John 18:9

"That the word might be fulfilled which he said," above in the seventeenth chapter: "Because those whom you gave me, O Father, I have not lost any of them": because he willed to suffer alone; Isaiah sixty-three: "I have trodden the winepress alone, and of …

2284 The Evangelist shows that the officers allowed the apostles to leave not because Christ persuaded them to do so, but because of his power, when he says, This was to fulfill the word which he had spoken. The officers let the apostles go because …

Though Christ's keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ's charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, 1 Thess. v. 23;

That the saying might be fulfilled which he spake,....

That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none--The reference is to such sayings as Joh 6:39; 17:12; showing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also.

These verses begin John's account of Christ's sufferings and crucifixion. We now enter on the closing scene of our Lord's ministry, and pass at once from His intercession to His sacrifice. We shall find that, like the other Gospel-writers, the beloved disciple enters fully into the story of the cross. But we shall also find, if we read carefully, that he mentions several interesting points in the story, which Matthew, Mark, and Luke, for some wise reasons, have passed over. We should notice, first, in these verses, the exceeding hardness of heart to which a backsliding professor may attain.

These verses begin John's account of Christ's sufferings and crucifixion. We now enter on the closing scene of our Lord's ministry, and pass at once from His intercession to His sacrifice. We shall find that, like the other Gospel-writers, the beloved disciple enters fully into the story of the cross. But we shall also find, if we read carefully, that he mentions several interesting points in the story, which Matthew, Mark, and Luke, for some wise reasons, have passed over. We should notice, first, in these verses, the exceeding hardness of heart to which a backsliding professor may attain. We are told that Judas, one of the twelve Apostles, became guide to those who captured Jesus. We are told that he used his knowledge of the place of our Lord's retirement, in order to bring His deadly enemies upon Him; and we are told that when the band of men and officers approached his Master, in order to take Him prisoner, Judas "stood with them." Yet this was a man who for three years had been a constant companion of Christ, had seen His miracles, had heard His sermons, had enjoyed the benefit of His private instruction, had professed himself a believer, had even worked and preached in Christ's name! "Lord," we may well say, "what is man?" From the highest degree of privilege down to the lowest depth of sin, there is but a succession of steps. Privileges misused seem to paralyze the conscience. The same fire that melts wax, will harden clay. Let us beware of resting our hopes of salvation on religious knowledge, however great; or religious advantages, however many. We may know all doctrinal truth and be able to teach others, and yet prove rotten at heart, and go down to the pit with Judas.

THE whole story of our Lord's passion is exceedingly rich in meaning. One is tempted to linger over every separate sentence of the narratives given by the Evangelists. It is possible to preach several series of sermons upon the whole story, and there is not a single incident, though it may seem to be but accidental, which might not furnish a wealth of holy thought to the careful student.

THE whole story of our Lord's passion is exceedingly rich in meaning. One is tempted to linger over every separate sentence of the narratives given by the Evangelists. It is possible to preach several series of sermons upon the whole story, and there is not a single incident, though it may seem to be but accidental, which might not furnish a wealth of holy thought to the careful student. In looking through this chapter one was greatly tempted to speak awhile upon the Master's selecting the place of His prayer as the place of His agony and betrayal—the holy prudence and forethought by which He had, as it were, cast up His entrenchments and made His defenses upon the very spot where He knew He should meet the shock of the evening's first onslaught. This is a lesson to us, Christians, not to venture out into the day's battle without girding on our armor, nor make a voyage upon the sea of life without having seen to it that the vessel is well supplied against every possible danger which may be encountered upon the storm-tossed sea. Jesus prays before He fights, and so must we if we would overcome. One is tempted, also, to dwell upon that remarkable expression, "Judas, also, which betrayed Him, knew the place," to show the futility of knowledge apart from sincerity. Oh, the injuriousness of knowledge, if it is not attended with corresponding Grace! Had the traitor not known he could not have betrayed, and had he not been an intimate friend, he could not have been so base a wretch! Strange, but strangely true is it, that the ability to become the child of perdition by betraying his Master was found in the fact of his having been the near acquaintance of the Savior. He could never have been so sevenfold an inheritor of Hell if he had not been so largely a receiver of the privilege of companionship with Christ.

THE two remarkable miracles which our Lord worked in the Garden of Gethsemane ought not to be lightly passed over. The first was the falling to the ground of the soldiers and the servants of the priests. Jesus did but speak to them and there was such power and majesty about His Presence and His voice that, "they went backward, and fell to the ground." They were quite unable to seize Him. Here was a display, in some measure, of Christ's Divine Power.

THE two remarkable miracles which our Lord worked in the Garden of Gethsemane ought not to be lightly passed over. The first was the falling to the ground of the soldiers and the servants of the priests. Jesus did but speak to them and there was such power and majesty about His Presence and His voice that, "they went backward, and fell to the ground." They were quite unable to seize Him. Here was a display, in some measure, of Christ's Divine Power. These men would have fallen into the grave and into Hell, itself, if Jesus had put forth the full force of His strength! He only spoke a word and down they fell—they had no power whatever against Him. Beloved, take comfort from this miracle! When the enemies and foes of Christ come against Him, He can easily overthrow them. Many times have there been crises in the Church's history when it seemed as if the Truth of God would be destroyed. Then has come the opportunity for Divine interposition. A word from Christ has vanquished His enemies! They that were waiting, like lions, ready to leap upon their prey, have been disappointed. Jesus has but spoken and they have fallen backward to the ground. Therefore, take heart and be not dismayed even in the darkest hour. Let Christ only utter a word and the victory is certain to be with Him! The other miracle was this, that seeing the company that came together to take Him, He should be able, at pleasure, to screen His disciples so that not one of them was injured. The ear of the High Priest's servant was cut off—it was the opposite party that received the wound—but no ear of Peter or finger of John was struck. The Apostles escaped altogether unharmed.

The saying - Joh 17:12. As he had kept them for more than three years, so he still sought their welfare, even when his death was near.