After the third time praying in Gethsemane, Jesus came to his slumbering disciples, and said, "Sleep on now, and take your rest" - the opportunity for watching is past. Note: Opportunities pass, never to return; therefore we should never fail to improve them in their passing. "Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners" - the hour of trial is come for which watchings should have prepared. "Arise, let us be going," not to run away from the crisis, but to meet it (cf. John 18:4). "Behold, he is at hand. that betrayeth me. And while he yet spake, lo, Judas," etc. Note here, and admire -

I. THE SUBMISSION OF JESUS TO JUDAS.

1. He might have avoided him.

(1) He knew of his coming (see vers. 45, 46). Every particular of the tragedy was vividly presented to his prophetic spirit.

(2) The Miracle worker had not lost his resources. On a former occasion, when hurried by an infuriated rabble to the brow of the hill at Nazareth, that they might throw him headlong, he knew how to pass through the midst of them (see Luke 4:30). How he did this we are not informed - whether he shut their eyes or overawed them by the sense of his majesty. But Judas knew the fact, and was probably influenced by the recollection of it when he nervously said, "Hold him fast." Instead of avoiding the traitor:

2. He endured his kiss.

(1) A kiss is the token of allegiance and friendship (see Psalm 2:12).

(2) With Judas the token of friendship was made the sign of treachery. The kiss of Judas came to be an expression for the greatest of all hypocrisies - the betrayal of innocence by simulated love. The "angel of light" seeks hellish ends in heavenly means.

(3) By enduring that infamous kiss Jesus permitted the traitor to show himself up. God's permission is judicially given to the sinner to sin. "Do that for which thou art come." Sin is its own chastiser.

3. He called him "friend," or "companion."

(1) Thus he identified himself as the Ahithophel of prophecy (cf. 2 Samuel 15:12; Psalm 41:9; Psalm 55:12-14).

(2) He was "one of the twelve." The vilest wretches lurk in the best company.

(3) Once, probably, Judas had been as sincere a friend to Jesus as Ahithophel had been to David. The Heart searcher would not have chosen him for a disciple and promoted him to the apostolate unless he had then been a true man.

(4) But how fearfully bad he fallen! A leader of the flock of Christ has become the leader of a mob of ruffians against his life. Apostates from religion become its bitterest foes. Julian and Judas are notable examples.

(5) There is truth in the irony of the term "friend." The working out of the redemption and salvation of men was the great purpose cherished in the heart of Christ. Judas, therefore, unwittingly befriended him in furthering his sufferings. Jesus called Peter "Satan" for hindering him (see Matthew 16:22, 23). God brings good out of the evil working of the wicked.

II. THE SUBMISSION OF JESUS TO THE RABBLE.

1. He might have resisted them.

(1) With what authority did he drive the throng of sacrilegious traders from the temple (see Matthew 21:12, 13)!

(2) He was the same Miracle-worker still. At the utterance of the words, "I am he," they were so overpowered that "they went backward, and fell to the ground" (see John 18:6). They never could have approached him without his consent. The power that restored the ear of Malchus could not have been controlled by that of Malchus and his company.

(3) He might have had "more than twelve legions of angels." Note:

(a) The "innumerable company of angels" are marshalled into ranks.

(b) The angels were to Elisha "chariots of fire and horses of fire," not only to secure him, but to consume his assailants (cf. 2 Kings 1:10-15; 2 Kings 2:11; 2 Kings 6:14-17; Psalm 104:4).

(c) If a single angel could destroy a hundred and eighty-five thousand Assyrians at a stroke (2 Kings 19:35), what might not "twelve legions" do?

2. He forbade an appeal to the sword.

(1) Had he made such an appeal, there would have been a popular response. The people were disposed even forcibly to make Jesus their Warrior-King (see John 6:15). They readily followed false Christs who relied upon the sword. Peter was in sympathy with his nation when he weilded the sword.

(2) But Jesus rebuked the impetuosity of Peter. He struck without asking, "Shall we smite with the sword? "(see Luke 22:49). Peter did not intend evil, but intemperate zeal is often evil in its results.

(3) He reproved him for appealing to the sword.

(a) It was needless, for Christ could have received succour from his Father. God has no need of our sins to bring about his purposes.

(b) It was dangerous, viz. both to himself and his fellow disciples. For "he that; takes the sword shall perish by the sword."

