Mark and Luke add, that he would show them " a large upper room, furnished and prepared." Ancient writers remark that at the time of the great feasts, the houses in Jerusalem were all open to receive guests; that the houses were in a manner common to the people of Judea; and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. It is possible also that there might have been an agreement between this man and our Lord, that he would prepare his house for him, though this was unknown to the disciples. The word rendered furnished means literally spread; that is, spread with carpets, and with couches, on which to recline at the table, after the manner of the East. See Note, Matt, xxiiii. 6.
19. They made ready the passover. That is, they procured a paschal la;nh, multitudes of which were kept for sale m the temple; they procured it to be killed and flayed by the priests, and the blood to be poured at the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread. This was done, it seems, while our Lord was absent, by the two disciples.
20. IVhen the even was come. The 'amb was killed between the evenings, Ex. xii. 6 ^Hebrew); that is, between
21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
22 And they were exceeding sor rowful, and began every one of them to say unto him, Lord, is it I?
three o'clock P. M. and nine in the evening. The Jews reckoned two evenings, one from three o'clock P. M. to sunset, the other from sunset to the close of the first watch in the night, or nine o'clock. The paschal supper was commonly eaten after the setting of the sun, and often in the night. Ex. xii. 8. If He sat down. At first the supper was eaten standing, with their loins girded and their staff in their hand, denoting the haste with which they were about to flee from Egypt. Afterwards, however, they introduced the practice, it seems, of partaking of this as they did of their ordinary meals. The original word is, he reclined; i. e., he placed himself on the couch in a rechning posture, in the usual manner in which they partook of their meals. Note, Matt. ixiii. 6. While reclining there at the supper, th disciples had a dispute which should be the greatest. See Notes on Luke xxii. 24 — 30. At this time also, before the institution of the Lord's sup per, Jesus washed the feet of his disciples, to t3:ich them humility. See Notes on John xiii. 1 — 20.
21—24. As they did eat, &c. The account contained in these verses is also recorded in Mark xiv. 18 — 21, Luke xxii. 21—23, John xiii. 21, 22. John says, that before Jesus declared that one of them should betray him, he luas troubled in spirit, and testified. That is, he felt deeply the greatness of the crime that Judas was about to commit, and anticipated with much feeling the sufferings that he was to endure. If He testified. He bore witness, or he declared.
22. They were exceeding sorrowful. John says, they looked on one another, like men in anxiety, conscious each one, except Judas, of no such intention, and each one beginning to examine himself, to find whether he was the person intended. This showed their innocence, and their attachment to Jesus. It showed how sensitive l\iev were to the least suspicion of the kind It
23 And he answered and said, • He that dippeth his hand with me in the dish, the same shall betray me.
showed that they were willing to know themselves; thus evincing the spirit of the true Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly indicated. Ver. 25. Thus showing. 1st, that guilt is slow to suspect itself; 2d, that it shrinks from the light; 3d, that it was his purpose to conceal his intention; and, 4th, that nothing but the consciousness that his Lord knew it could induce him to make inquiry. The guilty would, if possible, always conceal their crimes. The innocent are ready to suspect that they may have done wrong. Their feelings are tender, and they inquire with solicitude whether there may not be something in their bosoms unknown to themselves, that may be a departure from right feeling.
23. He that dippeth his hand with me in the disk. The Jews, at the observance of this ordinance, used a bitter fauce, maile of bunches of raisins, mixed with vinegar and other seasoning of the like kind, which they said represented the clay which their fathers were compelled to use in Egypt, in making brick; thus reminding them of their bitter bondage there. This was probably the dish to which reference is made here. It is not improbable that Judas reclined near to our Saviour at the feast, and by his saying it was one that dipped with him in the dish, he meant one that was near to him, designating him more particularly than he had done before. John adds (.\iii. 23 — 30; see Note on that place) that a disciple (i. e., John himself) was reclining on Jesus' bosom; that Simon Peter beckoned to him to ask Jesus more particularly who it was; that Jesus signified who it was, by giving Judas a sop; i. e., a piece of bread or meal, dipped in the thick sauce, and that Judas having received it, went out:o accomplish his wicked design of betraying him. Judas was not, there- 'bre, present at the institution of the Lord's supper.
24 The Son of tuaii go<eth as it is written * of him: but woe unto thai man by whom the Son of man is
viii. 20. ^ Goeth. Dies, or will die. The Hebrews often spoke in this manner of death. Ps. xxxix. 13. Gen. XV. 2. IT As it is written of him. That is. as it is written or prophesied of him in the Old Testament. Compare Ps. xli. 9, with John xiii. 18. See also Dan. ix. 26, 27. Isa. liii. 4—9. Luke (xxii. 22) says, as it was determined. In the Greek, as it was marked out by a boundary; that is, in the divine purpose. It was the previous inttntion of God to give him up to die for sin, or it could not have been certainly predicted. It is also declared to have been by his determinate counsel and foreknowledge. Acts ii. 23. If Wo unto that man, &c. The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery in the pnrase following. ^ It had been gojd, &c That is, it would have been better for him if he had not been born; or it would be better now for him if he v/aa to be as if he had not been born, or it he was annihilated. This was a proverbial mode of speaking among the Jews in frequent use. In relation to Judas, it proves the following things: 1st, that the crime which he was about to commit was exceedingly great; 2d, that the misery or punishment due to it would certainly come upon him; 3d, that he would certainly deserve that misery, or it would not be threatened or inflicted; and, 4th, that his punishment would be eternal. If there should be any period when the sufl'crings of Judas should end, and he be restored and raised to heaven, the blessings of that happiness without end would infinitely overbalance all the sufl'orings he will endure in a limited time; and consequently it would 710* be true that it would be better for him not to have been born. Existence to him would be a blessing. It follows that in relation to o7ie wicked man, the sufl'eringa of hell will be eternal. If o( one, then it is equally certain and proper that all the Wicked will perish for ever.
If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined before-
betrayed! it had been good for that man if he had not been born.
hand that the Saviour should be betrayed and die in this manner, it may be answered: 1st. That the crime was what it was in itself, apart from any determination of God. It was a violation of all the duties he owed to God, and to the Lord Jesus; awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished. 2d. The previous purpose of God did not force Judas to do this. In it he acted freely. He did just what his wicked heart prompted him to do. 3d. A previous kiwwledge of a thing, or a previous -purpose to permit a thing, does not alter its nature, or cause it to be a different thing from what it is. 4th. God, who is the best judge of the nature of crime, holds all ihat was ione in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, io he by loicked hands. Acts ii. 23. This punishment of Judas proves also that sinners cannot take shelter for their sins in the decrees of God, or plead them as an e.xcuse. God will punish crimes for what they are in themselves. His own deep and inscrutable purposes in regard to human actions will not change the nature jf those actions, or screen the sinner ♦rom the punishment which he de- «erves.
25. Thou hast said. That is, thou ^ast said the truth. It is so. Thou art ihe man. Compare verse 64 of this chapter with Mark xiv. 62.
26. As they were eating. As they v/ere eating the paschal supper, near the close ot the meal. Luke adds, that he said, just befbre instituting the sacramental supper, "with desire, have I desired to eat this passover with you •jefore I suffer." This is a Hebrew iiianner of expressiop, signifying / have greatly desired. He had desired doubti(!SS, (1.) that he might institute me supper, to be a perpetual memorial of him; (2.) that he might strengthen ihcm for their approaching trials; (3.) •hat he mlRht explain to them the true it I ■? He said unto him, Thou hast said.
