED WHILST REAL DEFILEMENT OF THE SOUL IS CONTRACTED. The heathen religions of antiquity were in no vital way connected with morality. A man might be a very religious, and yet a very bad, man; and that without any inconsistency. But the faith of the Hebrews was based upon revelation, and combined belief of the truth with practice of righteousness. It was culpable in a high degree in men who enjoyed revelation so clear and full, to be led aside from the ways of justice at the very moment when they were carefully observing the requirements of the ceremonial law. It is an evidence of their depravity, and at the same time of their blunted sensibilities to what was right and reasonable, that they should so act. How much more deserving of condemnation are professed Christians, who, whilst scrupulously observing the ordinances of religion and the regulations of their Churches, at the same time are guilty of serious infractions of the moral law! Yet men are found who keep with outward strictness the day of rest, who partake of the holy Eucharist, and yet are not ashamed to act unjustly, to speak slanderously, and to cherish a selfish and worldly spirit.

II. CEREMONIAL DEFILEMENT MAY BE CONTRACTED WHILST REAL DEFILEMENT OF THE SOUL IS AVOIDED. There are many cases in which "to obey is better than sacrifice, and to hearken than the fat of rams." As David ate the showbread, as the disciples of Jesus plucked the ears of corn, and Jesus himself healed the sick on the sabbath, so men may often be justified in transgressing the letter of a commandment in order to keep the spirit of the law. The claims of humanity are rightly to be preferred to the requirements of an external character, which nevertheless have their place and their use. And good men may even frequent the society of the vicious, the criminal, the degraded, when, by so doing, they may make an opportunity for bringing the gospel of Christ's love before the minds of those to whom nothing but the gospel can bring rescue, salvation, and eternal life. Many methods may upon this principle be justified which would not on their own account be accepted and practiced by the sensitive and fastidious. Salus populi suprema lex. If it is so in politics, surely in the religious life we may well be, like the apostle, "all things to all men, if by any means we may Will some.' - T.

Then Pilate entered into the Judgment Hall again.
The text is connected with the strangest scene ever witnessed in a court of justice since the world began. Much has been said and written concerning Pilate's conduct on this occasion. He has been represented as weak, unjust, and vacillating. The condemnation of ages rests upon his memory. With all this we must concur. We cannot, however, less than perceive that he was anxious on the whole to do what was right; he would have been only too glad to set the prisoner free; in delivering Him to be crucified, he gave way to popular clamour against his own express convictions. Let us bear in mind that Christ submitted to be tried before Pilate of His own accord; it was His own voluntary act; there was no power in the universe that could have compelled Him to undergo such humiliation as this. Let us remember also what is even more important, that Christ is on His trial still; not as a culprit before Pilate, but as one who seeks admission to every human heart. Now, it has occurred to me, that the conduct of Pilate at this trial may serve to illustrate the conduct of many to whom the gospel is now preached.

I. THE QUESTION OF CHRIST. "Sayest thou this thing of thyself, or did others tell it thee of Me?" Setting aside the immediate reference of this question, let us turn to ourselves; by so doing we may learn two important lessons.

1. The danger of relying upon others in matters affecting the soul's welfare. The voice of the gospel to every one who inquires after the way of salvation is this: "Sayest thou this thing of thyself?" And this implies the possibility of our making religion the subject of our investigations, without being thoroughly awakened to its unspeakable importance in connection with ourselves. Bat there is another and larger class of men who belong to neither of these classes — men who approach religion neither as men of the world nor as philosophers — men who conform to religious forms and observances simply because they are fashionable.

2. The necessity of acting upon our own convictions in these matters. Tills is suggested by the very tone of the question, "Sayest thou this thing of thyself?" We cannot serve God acceptably unless we obey the promptings of our own hearts, the dictates of our own consciences, the persuasions of our own minds. Though good works are beautiful in themselves, still, that which gives them their real value is the willingness, the heartiness, the thoroughness with which they are performed. We cannot help wondering in our serious moments that religion, which is confessedly of the highest importance to man, whether as a sojourner in this world or as a citizen of the world to come, should be made so little of in our daily life. All this shows how necessary it is that the question of our Saviour should be brought home to every one of us — "Sayest thou this thing of thyself?" As far as we are personally concerned, it matters not so much what others may think, or say, or do; our chief business is to search our own hearts. I believe that much of our inconsistency — that glaring discrepancy between profession and practice — may be traced to the lack of honest self-examination.

