14. He shall glorify me: for he shall receive of mine, and shall shew it unto you.

7:17; 14: 10), he also says of that of the Holy Spirit. But whatsoever he shall hear, that shall he speak. Dr. Moffatt translates: "He will say whatever he is told." And he will show you (R. V., " declare unto you") things to come (R. V., "the things that are to come "). Such a revelation John himself received (Rev. I: 10, etc.), and the leaders of the church were guided by the Holy Spirit in forming the Christian church and society which has lasted through so many centuries.

14. He shall glorify me. Thus Peter, John, Paul, and the other leaders of the church, being led by the Holy Spirit, spent their time in preaching, not the Holy Spirit, but Christ. For he shall receive (R. V., "take") of mine. Moffatt translates: "draw upon what is mine." Christ's words, Christ's acts, and the spirit of Christ's mission these are the reservoirs from which the Holy Spirit draws as he pours out his inspiration upon men. And shall shew it (R. V., " declare it ") unto you. We may know how near the Spirit is to us by finding how dear Christ is to us. The dearer the Saviour, the nearer the Spirit! Foulkes.

Illustration. F. B. Meyer imagines children in school on a hot day growing weary over the hard names and the heavy classifications of botany. "Shut up your books," some one may say, " and come with me." He leads them out among the flowers of the meadows and woods, and they learn more of botany by an hour of contact with the plants themselves than they would by three hours of poring over books. Thus the Spirit teaches. There is no need of a new revelation. Christ has already taught the world enough about love and sacrifice, purity and prayer. The Spirit does all that is necessary, he takes us and brings us face to face with the words and deeds of the great Teacher.

THE HOLY SPIRIT IN OUR LIVES. "This is especially the age of the Holy Spirit. There can be no waning of his grace or power. The pot of oil is in the Church, only she has ceased to bring her empty vessels. The mine is beneath our feet, but we do not work it as of yore. The electric current is vibrating around, but we have lost the art of switching ourselves on to its flow." — F. B. Meyer.

"We contemplate, the Spirit reveals. We meditate, the Spirit explains. Then we answer with new dedication, and the Spirit transforms us into the realization of the truth revealed. So life grows into the likeness of Jesus Christ." - G. Campbell Morgan. "Never has a heavenly communication been so given as to render superfluous thought and inquiry. The Guide is infallible, but the creature is not." Lorimer.

George C. Illustrations. The Holy Spirit is "the sunlight which falls upon the darkness of eternity past: he is the searchlight which tracks out its path from human need to the divine supply in the righteousness of God in Christ. He is the telescope to bring from afar the heavenly glories of the ascended Christ and to show them unto me. He is the microscope to bring the righteousness of God that is hidden in the letter of the written Word and make it transcendant in the face of Jesus the incarnate Word. He is the kaleidoscope to bring forth, to the eyes of faith, in a million forms, the manysided righteousness of God in the Beloved. He is the spectroscope to reveal the presence and the perfect blending of all the attributes of God and man in Christ.” — Foulkes. Charles G. Finney imagined himself trying to describe to a blind audience a wonderful picture on the wall. Suddenly, as he labors, every eye is opened, and they see for themselves. That is the work of the Spirit.

"Oh, blessed news, that God himself is the Comforter. Blessed news, that he who strikes will also heal: that he who gives the cup of sorrow will also give the strength to drink it. Blessed news, that our Comforter is the Spirit who comforted Christ himself." Charles Kingsley.

LESSON X. — June 3.

JESUS BETRAYED AND DENIED. John 18: 1-18.
PRINT vs. 1-11, 15-17. COMMIT vs. 10, 11.
GOLDEN TEXT. He was despised, and rejected of men.

-ISA. 53:3.

THE TEACHER AND HIS CLASS.

The lesson in the younger classes will make much of the dramatic scene in the garden and of Peter's denial by the fire. Since Peter was in both scenes, centre upon him and view them through his eyes. In the Intermediate classes you may get the pupils to write one-minute essays, describing the scenes in the first person, the writers imagining that they are, respectively, John, Peter, Malchus, John Mark, a Roman soldier, or one of the officers of the temple. In the adult

classes the central theme is the way Christ's followers to-day neglect him (as the disciples slept in Gethsemane), betray him like Judas, or deny him like Peter.

WHEN Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

The Betrayal and Denial of Jesus, Nineteen Centuries Ago and To-day.

I. The Agony in Gethsemane, v. 1; see Matt. 26: 36-46; Mark 14:32-42; Luke 22 39-46. "The immediate purpose of John, through these final sections, is to contribute to the fulfillment of his larger purpose by showing how entirely consistent with his conception of him as the Son of God is Jesus' bearing in the last scenes. It must be remembered that the effect of the whole history is cumulative. Following upon all that has gone before, the story of Jesus at his trial and in his dying confirms the impression that he stood apart from the ordinary race of men. The spiritual grandeur he manifests is a thing entirely unique. One does not feel towards this Jesus as one would feel towards even a great man similarly placed. One cannot, for instance, pity him. The emotion of pity would be out of place. One worships and adores." Westminster New Testament.