26 And " as they were eating Jesus took bread, and ^ blessed it, 1 Many Greek copies have, gave thanks.
nature of the passover; and (4.) that he might spend another season with them in the duties of religion, of worship. Every Christian about to die, will also seek opportunities of drawing specially near to God, and of holding communion with him, and with his people. IT Jesus took bread. That is, the unleavened bread which they used at the celebration of the passover, made into thin cakes, easily broken and distributed. ^ And blessed it. Or soijghl a blessing on it; or gave thanks to God j for it. The word rendered blessed, not unfrequently means to give thanks. 1 Compare Luke ix. 16, and John vi. 11. It is also to be remarked, that some manuscripts have the word rendered gave thanks, instead of the one translated blessed. It appears from the writj ings of Philo, and the Rabbins, that the I Jews were never accustomed to eat! without giving thanks to God, and seeking his blessing. This was especially the case in both the bread and the wine used at the passover. IT And brake it. This breaking of the bread represented the sufferings of Jesus about to take place — his body broken or wounded for sin. Hence Paul (1 Cor. xi. 24) adds " this is my body which is broken fo! you." That is, which is about to bt broken for you by death, or wounded, pierced, bruised, to inake atonement for your sins. If This is my body. This represents my body. This broken brcacl shows the manner in which my body will be broken; or this will serve to call my dying sufferings to your remembrance. It is not meant that hia body would be literally broken as the bread was, but that the bread would be a significant emblem or symbol to recall to their remembrance his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, ' Lo, my body! or. Behold my body! that which represents my broken body to you.' This could not be intended to mean, that that bread was literally his body. It was not. His body was then before them living. Ana there is nc
and brake //, and gave it to the disciples, and said, Take, eat; ti.is is my body.
greater absurdity than to imagine his living body there changed at once to death, and then the bread to be changed into that dead body, and all the while the living body of Jesus was before ihem. \ et this is the absurd and impossible doctrine of the Roman Catholics, holding that the bread and wine were literally changed into the body and blood of our Lord. This was a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the passover. (Ex. xii. 11) "It," i.e., the Lamb, "is the Lord's passover." That is, the Lamb and the feast, represent the Lord's passing over the houses of the Israehtes. It serves to remind you of It. It surely cannot be meant that that Lamb was the literal passing over their houses — a palpable absurdity — but that it represented it. So Paul and Luke say of the bread, "this is my body broken for you: iJiis do in rejiem- 13RANCE of me." This expresses the whole design of the sacramental bread. It is to call to remembrance in a vivid manner the dying suflerings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Matt. xiii. 37. He that soweth the good seed is the Son of man; i ^. represents the Son of man. Gen. xh. 26. The seven good kinc ake seven j-ears; i. e., represent or signify seven years. See also John.xv. 1, 5. Gen. xvii. 10. The meaning of this important passage may be thus expressed: ' As I give this broken bread to you, to eat, so will I deliver my body to be afflicted and slain for your sins.'
27. And he took the cup. That is, the cup of wine which they used at the feast of the passover, called the cup of Hal- Id, or praise, because t'jey commenced then repeating the psalms with which they closed the passover. See Ver. 30. Phis cup, Luke says, he took after 'upper. That is, after they had fiiiishtd the ordinary celebration of eating the passover. The bread was taken while they were eating, the cup after they had done eating. IT^ti^ gave
27 And he took the cup, and gave thanks, and gave it to them, saying. Drink ye all of it:
23 For this is my blood of the
thanks. See on ver. 26. 1i Drink ye all That is, ' all of you, disciples, not, 'drink aZZ the wine.' 28. For this is my blood. This represents my blood: as the bread did h.' body. Luke and Paul vary the expres sion, adding what Matthew and ftlark ha\e omitted. " This cup is the New Te:-tament in my blood." By this cup, he meant the wine m the cup, and not the cup itself Pointing to it, probably, he said, 'this — wine — represents my blood about to be shed.' The phrase, "new testament," should have been rendered 7iew covenaiit, referring to thft covenant or compact that God was about to make with men through a Redeemer. The old covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Ex. xxiv. 8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you, &.C. In allusion to that, Jesus sa)'s, this cup is the new covenant in my blood; that is, ratified, or sealed and sanclioTied by my blood. Anciently, co venants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. So Jesus says the covenant which God is about to form with men, the new covenant, or the gospel economy, is sealed or ratified with his blood. If Whicr, is shed for many for the remission oj sins. In order that sins may be remit ted, or forgiven. That is, this is thappointed way, by which God will par don transgressions. That blood is efli cacious for the pardon of sin: 1st. Be cause it is the life of Jesuf; the blooc being used by the sacred writers as representing life itself, or as containing the elements of liic. Gen. ix. 4. Lev. xvii. 14. It was forbidden, therefore, to eat blood, because it contained the life, or was the fife, of the animal. When, therefore, Jesus says his blood was shed for many, it is the 'same as saying that his life was given for many. See Note on Rom. iii. 25. 2d. His hfo was given for sinners, or he died in the new testament, " which is shed for many for the remission of sins.
29 But I say unto you, 1 will rot
drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's king-
j-lace of sinners, as their substitute. By nis death on the cross, the death, or punishment due to them in hell maj' be removed, and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eiernal torments of all the redeemed. The interests of justice, the honor and stability of his government, would be as secure in saving them in this manner, as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin: since, according to his view, and, therefore, according to irw^^, nothing else would show its evil nature, but the awful sufferings of his own Son. That he died in the stead or place of sinners, is abundantly clear from the following passages of scripture: John i. 29. Eph. v. 2. Heb. vii. 27. 1 John ii. 2; iv. 10. Isa. liii. 10. Rom. viii. 32. 3 Cor. v. 15.
29. But 1 say unto you, &c. That is, the observance of the passover, and of the rites shadowing forth future things, here end. I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father's kingdom is established in heaven, we will partake together of the thing represented by these types and 'eremanial ohserva7ices; the blessings and triumphs of redemption, "i Fruit of the vine. Wine, \hejf'ruit or produce of the vine, made of the grapes of the vine. IT Until that day. Probably the ime when they should be received to heaven. It does not mean here on earth, farther than that they would partake widi him in the happiness of spreading the gospel, a)id the triumphs of his kingdom. IT JVhen 1 drink it new with you. Not that he would partake with lliem of literal wine there, but in the thing represented by it. VVine was an important part of the I
30 And when they had sung ap ' hymn, they went out into th» Mount of Olives.
31 Then saith Jesus unto them All ye shall be offended because of me this night: for it is written, ' 1 will smite the Shepherd, and the
feast of the passover, and of all feasts. The kingdom of heaven io often repre sented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness oi the heavenly world. IT New. In a new manner; or, perhaps, a/res/i. "i In my Father^s kingdom. In heaven. The place where God shall reign in a kingdom fully estabhshed and pure.
30. And when they had sung an hymn. The passover was observed by the Jews by singing, or chanting the 113th, 1 14th, 115th, UGth, llTth, and 118th psalms.. These they divided into two parts. The 113th and 114ih psalms they sung during the observance of the passover, and the others at the close. There can he no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the passover. The word rendered sung a hymn, is a participle, literally meaning hymning, no confined to a single hymn, but admitting many, "t Mount of Olives. See Note, Matt. xxi. 1.
31 — 35. Jesus foretells the fall of Peter. This is also recorded in Marli xiv. 27 — 31. Luke xxii. 31 — 34. John xiii 34— 3S.
