Matthew 26:56

s to embalm, Gen 50:2 , and ενταφιαζω for the Hebrew הנט which signifies to prepare with spices, or aromatics, Gen 50:3 . Our Lord took this opportunity to tell them, once more, that he was shortly to die. Verse 13 Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven. For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record. Verse 14 Then - Judas - After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests. Verse 15 Thirty pieces of silver - Τριακοντα αργυρια, thirty silverlings; but στατηρας, staters, is the reading of the Codex Bezae, three copies of the Itala, Eusebius, and Origen sometimes; and στατηρας αργυριου, silver staters, is the reading of the famous Basil MS. No. 1, in Griesbach, and one copy of the Itala. A stater was the same as the shekel, and worth about 3s. English money, according to Dean Prideaux: a goodly price for the Savior of the world! Thirty staters, about 4l. 10s. the common price for the meanest slave! See Exo 21:32 . The rabbins say, thirty סלעין selain of pure silver was the standard price for a slave, whether good or bad, male or female. See tract Erachin, fol. 14, and Shekalim, cap. 1. Each selaa weighed 384 barley-corns; the same number was contained in a shekel; and therefore the shekel and the selaa were the same. See the notes on Gen 20:16 , and Exo 38:24 . Verse 16 He sought opportunity - Ευκαιριαν, a convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contemplating the grave of a person who was murdered for the sake of his wealth: - - Quid non mortalia pectora cogis Auri Sacra Fames? Virg. Aen. iii. 56 "O! cursed lust of gold! what wilt thou not compel the human heart to perpetrate?" Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From Joh 12:6 , we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, Mat 26:9 , he sold his Master to make up the sum. A thorough Jew! Verse 17 Now the first day of the feast of unleavened bread - As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Lev 23:5 , Lev 23:6 ; Num 28:16 , Num 28:17 , this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, Exo 12:18 , this day was often termed the first of unleavened bread. The evangelists use it in this sense, and call even the paschal day by this name. See Mar 14:12 ; Luk 22:7 . Where wilt thou that we prepare - How astonishing is this, that He who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last passover with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were necessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21. Verse 18 Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in Luk 22:8 , etc. My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand. Verse 19 And the disciples did - The disciples that were sent on this errand were Peter and John. See Luk 22:8 . They made ready the passover - That is, they provided the lamb, etc., which were appointed by the law for this solemnity. Mr. Wakefield justly observes, "that the Jews considered the passover as a sacrificial rite; Josephus calls it θυσιαν, A Sacrifice; and Trypho, in Justin Martyr, speaks of προβατον του πασχα θυειν, Sacrificing the paschal lamb. But what comes nearer to the point is this, that Maimonides, one of the most eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice; and throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a sacrifice. And R. Bechai, in his commentary on Lev 2:11 , says that the paschal sacrifice was of a piacular nature, in order to expiate the guilt contracted by the idolatrous practices of the Israelites in Egypt." It was highly necessary that this should be considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the sin of the world. For much more on this important subject than can, with propriety, be introduced into these notes, see a Discourse on the Eucharist, lately published by the author of this work. Verse 20 Now when the even was come, he sat down with the twelve. - It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See Exo 12:6-12 . And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz. between the two evenings, about the ninth hour, or 3 o'clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, It Is Finished. See Exo 12:6 , etc., and Deu 16:6 , etc. See on Joh 18:28 (note), and the Treatise on the Eucharist, referred to Mat 26:19 ; and see the notes on Mat 26:26 and following verses. Verse 21 One of you shall betray me - Or, will deliver me up. Judas had already betrayed him, Mat 26:15 , and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them. Verse 22 They were exceeding sorrowful - That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted? Verse 23 He that dippeth his hand - As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned Exo 12:8 , on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him. If this man's heart had not been hardened, and his conscience seared beyond all precedent, by the deceitfulness of his sin, would he have showed his face in this sacred assembly, or have thus put the seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could feel no compunction? Alas! having delivered himself up into the hands of the devil, he was capable of delivering up his Master into the hands of the chief priests; and thus, when men are completely hardened by the deceitfulness of sin, they can outwardly perform the most solemn acts of devotion, without feeling any sort of inward concern about the matter. Verse 24 The Son of man goeth - That is, is about to die. Going, going away, departing, etc., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense. It had been good for that man - Can this be said of any sinner, in the common sense in which it is understood, if there be any redemption from hell's torments? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell's torments stand in the presence of this saying? Or can the doctrine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts 1 (note). Verse 25 Judas - said, Master, is it I? - What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired), Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, Lord, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, Teacher, is it I? Thou hast said - Συ ειπας, or אתון אמריתון atun amaritun, "Ye have said," was a common form of expression for Yes. It Is so. "When the Zipporenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said," i.e. He is dead. See Schoettgen. Hor. Hebr. p. Verse 26 Jesus took bread - This is the first institution of what is termed the Lord's Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid. To do this, in the most effectual manner, I think it necessary to set down the text of the three evangelists who have transmitted the whole account, collated with that part of St. Paul's First Epistle to the Corinthians which speaks of the same subject, and which, he assures us, he received by Divine revelation. It may seem strange that, although John (13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31 the circumstances which succeeded the breaking of the bread, and in chapters 15, 16, and 17, the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his conviction that their relation was true, and needed no additional confirmation, as the matter was amply established by the conjoint testimony of three such respectable witnesses. Mat 26:26 Mar 14:22 Luk 22:19 1Cor 11:23-24 And as they were eating, Jesus took bread and blessed it (ευλογησας and blessed God) and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And as they did eat, Jesus took bread and blessed (ευλογησας, blessed God) and brake it, and to them, and said, Take, eat, this is my body. And he took bread and gave thanks, (ευχαριϚησας, i.e. to God), and gave brake it, and gave unto them, saying: This is my body which is given for you: This do in remembrance of me. The Lord Jesus, the same night in which he was betrayed, took bread; And when he had given thanks (και ευχαριϚησος, i.e. to God) he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me. After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by Bishop Newcome to have been delivered by our Lord, for the comfort and support of his disciples under their present and approaching trials. Mat 26:27-29 Mar 14:23-25 Luk 22:20 1Cor 11:25 And he took the cup, and gave thanks (ευχαριϚησας), and gave it to them, saying: Drink ye all of it. And he took the cup; and when he had given thanks, (ευχαριϚησας), he gave it to them; and they all drank of it. Likewise also the cup, after supper, saying: After the same manner also, he took the cup, when he had supped, saying: For this is my blood of the New Testament, which is shed for many or the remission of sins. And he said unto them, This is my blood of the New Testament, which is shed for many. This cup is the New Testament in my blood, which is shed for you. This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. But I say unto you, 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. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God. After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony. Mat 26:30 Mar 14:26 Luk 22:39 Joh 14:1 And when they had sung a hymn, they went out into the Mount of Olives. And when they had sung a hymn, they went out into the Mount of Olives. And he came out, and went as he was wont to the Mount of Olives. And his disciples also followed him. When Jesus had spoken these words, he went forth with his disciples over the brook Kedron. From the preceding harmonized view of this important transaction, as described by three Evangelists and one Apostle, we see the first institution, nature, and design of what has been since called The Lord's Supper. To every circumstance, as set down here, and the mode of expression by which such circumstances are described, we should pay the deepest attention. As they were eating - Either an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter. Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time; for this was the first day of unleavened bread, ( Mat 26:17 ), i.e. the 14th of the month Nisan, when the Jews, according to the command of God, ( Exo 12:15-20 ; Exo 23:15 ; Exo 34:25 ), were to purge away all leaven from their houses; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was to be cut off from the congregation of Israel. Leo of Modena, who has written a very sensible treatise on the customs of the Jews, observes, "That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion." To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul evidently alludes, 1Cor 5:6-8 . Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the Unleavened bread of sincerity and truth. Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have certain properties, or be accompanied with certain circumstances, as expressive as possible of the thing signified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive: it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord's body was sacrificed for this very purpose, that all sin might be destroyed; and that sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteousness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occasions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive; and the sign, and the thing signified, have their due correspondence and influence. These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord's Supper is highly improper? He who can say, "This is a matter of no importance," may say with equal propriety, the bread itself is of no importance; and another may say, the wine is of no importance; and a third may say, "neither the bread nor wine is any thing, but as they lead to spiritual references; and, the spiritual reference being once understood, the signs are useless." Thus we may, through affected spirituality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how profoundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day. And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed, instead of ευχαριϚησας, gave thanks, which is the word used by St. Luke and St. Paul. But instead of ευλογησας, blessed, ευχαριϚησας, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this case, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the bread, though many think the contrary, being deceived by the word It, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God's creatures without rendering him thanks; and he who acted contrary to this command was considered as a person who was guilty of sacrilege. From this custom we have derived the decent and laudable one of saying grace (gratas thanks) before and after meat. The Jewish form of blessing, probably that which our Lord used on this occasion, none of my readers will be displeased to find here, though it has been mentioned once before. On taking the bread they say: - ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ Baruch atta Elohinoo, Melech, haolam, ha motse Lechem min haarets. Blessed be thou, our God, King of the universe, who bringest forth bread out of the earth! Likewise, on taking the cup, they say: - ברוך אלהינו מלך העולם בורא פרי הגף Baruch Elohinoo, Melech, haolam, Bore perey haggephen. Blessed be our God, the King of the universe, the Creator of the fruit it of the vine! The Mohammedans copy their example, constantly saying before and after meat: - Bismillahi arahmani arraheemi. In the name of God, the most merciful, the most compassionate. No blessing, therefore, of the elements is here intended; they were already blessed, in being sent as a gift of mercy from the bountiful Lord; but God the sender is blessed, because of the liberal provision he has made for his worthless creatures. Blessing and touching the bread are merely Popish ceremonies, unauthorized either by Scripture or the practice of the pure Church of God; necessary of course to those who pretend to transmute, by a kind of spiritual incantation, the bread and wine into the real body and blood of Jesus Christ; a measure the grossest in folly, and most stupid in nonsense, to which God in judgment ever abandoned the fallen spirit of man. And brake it - We often read in the Scriptures of breaking bread, but never of cutting it. The Jewish people had nothing similar to our high-raised loaf: their bread was made broad and thin, and was consequently very brittle, and, to divide it, there was no need of a knife. The breaking of the bread I consider essential to the proper performance of this solemn and significant ceremony: because this act was designed by our Lord to shadow forth the wounding, piercing, and breaking of his body upon the cross; and, as all this was essentially necessary to the making a full atonement for the sin of the world, so it is of vast importance that this apparently little circumstance, the breaking of the bread, should be carefully attended to, that the godly communicant may have every necessary assistance to enable him to discern the Lord's body, while engaged in this most important and Divine of all God's ordinances. But who does not see that one small cube of fermented, i.e. leavened bread, previously divided from the mass with a knife, and separated by the fingers of the minister, can never answer the end of the institution, either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull and heedless creature, especially in spiritual things, and has need of the utmost assistance of his senses, in union with those expressive rites and ceremonies which the Holy Scripture, not tradition, has sanctioned, in order to enable him to arrive at spiritual things, through the medium of earthly similitudes. And gave it to the disciples - Not only the breaking, but also the Distribution, of the bread are necessary parts of this rite. In the Romish Church, the bread is not broken nor delivered to the people, that They may take and eat; but the consecrated wafer is put upon their tongue by the priest; and it is generally understood by the communicants, that they should not masticate, but swallow it whole. "That the breaking of this bread to be distributed," says Dr. Whitby, "is a necessary part of this rite is evident, first, by the continual mention of it by St. Paul and all the evangelists, when they speak of the institution of this sacrament, which shows it to be a necessary part of it. 2dly, Christ says, Take, eat, this is my body, Broken for you, 1Cor 11:24 . But when the elements are not broken, it can be no more said, This is my body broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in remembrance of me: i.e. 'Eat this bread, broken in remembrance of my body broken on the cross:' now, where no body broken is distributed, there, nothing can be eaten in memorial of his broken body. Lastly, The apostle, by saying, The bread which we Break, is it not the communion of the body of Christ? sufficiently informs us that the eating of his broken body is necessary to that end, 1Cor 10:10 . Hence it was that this rite, of distributing bread broken, continued for a thousand years, and was, as Humbertus testifies, observed in the Roman Church in the eleventh century." Whitby in loco. At present, the opposite is as boldly practised as if the real Scriptural rite had never been observed in the Church of Christ. This is my body - Here it must be observed that Christ had nothing in his hands, at this time, but part of that unleavened bread which he and his disciples had been eating at supper, and therefore he could mean no more than this, viz. that the bread which he was now breaking represented his body, which, in the course of a few hours, was to be crucified for them. Common sense, unsophisticated with superstition and erroneous creeds, - and reason, unawed by the secular sword of sovereign authority, could not possibly take any other meaning than this plain, consistent, and rational one, out of these words. "But," says a false and absurd creed, "Jesus meant, when he said, Hoc Est Corpus Meum, This is my body, and Hic Est Calix Sanguinis Mei, This is the chalice of my blood, that the bread and wine were substantially changed into his body, including flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable divinity!" And, for denying this, what rivers of righteous blood have been shed by state persecutions and by religious wars! Well it may be asked, "Can any man of sense believe, that, when Christ took up that bread and broke it, it was his own body which he held in his own hands, and which himself broke to pieces, and which he and his disciples ate?" He who can believe such a congeries of absurdities, cannot be said to be a volunteer in faith; for it is evident, the man can neither have faith nor reason, as to this subject. Let it be observed, if any thing farther is necessary on this point, that the paschal lamb, is called the passover, because it represented the destroying angel's passing over the children of Israel, while he slew the firstborn of the Egyptians; and our Lord and his disciples call this lamb the passover, several times in this chapter; by which it is demonstrably evident, that they could mean no more than that the lamb sacrificed on this occasion was a memorial of, and Represented, the means used for the preservation of the Israelites from the blast of the destroying angel. Besides, our Lord did not say, hoc est corpus meum, (this is my body), as he did not speak in the Latin tongue; though as much stress has been laid upon this quotation from the Vulgate as if the original of the three evangelists had been written in the Latin language. Had he spoken in Latin, following the idiom of the Vulgate, he would have said, Panis hic corpus meum signficat, or, Symbolum est corporis mei: - hoc poculum sanguinem meum representat, or, symbolum est sanguinis mei: - this bread signifies my body; this cup represents my blood. But let it be observed that, in the Hebrew, Chaldee, and Chaldeo-Syriac languages, as used in the Bible, there is no term which expresses to mean, signify, denote, though both the Greek and Latin abound with them: hence the Hebrews use a figure, and say, it is, for, it signifies. So Gen 41:26 , Gen 41:27 . The seven kine Are (i.e. represent) seven years. This Is (represents) the bread of affliction which our fathers ate in the land of Egypt. Dan 7:24 . The ten horns Are (i.e. signify) ten kings. They drank of the spiritual Rock which followed them, and the Rock Was (represented) Christ. 1Cor 10:4 . And following this Hebrew idiom, though the work is written in Greek, we find in Rev 1:20 , The seven stars Are (represent) the angels of the seven Churches: and the seven candlesticks Are (represent) the seven Churches. The same form of speech is used in a variety of places in the New Testament, where this sense must necessarily be given to the word. Mat 13:38 , Mat 13:39 . The field IS (represents) the world: the good seed Are (represent or signify) the children of the kingdom: the tares Are (signify) the children of the wicked one. The enemy Is (signifies) the devil: the harvest Is (represents) the end of the world: the reapers Are (i.e. signify) the angels. Luk 8:9 . What might this parable Be? Τις ΕΙΗ η παραβολη αυτη: - What does this parable Signify? Joh 7:36 . Τις ΕΣΤΙΝ αυτος ο λογος: What is the Signification of this saying? Joh 10:6 . They understood not what things they Were, τινα ΗΝ, what was the Signification of the things he had spoken to them. Act 10:17 . Τι αν ΕΙΗ οραμα, what this vision Might Be; properly rendered by our translators, what this vision should Mean. Gal 4:24 . For these Are the two covenants, αυται γαρ ΕΙΣΙΝ αι δυο διαθηκαι, these Signify the two covenants. Luk 15:26 . He asked, τι ΕΙΗ ταυτα, what these things Meant. See also Luk 18:36 . After such unequivocal testimony from the Sacred writings, can any person doubt that, This bread is my body, has any other meaning than, This bread Represents my body? The Latins use the verb, sum, in all its forms, with a similar latitude of meaning. So, Esse oneri ferendo, he is Able to bear the burthen: bene Esse, to Live sumptuously: male Esse, to Live miserably: recte Esse, to Enjoy good health: Est mihi fistula, I Possess a flute: EST hodie in rebus, he now Enjoys a plentiful fortune: Est mihi namque domi pater, I Have a father at home, etc.: Esse solvendo, to be Able to pay: Fuimus Troes, Fuit Ilium; the Trojans are Extinct, Troy is No More. In Greek also, and Hebrew, it often signifies to live, to die, to be killed. Ουκ ΕΙΜΙ, I am Dead, or a dead man. Mat 2:18 : Rachel weeping for her children, οτι ουκ ΕΙΣΙ, because they Were Murdered. Gen 42:36 : Joseph is not, יוסף איננו Yoseph einennu, Ιωσηφ ουκ ΕΣΤΙΝ, Sept., Joseph is Devoured by a Wild Beast. Rom 4:17 : Calling the things that Are not, as if they were Alive. So Plutarch in Laconicis: "This shield thy father always preserved; preserve thou it, or may thou not Be," Η μη ΕΣΟ, may thou Perish. ΟΥΚ ΟΝΤΕΣ νομοι, Abrogated laws. ΕΙΜΙ εν εμοι, I Possess a sound understanding. Εις πατερα υμιν ΕΣΟΜΑΙ, I will Perform the Part of a father to you. ΕΙΜΙ της πολεως της δε, I Am an Inhabitant of that city. 1Tim 1:7 : Desiring to Be teachers of the law, θελοντες ΕΙΝΑΙ νομοδιδασκαλοι, desiring to be Reputed teachers of the law, i.e. Able divines. Τα ΟΝΤΑ, the things that Are, i.e. Noble and Honorable