II. After this he was betrayed by Judas, a pretended friend, which added to the affliction. This does not argue any unwillingness in him to suffer, as is evident from his own words, some time before, viz. I have a baptism to be baptized with, and how am I straitened till it be accomplished? Luke xii. 50. As also from his going up to Jerusalem with that design, as knowing that his hour was at hand. How easily might he have declined this journey, had he been unwilling to suffer? And, if he thought it his duty to be at Jerusalem, at the feast of the passover, which was not absolutely necessary, (for all were not obliged to come there at the feast) he might, notwithstanding, had he been unwilling to suffer, have went there privately: but, instead of that, he made a more public entrance into it than was usual, riding in triumph, and accepting of the loud acclamations and hosannas of the multitude, which, any one might suppose, would draw forth the envy of his inveterate enemies, and sharpen their malice against him, and thereby hasten the execution of their bloody design.
Again, that he did not suffer unwillingly, appears, in that, when the band of officers, being led by Judas, was sent to apprehend him, He asks them, whom seek ye? They answered him, Jesus of Nazareth; Jesus saith unto them, I am he; upon which we read, that they went backward, and fell to the ground, John xviii. 4-6. and gave him an opportunity to make his escape, had he intended to decline these last sufferings: but he not only delivered himself into their hands, but prohibited the overture of a rescue, which Peter attempted in his favour, ver. 10, 11. As to what concerns his being betrayed into the hands of his enemies, by one of his disciples, this is often mentioned, as a very considerable part of his sufferings: the price which the traitor demanded, or which was the most they would give for this barbarous and inhuman action, was thirty pieces of silver.[[216]] This being foretold by the prophet, is represented as an instance of the highest contempt that could be cast upon him: he calls it a goodly price that I was prized at of them, Zech. xi. 13. it was the price of a servant, or slave, when pushed by the ox, so that he died, Exod. xxi. 32. This shews how little he was valued, by those who were under the highest obligations to him. And providence permitted it to be a part of his sufferings, that we may learn from hence, that hypocrites sometimes mix themselves with his faithful servants, who, notwithstanding the mask, or disguise of religion, which they affect, their hypocrisy will, one time or other, be made manifest. This was not a wound given by an open enemy, but a pretended friend, and therefore more grievous; and this might also give occasion to some to cast a reproach on his followers (for what will not malice sometimes suggest) as though they were all like him; and their pretence to religion were no more than hypocrisy.
III. Another instance of Christ’s humiliation was, in that he was forsaken by his disciples: thus we read, that when he was apprehended, all the disciples forsook him and fled, Matt. xxvi. 56. from whence we may learn,
1. How unable the best of God’s people are to exercise that holy courage and fortitude that is necessary in trying dispensations of providence, especially when destitute of extraordinary assistance from the Spirit of God.
2. This was ordered by providence, to add weight to Christ’s sufferings, in which none stood with him to comfort or strengthen him; as the apostle Paul says, At my first answer no man stood with me, but all men forsook me, 2 Tim. iv. 16. which could not be otherwise than a very afflictive circumstance; nevertheless,
3. There was a farther design of providence in permitting this cowardise, namely, that they might not suffer with him; and therefore it is observed, by one of the evangelists, that when our Saviour was apprehended by the officers, he desired leave of them, that his disciples might go their way, John xviii. 8. If they had been apprehended, it may be, they might have been accused, condemned, and crucified with him; which might give occasion to some to suppose, that they bore a part in the purchase of our redemption; which belonged to him alone; and therefore it is said, concerning him, I have trodden the wine press alone, and of the people there was none with me, Isa. lxiii. 3. To this we may add,
IV. That it was another part of Christ’s sufferings, that he was disowned and denied by Peter; since this would give occasion to some to think that he was not worthy to be acknowledged by his friends, while he was insulted and persecuted by his enemies. In the account the evangelist gives of this matter, Matt. xxvi. 69-72. we may observe,
1. That Peter was not, at this time, in the way of his duty, though, probably, it was love to our Saviour, and a desire to see the issue of his trial, that might occasion his going into the High Priest’s Palace; yet this he had no call to do at present, it was a running into the midst of danger, especially considering our Saviour, as in the scripture but now referred to, had got leave for his disciples to withdraw. This, Peter ought to have done: for, as we are not to decline sufferings when called to bear them, so we are not, without a sufficient warrant, to rush into them, to go, as he did, in the way of temptation.
2. It was not only shame that induced him to deny our Saviour, but fear; for, it is probable, he might be informed that the High Priest asked him concerning his disciples, as well as his doctrine, therefore he might think, that by owning him and his doctrine, he might be exposed to suffer with him; which, notwithstanding his self-confident resolution a little before, when he said, Though I should die with thee, yet I will not deny thee, ver. 35. he was now afraid to do.
3. He was not only accosted by the damsel, who told him, that he was with Jesus of Galilee; but he was attacked by one of the servants of the High Priest, being his kinsman, whose ear Peter cut off, who said, Did I not see thee in the garden with him? John xviii. 26. This still increased his fear; for he not only appeared as a witness against him, and charged him with having been with him in the garden, but also intimates, that he attempted to rescue him, and that by force of arms, which, as he apprehended might render him obnoxious to the lash of the law as endeavouring to make a riot, for which he concluded that he was liable to suffer punishment; and the person, whose ear he cut off, being the High Priest’s kinsman, this would lay him still more open to his resentment. Thus Peter, through the weakness of his faith, and the prevalency of his fear, denied our Saviour; and this was thrice repeated with curses and execrations annexed to it, which still increased his guilt, tended to expose religion, as well as cast a reproach on our Saviour, who was then bearing his testimony to the truth.