31. Then said Jesus u7ito them, &.c The occasion of his saying this was. Peter's bold alRrmalion that he was ready to die with him. John xiii. 36. Jesus had told them that he was going away, i. e., was about to die. Peter asked him whither he was going. Jesus replied, that he could not follow then, but should afterwards. Peter, not satisfied with that, said that he was ready to lay down his life lor him. Jesus then distinctly informed them tkat all of them would leave him that night. 1i All of ye shall he offended because of me. See Note, Matt. v. 29. It means, here, you will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as mv
32 But after I am risen again, " I will go before you into Galilee.
33 Peter answered and said unto •lim, Though all men shall be oflended because of thee, yet will I never be offended.
disciples. Or, my being betrayed will prove a snare to you all, so that you Bhall be guilty of the sin of forsaking me, and by your conduct of denying me. 'i For it is written, &c. See Zech. xiii. 7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him. IT / will smite. This is the language of God, the Father. / will smite, means either that I will give him up to be smitten (compare Ex. iv. 21, with viii. 15, &c.), or that / will do it myself Both of these things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world (Rom. viii. 32); and he himself left him to deep and awful sorrows, to bear " the burden of the world's atonement" alone. See Mark.\v. 34. IT The Shepherd. The Lord Jesus — the Shepherd of his people. John x. 11, 14. Comp. Note on Isa. xl. 11. ^ The sheep. This means here particularly the apostles. It also refers sometimes to all the followers of Jesus, the friends of God. John X. IG. Ps. c. 3. IT Shall be scattered abroad. This refers to their fleeing, and was fulfilled in that. See verse 56 of this chapter.
32. But after I am risen, &c. This promise was given them to encourage and support them, and also to give them an indication where he might be found. He did not mean that he would first appear to some of them, but that he would meet them all in GaUlee. This was done. See Mark xvi. 7. Matt. x.\viii. 16. IT Galilee. See Note, Vlatt. ii. 22.
33. Peter answered — though all, &c. The word men is improperly inserted iinre by the translators. Peter meant only to affirm this of the disciples. This confdenee of Peter was entirely characteristic. He was ardent, sincere, ■ind really attached to his Master, Vet this declaration was made evi deutlj: 1st. From true love to Jesus
34 Jesus said unto him. Verily 1 say unto thee, that this night, before the cock crow, thou shall den3 me thrice.
35 Peter said unto him, Thougt I should die with thee, yet will i not deny thee. Likewise also sair all the disciples.
2d. From too much reliance on hit own strength. 3d. From ignorance of himself, and of the trials which he was soon to 'pass through. And it most impressively teaches us: 1st. That no strength of attachment to Jesus can justify such confident promises of fide lity, made without dependence on him. 2d. That all promises to adhere to him, should be made relying on him for aid. 3d. That we little know how feeble wo are, till we are tried. 4th. That Chris tians may be left to great and disgrace ful sins to show them their weakness.
Luke adds, that Jesus said to Peter, that Satan had desired to have him, that he might sift him as wheat; thf.t he might moroughly try him. But Jesus says that he had prayed tor hira, that his faith should not fail, and charged him when he was converted, i. e., when he was turned from this ■.An, to strengthen his brethren, i. e., by teaching them to take warning by his example. Sec Note on Luke xx.u. 31 — 33.
34. This night. This was in the evening when this was spoken, after the observance of the passover, and we may suppose near nine o'clock, "i Be fore the cock crow. Mark and Luke add, before the cock crow twice. The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day. The latter was commonly called cock-crowing. See Mark.xiii. 35. This was the time familiarly known as the cock-crowing, and of this Matthew and John speak, without referring to the other. Mark and Luke speak of the second crowing, and mean the same time; so that there is no contradiction between them. ^ Deny me thrice. That is, as Luke adds, deny that thou hnowest me. See vf. 74.
35. Will net deny thee. Will noi deny my connexion wit^. (bee, or that I knew thee. All the distipies sani tu« same thing, and all fled at the approach
36 Then " coaieth Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder, o Mar.l4.32,&c. Lu.22.30,&c. Jno.l8.1,&c.
of danger, forsaking their Master and Friend, and practically denying that they knew him. Ver. 56.
36. The'ji Cometh, &c. After the institution of the supper, in the early part of the night, he went out to th-5 mount of Olives. In his journey he passed over the brook Cedron (John xviii. 1), which bounded Jerusalem on the east. ^ To a place. John calls this a garden. This garden was evidently on the western side of the mount of Olives, a short distance from Jerusalem, and commanding a full view of the city. It is doubted whether the word rendered garden means a villa or country seat, or a garden, properly so called. It is probable that it might include both: a cluster of houses, or a small village in which was a garden. The word here means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of waters, and with walks and groves; a proper place of refreshment in a hot chrnate, and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and King, American missionrfHes, were there in 1823. They tell us that the garden is about a stone's cast irom the brook of Cedron; that it now contains eight large and venerable looking olives, whose trunks show their great antiquity. The spot is sandy and barren, and appears like a forsaken place. A low broken wall surrounds it. Mr. K. sat down beneath one of the irces, and read Isa. liii., and also the gospel history of our Redeemer's sorrow during that memorable night in which he was there betrayed; and the interest of the association was heightened by the passing through the place rf a party of Bedouins, armed with »i')eara and swords. Jesus, in the si-;ence of the night, free from uiternip-
37 And he took with him Petei and the two sons of Zebedee, and began to be sorrowful and very heavy.
38 Then saith he unto them, My
tion, made it a place of retirement and prayer.
Luke says, he went as he was wont, i. e., accustomed, to the mount o*" Olives. Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer; thus enforcing by his example what he haa so often done by his precepts, the duly of retiring from the noise and bustle of the world to hold communion with God. If Gelhsemane. This word is made up either of two Hebrew words, signifying valley of fatness, i. e. a fertile valley; or of two words, signifying an olive press, given to it probably because the place was filled with olives. IT Sit ye here. That is, in one part of the garden, to which they first came. ^ Whilt I go and pray yonder. That is, at the distance of a stone's cast. Luke xxii. 4L Luke adds, that when he came to the garden, he charged them to pray that they might not enter into temptation; i. e., into deep trials and affiictious, or more probably into scenes and dan gers that would tempt them to deny
37. And he tooli with him Peter, and the two S071S of Zebedee. That is, Jamea and John. Matt. x. 2. On two other occasions he had favored these disciples in a particular manner, suffering them to go with him to witness his power and glory, viz., at the healing of the ruler's daughter (Luke viii 51), and at his transfiguration on the mount. Matt, xvii. 1. ^ Sorrowful. Affected with grief. IT Very heavy. The word in the original is much stronger than the one translated sorrovful. It means, to be pressed down, or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of men.
38. il/y soul is cjccecdi7tg sorrowful. His h.'jnan nature — his soul — was much and deeply affected and pressed down. IT Eve7i unto death. Tliis denotes extreme sorrow and agony. The sufTerings of death are the greatest of whicb
" soul IS exceeding sorrowful, even unto death: tarry ye here, and ■>vatch with me.
we have any knowledge; they are the most feared and dreaded by man; and tiiose sufierings are, therei'ore, put for oxtremc and indescribable anguish. The meaning may be thus expressed: My sorrows are so great, tliat under their burden I am ready to die; such is the anxiety of mind, that I seem to bear the pains of death! °« Tarry ye here and watch with me. The word rendered watch, means literally to abstain from sleep; then to be vigilant; to guard against danger. Here it seems to mean, to sympathize with him; to unite with him in seeking divine support; and to prepare themselves for approaching dangers.