II. THE ANSWER OF PILATE. "Am I a Jew?" &c.

1. An unwarrantable assertion of superiority. "Am I a Jew?" These words sound very like an expression of scorn. To be thought a Jew would have been, in Pilate's estimation, little less than an insult. He was a Roman, a member of the race which then ruled the world, and therefore resented the very idea of being numbered among a despised and conquered people. You cannot have failed to observe the air of self-assurance with which some people nowadays speak of religion. They seem to take for granted, that to be religious is to be weak, ignorant, and superstitious. They consider their own godlessness to be an unmistakable proof of wisdom. From the vaunted pedestal upon which they stand, they look down upon those who endeavor to serve God, as the misguided victims of priestcraft and fanaticism. Their irreligiousness is their pride, their infidelity is their boast, their forgetfulness of God is their glory; to be influenced for a moment by purely religious motives they would regard as a disgrace. They are not "Jews" — not they! They are not religious — not they! but they are something better — they are philosophers, they are adepts in science, they are well-informed and accomplished men of the world! But how hollow such pretensions are, after all! The universal testimony of the best, the wisest, and most experienced of mankind is this: that religion alone is true wisdom; that they who fear God and keep His commandments occupy the most satisfactory position, both as regards time and eternity.

2. An unwarrantable assumption of indifference. "Am I a Jew?" Pilate seemed to argue, that since he was not a Jew, the question whether Christ was a king or not, was one which did not affect him. In claiming to be the Messiah, Christ made Himself King, not only of the Jews, but of the whole world. We frequently meet men who talk of religion as something which concerns everybody but themselves. They forsooth lead a kind of independent existence; being attached to no religious community — being interested in no religious faith. To every human being it is of infinite consequence whether the Christian religion be true or not. For if it be true, what hope can that man have who refuses to embrace it? And if it be false, what hope is there left for the restoration of our fallen race?

3. An unwarrantable renunciation of responsibility. "Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me," In these words, and indeed all through the trial, Pilate endeavours to cast upon others the whole of the responsibility connected with the condemnation of Christ.

(D. Rowlands, B. A.)

I. AN IMPORTANT QUESTION (ver. 33).

1. Its occasion. Pilate having demanded an accusation, the whole company began to accuse Christ of perverting the nation from its allegiance, forbidding to give tribute to Caesar, and saying that He is a King (Luke 23:1). The Jewish leaders, surmising that Pilate would ask an indictment, had pro-arranged to say nothing about the blasphemy, but to trump up a charge of treason.

2. Its motive. Pilate wished to ascertain the truth.

3. Its reception. Instead of answering, Christ inquired who had prompted the question (ver. 34), so as to know how to reply. If Pilate had asked spontaneously, Christ would have understood that he meant king in a political sense; if the Jews had suggested the question then the word would probably have a theocratic import. On the former hypothesis, Christ's answer would be No! in the latter, Yes!

4. Its vindication. Pilate had not put the question of his own accord. He would never have dreamed of troubling about Christ or His pretensions. Christ's own people had placed Him at the bar (ver. 35) — constructive evidence that He had done something wrong.

5. Its repetition. If He had not committed treason, what other wickedness could have so roused the ire of His countrymen (ver. 35).

II. A SUBLIME, DECLARATION. Concerning —

1. His kingdom (ver. 36). Setting forth

(1)Its origin — heavenly.

(2)Its nature — spiritual.

(3)Its character — peaceful.

(4)Its members — Christ's servants, sons of the truth (ver. 37).

2. His kingship. Announcing —

(1)His pre-temporal existence (cf John 6:28).

(2)His supernatural birth. He who had been before all time had been "born."

(3)His Divine mission — to bear witness to the truth.

(4)His loyal subjects.

III. AN UNWORTHY REPLY.

1. Astonishment (ver. 37) —

(1)That one so abject should think himself a king.

(2)That one so forlorn should speak of servants.

(3)That one so defenceless should even entertain the idea of "fighting."

2. Scepticism. What is truth? (ver. 38). The language of —

(1)Insincere inquiry.

(2)Contemptuous indifference.

(3)Open infidelity. Truth, in Pilate's judgment, was a phantom.

3. Rejection. It was Pilate's day of grace; it passed and never returned.Learn —

1. The grace of our Lord who, though a King, stooped to be treated as a criminal.

2. His majesty, which in His lowest humiliation Pilate could not fail to recognise.

3. His Divinity.

(T. Whitelaw, D. D.)

I. CHRIST'S REPLY TO PILATE'S ADDRESS (vers. 33-34): given to warn Pilate not to be prejudiced against Him on account of reckless charges. "Sayest thou this," &c., appeals —

1. To the infidel —(1) When he objects to the Divinity of the Bible. Does he cavil against its difficulties on hearsay, or because he has honestly investigated the subject for himself. Think for thyself.(2) When he objects to the doctrines of the Bible. Does he dilate on the absurdity of the Incarnation, the Atonement, the Resurrection after independent examination?