(c) It evinced ignorance of the Scriptures. They teach that the way to glory is through suffering rather than through fighting. Peter would have the end without the means

(d) Peter's unsanctified zeal was another step toward his fall, by increasing his subsequent fear of detection.

(4) To show that he did not wish to be defended by carnal weapons, the Lord healed the ear of Malchus (see Luke 22:51). The soldiers of Christ do not war after the flesh (see 2 Corinthians 10:3, 4).

3. Instead of resisting, he reasoned.

(1) "Are ye come out as against a robber, with swords and staves?" Judaea at this time was infested with thieves, and every one will lend a hand to stop a thief.

(2) The "swords" were those of the "cohort" of the chiliarch, or "chief captain" - probably Roman soldiers from the Tower of Antonia (cf. ver. 45; John 18:12). The "slaves" were those of the creatures of the high priest. These classes were usually at variance; but, like Pilate and Herod, they find a point of agreement in hostility to Christ.

(3) Thus they treated as a robber him that came to "restore" that he "took not away" (see Psalm 69:4). He became a prisoner that he might set us at liberty. "If therefore ye seek me, let these go their way" (see John 18:8, 9).

(4) "I sat daily in the temple teaching, and ye took me not." How comes this change in your conduct? Is it not unreasonable and inconsistent? Why come clandestinely in the night? Who looks most like the criminal?

III. THE SUBMISSION OF JESUS TO GOD.

1. For the vindication of his truth.

(1) "How then should the Scriptures be fulfilled, that thus it must be?" Jesus carried the Law of God in his heart.

(2) They were "a great multitude" that came to arrest him, that the Scriptures might be fulfilled which saith, "Lord, how are they increased that trouble me!" (Psalm 3:1).

(3) By being pursued as a thief, "he was numbered with the transgressors" (Isaiah 53:12). This Scripture met a further accomplishment when he was afterwards crucified between two malafactors (see Mark 15:27, 28).

(4) He was shamefully deserted by his disciples. In their conduct they evinced

(a) unfaithfulness,

(b) unkindness,

(c) ingratitude,

(d) folly.

For why should they through fear of death forsake the Fountain of life (see John 6:67, 68)? But this desertion was to be a part of Messiah's suffering (cf. Job 19:13; Psalm 38:11; Isaiah 63:3-5).

(5) The Scripture must be fulfilled that Christ should be "led as a lamb to the slaughter" (Isaiah 53:7). Had he summoned the angels, he would not have been so led. Note: Nothing must be done against the fulfilment of the Scriptures.

2. For the vindication of his goodness.

(1) The sword of the Lord was drawn against Christ (see Zechariah 13:7). The Great One had to be smitten that the "little ones" might go free.

(2) The Redeemer of mankind had afterwards to become the Intercessor for the salvation of believers.

(3) He had to become the Example of the triumph of patience, of the victories of suffering. He accordingly denounced the human doctrine of victory by the sword, by asserting the converse, viz. "All they that take the sword shall perish by the sword."

(4) History has given its verdict. The Jews who put our Lord to death by the sword of the Romans perished by the same Roman sword. The Romans who used the sword against Christ perished by the sword of the Goths. The doom of persecuting Churches and of persecutors also is pre-written here (see Revelation 13:10). Reflect: Are there not still found among the disciples:

1. Those who betray Christ and his cause?

2. Who deny him and his people?

3. Who abandon him, his cause, his people, and his truth? - J.A.M.

I. The PATIENCE of Christ's love. The betrayer in the very instant of his treason has that changeless tenderness lingering around him, and that merciful hand beckoning to him still. Sin is mighty, but it cannot make God cease to love us.

II. The PLEADING of Christ's patient love. There is an appeal to the traitor's heart, and an appeal to his conscience. Christ would have him think of the relations that have so long subsisted between them, and of the real nature of the deed he was doing. The sharp question is meant to wake up his conscience. All our evils are betrayals of Christ, and all our betrayals of Christ are sins against a perfect friendship and an unvaried goodness. We too have sat at His table, heard His wisdom, had a place in His heart. It is the constant effort of the love of Christ to get us to say to ourselves the real name of what we are about. "Wherefore art thou come? " Almost all actions have a better and a worse side, prudence is called selfishness; we are clever men of business, he a rogue. It is, therefore, the office of love to force us to look at the thing as it is. He must begin with rebukes that He may advance to blessing.