39. And he tvent a little farther. That is, at the distance that a man could conveniently cast a stone. (Luke.) IT Fell on his face. Luke says, "he kneeled down." He did both. He Jirst kneeled, and then in the fervency of his prayer, and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish, and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Num. xvi. 22. 2 Chron. xx. 18. Neh. viii. 6. ^ If it be possible. That is, if the world can be redeemed; if it be consistent with justice, and with maintaining the government of the universe, that men should be saved tvith- 0ut this extremity of sorrow, let it be done. There is no doubt that if it had been possible, it would have been done; und the fact that these sufferings were not removed, that the Saviour went forward and bore them without mitigation, shows that it was not consistent with Ae justice of God, and with the welfare ■»f the universe, that men should be ^aved without the awful sufferings of •uch an atonement. IT Let this cup. These bitter sufferings. These api^roachhig trials. The v/ord cup is often ised in this sense, denoting sufferings. See Note on Matt. xx. 22. IT Not as I \uill, hut ar thou wilt. As Jesus was man, is well as God, there is nothing inconsis'cnt in supposing that, like a
sayinor, O my Father, if it be possible, let this cup ' pass from me! nevertheless, ^ not as I will, but as thou wilt.
man, he was deeply affected in view of these sorrows. When he speaks oihia will, he expresses what human nature, in view of such great sufferings, would desire. It naturally shrunk from them, and sought dehvcrance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that that purpose should be abandoned, and regard be shown to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour, also, in such seasons, we should, we must submit cheerfully to the will of God — confident that, in ah these trials, he is wise, and merciful, and good.
40. And findeth them asleep. It may seem remarkable that, in such circumstances, with a suffering, pleading Re deemer near, surrounded by danger and having received a special charge ti watch, i. e., not to sleep, they should s(. soon have fallen asleep. It is frequently supposed that this was proof of wonderful stupidity, and indifierence to thei*- Lord's sufi'erings. The truth is, how ever, that it was just the reverse; it was proof of their great attachment, and, their deep sympathy in his sorrows. Luke has added, that he found them sleeping for sorrow. That is, on account of their sorrow: their grief was so great, that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of grief Dr. Rush says,
"There is another symptom of grief, which is not often noticed, and that ia profou?id. sleep. I have often witnessed it even in mothers, immediately after the death of a child. Criminals, we are told by Mr. Akerman, the keeper of Newgate in London, often sleep sound ly the night before their execution. The son of general Custine slept nine hours the night before he was led to the guillotine in Paris." Diseases of the Mind,
p. 319. IT Sailh unto Feter, &.C. This reproof M'as administered to Peter par'
•iioles, and findeth them asleep, and saith unto Peter, What! could ye not watch with me one hour?
41 Watch," and pray, that ye * enter not into temptation: "^ the spirit ^ indeed is willing, but the flesh is weak.
ticu'arly, on account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch wiih the Saviour for one hour, how little probability was there that he would adhere to him in all the trials through which he was soon to pass!
41. Watch. See ver. 38. Greater trials are coming on. It is necessary, therefore, still to be on your guard. If And prat/. Seek aid from God by ■supplication in view of the thickening calamities. IT That ye enter not into temptation. That ye be not overcome and oppressed ^vith these trials of your faith, so as to deny me. The word temptation here properly means, what would try their faith in the approaching calamities, his rejection and death. It would try their faith, because though they supposed he was the Messiah, (hey were not very clearly aware of the necessity of his death; they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom while he lived. When they should see him, therefore, rejected, tried, crucified, dead; when they should see him submit to all this, as if he had not power to dehver himself, then would be the trial of their faith; and in view of it, he exhorted them to pray that they might not xo enter temptation as to be overcome by it, and fail. If The spirit indeed is xrilling, &c. The mind, the disposition is ready, and disposed to bear these trials, but thejlesh, the natural feelings, through the fear of danger, is weak, and '.vih be hkely to lead you astray when the trial comes. Though you may have ctiong faith, and believe now that you will not deny me, j'ct human nature is weak, shrinks at trials, and you should, therefore, seek strength from on high. I'h'.s was not intended for an apology mr their sleeping, but to excite them.
cond time, and prayed, saying, 0 my Father, if this cup may not pass away from me, except 1 drink it, thy will be done.
43 And he came and found them asleep again: for their eyes were heavy.
notwithstanding he knew that they loved him, to be on their guard,.est the weakness of human nature should be insufficient to sustain them in the hour of their temptation.
42 — 44. It is probable that our Lord spent considerable time in prayer, and that the evangelists have recorded rather the substance of his petitions than the very words. He returned repeatedly to his disciples, doubtless to caution them against danger; to show the deep interest which he had in their welfare; and to show them the extent of his sufferings on their behalf Each time that he returned, these sorrows deepened. Again he sought the place of prayer, and as his approaching sufl'erings overwhelmed him, this was the burden of his prayer, and he prayed the same words. Luke adds, that amidst his agonies, an angel appeared from heaven strengthening him. His human nature began to sink, as unequal to his sufl'erings, and a messenger from heaven appeared, to sup port him in these heavy trials. It may seem strange, that since Jesus was divine (John i. 1), the diviiie nature did not minister strength to the human, and that he that was God, should receive strength from an angel. B ut it should be remem bered, that Jesus came in his human nature, not only to make an atonement, but to be a perfect example of a holy man; that as such, it was necessary to submit to the common conditions of humanity, that he should hve as other men, be sustained as other men, suffer as other men, and be strengthened as other men; that he should, so to speak, take no advantage in favor of his piety, from his divinity, but submit, in all things, to the common lot of pious men. Hence he supplied his wants, not by his being divine, but in the ordinary way of human life; hence he preserved himself from danger, not as God, but bj seeking the usual ways of injman pru avay dgaiii, and prayed the third time, saying the same words. a 2 Cor.12.8.
dencc and precaution; hence he met trials as a man; he received comfort as a man; and there is no absurdity in supposing that, in accordance with the condition of" his people, his human nati'resliould be strengthened an theyare, by those who are set forth to be ministering spirits to the heirs of salvation. Heb. i. 14.
Luke farther adds (xxii. 44), that beng in an agony, lie prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground. The word agony is taken from thean.\iety, fear, cflbrt, and strong emotion, of the wrestlers in the Greek games, about to engage in a mighty struggle. Here it denotes the extreme anguish of mind; the strong conflict produced between sinking human nature and the prospect of deep and overwhelming calatnilies. 1i Great drops of blood. Luke xxii. 44. The word here rendered great drops does not mean drops gently falling on the ground, but rather thick and clammy masses of gore, pressed by inward a^ony through the skin, and, mixing with the sweat, falling thus to the ground. It has been doubted, by some, whether the sacred writer meant to say that there was actually blood in this sweat, or only that the sweat was iji the'form of great drops. The natural meaning is, doubtless, that the blood was mingled with his sweat; that it fell profusely — falling masses of gore; that it was pressed out by his inward anguish; and <hat this was caused in some way in view of his approaching death. This eflect of extreme sufi'erings — of mental anguish — has been known in several other instances. — Bloody sweats have been mentioned by many writers as caused by extreme Buffering. Dr. Doddridge says (Note on Luke xxii. 44), that " Aristotle and Diodorus Siculus both mention bloody sweats, as attending some extraordinary agony of mind; and I find Loti, in his life of Pope Sextus V., and Sir John Chardin, in his history of Persia, mentioning a hke phenomenon, to which Dr..lackson adds another from Thuanus." It has been objected to this account, that it is improbable, and that «iich an event could not occur. The
45 Then cometh he to his dfeciples, and saith unto them, Sleep
mstances, however, which are reftn'ed to by Doddridge and others, show sufficiently that the objection is unfounded. In addition to these, I may observe, that Voltaire has himself narrated a fact which ought for ever to stop tlie mouths of infidels. Speaking of Charles IX., of Francs, in his Universal History, he says, " He died in his thirty fifth year; his disorder was of a very remarkable kind; the blood oozed out of all his pores. This malady, of which there have been other instances, was owing to either excessive fear, or violent agitation, or to a feverish and melancholy teinperamenl."