2. To preachers. When you hear men talk nonsense, and advocate, reprobation, &c., ask them this question.

II. PILATE'S TREATMENT OF CHRIST'S REPLY. There is here —

1. A haughty scorn that is always contemptible. "Am I a Jew?" Do you suppose I belong to that despised race? There is a noble scorn for all that is mean and false; but to scorn birth is despicable. Albeit it is common, although men like Garfield have a moral splendour beside which that of aristocracy pales. Oh, Pilate with all thy disdain there were greater ones in Palestine than in Rome — Moses, David, Solomon, Paul!

2. A judicial procedure that is commendable. "Thine own nation," &c. With their miserable prejudices I do not concern myself; let me hear the truth from Thine own lips. Common sense and justice tell us that in all cases the prisoner ought to be thus treated. But to the disgrace of our law courts the mouth of the accused is closed.

(D. Thomas, D. D.)

What hast Thou done?
It was a question perhaps partly of pity, partly of contempt. Soon he was asking another question, half in sadness, half in jest — "What is truth?" To neither question was the Roman to have an answer. Yet —

I. THERE WERE SOME WHO COULD HAVE TOLD PILATE "HE HATH DONE ALL THINGS WELL." Had he asked the question in the city streets, there would have come to him a woman, once the despised and insulted of her sex, and she would have told how her life had been one of disgrace and misery, and how He had given her new life, new hope, new aims. If he had asked his question in certain homes, the answer would have been, "Thanks be to God, He gave me my sight; whereas I was blind, now I see." If the question had been put in the home at Bethany, the answer would have been, "There was sadness and the shadow of death over our home; but Jesus came to us and turned our darkness into light, and called our brother back to us." Many a prodigal son would have borne witness that he had wandered from home, and come to want and misery and how Jesus had told him that he might arise, and go to his Father.

II. WE MAY ASK THAT QUESTION NOW AFTER NEARLY NINETEEN CENTURIES OF CHRISTIANITY. Christ has conquered the world by the power of His Cross, even as He said, "I, it I be lifted up," &c.

1. Lofty and lowly alike have been drawn to Him. Charles V., the mighty Emperor died saying, "Lord, I come." The poor cottager passes away with the murmured prayer, "Hold Thou Thy Cross before my closing eyes." Lately, a poor man, fatally injured on the Thames, said with his last breath, "Put me to sleep," strong in the faith of Him who said, "If he sleep he shall do well."

2. Jesus has made men, and women, and tender children strong by faith to suffer, to bear hardship, and loss, and insult, and death for His name's sake. It was this faith in Jesus which made one of our Arctic explorers — a godly old sailor — say, when asked about the dangers of his voyage, "The ice was strong, but the love of Christ was stronger."

III. WHAT HAS JESUS DONE FOR YOU?

1. Grasp the great truth — Jesus has died for me, to redeem me from my sins. How lightly some of us speak those awful words — Christ died for me! We have not felt all that they mean. There was a poor ignorant man who had heard something of the love of Jesus when a child, but as a man had lived without God in the world. The only thing he cared for was his dog, and by and by he was unable to pay the tax, and was told he must pay, or get rid of the dog; so he determined to drown his faithful companion. Arriving at the waterside, the man seized the dog, and in spite of its pleading looks cast it into the river, and held it down, even beating its head with a stone. Suddenly he over-balanced himself, and fell forwards into the deep water. There, as he sank helpless for the last time, he felt himself seized, and dragged towards the shore, and on reaching it he found it was his dog, with bleeding head and sad, loving eyes, which had saved his life. On the sick bed, from which he never rose, that rough, half-heathen man told the story of his rescue, and how the devotion of the dog had brought to his mind for the first time the love of Jesus in saving those who were His murderers.

2. And more than this, Jesus lives to make intercession for us, to grant us forgiveness, &c.

IV. WHAT HAST THOU DONE FOR HIM? Have you ever given anything to Jesus, who gives all to you? Have you brought of your gifts like the wise men, love, pure as gold, worship, fragrant as incense, self-sacrifice bitter as myrrh? Or, instead, have you tried to drag Jesus to Calvary? Every time we sin deliberately, we are trying to crucify the Lord Jesus afresh. Rembrandt painted his own portrait among the faces of those who were taking the Saviour down from the cross.

(H. J. W. Buxton, M. A.)

People
Annas, Barabbas, Caiaphas, Jesus, Judas, Malchus, Peter, Pilate, Simon
Places
Jerusalem, Kidron, Nazareth
Topics
Accord, Initiative, Replied, Sayest, Saying, Talk, Thyself
Outline
1. 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.

Dictionary of Bible Themes
John 18:33

     2312   Christ, as king
     7505   Jews, the

Library
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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