men: τα μη ΟΝΤΑ, the things that are not, viz. the Vulgar, or those of Ignoble Birth. Tertullian seems to have had a correct notion of those words of our Lord, Acceptum panem et distributum discipulis, corpus illum suum fecit, Hoc Est Corpus Meum dicendo, id est, Figura corporis mei. Advers. Marc. l. v. c. 40. "Having taken the bread, and distributed that body to his disciples, he made it his body by saying, This is my body, i.e. a Figure of my body." That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our Lord conversed with his disciples. Through the providence of God, we have complete versions of the Gospels in this language, and in them it is likely we have the precise words spoken by our Lord on this occasion. In Mat 26:26 , Mat 26:27 , the words in the Syriac version are, hanau pagree, This is my body, hanau demee, This is my blood, of which forms of speech the Greek is a verbal translation; nor would any man, even in the present day, speaking in the same language, use, among the people to whom it was vernacular, other terms than the above to express, This represents my body, and this represents my blood. As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the doctrine of transubstantiation, nor does it appear that it was ever heard of in that Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit Fransic Rez, invaded that Church, and by tricks, impostures, and the assistance of the heathen governors of Cochin, and other places, whom they gained over by bribes and presents, overthrew the whole of this ancient Church, and gave the oppressed people the rites, creeds, etc., of the papal Catholic Church in its place. Vid. La Croz. Hist. du Ch. des Indes. This was done at the Synod of Diamper, which began its sessions at Agomale, June 20, 1599. The tricks of this unprincipled prelate, the tool of Pope Clement VIII., and Philip II., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted. But this form of speech is common, even in our own language, though we have terms enow to fill up the ellipsis. Suppose a man entering into a museum, enriched with the remains of ancient Greek sculpture: his eyes are attracted by a number of curious busts; and, on inquiring what they are, he learns, this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero, Vespasian, etc. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only Representations of their persons in sculpture, between which and the originals there is as essential a difference as between a human body, instinct with all the principles of rational vitality, and a block of marble. When, therefore, Christ took up a piece of bread, brake it, and said, This IS my body, who, but the most stupid of mortals, could imagine that he was, at the same time, handling and breaking his own body! Would not any person, of plain common sense, see as great a difference between the man Christ Jesus, and the piece of bread, as between the block of marble and the philosopher it represented, in the case referred to above? The truth is, there is scarcely a more common form of speech in any language than, This IS, for, This Represents or Signifies. And as our Lord refers, in the whole of this transaction, to the ordinance of the passover, we may consider him as saying: "This bread is now my body, in that sense in which the paschal lamb has been my body hitherto; and this cup is my blood of the New Testament, in the same sense as the blood of bulls and goats has been my blood under the Old: Exodus 24; Hebrews 9. That is, the paschal lamb and the sprinkling of blood represented my sacrifice to the present time this bread and this wine shall represent my body and blood through all future ages; therefore, Do this in remembrance of me." St. Luke and St. Paul add a circumstance here which is not noticed either by St. Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the latter, which is broken for you; the sense of which is: "As God has in his bountiful providence given you bread for the sustenance of your lives, so in his infinite grace he has given you my body to save your souls unto life eternal. But as this bread must be broken and masticated, in order to its becoming proper nourishment, so my body must be broken, i.e. crucified, for you, before it can be the bread of life to your souls. As, therefore, your life depends on the bread which God's bounty has provided for your bodies, so your eternal life depends on the sacrifice of my body on the cross for your souls." Besides, there is here an allusion to the offering of sacrifice - an innocent creature was brought to the altar of God, and its blood (the life of the beast) was poured out for, or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of the paschal lamb, This is my body, το υπερ υμων διδομενον, which Is Given in your stead, or in your behalf; a free Gift, from God's endless mercy, for the salvation of your souls. This is my body, το υπερ υμων κλωμενον, ( 1Cor 11:24 ), which is broken - sacrificed in your stead; as without the breaking (piercing) of the body, and spilling of the blood, there was no remission. In this solemn transaction we must weigh every word, as there is none without its appropriate and deeply emphatic meaning. So it is written, Eph 5:2 . Christ hath loved us, and given himself, υπερ ημων, on our account, or in our stead, an offering and a Sacrifice (θυσια) to God for a sweet-smelling savor; that, as in the sacrifice offered by Noah, Gen 8:21 , (to which the apostle evidently alludes), from which it is said, The Lord smelled a sweet savor, ריח הניחח riach hanichoach, a savor of rest, so that he became appeased towards the earth, and determined that there should no more be a flood to destroy it; in like manner, in the offering and sacrifice of Christ for us, God is appeased towards the human race, and has in consequence decreed that whosoever believeth in him shall not perish, but have everlasting life. Verse 27 And he took the cup - Μετα το δειπνησαι, after having supped, Luk 22:20 , and 1Cor 11:25 . Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter. In the parallel place, in Luke 22, we find our Lord taking the cup, Luk 22:17 , and again Luk 22:19 ; by the former of which was probably meant the cup of blessing, כוס הברכה kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome: but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it; therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people sin against God's institution; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink Ye All of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is man - a constant contradiction to reason and to himself. I have just said that our blessed Lord lays remarkable stress on the administration of the cup, and on that which himself assures us is represented by it. As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine: Τουτο γαρ εϚι ΤΟ αιμα μου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνομενον εις αφεσιν αμαρτιων. The following literal translation and paraphrase do not exceed its meaning: - For This is That blood of mine which was pointed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. That blood of the sacrifice slain for the ratification of the new covenant. The blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution. And gave thanks - See the form used on this occasion, on Mat 26:26 (note); and see the Mishna, Tract ברכות Beracoth. Verse 28 For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: - Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι, Οπποτεροι προτεροι υπερ ορκια πημηνειαν, Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος, Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν. All glorious Jove, and ye, the powers of heaven! Whoso shall violate this contract first, So be their blood, their children's and their own, Poured out, as this libation, on the ground And let their wives bring forth to other men! Iliad l. iii. v. 298-301 Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, Isa 42:6 ; Isa 49:8 ; Zac 9:11 . And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew. In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, 2Cor 3:14 , by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface. Dr. Lightfoot's Observations on this are worthy of serious notice. "This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260. Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See 2Kgs 16:15 ; Lev 8:15 ; Lev 9:9 ; Exo 29:12 ; Lev 4:7 , Lev 4:14 , Lev 4:17 , Lev 4:30 , Lev 4:34 ; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb 9:22 , nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on Mat 26:26 (note). The whole of this passage will receive additional light when collated with Isa 53:11 , Isa 53:12 . By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet. 1. The Jews. Isa 53:4 . Surely he hath borne Our griefs, and carried Our sorrows. Isa 53:5 . But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. Isa 53:6 . All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all. 2. The Gentiles. Isa 53:11 . By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, Isa 53:4 , etc. It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb 2:9 , and is that Lamb of God that taketh away the sin of the World, Joh 1:29 , who would have All Men to be saved, and come to the knowledge of the truth, 1Tim 2:4 , even that knowledge of Christ crucified, by which they are to be justified, Isa 53:11 , therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, Mar 16:15 . The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luk 24:47 . For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All. For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly. The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see Mar 1:4 ; Luk 1:77 ; Luk 3:3 ; Luk 24:47 ; Act 2:38 ; Act 5:31 ; Act 10:43 ; Act 13:38 ; Act 26:18 ; Col 1:14 ; Heb 10:18 . Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See 1Cor 11:23 , For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above. Verse 29 I will not drink henceforth of this fruit of the vine - These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place. Until that day when I drink it new with you - That is, I shall no more drink of the produce of the vine with you; but shall drink new wine - wine of a widely different nature from this - a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the New heaven, the New earth, the New covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord's invariable custom to illustrate heavenly things by those of earth, and to make that which had last been the subject of conversation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body and how helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they shall enjoy with Christ in the kingdom of glory. Verse 30 And when they had sung a hymn - Υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psa 113:1-9 , Psa 114:1-8 , 115, 116, Psa 117:1-2 , and 118, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psa 113:1-9 . These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz. 1. The Exodus from Egypt, Psa 114:1 . When Israel went out of Egypt, etc. 2. The miraculous division of the Red Sea, Psa 114:3 . The sea saw it and fled. 3. The promulgation of the law, Psa 114:4 . The mountains skipped like lambs. 4. The resurrection of the dead, Psa 116:9 . I will walk before the Lord in the land of the living. 