Various opinions have been given of the probable causes of these sorrows of the Saviour. Soine have thought it was a strong shrinking from the maimer of dying on the cross, or from an apprehension of being forsaken there by the Father; others that Satan was permitted in a peculiar manrier to try him, and to fill his mind with horrors, having departed from him at the begnning of his ministry for a season (Luke iv. 13), only to renew his temptations in a more dreadful manner now; and others that these sufierings were sent upon him as the wrath of God manifested against sin, that God mflkted. them directly upon him by his own hand, to show his ab horrence of the sins of men, for which he was about to die. Where the scriptures are silent about the cause, it does not become us confidently to express an opinion. We may suppose, perhaps, without presumption, that a part or all these things were combined to produce this awful suffering. There is no need of supposing that there was a single thing that produced it; but it is rather probable that this was a rush of feeling from every quarter — his situation, his approaching death, the temptations of the enemy, and the awful sufTering on account of men's sins, and God's hatred of it about to be manifested in his own death — all coming upon his soul at once —sorrow flowing in from every quarter — the concentration of the sufl'erings of the atonement pouring together upon hiir. and filling him with unspeakable anguish.
on now and take your rest; behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.
4G Rise, let us be going: behold, Le is at hand that doth betray me.
47 And %\hne he yet spake, lo. • Judas, one of the twelve, came, and with him a great multitude, with swords and staves, from the chief priests and elders of the peopJa.
48 Now he that betrayed him a Ac 1.16.
Most interpreters have supposed that this should be translated asa.questton, rather than a command. ' Do you sleep now, and take your rest? Is this a time, amidst so much danger, and so many enemies, to give yourselves to sleep? Tills construction is strongly countenanced by Luke xxii. 46, where tlie expression. Why sleep ye? evidently refers to the same point of time. There is no doubt that the Greek will bear this construction, and in this way the apparent inconsistency will be removed between this command, to sleep, and that in the next verse, to rise and be going. Others suppose that, his agony being over, and the necessity of watching with him being now past, he kindly permitted them to seelc rspose till they should be roused by the coming of the traitor; that, while they slept, Jesus continued still awake; that some considerable time elapsed between what was spoken here and in the next verse; and that Jesus suffered them to sleep until he saw Judas coming, and then aroused them. Others have supposed that he spoke this in irony: Sleep on now, if you can; talce rest, if possible, in such dangers, and at such a time. But this supposition is unworthy the Saviour and the occasion. Mark adds, "it is enough." That is, sufficient time has been given to sleep. It is time to arise and be going. If The hour is at hand. The time when the Son of man is to be betrayed is near. 1l Sinners. Judas, the Roman soldiers, and the Jews.
46. Eise, let us he p;oing. That is, probably, with them. Let us go wheresoever they shall lead us. The time when / must die is come. It is no longer proper to attempt an escape.
47 — 57. The account of Jesus' beuig betrayed by Judas is recorded by all the evangelists. See Mark xiv. 43 — 52. Luke xxii. 47 — 53. John xviii.
his disciples. John informs us that Judas knew the place, because Jesus was in the habit of going there with his disciples. Judas had passed the time, after he left Jesus and the other disciples at the passover, in arranging matters with the Jews, collecting the band, and preparing to go. Perhaps, also, on this occasion they gave him the money which they had promised. '^ A great multitude with swords arid staves. John says, that he had received a hand of men and oncers from the chief priests, &.c. Josephus says (Ant. xx. ch. iv.), that at the festival of the passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult, if any should be excited. This band, or guard, was at the disposal of the chief priests. Matt, xxvii. 65. It was composed of Roman soldiers, and waa stationed chiefly at the tower of Antoiiia, at the north-west side of the temple. In addition to this, they had co7istant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with siuords. The other persons that went out carried probably whatever was accessible as a weapon. These were the persons se7it by the priests to apprehend Jesus. Perhaps other desperate men might have joined them. IT Staves. In the original, '^ wood;" used here in the plural number. It means rather clubs or sticks, than spears. It does not mean staves. Probably it means any weapon at hand, such as a mob can conveni ently collect. John says, that they had la7ite.rns and torches. The passover was celebrated at the full moon. But this night might have been cloudy. The place to wliicli they were goin^ was also shaded with trees; and Tights, therefore, might be necessary.
48. Gave them a sign. That i«, told them of a way by which they might know whom to apprehend, i. e jyoiM
49 And forthwith he came to Jesus, and said, Hail, Master; and kissed * him.
50 And Jesus said unto him, ' Eriend, wherefore art thou come 1
kissing him. It was nigbt. Jesus was, besides, probably personally unknown to the lioma7is, perhaps to liie others also. Judas, therelbre, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship. John tells us, that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought? and that they rephed, Jesus of Nazareth. Jesus informed them that he was the person they sought. They, when they heard it, overawed by his presence, and smitten witii the consciousness of guilt, went backward, and fell to the ground. He again asked them whom they sought. They made the same declaration: Jesus of Nazareth. Jesus then, since they professed to seek only him, claimed the right that his disciples should be sulfered to escape; — "that the saying might be fulfilled which he spake (John xviii. 9): Of them which thou gavest me, have I lost none."
49. Hail, Master. The word translated hail, here, means, to rejoice, to have joy; and also to have cause of joy. It thus expresses the joy which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to e.xpress the joy of Judas at finding his Master, and again being with him. ^ Dlaster. In the original, Eahhi. See Note, Matt, xxiii. 7. ^\ Kissed him. Gave him the common salutation of friends, when meeting after absence. This mode of salutation was more common among eastern nations than with us.
50. Aiid Jesus said unto him, Friend. It seems strange to us that Jesus should ^ve the endeared UTvme friend to a man that he knew was his enemy, and that ■*as about to betray him. It should be
Then came they and laid hands o» Jesus, and took him.
51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his ear.
remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered friend: one implying affection and regard, the other not. One is properly rendered friend, the other expresses more nearly what we mean by companion. It is this latter word which is given to the disaffected laborer in the vineyard: ''Friend, I do thee no wrong;" (Matt. xx. 13) to the guest which had not on the wedding garment, in the parable of the marriage feast (Matt, x.xii. 12); and to Judas in this place. "H Wherefore art thou come? This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of v.hat he was doing.
51. One of them which were with Jesus, John informs us that this was Peter. The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it Isnown. 1i And drew his sword. The apostles were not commonly armed. On this occasion they had provided two swords. Luke x.xii. 38. In seasons of danger, when traveUing through the country, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for theii having any swords in their possession. See Note on Luke x. 30. These swords Josephus informs us, the people were accustomed to carry under their garments, as they went up to Jerusalem. ^A servant of the high priest. His name, John informs us, was Malchus. Luke adds, that Jesus touched the ear and healed it; thus showing his benevolence to his foes when they sought his hfe, and giving them proof that thcv
52 Then said Jesus unto him, Put up again ihy 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 1
54 But how then shall the scrip-
were attacking Him that was sent from heaven.
52. Thy sicord into his place. Into the sheatn. "» For all they which take the sword, &c. This passage is capable of different significations. 1st. They who resist by the sword the civil mamstrate, shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler. 2d. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them. But, 3d. The most satisfactory mterpretation is that which regards it as a caution 10 Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him tliat his unseasonable and imprudent defence might be the occasion of liis own destruction. In doing it, he would endanger his hfe, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.
53. Thinkest thou, &,c. Jesus says, that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will. If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter — a mighty host of angels. ^ Twelve legions. A legion was a division of the Roman army, amounting to more than six thousand men. See Note, Matt. viii. 29. The number twelve was mentioned, perhaps, in reference to the number of his apostles, and himself Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels; that is, God could efwily protect him. if he should pray to \ht, and if it was his will.