III. The possible REJECTION Of the pleading of Christ's patient love. We can resist His pleadings. It is easily done. Judas merely held his peace — no more. Silence is sufficient. Non-submission is rebellion. The appeal of Christ's love hardens where it does not soften. The sun either scatters the summer morning mists, or it rolls them into heavier folds, from whose livid depths the lightning is flashing by mid-day. That silence was probably the silence of a man whose conscience was convicted while his will was unchanged.

(A. Maclaren, D. D.)

As the sunshine pours down as willingly and abundantly on filth and dunghills, as on gold that glitters in its beam, and jewels that flash back its lustre, so the light and warmth of that unsetting and unexhausted source of life pours down on "the unthankful and on the good." The great ocean clasps some black and barren crag that frowns against it, as closely as with its waves it kisses some fair strand enamelled with flowers and fragrant with perfumes. So that sea of love in which we live, and move, and have our being, encircles the worst with abundant flow. He Himself sets us the pattern, which to imitate is to be the children of "our Father which is in heaven," in that He loves His enemies, blessing them that curse, and doing good to them that hate.

(A. Maclaren, D. D.)

We cannot cease to be the objects of His love, but we can refuse to be the recipients of its most precious gifts. We can bar our hearts against it. Then, of what avail is it to us? To go back to an earlier illustration, the sunshine pours down and floods a world, what does that matter to us if we have fastened up shutters on all our windows, and barred every crevice through which the streaming gladness can find its way? We shall grope at noontide as in the dark, within our gloomy houses, while our neighbours have light in theirs. What matters it though we float in the great ocean of the Divine love, if with pitch and canvas we have carefully closed every aperture at which the flood can enter? A hermetically closed jar, plunged in the Atlantic, will be as dry inside as if it were lying on the sand of the desert. It is possible to perish of thirst within sight of the fountain. It is possible to separate ourselves from the love of God, not to separate the love of God from ourselves.

(A. Maclaren, D. D.)

But why did Christ choose Judas as a disciple, knowing him a wicked man?

1. To teach us that He will tolerate in the Church militant evil men, and no society among men so small, so holy, but some will creep in.

2. To show His humility and patience in admitting to His board and bread so vile a person, yea, to dip his hand in the same dish.

3. To accomplish the ancient prophecy, that his familiar friend, and he that eats bread with Him, that went up to the house of God with Him as a friend, he should lift up his hand against Him (Psalm 55:13, 14.)

(Thomas Taylor.)

Human vengeance will produce its own punishment. Resist, and you will be resisted. Treat men unkindly and they will treat you unkindly. But, on the other hand, be gentle and you will rule. Be willing to bear injuries and you will triumph. Believe in martyrdom. Let martyrdom be possible. "Blessed are the meek, for they shall inherit the earth." Christ is the great fulfilment of that beatitude; and His example is here before us, consistent to the end.

(Dean Howson.)

Caiaphas, Jesus, Judas, Peter, Simon, Zabdi, ZebedeeBethany, Galilee, Gethsemane, Jerusalem, Mount of Olives, NazarethAccompanied, Armed, Arrived, Authority, Band, Behold, Bludgeons, Chief, Clubs, Crowd, Elders, Finished, Judas, Large, Multitude, Priest, Priests, Scarcely, Spake, Speaking, Staffs, Staves, Sticks, Swords, Talking, Twelve, Yet1. Jesus foretells his own death.
3. The rulers conspire against him.
6. The woman anoints his feet.
14. Judas bargains to betray him.
17. Jesus eats the Passover;
26. institutes his holy supper;
30. foretells the desertion of his disciples, and Peter's denial;
36. prays in the garden;
47. and being betrayed by a kiss,
57. is carried to Caiaphas,
69. and denied by Peter.