1. When Jesus had spoken these words. The great discourse and prayer of John 14-17, the noblest passage in all the world's writings. He went forth (out of

the city gate, left unclosed at the Passover time) with his disciples over the brook Cedron (R. V., "Kidron "). Brook" here means a stream that flows mainly in winter, a torrent. It" contains water only after heavy rains." The Kidron occupies the deep ravine east of Jerusalem, between the city and the mount of Olives. "To this day the Jews greatly covet a grave in the Kidron valley."-Hastings's Dictionary of Christ. Where was a garden, about three-quarters of a mile from the walls of Jerusalem. Its name was Gethsemane, meaning an oil-press. "The grove probably belonged to some friend of Jesus or of one of his disciples, who permitted them to make use of it for their quiet meetings. At that time, no doubt, the whole hill-side was covered with olive-trees, but most of these have now disappeared. The eight aged trees that still cling to life in Gethsemane have been inclosed with a low wall and an iron railing, and the little garden that blooms around them is cared for by Franciscan monks from Italy. It is a place of refuge, of ineffable tranquillity, of unforgetful tenderness." Henry van Dyke. Into which he entered, and his disciples. He left eight of them at the entrance, and went into the depths of the garden with Peter, James, and John, the three closest to him, who had been with him on the Mount of Transfiguration and at the raising of Jairus's daughter. Even these three, however, slept while their Lord endured his agony, sweating drops of blood, praying that the cup of suffering might pass from him, yet acquiescing in his Father's purpose with the immortal prayer, "Not what I will, but what thou wilt."

Illustration. Christ's three prayers in Gethsemane are strikingly represented in the mosaics of Saint Mark's Cathedral, each prayer having a separate picture. "In the first, the Lord is bowed prostrate on his face, and an impenetrable gloom seems to cover the sun. In the second

prayer he is bowed, but not so low, and the victory is coming, for there is a little blue in the sky, and a star is shining. And in the third he is no longer bowed, but kneels upright with his face turned heavenwards, and now the light has filled the sky. The victory of surrender is complete!"-R. F. Horton, D.D.

THE MEANING OF GETHSEMANE. "Jesus met the spirit of despair in the Garden of Gethsemane; and after that meeting the cross had no terrors for him, because he had already endured them; the grave no fear, because he had already conquered it." Henry van Dyke.

"There was nothing of Christ's agony in the peaceful upward look of St. Stephen, or the triumphant anticipation with which St. Paul views his approaching end. What is the meaning of it? There is but one explanation: The Lord hath laid on him the iniquities of us all.' In a way we cannot understand, Christ was here tasting death for every man. The burden of man's sin was upon him, and as it approached him it scorched his holy soul with a fire

of agony. That agony had to do with the atonement.” — H. D. S. Sweetapple, D.D. For us, Gethsemane has a call to watchful fidelity, that we may not fail our Lord as the three disciples failed him. "There are times when nothing can excuse unfaithfulness. Sentinels must not sleep. The mother, watching over her sick child when a moment's forgetfulness may prove fatal, dare not drowse. Life contains many such moments. When temptation is near, when duty is pressing, when Jesus needs us,

2. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

3. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

6. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

we ought to be vigilant and faithful, and, though the flesh is weak, the spirit ought to assert its mastery.' Rev. James H. Snowden, D.D.

II. THE BETRAYAL, vs. 2-11; see also Matt. 26: 47-56; Mark 14:43-52; Luke 22: 47-53. "As Jesus came from the Garden he saw the torches flashing in the near distance. Every new line in the story of the betrayal shows new blackness in the heart of Judas." — J. R. Miller.

proves that

2. And Judas also, which betrayed him, knew the place. This " Jesus did not go there with his disciples for the purpose of concealment from his enemies." American Commentary. For Jesus ofttimes resorted thither with his disciples, on previous visits to Jerusalem, Luke 21: 37. This is inserted to account for what follows, and to remind the reader of the voluntariness of the surrender. There was no attempt to escape or hide.' Expositor's Greek Testament.

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3. Judas then, having received a (R. V., " the ") band of men (R. V., " soldiers "). This was part of the garrison of the castle Antonia, the Roman stronghold in Jerusalem overlooking the temple. These troops were sent to prevent a possible uprising of Christ's friends. And officers from the chief priests and Pharisees. These were the temple police, under the authority of the Sanhedrin. We may conclude from Luke 22: 52 that some of the chief priests were with them. Cometh thither with lanterns and torches and weapons. The lanterns and torches were thought to be necessary, though the full moon of the Passover was in the sky, because they were going among heavy-foliaged trees, and it was feared that Jesus would escape in their shadow. Besides, it might have been cloudy.