■ tures be fulfilled, that ' thus it mus* 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
54. But how then shall the scriptures he fulfilled, &lc. That is, the scriptures which foretold of his dying for the world. In some way that must be accomplished; and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to a cruel death. This was said doubtless to comfort Ids disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, there fore, should not be ofiended and foi sake him.
55. Against a thief. Rather, a robber. This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life. It adds not a httle to the depth of his humiliation, that he consented to be hunted down thus by wicked men, and to be treated as if he had been the worst of mankind. If Daily with you in the temple. For many days before the passover, as recorded in the previous chapter.
56. 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. IT Then all.lhe disciples, (Sec. 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 I how many, when attachment to Christ would lead them to danger, leave him and also flee! Mark adds, that aftei the disciples had fled, a young man, having a linen cloth cast about nis naked body, attempted to follow him. Probably he was the coner of the garden, and a friend of Jesus. Aroused by the noise from his repoae, he carae scriptures " of the prophets miorht be fulfilled. Then all the disciples
57 And * they that had hold on
to defend the Saviour. He cast, in his hurry, a garment at hand round his body, and carne to him. The young men among the Romans and Jews attempted to -secure him also; but he escaped from them, and fled. See Note on Mark xiv. 50, 51.
57 — 75. The trial of our Lord before the council, and the denial of Peter happening at the same tiine, might be related one before the other, according to the evangelists' pleasure. Accordingly, Matthew and Mark relate the trial first, and Peter's denial afterwards; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark xiv. 53 — 72; Luke xxii. 54 — 71; and John xviii. 13 — 27.
57. To Caiaphas. John says, that they led him first to Annas, the fatherin-law of Caiaphas. This was done, probably, as a mark of respect, he having been high priest, and, perhaps, distinguished for prudence, and capable of advising his son-in-law in a difficult case; and the Saviour was detained there probably until the chief priests and elders were assembled. If The high priest. Note, Matt. xxvi. 3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Cauaphas had prophesied that it was expedient that one should die for the people. Note, John xi. 49, 50. ^ The scribes and elders. The men composing the great council of the nation or sanhedrim. Note, Matt. V. 22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting,
58. Peter followed afar off. By this he evinced two things: 1st. Real attachment to his Master; a desire to be near him, and to witness his trial. 2d. Feai respecting his personal safety. He therefore kept so far off" as to be out of danger, and yet so near as that he might
Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.
58 But Peter followed him afai
witness the transactions respecting his Master. Perhaps he expected to be lost and unobserved in the crowd. Many, in this, imitate Peter. They are afraid to follow the Saviour closely. They fear danger, ridicule, or persecution. They follow him — but it is at a great distance; so far that it is difficult to discern that they are in the train, and are his friends at all. Religion requires us to be near to Christ. We may men sure our piety by our desire to be with him; to be like him; and by our willingness to follow him always — through trials, contempt, persecution, and death. John says, that another disciple went with Peter. By that other disciple is commonly supposed, as he did not mention his name, that he meant him self He was acquainted with the high priest, and went immediately into the hall. IT U7U0 the high priesfs palace. The word rendered palace, means rather the hall, or middle court or area of his house. It was situated in the centre of the palace, and was commonly uncovered. See Note, and plan of a house, in Matt. ix. 1 — 8. ^ And went in. John informs us that he did not go immediately in. But the other disciple, being known to the high priest, went in first, while Peter remained at the gate, or entrance. The other disciple then went out, and brought in Peter. Matthew, Mark, and Luke have omitted this circumstance. John recorded it, probably, because they had omitted it, and because he was the "other disciple" concerned in it. ^ Sat with the servants to see the end. That is, the end of the trial; or to see how it would go with his Master. The other evangelists say that he stood with the servants warmintj himself John says, il being cold, tney had made a fire of coals, and warmed themselves. It was then probably not far from midnight. The place where they were was uncovered; and travellers sav, that though the daijs are warm in Jude;: at that season of the year, yet that the nights are often uncomfortably cold. Thia fir« iff, unto the high friest s palace, and went in, and sat with the servants, 0 see the end.
.59 Now the chief priests and elders, and all the council, sought "alse witness against Jesus, to put aim to death;
60 But found none; yea, though many false witnesses came, yei found they none. At the " last came two false witnesses,
was made in the hall. (Luke.) The fire was not in a Jlreplace, as we commonly suppose, but was probably made of coals laid on the pavement. At this place and time was Peter's first denial of his Lord, as is recorded afterwards. See ver. G9.
59. False witnesses. Witnesses that would accuse him of crime; of violation of the laws of the land or of God. We are not to suppose that they wished them to be /aZse witnesses. They were indifferent, probably, whether they were true or false, if they could succeed in condemning him. The evangelist calls it false testimony. Before these witnesses were sought, wo learn from John (xviii. 19 — 23) that the high priest asked Jesus of his disciples, and his doctrine. Jesus replied, that he had taught openly in the temple, and in secret had said nothing; that is, he had no secret doctrines which he had not been willing openly to teach, and he referred them to those who had heard him. In a firm, dignified manner he put himself on trial, and insisted on his rights. " If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?" This conversation took place probably before the council was assembled, and during this time the denials by Peter occurred. Luke informs us (xxii. 66), that the council came together as soon as it was day; that is, probably near the mrrning, or not far from break of day — after Peter had denied him, and gone out.
60. Found none. That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says (xiv. 56), that "their witnesses ajireed not toirethsr." They differed about facts.
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, Answerest thou nothing 1 What is it which these witness against thee 1
63 But "^ Jesus held his peace.
And the high priest answered and said unto him, I adjure •* thee by the living God, that thou tell us whe-
times, and circumstances, as all false witnesses do. Two witnesses were required by their law, and they did not dare to condemn him without conforming, in appearance at least, to the requirements of the law.
61. And said, This fellow said, &c, Mark has recorded this testimony differently. According to him. they said, " We heard him say, I will destroy thia temple that is made with hands, and within three days I will build another made without hands." Probably both forms of giving in the testimony were used on the trial, and Matthew has re corded it as it was given at one time, and Mark at another; so that there is no contradiction. Mark adds, "but neither so did their witnesses agree together." That which they attempted to accuse him of, is what he had said respecting his body, and their destroying it. John ii. 19. " Destroy this temple, and in three days I will raise it up." This he spoke of his body; they perverted it, endeavoring to show that he meant the temple at Jerusalem. They neither stated it as it was, nor did they state correctly its meairing: nor did they agree about the words used. It was, therefore, very little to their purpose.
62, 63. Jesus held his peace. Was silent. He knew that the evidence did not even appear to amount to any thing worth a reply. lie knew that they were aware of that, and that feeling that, the high priest attempted to draw something from him, on which they could condemn him. IT I adjure Iheeby the Uvins^ God. I put thee upon thy oath before God. This was the usr.al form of putting an oath among iha Jews. It unplies calling God to %rii
hast said: nevertheless I say unto you, Hereafter * shall ye see the
ness the truth of what was said. The law reaoecting witnesses also made it a vioiJinon of an oath to conceal any part of the truth; and though our Saviour might have felt that such a question, put in such a manner, was very improper, or was unlawful, yet he also knew that to be silent would be construed into a denial of his being the Christ. The question was probably put in anger. They had utterly failed in their proof They had no way left to accomplish their purpose of condemning him, but to draw it from his own lips. This cunning question was therefore proposed. The difliculty of the question consisted in this; If he confessed that he was the Son of God, tliey stood ready to condemn him for blasphemy. If he detiied it. they were prepared to condemn him for being an impostor, for deluding the people under the pretence of being the Messiah. IT The livins God. Jehovah is called the living 6od. in opposition to idols, which were without life. ^ The Christ. The Messiah, the Anointed. Note, Matt. i. 1. IT The Son of God. The Jews uniformly expected that the Messiah would be the Son of God. In their view it denoted also that he would be divine, or equal to the Father. John X. 31 — 36. To claim that title was, therefore, in their view, blasphemy; and as they had determined betorehand, in their own minds, that he was not the Messiah, they were ready at once to accuse him of blasphemy.