5. The passion of the Messiah, Psa 115:1 . Not unto us, O Lord, not unto us, etc. See Schoettgen, Hor. Hebr. p. 231, and my Discourse on the nature and design of the Eucharist, 8vo. Lond. 1808. Verse 31 All ye shall be offended - Or rather, Ye will all be stumbled - παντες υμεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your confidence in me. This night - The time of trial is just at hand. I will smite the shepherd - It will happen to you as to a flock of sheep, whose shepherd has been slain - the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts. Verse 32 But after I am risen again - Don't lose your confidence; for though I shall appear for a time to be wholly left to wicked men, and be brought under the power of death, yet I will rise again, and triumph over all your enemies and mine. I will go before you - Still alluding to the case of the shepherd and his sheep. Though the shepherd has been smitten and the sheep scattered, the shepherd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness. Verse 33 Peter - said unto him, Though all men shall be offended - yet will I never - The presumptuous person imagines he can do every thing, and can do nothing: thinks he can excel all, and excels in nothing: promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves - nothing we see less of than our own weakness and poverty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere - he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell. This most awful denial of Christ, and his abandoning him in the time of trial, was sufficient to have disqualified him for ever from being, in any sense, head of the Church, had such a supremacy been ever designed him. Such a supremacy was never given him by Christ; but the fable of it is in the Church of Rome, and the mock Peter, not Peter the apostle, is there and there only to be found. Verse 34 Jesus said - Our Lord's answer to Peter is very emphatic and impressive. Verily - I speak a solemn weighty truth, thou wilt not only be stumbled, fall off, and forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge of or connection with me; and this thou wilt do, not by little and little, through a long process of time, till the apostasy, daily gathering strength, shall be complete; but thou wilt do it this very night, and that not once only, but thrice; and this thou wilt do also in the earlier part of the night, before even a cock shall crow. Was not this warning enough to him not to trust in his own strength, but to depend on God? Verse 35 Though I should die with thee, yet will I not deny thee - He does not take the warning which his Lord gave him - he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God. Verse 36 A place called Gethsemane - A garden at the foot of the mount of Olives. The name seems to be formed from גת gath, a press, and סמן shemen, oil; probably the place where the produce of the mount of Olives was prepared for use. The garden of the oil-press, or olive-press. Sit ye here - Or, stay in this place, while I go and pray yonder: and employ ye the time as I shall employ it - in watching unto prayer. Verse 37 And he took with him Peter and the two sons of Zebedee - That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation. Began to be sorrowful - Λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigor, and threatens to separate soul and body. And very heavy - Overwhelmed with anguish - αδημονειν. This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit. Verse 38 Then saith he - Then saith - Jesus: - I have added the word Jesus, ὁ Ιησους, on the authority of a multitude of eminent MSS. See them in Griesbach. My soul is exceeding sorrowful, (or, is surrounded with exceeding sorrow), even unto death - This latter word explains the two former: My soul is so dissolved in sorrow, my spirit is filled with such agony and anguish, that, if speedy succor be not given to my body, death must be the speedy consequence. Now, the grand expiatory sacrifice begins to be offered: in this garden Jesus enters fully into the sacerdotal office; and now, on the altar of his immaculate divinity, begins to offer his own body - his own life - a lamb without spot, for the sin of the world. St. Luke observes, Luk 22:43 , Luk 22:44 , that there appeared unto him an angel from heaven strengthening him; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony. Bloody sweats are mentioned by many authors; but none was ever such as this - where a person in perfect health, (having never had any predisposing sickness to induce a debility of the system), and in the full vigor of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, during his wrestling with God to fall to the ground. To say that all this was occasioned by the fear he had of the ignominious death which he was about to die confutes itself - for this would not only rob him of his divinity, for which purpose it is brought, but it deprives him of all excellency, and even of manhood itself. The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground - He Suffered, the Just for the Unjust, that he might Bring us to God. O glorious truth! O infinitely meritorious suffering! And O! above all, the eternal love, that caused him to undergo such sufferings for the sake of Sinners! Verse 39 Fell on his face - See the note on Luk 22:44 . This was the ordinary posture of the supplicant when the favor was great which was asked, and deep humiliation required. The head was put between the knees, and the forehead brought to touch the earth - this was not only a humiliating, but a very painful posture also. This cup - The word cup is frequently used in the Sacred Writings to point out sorrow, anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals. A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed thus, being obliged by the magistrates of Athens to drink a cup of the juice of hemlock. To death, by the poisoned cup, there seems an allusion in Heb 2:9 , Jesus Christ, by the grace of God, Tasted death for every man. The whole world are here represented as standing guilty and condemned before the tribunal of God; into every man's hand the deadly cup is put, and he is required to drink off the poison - Jesus enters, takes every man's cup out of his hand, and drinks off the poison, and thus tastes or suffers the death which every man otherwise must have undergone. Pass from me - Perhaps there is an allusion here to several criminals standing in a row, who are all to drink of the same cup; but, the judge extending favor to a certain one, the cup passes by him to the next. Instead of προελθων μικρον, going a little forward, many eminent MSS. have προσελθων, coming a little forward - but the variation is of little moment. At the close of this verse several MSS. add the clause in Luk 22:43 , There appeared an angel, etc. Verse 40 He - saith unto Peter - He addressed himself more particularly to this apostle, because of the profession he had made, Mat 26:33 ; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch One hour?" Instead of ουκ ισχυσατε, could Ye not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read ουκ ισχυσας, couldst Thou not - referring the reproach immediately to Peter, who had made the promises mentioned before. Verse 41 That ye enter not into temptation - If ye cannot endure a little fatigue when there is no suffering, how will ye do when the temptation, the great trial of your fidelity and courage, cometh? Watch - that ye be not taken unawares; and pray - that when it comes ye may be enabled to bear it. The spirit - is willing, but the flesh is weak - Your inclinations are good - ye are truly sincere; but your good purposes will be overpowered by your timidity. Ye wish to continue steadfast in your adherence to your Master; but your fears will lead you to desert him. Verse 42 O my Father, if this cup may not pass away from me - If it be not possible - to redeem fallen man, unless I drink this cup, unless I suffer death for them; thy will be done - I am content to suffer whatever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his humanity alone that could suffer; and if it did not appear that he had felt these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly resigned in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and therefore of no use to the salvation of mankind. Verse 43 Their eyes were heavy - That is, they could not keep them open. Was there nothing preternatural in this? Was there no influence here from the powers of darkness? Verse 44 Prayed the third time - So St. Paul - I besought the Lord Thrice that it might depart from me, 2Cor 12:8 . This thrice repeating the same petition argues deep earnestness of soul. Verse 45 Sleep on now, and take your rest - Perhaps it might be better to read these words interrogatively, and paraphrase them thus: Do ye sleep on still? Will no warnings avail? Will no danger excite you to watchfulness and prayer? My hour - in which I am to be delivered up, is at hand; therefore now think of your own personal safety. The Son of man is betrayed into the hands of sinners - Αμαρτωλων, viz. the Gentiles or heathens, who were generally distinguished by this appellation from the Jews. Here it probably means the Roman cohort that was stationed on festivals for the defense of the temple. By the Romans he was adjudged to death; for the Jews acknowledged that they had no power in capital cases. See the note on Mat 9:10 . Verse 46 Rise, let us be going - That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world. Verse 47 Judas, one of the twelve - More deeply to mark his base ingratitude and desperate wickedness - He was One of the Twelve - and he is a Traitor, and one of the vilest too that ever disgraced human nature. A great multitude with swords and staves - They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall! Verse 48 Gave them a sign - How coolly deliberate is this dire apostate! The man whom I shall kiss - how deeply hypocritical! That is he, hold him fast, seize him - how diabolically malicious! Hail, Master - A usual compliment among the Jews. Judas pretends to wish our Lord continued health while he is meditating his destruction! How many compliments of this kind are there in the world! Judas had a pattern in Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him through with his sword; but the disciple here vastly outdoes his master, and through a motive, if possible, still more base. Let all those who use unmeaning or insidious compliments rank for ever with Joab and Judas. And kissed him - And tenderly kissed him - this is the proper meaning of the original word κατεφιλησεν, he kissed him again and again - still pretending the most affectionate attachment to him, though our Lord had before unmasked him. Verse 50 Jesus said - Friend - Rather, companion, εταιρε, (not Friend), wherefore, rather, against whom (εφ' ὃ, the reading of all the best MSS.) art thou come? How must these words have cut his very soul, if he had any sensibility left! Surely, thou, who hast so long been my companion, art not come against me, thy Lord, Teacher and Friend! What is the human heart not capable of, when abandoned by God, and influenced by Satan and the love of money! Laid hands on Jesus - But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, Joh 18:6 . It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled. Verse 51 One of them which were with Jesus - This was Peter - struck a servant of the high priest's, the servant's name was Malchus, Joh 18:10 , and smote off his ear. In Luk 22:51 , it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it Off, αφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce. See the note on Joh 18:10 . Verse 52 Put up again thy sword into his place - Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the occasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice. Shall perish with the sword - Instead of απολουνται, shall perish, many excellent MSS., versions, and fathers, have αποθανουνται, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a prophetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction of the Romans - both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Vandals, etc. The event has verified the prediction - the Jewish government has been destroyed upwards of 1700 years, and the Roman upwards of 1000. Confer with this passage, Psa 2:4 , Psa 2:9 ; Psa 110:1 , Psa 110:5 , Psa 110:6 . But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety. Verse 53 More than twelve legions of angels? - As if he had said, Instead of you twelve, one of whom is a traitor, my Father can give me more than twelve legions of angels to defend me. A legion, at different times, contained different numbers; 4,200, 5,000, and frequently 6,000 men; and from this saying, taking the latter number, which is the common rate, may we not-safely believe that the angels of God amount to more than 72,000? Verse 54 But how then - Had I such a defense - shall the Scriptures be fulfilled, which say, that thus it must be? That is, that I am to suffer and die for the sin of the world. Probably the Scriptures to which our Lord principally refers are Psalm 22, 69, and especially Isa 53:1-12 , and Dan 9:24-27 . Christ shows that they had no power against him but what he permitted; and that he willingly gave up himself into their hands. Verse 55 Are ye come out as against a thief - At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them - to this our Lord seems to allude. See on Mat 26:52 (note). I sat daily with you - Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See on Mat 21:17 (note). Verse 56 But all this was done - This is probably the observation of the evangelist. See on Mat 2:23 (note). Then all the disciples forsook him and fled - O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all! - even zealous Peter and loving John are among the fugitives! Was ever master so served by his scholars? Was ever parent so treated by his children? Is there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still, 1st. Persons who betray him and his cause? 2dly. Persons who deny him and his people? 3dly. Persons who abandon him, his people, his cause, and his truth? Reader! dost thou belong to any of these classes? Verse 57 They - led him away to Caiaphas - John says, Joh 18:13 , that they led him first to Annas; but this appears to have been done merely to do him honor as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but see on Joh 18:13 (note). Verse 58 Peter followed him afar off - Poor Peter! this is the beginning of his dreadful fall. His fear kept him from joining the company, and publicly acknowledging his Lord; and his affection obliged him to follow at a distance that he might see the end. And sat with the servants, to see the end - When a man is weak in faith, and can as yet only follow Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely to prove a snare to him. Had not Peter got to the high priest's palace, and sat down with the servants, he would not thus have denied his Lord and Master. Servants-officers, υπηρετων. Such as we term serjeants, constables, etc. Verse 59 All the council sought false witness - What a prostitution of justice! - they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may appear to have some shadow of justice on their side when they put him to death. It seems to have been a common custom of this vile court to employ false witness, on any occasion, to answer their own ends. See this exemplified in the case of Stephen, Act 6:11-13 . Verse 60 Though many false witnesses came - There is an unaccountable confusion in the MSS. in this verse: without stating the variations, which may be seen in Griesbach, I shall give that which I believe to be the genuine sense of the evangelist. Then the chief priests and elders, and all the council, sought false witness against Jesus, to put him to death; but they found it not, though many false witnesses came up. At last two false witnesses came up, saying; This man said, etc. It is the property of falsity to be ever inconsistent, and to contradict itself; therefore they could not find two consistent testimonies, without which the Jewish law did not permit any person to be put to death. However, the hand of God was in this business: for the credit of Jesus, and the honor of the Christian religion, he would not permit him to be condemned on a false accusation; and, therefore, at last they were obliged to change their ground, and, to the eternal confusion of the unrighteous council, he is condemned on the very evidence of his own innocence, purity, and truth! Verse 61 I am able to destroy the temple of God - 1st. These words were not fairly quoted. Jesus had said, Joh 2:19 , Destroy this temple, and I will build it again in three days. 2dly. The inuendo which they produce, applying these words to a pretended design to destroy the temple at Jerusalem, was utterly unfair; for these words he spoke of the temple of his body. It is very easy, by means of a few small alterations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent. Verse 62 Answerest thou nothing? - The accusation was so completely frivolous that it merited no notice: besides, Jesus knew that they were determined to put him to death, and that his hour was come; and that therefore remonstrance or defense would be of no use: he had often before borne sufficient testimony to the truth. Verse 63 I adjure thee by the living God - I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the accusations were frivolous, and the evidence contradictory, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood. Verse 64 Thou hast said - That is, I am the Christ, the promised Messiah, (see on Mat 26:25 (note)); and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See Mat 24:30 . Our Lord appears to refer to Dan 7:13 : One like the Son of man came with the clouds of heaven, etc. This may also refer to the final judgment. Verse 65 The high priest rent his clothes - This rending of the high priest's garments was expressly contrary to the law, Lev 10:6 : Lev 21:10 . But it was a common method of expressing violent grief, Gen 37:29 , Gen 37:34 ; Job 1:20 , and horror at what was deemed blasphemous or impious. 2Kgs 18:37 ; 2Kgs 19:1 ; Act 14:14 . All that heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again. See Lightfoot. He hath spoken blasphemy - Quesnel's note on this is worthy of notice. "See here a false zeal, a mask of religion, and a passionate and seditious way of proceeding, tending only to incense and stir up others, all which are common to those who would oppress truth by cabal, and without proof. By crying out, 'heresy, blasphemy, and faction,' though contrary to all appearance, men fail not to stir up those in power, to gain the simple, to give some shadow of authority to the ill-disposed, to cast devout but ignorant people into scruples, and thereby to advance the mystery of iniquity, which is the mystery of all ages." This was the very plan his Catholic brethren adopted in this country, in the reign of Queen Mary, called the bloody queen, because of the many murders of righteous men which she sanctioned at the mouth of her Catholic priesthood. Verse 66 He is guilty of death - Ενοχος θανατου εστι, he is liable to death. All the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him. Examination and proof are the ruin of all calumnies, and of the authors of them, and therefore they take care to keep off from these two things. See Quesnel. Verse 67 Then did they spit in his face - This was done as a mark of the most profound contempt. See Job 16:10 ; Job 30:10 ; Isa 50:6 ; Mic 5:1 . The judges now delivered him into the hands of the mob. And buffeted him - Smote him with their fists, εκολαφισαν. This is the translation of Theophylact. Κολαφιζειν, says he, means, "to beat with the hand, the fingers being clenched. Συγκαμτομενων των δακτυλων, or, to speak more briefly, to buffet with the fist." Smote him with the palms of their hands - Ερραπισαν. Ραπιζω, says Suidas, means "παταξαι την γναθον απλη τη χειρι, to smite the cheek with the open hand." Thus they offered him indignity in all its various and vexatious forms. Insults of this kind are never forgiven by the world: Jesus not only takes no revenge, (though it be completely in his power), but bears all with meekness, without even one word of reply. Verse 68 Prophesy unto us, thou Christ - Their conduct toward him now was expressly prophesied of, by a man whose Divine mission they did not pretend to deny; see Isa 50:6 . It appears that, before they buffeted him, they bound up his eyes, See Mar 14:65 . Verse 69 A damsel came unto him - A maid servant, παιδισκη. See this translation vindicated by Kypke. Thou also wast with Jesus - What a noble opportunity had Peter now to show his zeal for the insulted cause of truth, and his attachment to his Master. But, alas! he is shorn of his strength. Constables and maid servants are no company for an apostle, except when he is delivering to them the message of salvation. Evil communications corrupt good manners. Had Peter been in better company, he would not have had so foul a fall. Verse 70 But he denied before them all - So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall. Verse 71 Unto them that were there - Instead of λεγει τοις εκει· και, more than one hundred MSS., many of which are of the first authority and antiquity, have λεγει αυτοις· εκει και, she saith unto them, this man was There also. I rather think this is the genuine reading. Τοις might have been easily mistaken for αυτοις, if the first syllable αυ were but a little faded in a MS. from which others were copied: and then the placing of the point after εκει· instead of after αυτοις· would naturally follow, as placed after τοις, it would make no sense. Griesbach approves of this reading. Verse 72 And again he denied with an oath - This is a third gradation of his iniquity. He has told a lie, and he swears to support it. A liar has always some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore naturally led to support his assertions by oaths. Verse 73 Thy speech - Thy manner of speech, η λαλια σου, that dialect of thine - his accent being different from that of Jerusalem. From various examples given by Lightfoot and Schoettgen, we find that the Galileans had a very corrupt pronunciation, frequently interchanging ת ה א and ע, and so blending or dividing words as to render them unintelligible, or cause them to convey a contrary sense. Bewrayeth thee - Δηλου σε ποιει, maketh thee manifest, from the Anglo-saxon, to accuse, betray; a word long since lost from our language. Verse 74 Then began he to curse and to swear - Rather, Then he began positively to affirm - καταθεματιζειν, from κατα intensive, and τιθημι, I lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In Mat 26:72 , Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνυειν. This makes the fourth and final gradation in the climax of Peter's fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause! The cock crew - This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the occasion of a fall; and, when in the hand of God, the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed little sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a servant maid, and rose through the crowing of a cock. Verse 75 Peter remembered the word of Jesus - St. Luke says, Luk 22:61 , The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many. He went out - He left the place where he had sinned, and the company which had been the occasion of his transgression. And wept bitterly - Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the Almighty God. This transaction is recorded by the inspired penmen, 1st. That all may watch unto prayer, and shun the occasions of sin. 2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on Joh 18:27 . I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes. Introduction In the morning, Christ is bound and delivered to Pontius Pilate, Mat 27:1 , Mat 27:2 . Judas, seeing his Master condemned, repents, acknowledges his transgression to the chief priests, attests Christ's innocence, throws down the money, and goes and hangs himself, Mat 27:3-5 . They buy the potter's field with the money, Mat 27:6-10 . Christ, questioned by Pilate, refuses to answer, Mat 27:11-14 . Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released, receives a message from his wife to have nothing to do in this wicked business, Mat 27:15-19 . The multitude, influenced by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, Mat 27:20-23 . Pilate attests his innocence, and the people make themselves and their posterity responsible for his blood, Mat 27:24 , Mat 27:25 . Barabbas is released, and Christ is scourged, Mat 27:26 . The soldiers strip him, clothe him with a scarlet robe, crown him with thorns, mock, and variously insult him, Mat 27:27-31 . Simon compelled to bear his cross, Mat 27:32 . They bring him to Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, Mat 27:33-36 . His accusation, Mat 27:37 . Two thieves are crucified with him, Mat 27:38 . He is mocked and insulted while hanging on the cross, Mat 27:39-44 . The awful darkness, Mat 27:45 . Jesus calls upon God, is offered vinegar to drink, expires, Mat 27:46-50 . Prodigies that accompanied and followed his death, Mat 27:51-53 . He is acknowledged by the centurion, Mat 27:54 . Several women behold the crucifixion, Mat 27:55 , Mat 27:56 . Joseph of Arimathea begs the body of Pilate, and deposites it in his own new tomb, Mat 27:57-60 . The women watch the sepulchre, Mat 27:61 . The Jews consult with Pilate how they may prevent the resurrection of Christ, Mat 27:62-64 . He grants them a guard for the sepulchre, and they seal the stone that stopped the mouth of the tomb where he was laid, Mat 27:65 , Mat 27:66 . Verse 1 When the morning was come - As soon as it was light - took counsel against Jesus. They had begun this counsel the preceding evening, see Mat 26:59 . But as it was contrary to all forms of law to proceed against a person's life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law. To put him to death - They had already determined his death, and pronounced the sentence of death on him; Mat 26:66 . And now they assemble under the pretense of reconsidering the evidence, and deliberating on it, to give the greater appearance of justice to their conduct. They wished to make it appear that "they had taken ample time to consider of it, and, from the fullest conviction, by the most satisfactory and conclusive evidence, they had now delivered him into the hands of the Romans, to meet that death to which they had adjudged him." Verse 2 They - delivered him to Pontius Pilate - The Sanhedrin had the power of life and death in their own hands in every thing that concerned religion; but as they had not evidence to put Christ to death because of false doctrine, they wished to give countenance to their conduct by bringing in the civil power, and therefore they delivered him up to Pilate as one who aspired to regal dignities, and whom he must put to death, if he professed to be Caesar's friend. Pontius Pilate governed Judea ten years under the Emperor Tiberius; but, having exercised great cruelties against the Samaritans, they complained of him to the emperor, in consequence of which he was deposed, and sent in exile to Vienna, in Dauphiny, where he killed himself two years after. Verse 3 Judas - when he saw that he was condemned, repented - There is much of the wisdom and goodness of God to be seen in this part of Judas's conduct. Had our Lord been condemned to death on the evidence of one of his own disciples, it would have furnished infidels with a strong argument against Christ and the Christian religion. "One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver." But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act; and, to establish the evidence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive grief and contrition. Thus the character of Christ was rescued from all reproach; infidelity deprived of the power to cry "imposture!" and the Jewish rulers overwhelmed with eternal infamy. If it should ever be said, "One who knew him best delivered him up as an impostor," - to this it may be immediately answered, "The same person, struck with remorse, came and declared his own guilt, and Christ's innocence; accused and convicted the Jewish rulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through distress and despair, concluding his iniquity in this business was too great to be forgiven." Let him who chooses, after this plenary evidence to the innocence of Christ, continue the objection, and cry out imposture! take heed that he go not and do Likewise. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drowned, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who generally bring themselves to an untimely end. Verse 4 Innocent blood - Αιμα αθωον, a Hebraism, for an innocent man. But instead of αθωον, innocent, two ancient MSS., Syriac, Vulgate, Sahidic, Armenian, and all the Itala; Origen, Cyprian, Lucifer, Ambrose, Leo, read δικαιον, righteous, or just. What is that to us? - What is it? - A great deal. You should immediately go and reverse the sentence you have pronounced, and liberate the innocent person. But this would have been justice, and that would have been a stranger at their tribunal. Verse 5 In the temple - Ναος signifies, properly, the temple itself, into which none but the priests were permitted to enter; therefore εν τῳ ναῳ must signify, near the temple, by the temple door, where the boxes stood to receive the free-will offerings of the people, for the support and repairs of the sacred edifice. See this amply proved by Kypke. Hanged himself - Or was strangled - απηγξατο. Some eminent critics believe that he was only suffocated by excessive grief, and thus they think the account here given will agree with that in Act 1:18 . Mr. Wakefield supports this meaning of the word with great learning and ingenuity. I have my doubts - the old method of reconciling the two accounts appears to me quite plausible - he went and strangled himself, and the rope breaking, he fell down, and by the violence of the fall his body was bursted, and his bowels gushed out. I have thought proper, on a matter of such difficulty, to use the word strangled, as possessing a middle meaning between choking or suffocation by excessive grief, and hanging, as an act of suicide. See the note on Mat 10:4 . Dr. Lightfoot is of opinion that the devil caught him up into the air, strangled him, and threw him down on the ground with violence, so that his body was burst, and his guts shed out! This was an ancient tradition. Verse 6 The treasury - Κορβαναν - the place whither the people brought their free-will offerings for the service of the temple, so called from the Hebrew קרבן korban, An Offering, from קרב karab, he drew nigh, because the person who brought the gift came nigh to that place where God manifested his glory between the cherubim, over the mercy-seat in the most holy place. It is from this idea that the phrase to draw nigh to God is taken, which is so frequently used in the sacred writings. Because it is the price of blood - "What hypocrites, as one justly exclaims, to adjudge an innocent man to death, and break the eternal laws of justice and mercy without scruple, and to be, at the same time, so very nice in their attention to a ceremonial direction of the law of Moses! Thus it is that the devil often deludes many, even among the priests, by a false and superstitious tenderness or conscience in things indifferent, while calumny, envy, oppression of the innocent, and a conformity to the world, give them no manner of trouble or disturbance." See Quesnel. Verse 7 To bury strangers in - Τοις ξενοις, the strangers, probably meaning, as some learned men conjecture, the Jewish strangers who might have come to Jerusalem, either to worship, or on some other business, and died there during their stay. See here, the very money for which the blessed Jesus was sold becomes subservient to the purpose of mercy and kindness! The bodies of strangers have a place of rest in the field purchased by the price at which his life was valued, and the souls of strangers and foreigners have a place of rest and refuge in his blood which was shed as a ransom price for the salvation of the whole world. Verse 8 The field of blood - In vain do the wicked attempt to conceal themselves; God makes them instrumental in discovering their own wickedness. Judas, by returning the money, and the priests, by laying it out, raise to themselves an eternal monument - the one of his treachery, the others of their perfidiousness, and both of the innocence of Jesus Christ. As, long as the Jewish polity continued, it might be said, "This is the field that was bought from the potter with the money which Judas got from the high priests for betraying his Master; which he, in deep compunction of spirit, brought back to them, and they bought this ground for a burial-place for strangers: for as it was the price of the blood of an innocent man, they did not think proper to let it rest in the treasury of the temple where the traitor had thrown it, who afterwards, in despair, went and hanged himself." What a standing proof must this have been of the innocence of Christ, and of their perfidy