Matthew 26:47

     4831   largeness
     5279   crowds
     7330   chief priests
     8421   equipping, physical

Matthew 26:47-49

     2570   Christ, suffering
     5798   betrayal
     5865   gestures

Matthew 26:47-50

     2545   Christ, opposition to
     8720   double-mindedness
     8729   enemies, of Christ
     8841   unfaithfulness, to people

January 9. "Not as I Will, but as Thou Wilt" (Matt. xxvi. 39).
"Not as I will, but as Thou wilt" (Matt. xxvi. 39). "To will and do of His good pleasure" (Phil. ii. 13). There are two attitudes in which our will should be given to God. First. We should have the surrendered will. This is where we must all begin, by yielding up to God our natural will, and having Him possess it. But next, He wants us to have the victorious will. As soon as He receives our will in honest surrender, He wants to put His will into it and make it stronger than ever for Him. It is henceforth …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 29. "Could Ye not Watch with Me one Hour?" (Matt. xxvi. 40. )
"Could ye not watch with Me one hour?" (Matt. xxvi. 40.) A young lady whose parents had died while she was an infant, had been kindly cared for by a dear friend of the family. Before she was old enough to know him, he went to Europe. Regularly he wrote to her through all his years of absence, and never failed to send her money for all her wants. Finally word came that during a certain week he would return and visit her. He did not fix the day or the hour. She received several invitations to take …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 3. "Watch and Pray" (Matt. xxvi. 41).
"Watch and pray" (Matt. xxvi. 41). We need to watch for prayers as well as for the answers to our prayers. It needs as much wisdom to pray rightly as it does faith to receive the answers to our prayers. We met a friend the other day, who had been in years of darkness because God had failed to answer certain prayers, and the result had been a state bordering on infidelity. A very few moments were sufficient to convince this friend that these prayers had been entirely unauthorized, and that God had …
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Until that Day'
'I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.'--MATT. xxvi. 29. This remarkable saying of our Lord's is recorded in all of the accounts of the institution of the Lord's Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy. It bids us hope as well as, and because we, remember. The light behind us is cast forward on to …
Alexander Maclaren—Expositions of Holy Scripture

The Last Pleading of Love
'And Jesus said unto him, Friend, wherefore art thou come?'--MATT. xxvi. 50. We are accustomed to think of the betrayer of our Lord as a kind of monster, whose crime is so mysterious in its atrocity as to put him beyond the pale of human sympathy. The awful picture which the great Italian poet draws of him as alone in hell, shunned even there, as guilty beyond all others, expresses the general feeling about him. And even the attempts which have been made to diminish the greatness of his guilt, by …
Alexander Maclaren—Expositions of Holy Scripture

Jesus Charged with Blasphemy
'Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses?'--MATT. xxvi. 65. Jesus was tried and condemned by two tribunals, the Jewish ecclesiastical and the Roman civil. In each case the charge corresponded to the Court. The Sanhedrin took no cognisance of, and had no concern with, rebellion against Caesar; though for the time they pretended loyalty. Pilate had still less concern about Jewish superstitions. And so the investigation in each …
Alexander Maclaren—Expositions of Holy Scripture

The New Passover
'Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto Him, Where wilt Thou that we prepare for Thee to eat the passover? 18. And He said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with My disciples. 19. And the disciples did as Jesus had appointed them; and they made ready the passover. 20. Now when the even was come, He sat down with the twelve. 21. And as they did eat, He said, …
Alexander Maclaren—Expositions of Holy Scripture

'This Cup'
'And Jesus took the cup, and grave thanks, and gave it to them, saying, Drink ye all of it; 28. For this is My blood of the new testament, which is shed for many for the remission of sins'--MATT. xxvi. 27, 28. The comparative silence of our Lord as to the sacrificial character of His death has very often been urged as a reason for doubting that doctrine, and for regarding it as no part of the original Christian teaching. That silence may be accounted for by sufficient reasons. It has been very much …
Alexander Maclaren—Expositions of Holy Scripture

Gethsemane, the Oil-Press
'Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38. Then saith He unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with Me. 39. And He went a little farther, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pass from Me: nevertheless not as …
Alexander Maclaren—Expositions of Holy Scripture

The Real High Priest and his Counterfeit
'And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed Him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put Him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, …
Alexander Maclaren—Expositions of Holy Scripture

The Defence of Uncalculating Love
'Now when Jesus was in Bethany, in the house of Simon the leper, 7. There came unto him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat. 8. But when His disciples saw it, they had indignation, saying, To what purpose is this waste? 9. For this ointment might have been sold for much, and given to the poor. 10. When Jesus understood it, He said unto them, Why trouble ye the woman? for she hath wrought a good work upon Me. 11. For ye have the poor …
Alexander Maclaren—Expositions of Holy Scripture