G4. Thou hast said. This is a form of assenting or affirming. Thou hast said the truth; or, as Luke (xxii. 70) has it, " Ye say that I am." This was not, however, said immediately. Before Jesus acknowledged himself to be the Messiah, he said to them (Luke x.xii. 67, 66, 69,) " If I tell you ye vnll not believe, and if I ask you'" — i. e. propose the proofs of my mission, and require you to give your opinion of them — " ye will not aiswer me, nor let me go." ' Nevertheless. This word should
Son of man sitting on the right, hand ' of power, and coming in the clouds of heaven.
65 Then the high priest rent his clothes, saying, He hath spoken
have been translated moreover, or fur. thermore. What follows is designed to explain and give confirmation to what he had said. ^ Sitting on the ri^ht haTid of power. That is, of God, called hero the Power; equivalent to the Mighty, or the Almighty. It denotes dignity and majesty, for to sit at the right nand of a prince was the chief place of honor. See Note, Matt. xx. 2L IT Coming in the clouds of heaven. See Note, Matt, x.xiv., x.w. The meaning of this is, you shall see the sign from heaven which you have so often demanded; even the Messiah returning himself as the sig7i, with great glory, to destroy your city, and to judge the world.
65. Then the high priest rent his clothes. The Jews were accustomed to rend their clothes, as a token of grief. This was done often as a matter of form, and consisted in tearing a particular part of the garment reserved for this purpose. It was not lawful for the high priest to rend his clothes. Lev. x, 6; xxi. 10. By that was probably intended the robes of his priestly office. The garment which he now rent was probably his ordinary garment, or the garments which he wore as president of the sanhedrim — not those in which he officiated as high priest in the things of religion. This was done on this occasion to denote the great grief of the high priest that so great a sin as blasphemy had been committed in his presence. IT He hath spoken blasphemy. That is, he has, under oath, arrogated to himself what belongs to God. In claiming to be the Messiah; in asserting that he was the Son of God, and therefore equal in dignity with the Father; and that he would yet sit at his right hand; he has claimed what belongs to no man, and wha* lo therefore an invasion of the divine prerogative. If he had not been the Messiah, the charge would have bten true. But the question was whether he had not given evidence that he was the Messiah, and that therefore his claims wore juat
blasphemy; what further need have we of witnesses! behold, now ye have heard his blasphemy.
66 What think ye ] They answered and said, He is guilty of death. »
67 Then * did they spit in his
face, and buffetod him; and others smote him with ' the palms of theii hands,
68 Saying, Prophesy vinto us, thou Christ, who is he that smote thee?
69 Now ' Peter sat without in the
This pmnt, the only proper point of inquiry, they never examined. They assumed that he was an impostor; and that point being assumed, every thing hke a pretension to bein^ the Messiah was, in their view, proof that he deserved to die.
66. What thinJc ye? What is your opinion 1 What sentence do you, pronounce? As president of the sanhedrim he dt'manded their judgment. IT He is guilty of aeath. This was the form wnich was used when a criminal was condemned to die. The meaning IS, he is found guihy of a crime to which the law annexes death. This sentence was used before the Jews became subject to the Romans, when they had the power of inflicting death. After they were subject to the Romans, though the power of inflicting capital punishment was taken away, yet they retained the form, when they expressed their opinion of the guiU of an offender. The law under which they condemned him was that recorded in Lev. xxiv. 10 — 16, which sentenced him that was guilty of blasphemy to death by stoning. The chief priests, however, were unwiUing to excite a popular tumult by stoning him, and they therefore consulted to deliver him to the Romans to be crucified, under the authority of the Roman name, and thus to prevent any excitement among the people.
67. They spit in his face. This, among the Jews, as among us, was significant of the highest contempt and insult. Num. xu. 14. Isa. 1. 6. Job XXX. 10. IT And buffeted him. That is, they struck him with their hands closed, or with the fist. ^ Others smote him vilh the palms of their hands. The word used in the original here means literally to strike with rods. It also means to strike the mouth with the open hand, as if to prevent a person's speaking, or to evince abhorrence of what he had spo ken.
68. Saying, Prophesy unto us, &c. Mark informs us that before they said this they had bhndfolded him. Having prevented his seeing, they ridiculed his pretensions of being the Messiah. If he was the Christ, they supposed he could tell who smote him. As he bore it patiently, and did not answer, they doubtless supposed they had discovered another reason to think he was an impostor. The word prophesy does not mean only to foretell future events — although that is the proper meaning of the word; but also to declare any thing that is unknown, or any thing which cannot be known by natural knowledge, or witJiout revelation. Luke adds, " And many other things blasphemously spake they against him." There is something very remarkable in this expression. They had charged him with blasphemy in claiming to be the Son of God. This charge they were not able to prove. But the evangelist fixes the charge of blasphemy on them, because he really was the Son of God, and they denied it.
69. Norv Peter sat without in the palace. Mark says the first denial took place while Peter was " beneath in the palace." This poZoce was the laree hall or court belonging to the residence of the high priest The part of it where Jesus and the council were was elevated, probably, above the rest, for a tribunal. Peter was beneath, or in the lower part of the hall, with the servants, at the fire. Yet, as Matthew says, he sat without in the palace — i. e. out of the palace where they were trying Jesus— to wit, in the lower part of tne hall with the servants — both narratives are therefore consistent. ^ And a damsel came unto him John (xvui. 17,) sa>s, that this da nsel was one th-ti kept the door. If Thou toatt aho viiti palace: and a damsel came unto bim, sayinor, Thou also wast with Tesus of Galilee.
70 But he denied before tkemTiW, saying, I know not what thou sayest.
71 And when he was gone out into the porch, another maid saw him, and said unto them that were there. This fellow was also with Jesus of Nazareth.
Jesus of Galilee. Probably she suspected nim from his being in company wiih John. This was in tiie early part of the trial of Jesus.
70. But he denied before them all, &c. Ha denied that he was a disciple; he denied that he knew Jesus; he denied (Mark) that he understood what was meant — i. e. he did not see any reason why this question was asked. All this was palpable falsehood; and Peter inust have known that it was such. This is remarkable, because Peter had just before been so confident. It is more remarkable, because the edge of the charge was taken ofl'by the insinuation that John was known to be a disciple — thou also wast with Jesus of Galilee.
71. When he was gone out into the porch. The entrance, or the small apartment between the outer door and the large hall in the centre of the building. See plan of a house, Note, Matt, ix. 1 — S. Peter was embarrassed and confused by the question; and to save his confusion from attracting notice, he went away from the fire into the porch, where he e.xpected to be unobserved. Yet in vain. By the very movement to avoid detection, he came into contact with another who knew him, and repeated the charge. How clearly does it prove that our Lord was omniscient, (hat all these things were foreseen! IT Another maid saw him. Mark simply says that a maid saw him. From Luke it would appear that a man spoke to him. Luke x.xii. 58. The truth probably is, that both were done. When he first went out, a maid charged him with bemg a follower of Jesus. He was probably there a considerable time. To this charge he might have been sient, thinking, perhaps, that he was concealed, and there was no need of denying Jesus then. Yet it is very
7'2 And again he denied with an oath, I do not know the man.
73 And after a while came uii'vQ him they that stood by, and said to Peter, Surely thou also art one sf them; for thy speech bewrayet!) thee.