4. Jesus therefore, knowing all things that should come upon him (R. V., “ all the things that were coming upon him "). He was not bold merely because ignorant of his great peril, but he acted with full knowledge of the terrible future. Went forth (from the garden; or, more likely, from the group of disciples), and said unto them, Whom seek ye? He wishes "to concentrate attention on himself and prevent a general attack.". Expositor's Greek Testament. "He who had avoided notoriety (John 5: 13) and royalty (John 6: 15) goes forth to welcome death."

Plummer.

"Dante

5. They answered him, Jesus of Nazareth. Literally, "Jesus the Nazarene." "There was a certain tone of assurance, and even contempt, in the answer of those priest-sent constables." American Commentary. Jesus saith unto them, I am he. Judas had already pointed him out by kissing him, the most outrageous act of hypocrisy in the world's history; but Jesus wished to show that he was entirely willing to declare himself. And Judas also, which betrayed him, stood with them. leads us down through his series of hells until he comes to the deepest, darkest place of torture, the sea of ice, where he shows us Judas transfixed in unimaginable pain. We may not penetrate the mysteries of the unseen world as boldly as the poet does ; but we recall the significant words of Jesus, 'It were better for that man had he never been born." " David James Burrell, D.D. "Let us remember how the treason grew in the heart of Judas, beginning in greed for money, growing into theft and falseness of life, ending at last in the blackest crime the world ever saw. We should watch the beginnings of evil in our hearts." – J. R. Miller.

6. As soon then as he had said unto them, I am he, they went backward, and fell to the ground, thus fulfilling Ps. 27: 2. Probably among the officers were some who had failed to arrest him on a former occasion (John 7 : 46), being overawed then by his marvellous words, as now by his majestic bearing. Some have suggested that part at least of the awe produced was due to the words used by Jesus, I am (" he " being omitted in the original), the unspeakable name of God. There are well authen

7. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

8. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

9. That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.

10. Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

II. Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

ticated instances of similar effects produced upon crowds by mere men, namely, Mohammed, Mark Antony, Marius, and Coligny.

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7. Then asked he them again, Whom seek ye? Jesus repeats the question because they are now likely to answer in a better tone. And they said, Jesus of Nazareth. Though they answered in the same words as before, their answer was changed in tone, showing that they were prepared to listen with respect, if not with reverence, to what he might say.' American Commentary.

8. Jesus answered, I told you that I am he. And they were in no danger of forgetting the effect of that majestic announcement. If therefore ye seek me, let these (the disciples) go their way. Jesus had made the officers say repeatedly that they were after him only, not his disciples. "He must first die for them before he allows

them to suffer for him." Century Bible.

9. That the saying (R. V., "word ") might be fulfilled, which he spake. John quotes freely, and not exactly, from John 17:12. Of them which thou gavest me have I lost none (R. V., " Of those whom thou hast given me I lost not one"). This was an immediate fulfilment of Christ's words, but that saying had also an eternal fulfilment.

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10. Then Simon Peter having a sword. Contrary to the rule which forbade the carrying of weapons on a feast-day." - Professor Marvin R. Vincent. See Luke 22:38. John is the only evangelist that gives the names of Simon Peter and Malchus in connection with this incident, though the incident is related in all the Gospels. John wrote much later than the others, when it was safe to give names. Thus also he alone gives an account of the raising of Lazarus. Drew it. He had already (John 13:36-38) expressed a desire to join in the fate of Jesus, whatever it might be. Perhaps the Roman soldiers were left outside the garden, and Peter thought it possible to rescue Jesus from the Sanhedrin officers. And smote the high priest's servant. His special servant, his body-servant. "Of course this act might have led to Peter's own arrest or even his death, so that Peter was for the moment brave, as he had declared he would be. It was steadfastness that Peter lacked." Westminster New Testament. And cut off his right ear, aiming at his head, but missing it. The specification of the right ear shows that the writer was present at the scene. The servant's name was Malchus. Jesus was intimate in the high priest's house (v. 15), and so knew the grade of servant attacked by Peter, and also his name, which was a common one. Professor Noah K. Davis imagined this interpretation of the scene: "As Judas drew back, a servant of the high priest, named Malchus, handed him privately a purse. This Judas seized, then slipped away, and disappeared in the night. But Peter had caught sight of the transaction, and, his indignation breaking bounds, he drew his borrowed sword, and with a deadly stroke at Malchus cut off his right ear." II. Then said Jesus unto Peter, Put up thy sword into the sheath. "Peter was still brandishing his sword." Vincent. Matt. 26: 52, 53 reports the reasons which Christ gave : "For all they that take the sword shall perish with the sword. Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? "" Christ was the Prince of Peace. As he soon after said to Pilate (John 18 : 36), his kingdom was not of this world, else his servants would fight to prevent his capture. The abundance of miracles in the life of Jesus is evidenced by the fact that of all four evangelists only Luke, the physician (Luke 22:51), records how Christ healed Malchus's ear with a touch. The cup which my (R. V., "the") Father hath given me. This cup of sorrow was much in Christ's mind during the terrible hour in Gethsemane, and it is natural that he should refer to it here.

See