The Power of Prayer in Relation to Outward Circumstances.
TEXT: MATT. xxvi. 36-46. TO be a religious man and to pray are really one and the same thing. To join the thought of God with every thought of any importance that occurs to us; in all our admiration of external nature, to regard it as the work of His wisdom; to take counsel with God about all our plans, that we may be able to carry them out in His name; and even in our most mirthful hours to remember His all-seeing eye; this is the prayer without ceasing to which we are called, and which is really …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

A Woman's Memorial
And now my prayer is that we may be endued this morning with the same spirit as that which prompted the woman, when she broke her alabaster box upon the head of Christ. There must be something wonderful about this story, or else Christ would not have linked it with his gospel, for so hath he done. So long as this gospel lives shall this story of the woman be told; and when this story of the woman ceaseth to exist, then the gospel must cease to exist also, for they are co-eternal. As long as this …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Sunday Next Before Easter.
What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. These words, we cannot doubt, have an application to ourselves, and to all Christians, far beyond the particular occasion on which they were actually spoken. They are, in fact, the words which Christ addresses daily to all of us. Every day, when he sees how often we have gone astray from him, he repeats to us, Could ye not watch with me one hour? Every …
Thomas Arnold—The Christian Life

"For they that are after the Flesh do Mind the Things of the Flesh,",
Rom. viii. 5.--"For they that are after the flesh do mind the things of the flesh,", &c. Though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh," and a "body of death," and men dead in sins, are …
Hugh Binning—The Works of the Rev. Hugh Binning

Wyclif -- Christ's Real Body not in the Eucharist
John Wyclif, eminent as scholar, preacher, and translator, was born in 1324 in Spresswel, near Richmond, Yorkshire, England. Known as the "Morning Star of the Reformation" he was a vigorous and argumentative speaker, exemplifying his own definition of preaching as something which should be "apt, apparent, full of true feeling, fearless in rebuking sins, and so addrest to the heart as to enlighten the spirit and subdue the will." On these lines he organized a band of Bible preachers who worked largely …
Various—The World's Great Sermons, Volume I

That Man must not be Immersed in Business
"My Son, always commit thy cause to Me; I will dispose it aright in due time. Wait for My arrangement of it, and then thou shalt find it for thy profit." 2. O Lord, right freely I commit all things to Thee; for my planning can profit but little. Oh that I did not dwell so much on future events, but could offer myself altogether to Thy pleasures without delay. 3. "My Son, a man often striveth vehemently after somewhat which he desireth; but when he hath obtained it he beginneth to be of another …
Thomas A Kempis—Imitation of Christ

Jesus Predicts, the Rulers Plot For, and Judas Bargains for his Death.
(Mount of Olives, Bethany, and Jerusalem. Tuesday After Sunset, Which Jews Regarded as the Beginning of Wednesday.) ^A Matt. XXVI. 1-5, 14-16; ^B Mark XIV. 1, 2, 10, 11; ^C Luke XXII. 1-6. ^c 1 Now the feast of unleavened bread drew nigh, which is called the Passover. { ^b 1 Now after two days was the feast of the passover and the unleavened bread:} ^a 1 And it came to pass, when Jesus had finished all these words, he said unto his disciples, 2 Ye know that after two days the passover cometh, and …
J. W. McGarvey—The Four-Fold Gospel

Preparation for Passover. Disciples Contend for Precedence.
(Bethany to Jerusalem. Thursday Afternoon and, After Sunset, Beginning of Friday.) ^A Matt. XXVI. 17-20; ^B Mark XIV. 12-17; ^C Luke XXII. 7-18, 24-30. ^c 7 And the day of unleavened bread came, on which the passover must be sacrificed. [See p. 57. Leaven was to the Jew a symbol of corruption and impurity, because it causes bread to become stale. The feast of unleavened bread began properly on the fifteenth of Nisan, and lasted seven days, but this was the fourteenth Nisan, the day on which the paschal …
J. W. McGarvey—The Four-Fold Gospel

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime …
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper, …
J. W. McGarvey—The Four-Fold Gospel

Jesus Betrayed, Arrested, and Forsaken.
(Gethsemane. Friday, Several Hours Before Dawn.) ^A Matt. XXVI. 47-56; ^B Mark XIV. 43-52; ^C Luke XXII. 47-53; ^D John XVIII. 2-11. ^d 2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See p. 583.] 3 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. ^b 43 And straightway, while he yet spake, ^a lo, Judas, one of the twelve, came, …
J. W. McGarvey—The Four-Fold Gospel

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel

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