priest's, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. We are here told how the blessed Jesus was seized, and taken into custody; this followed immediately upon his agony, while he yet spake; for from the beginning to the close of his passion he had not the least intermission or breathing-time, but deep called unto deep. His trouble hitherto was raised within himself; but now the scene is changed, now the Philistines are upon thee, thou blessed Samson; the Breath of our nostrils, the Anointed of the Lord is taken in their pits, Lam. iv. 20 . Now concerning the apprehension of the Lord Jesus, observe, I. Who the persons were, that were employed in it. 1. Here was Judas, one of the twelve, at the head of this infamous guard: he was guide to them that took Jesus ( Acts i. 16 ); without his help they could not have found him in this retirement. Behold, and wonder; the first that appears with his enemies, is one of his own disciples, who an hour or two ago was eating bread with him! 2. Here was with him a great multitude; that the scripture might be fulfilled, Lord, how are they increased that trouble me! Ps. iii. 1 . This multitude was made up partly of a detachment out of the guards, that were posted in the tower of Antonia by the Roman governor; these were Gentiles, sinners, as Christ calls them, v. 45 . The rest were the servants and officers of the High Priest, and they were Jews; they that were at variance with each other, agreed against Christ. II. How they were armed for this enterprise. 1. What weapons they were armed with; They came with swords and staves. The Roman soldiers, no doubt, had swords; the servants of the priests, those of them that had not swords, brought staves or clubs. Furor arma ministrat—Their rage supplied their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this ado? If they had been ten times as many, they could not have taken him had he not yielded; and, his hour being come for him to give up himself, all this force was needless. When a butcher goes into the field to take out a lamb for the slaughter, does he raise the militia, and come armed? No, he needs not; yet is there all this force used to seize the Lamb of God. 2. What warrant they were armed with; They came from the chief priests, and elders of the people; this armed multitude was sent by them upon this errand. He was taken up by a warrant from the great sanhedrim, as a person obnoxious to them. Pilate, the Roman governor, gave them no warrant to search for him, he had no jealousy of him; but they were men who pretended to religion, and presided in the affairs of the church, that were active in this prosecution, and were the most spiteful enemies Christ had. It was a sign that he was supported by a divine power, for by all earthly powers he was not only deserted, but opposed; Pilate upbraided him with it; Thine own nation and the chief priests delivered thee to me, John xviii. 35 . III. The manner how it was done, and what passed at that time. 1. How Judas betrayed him; he did his business effectually, and his resolution in this wickedness may shame us who fail in that which is good. Observe, (1.) The instructions he gave to the soldiers ( v. 48 ); He gave them a sign; as commander of the party in this action, he gives the word or signal. He gave them a sign, lest by mistake they should seize one of the disciples instead of him, the disciples having so lately said, in Judas's hearing, that they would be willing to die for him. What abundance of caution was here, not to miss him— That same is he; and when they had him in their hands, not to lose him— Hold him fast; for he had sometimes escaped from those who thought to secure him; as Luke vi. 30 . Though the Jews, who frequented the temple, could not but know him, yet the Roman soldiers perhaps had never seen him, and the sign was to direct them; and Judas by his kiss intended not only to distinguish him, but to detain him, while they came behind him, and laid hands on him. (2.) The dissembling compliment he gave his Master. He came close up to Jesus; surely now, if ever, his wicked heart will relent; surely when he comes to look him in the face, he will either be awed by its majesty, or charmed by its beauty. Dares he to come into his very sight and presence, to betray him? Peter denied Christ, but when the Lord turned and looked upon him, he relented presently; but Judas comes up to his Master's face, and betrays him. Me mihi (perfide) prodis? me mihi prodis?—Perfidious man, betrayest thou me to thyself? He said, Hail, Master; and kissed him. It should seem, our Lord Jesus had been wont to admit his disciples to such a degree of familiarity with him, as to give them his cheek to kiss after they had been any while absent, which Judas villainously used to facilitate this treason. A kiss is a token of allegiance and friendship, Ps. ii. 12 . But Judas, when he broke all the laws of love and duty, profaned this sacred sign to serve his purpose. Note, There are many that betray Christ with a kiss, and Hail, Master; who, under pretence of doing him honour, betray and undermine the interests of his kingdom. Mel in ore, fel in corde—Honey in the mouth, gall in the heart. Kataphilein ouk esti philein. To embrace is one thing, to love is another. Philo Judæus. Joab's kiss and Judas's were much alike. (3.) The entertainment his Master gave him, v. 50 . [1.] He calls him friend. If he had called him villain, and traitor, raca, thou fool, and child of the devil, he had not mis— called him; but he would teach us under the greatest provocation to forbear bitterness and evil-speaking, and to show all meekness. Friend, for a friend he had been, and should have been, and seemed to be. Thus he upbraids him, as Abraham, when he called the rich man in hell, son. He calls him friend, because he furthered his sufferings, and so befriended him; whereas, he called Peter Satan for attempting to hinder them. [2.] He asks him, " Wherefore art thou come? Is it peace, Judas? Explain thyself; if thou come as an enemy, what means this kiss? If as a friend, what mean these swords and staves? Wherefore art thou come? What harm have I done thee? Wherein have I wearied thee? eph ho parei — Wherefore art thou present? Why hadst thou not so much shame left thee, as to keep out of sight, which thou mightest have done, and yet have given the officer notice where I was?" This was an instance of great impudence, for him to be so forward and barefaced in this wicked transaction. But it is usual for apostates from religion to be the most bitter enemies to it; witness Julian. Thus Judas did his part. 2. How the officers and soldiers secured him; Then came they, and laid hands on Jesus, and took him; they made him their prisoner. How were they not afraid to stretch forth their hands against the Lord's Anointed? We may well imagine what rude and cruel hands they were, which this barbarous multitude laid on Christ; and how, it is probable, they handled him the more roughly for their being so often disappointed when they sought to lay hands on him. They could not have taken him, if he had not surrendered himself, and been delivered by the determinate counsel and foreknowledge of God, Acts ii. 23 . He who said concerning his anointed servants, Touch them not, and do them no harm ( Ps. cv. 14, 15 ), spared not his anointed Son, but delivered him up for us all; and again, gave his strength into captivity, his glory into the enemies' hands, Ps. lxxviii. 61 . See what was the complaint of Job ( ch. xvi. 11 ), God hath delivered me to the ungodly, and apply that and other passages in that book of Job as a type of Christ. Our Lord Jesus was made a prisoner, because he would in all things be treated as a malefactor, punished for our crime, and as a surety under arrest for our debt. The yoke of our transgressions was bound by the Father's hand upon the neck of the Lord Jesus, Lam. i. 14 . He became a prisoner, that he might set us at liberty; for he said, If ye seek me, let these go their way ( John xviii. 8 ); and those are free indeed, whom he makes so. 3. How Peter fought for Christ, and was checked for his pains. It is here only said to be one of them that were with Jesus in the garden; but John xviii. 10 , we are told that it was Peter who signalized himself upon this occasion. Observe, (1.) Peter's rashness ( v. 51 ); He drew his sword. They had but two swords among them all ( Luke xxii. 38 ), and one of them, it seems, fell to Peter's share; and now he thought it was time to draw it, and he laid about him as if he would have done some great matter; but all the execution he did was the cutting off an ear from a servant of the High Priest; designing, it is likely, to cleave him down the head, because he saw him more forward than the rest in laying hands on Christ, he missed his blow. But if he would be striking, in my mind he should rather have aimed at Judas, and have marked him for a rogue. Peter had talked much of what he would do for his Master, he would lay down his life for him; yea, that he would; and now he would be as good as his word, and venture his life to rescue his Master: and thus far was commendable, that he had a great zeal for Christ, and his honour and safety; but it was not according to knowledge, nor guided by discretion; for [1.] He did it without warrant; some of the disciples asked indeed, Shall we smite with the sword? ( Luke xxii. 49 ) But Peter struck before they had an answer. We must see not only our cause good, but our call clear, before we draw the sword; we must show by what authority we do it, and who gave us that authority. [2.] He indiscreetly exposed himself and his fellow-disciples to the rage of the multitude; for what could they with two swords do against a band of men? (2.) The rebuke which our Lord Jesus gave him ( v. 52 ); Put up again thy sword into its place. He does not command the officers and soldiers to put up their swords that were drawn against him, he left them to the judgment of God, who judges them that are without; but he commands Peter to put up his sword, does not chide him indeed for what he had done, because done out of good will, but stops the progress of his arms, and provides that it should not be drawn into a precedent. Christ's errand into the world was to make peace. Note, The weapons of our warfare are not carnal, but spiritual; and Christ's ministers, though they are his soldiers, do not war after the flesh, 2 Cor. x. 3, 4 . Not that the law of Christ overthrows either the law of nature of the law of nations, as far as those warrant subjects to stand up in defence of their civil rights and liberties, and their religion, when it is incorporated with them; but it provides for the preservation of public peace and order, by forbidding private persons, qua tales—as such, to resist the powers that are; nay, we have a general precept that we resist not evil ( ch. v. 39 ), nor will Christ have his ministers propagate his religion by force of arms, Religio cogi non potest; et defendenda non occidendo, sed moriendo—Religion cannot be forced; and it should be defended, not by killing, but by dying. Lactantii Institut. As Christ forbade his disciples the sword of justice ( ch. xx. 25, 26 ), so here the sword of war. Christ bade Peter put up his sword, and never bade him draw it again; yet that which Peter is here blamed for is his doing it unseasonably; the hour was come for Christ to suffer and die, he knew Peter knew it, the sword of the Lord was drawn against him ( Zech. xiii. 7 ), and for Peter to draw his sword for him, was like, Master, spare thyself. Three reasons Christ give to Peter for this rebuke: [1.] His drawing the sword would be dangerous to himself and to his fellow-disciples; They that take the sword, shall perish with the sword; they that use violence, fall by violence; and men hasten and increase their own troubles by blustering bloody methods of self-defence. They that take the sword before it is given them, that use it without warrant or call, expose themselves to the sword of war, or public justice. Had it not been for the special care and providence of the Lord Jesus, Peter and the rest of them had, for aught I know, been cut in pieces immediately. Grotius gives another, and a probable sense of this blow, making those that take the sword to be, not Peter, but the officers and soldiers that come with swords to take Christ; They shall perish with the sword. "Peter, thou needest not draw they sword to punish them. God will certainly, shortly, and severely, reckon with them." They took the Roman sword to seize Christ with, and by the Roman sword, not long after, they and their place and nation were destroyed. Therefore we must not avenge ourselves, because God will repay ( Rom. xii. 19 ); and therefore we must suffer with faith and patience, because persecutors will be paid in their own coin. See Rev. xiii. 10 . [2.] It was needless for him to draw his sword in defence of his Master, who, if he pleased, could summon into his service all the hosts of heaven ( v. 53 ); " Thinkest thou that I cannot now pray to my Father, and he shall send from heaven effectual succours? Peter, if I would put by these sufferings, I could easily do it without thy hand or thy sword." Note, God has no need of us, of our services, much less of our sins, to bring about his purposes; and it argues our distrust and disbelief of the power of Christ, when we go out of the way of our duty to serve his interests. God can do his work without us; if we look into the heavens, and see how he is attended there, we may easily infer, that, though we be righteous, he is not beholden to us, Job xxxv. 5 , 7 . Though Christ was crucified through weakness, it was a voluntary weakness; he submitted to death, not because he could not, but because he would not contend with it. This takes off the offence of the cross, and proves Christ crucified the power of God; even now in the depth of his sufferings he could call in the aid of legions of angels. Now, arti — yet; "Though the business is so far gone, I could yet with a word speaking turn the scale." Christ here lets us know, First, What a great interest he had in his Father; I can pray to my Father, and he will send me help from the sanctuary. I can parakalesai — demand of my Father these succours. Christ prayed as one having authority. Note, It is a great comfort to God's people, when they are surrounded with enemies on all hands, that they have a way open heavenward; if they can do nothing else, they can pray to him that can do every thing. And they who are much in prayer at other times, have most comfort in praying when troublesome times come. Observe, Christ saith, not only that God could send him such a number of angels, but that, if he insisted upon it, he would do it. Though he had undertaken the work of our redemption, yet, if he had desired to be released, it should seem by this that the Father would not have held him to it. He might yet have gone out free from the service, but he loved it, and would not; so that it was only with the cords of his own love that he was bound to the altar. Secondly, What a great interest he had in the heavenly hosts; He shall presently give me more than twelve legions of angels, amounting to above seventy-two thousand. Observe here, 1. There is an innumerable company of angels, Heb. xii. 2 . A detachment of more than twelve legions might be spared for our service, and yet there would be no miss of them about the throne. See Dan. vii. 10 . They are marshalled in exact order, like the well-disciplined legions; not a confused multitude, but regular troops; all know their post, and observe the word of command. 2. This innumerable company of angels are all at the disposal of our heavenly Father, and do his pleasure, Ps. ciii. 20, 21 . 3. These angelic hosts were ready to come in to the assistance of our Lord Jesus in his sufferings, if he had needed or desired it. See Heb. i. 6 , 14 . They would have been to him as they were to Elisha, chariots of fire, and horses of fire, not only to secure him, but to consume those that set upon him. 4. Our heavenly Father is to be eyed and acknowledged in all the services of the heavenly hosts; He shall give them me: therefore angels are not to be prayed to, but the Lord of the angels, Ps. xci. 11 . 5. It is matter of comfort to all that wish well to the kingdom of Christ, that there is a world of angels always at the service of the Lord Jesus, that can do wonders. He that has the armies of heaven at his beck, can do what he pleases among the inhabitants of the earth; He shall presently give them me. See how ready his Father was to hear his prayer, and how ready the angels were to observe his orders; they are willing servants, winged messengers, they fly swiftly. This is very encouraging to those that have the honour of Christ, and the welfare of his church, much at heart. Think they that they have more care and concern for Christ and his church, than God and the holy angels have? [3.] It was no time to make any defence at all, or to offer to put by the stroke; For how then shall the scripture be fulfilled, that thus it must be? v. 54 . It was written, that Christ should be led as a lamb to the slaughter, Isa. liii. 7 . Should he summon the angels to his assistance, he would not be led to the slaughter at all; should he permit his disciples to fight, he would not be led as a lamb quietly and without resistance; therefore he and his disciples must yield to the accomplishment of the predictions. Note, In all difficult cases, the word of God must be conclusive against our own counsels, and nothing must be done, nothing attempted, against the fulfilling of the scripture. If the easing of our pains, the breaking of our bonds, the saving of our lives, will not consist with the fulfilling of the scripture, we ought to say, "Let God's word and will take place, let his law be magnified and made honourable, whatever becomes of us." Thus Christ checked Peter, when he set up for his champion, and captain of his life-guard. 4. We are next told how Christ argued the case with them that came to take him ( v. 55 ); though he did not resist them, yet he did reason with them. Note, It will consist with Christian patience under our sufferings, calmly to expostulate with our enemies and persecutors, as David with Saul, 1 Sam. xxiv. 14 ; xxvi. 18 . Are ye come out, (1.) With rage and enmity, as against a thief, as if I were an enemy to the public safety, and deservedly suffered this? Thieves draw upon themselves the common odium; every one will lend a hand to stop a thief: and thus they fell upon Christ as the offscouring of all things. If he had been the plague of his country, he could not have been prosecuted with more heat and violence. (2.) With all this power and force, as against the worst of thieves, that dare the law, bid defiance to public justice, and add rebellion to their sin? You are come out as against a thief, with swords and staves, as if there were danger of resistance; whereas ye have killed the just One, and he doth not resist you, Jam. v. 6 . If he had not been willing to suffer, it was folly to come with swords and staves, for they could not conquer him; had he been minded to resist, he would have esteemed their iron as straw, and their swords and staves would have been as briars before a consuming fire; but, being willing to suffer, it was folly to come thus armed, for he would not contend with them. He further expostulates with them, by reminding them how he had behaved himself hitherto toward them, and they toward him. [1.] Of his public appearance; I sat daily with you in the temple teaching. And, [2.] Of their public connivance; Ye laid no hold on me. How comes then this change? They were very unreasonable, in treating him as they did. First, He had given them no occasion to look upon him as a thief, for he had taught in the temple. And such were the matter, and such the manner of his teaching, that he was manifested in the consciences of all that heard him, not to be a bad man. Such gracious words as came from his mouth, were not the words of a thief, nor of one that had a devil. Secondly, Nor had he given them occasion to look upon him as one that absconded, or fled from justice, that they should come in the night to seize him; if they had any thing to say to him, they might find him every day in the temple, ready to answer all challenges, all charges, and there they might do as they pleased with him; for the chief priests had the custody of the temple, and the command of the guards about it; but to come upon him thus clandestinely, in the place of his retirement, was base and cowardly. Thus the greatest hero may be villainously assassinated in a corner, by one that in open field would tremble to look him in the face. But all this was done (so it follows, v. 56 ) that the scriptures of the prophets might be fulfilled. It is hard to say, whether these are the words of the sacred historian, as a comment upon this story, and a direction to the Christian reader to compare it with the scriptures of the Old Testament, which pointed at it; or, whether they are the words of Christ himself, as a reason why, though he could not but resent this base treatment, he yet submitted to it, that the scriptures of the prophets might be fulfilled, to which he had just now referred himself, v. 54 . Note, The scriptures are in the fulfilling every day; and all those scriptures which speak of the Messiah, had their full accomplishment in our Lord Jesus. 5. How he was, in the midst of this distress, shamefully deserted by his disciples; They all forsook him, and fled, v. 56 . (1.) This was their sin; and it was a great sin for them who had left all to follow him, now to leave him for they knew not what. There was unkindness in it, considering the relation they stood in to him, the favours they had received from him, and the melancholy circumstances he was now in. There was unfaithfulness in it, for they had solemnly promised to adhere to him, and never to forsake him. He had indented for their safe conduct ( John xviii. 8 ); yet they could not rely upon that, but shifted for themselves by an inglorious flight. What folly was this, for fear of death to flee from him whom they themselves knew and had acknowledged to be the Fountain of life? John vi. 67, 68 . Lord, what is man! (2.) It was a part of Christ's suffering, it added affliction to his bonds, to be thus deserted, as it did to Job ( ch. xix. 13 ), He hath put my brethren far from me; and to David ( Ps. xxxviii. 11 ), Lovers and friends stand aloof from my sore. They should have staid with him, to minister to him, to countenance him, and, if need were, to be witnesses for him at his trial; but they treacherously deserted him, as, at St. Paul's first answer, no man stood with him. But there was a mystery in this. [1.] Christ, as a sacrifice for sins, stood thus abandoned. The deer that by the keeper's arrow is marked out to be hunted and run down, is immediately deserted by the whole herd. In this he was made a curse for us, being left as one separated to evil. [2.] Christ, as the Saviour of souls, stood thus alone; as he needed not, so he had not the assistance of any other in working out our salvation; he bore all, and did all himself. He trod the wine-press alone, and when there was none to uphold, then his own arm wrought salvation, Isa. lxiii. 3 , 5 . So the Lord alone did lead his Israel, and they stand still, and only see this great salvation, Deut. xxxii. 12 . Christ in the High Priest's Palace. 57 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, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him,

Scriptures of the prophets. The writings of the prophets-- for this is the meaning of the word scriptures. He alludes to those parts of the prophets which foretold his sufferings and death. Then all the disciples, etc. Overcome with fear, when they saw their Master actually taken; alarmed with the terrific appearance of armed men, and torches in a dark night; and forgetting their promises not to forsake him, they all left their Saviour to go alone. Alas! how many, when attachment to Christ would lead them to danger, leave him, and also flee! Mark adds, that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. Probably he was the owner of the garden, and a friend of Jesus. Aroused by the noise from his repose, he came to defend the Saviour. He cast, in his hurry, a garment at hand round his body, and came to him. The young men among the Romans and Jews attempted to secure him also; but he escaped from them, and fled. Mk 14:50,51. (y) "Scriptures" Gen 3:15, Ps 22:1-31, 69:1-36, Isa 53:1-12, Lam 4:20 Da 9:24,26 Zec 13:7 Ac 1:16