74 Then began he to curse and to swear, saying, I know not the man^ And immediately the cock crew.
likely that the charge would be repeated. A man also might have repeated it; and Peter, irritated, provoked, perhaps thinking that he was in danger, then denied his Master the second time This denial was in a stronger manner, and with an oath. While in the porch, Mark says, the cock crew; that is, the first crowing, or not far from midnight.
73. And after a vMle. That is, about an hour after. (Luke.) Peter, by this time, had returned into the palace oi hall, and stood warming himself by the fire. John xviii. 25. 1l Thy speech hewrayeth thee. Your language makes it manifest that you are ol his company That is, as Mark adds, he was a Galilean; and in this way his speech betrayed him. It is probable that the Galileans were distinguished for some pecuharity of pronunciation, perhaps some peculiar rusticity or coarseness in their manner of speaking, that distin guished them from tlie refinement of the capital, Jerusalem. This charge, John says (xviii. 2(i), was supported by the express affirmation of a kinsman of Malchus, the servant of the high priest, that he had seen him in the garden.
74. Theji began he to curse, &c. Peter was now irritated beyond endurance. He could no longer resist the evidence that he was known. It had been repeatedly charged on him. His language had betrayed him, and there was a positive witness who had seen him. He fell it necessary, therefore, to be still more decided; and he accordingly added to the sin of denying his Lord, the deep aggravation of profane cursing and swearing; affirming whrhe must have known was false, that hi knew not the man. Immediately tlici. the cock crew; that is, the seconi'. crowing, or not far from three ui tt' morning.
lb And Peter remembered the " word of Jesus, which said unto him, 3ver.34. Lu.'22.31-34.
75. And Peter remembered the words)f Jesus, &c. Luke has mentioned a beautiful and touching circumstance omitted by the other evangehsts, that ivhen the cock crew, Jesus turned and 'ooked upon Peter, and that then he remembered his words. They were in the same room — Jesus at the upper end of the hall, elevated for a tribunal, and Peter below with the servants; so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look — a single glance of his eye — the injured Saviour brought to remeinbrance all Peter's promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peter's soul; he t]ew from the palace, he went alone in the darkness of the night, and wept hilterhj.
The fall of Peter is one of the most melancholy instances of depravity ever committed in our world. But a little while before so confident; seated at the table of the Lord;, distinguished, throughout the ministry of Christ, with peculiar favors; cautioned against this very thing; yet so soon denying him, forgetting his promises, and profanely calling on God to witness what he knew to be false, that he did not hrww him! Had it been but once, it would have been awful guilt — guilt deeply piercing the Redeemer's soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing. Yet while we weep over Peter's fall, and seek not to palhate his crime, we should draw from it important practical uses: 1st. The danger of self-confidence. He that thinketh he standeth should take heed lest he fall. True Christian confidence is that which relies on God for strength, and feels safety only in the belief that He is able and willing to keep from temptation. 2d. The highest favors, the most exalted privileges, do not secure us from the danger of falling into sin. Few men Here ever so highly favored as Peter; lew ever so dreadfully departed from the Saviour, and brought so deep a
Before the cock crow, thou shah deny me thriep. Aad he went out, and wept bitterly..
scandal on religion. 3d. When a man be/r.-irrs to sin, hia tall from one act to another is easy — perhaps almost certain. At first Peter's sin was only simple denial; then it incroused to more violent affirmation, and ended with open profaneness. tJo die downward road of crime is easy. When sin is once indulged, the way is open for a whole deiuge of crime; nor is the course easily stayed till the soul is overwhelmed in awfnl guilt. 4lli. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow — sorrow proportioned to the nature of the ofi'ence he had committed. 5th. A look from Jesus — a look of mingled affection, pity, and reproof — produces bittet sorrow for sin. Him we injure by ou; crimes; and his tender look, when wc err, pierces the soul through with many sorrows, opens fountains of tears in the bosom, and leads us to weep with bitterness over our transgressions. 6th. When we sin — when we fall into temptation— let us retire from the world,, seek the place of solitude, and pour out our sorrows before God. He will mark our groans; he will hear our sighs; he will pity his children; and he will re ceive them, like weeping Peter, to his arms again. 7th. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be able to show how weak, and feeble, and rash they are. Peter was a real believer. Jesus had prayed for him that his faith should fail not. Luke xxii. 32. Jesus was always heard in his prayer. John xi. 42. He was heard, therefore, then. Peter's faith did not fail; that is, his belief in Jesus, his real piety, his tr%t.e attachment to Jesus. He knew, during the whole transaction, that Jesus was the Messiah, and that he himself was well acquainted with him. But he was suffered to declare that which he knew was not true. And in this consisted his sin. Yet, 8th. Though a Christian 7nfiy be sufiered to go astray — may fall into sin — yet he who should, from this example of Peter, think he might lawfully do it; or who should resolve to do
HEN the morning was come, all the chief priests and el-
it, thinking that he might, hke Peter, weep and repent; would give evidence that he knew nothing of the grace of God. He that resolves to sin under the expectation of repenting hereafter, catinot be a Ckristian.
It is wurthy of further remark, that the fact that the fall of Peter is recorded by all the evangelists is high proof of their hcnesty. They were willing to tell the truth as it was; to conceal no fact even if it made much against themselves, and to make mention of their own faults without attempting to appear to be better than they were. And it is worthy of special observation, that Mark has recorded this with all the circumstances of aggravation, perhaps even more so than the others. Yet, by the universal belief of antiquity, the Gospel of Mark was written under Peter's direction, and every part of it submitted to him for examination. Higher proof of the ho?iesty and candor of the evangelists could not be demanded.
1, 2. Jesus is brought before Pilate. See also Mark xvi. 1; Luke xxiii. 1; John xviii. 28.
1. Whe7i the morning v;as come. This was not long after he had been condemned by the sanhedrim. Peter's last denial was probably not far from three o'clock, or near the break of day. As soon as it was light, they consulted together for the purpose of taking his life. The sun rose at that season of the year, in Judea, not far from five o'clnck; and the time when they assembled was not long after Peter's denial. H The chief priests — took counsel. They had agreed that he deserved to die, on a charge of blasphemy. Yet they did not dare to put him to death by stoning, as they did afterwards Stephen (Acts vii.), and as the law commanded in case of blasphemy, for they feared the people. They therefore co7irulted, or took counsel together, to determine on what pretence they could deliver him to the Roman emperor, or to fix some charge of a civil nature, by which Pilate might be induced to con 27* ders of the people ook coursel against Jesus to put him to death. 2 And when they had bound him a Ps.2.2.
demn him. The charge w'nich thej fixed on was not that on which thex had tried him, and on which they had determined he ought to die (ch. xxvi. 66;) but that of perverting the nation, and of forbidding to-give tribute to CcB' sar. Luke x.xiii. 2. On this accusation, if made out, they supposed Pilate could be mduced to condemn Jesus. On a charge of blasphemy they knew he could not, as that was not an ofi^nce against the Roman laws, and over which, therefore, Pilate claimed no jurisdiction. "^ To put him to death. To devise some way by which he might be put to death under the af thority of the Roman governor.
2. And ivhc7i they had bound him. H.> was bound when they took him in the garden. John xviii. 12. Probably when he was tried before the sanhedrim, in the palace of Caiaphas, he had been loosed from his bonds — being there surrounded by multitudes, and supposed to be safe. As they were about to lead him to another part of the city now, they again bound him. The binding consisted, probably, in nothing more than tying his hands. IT Pontius Pilate, the governor. The governoi appointed by the Romans over Judea. The governor commonly resided a' Cesarea; but he came up to Jerusa lem usually at the great feasts, when most of the Jews were assembled, to administer justice, and to suppress tu. nnilts if any should arise. The title which Pilate received was that of governor, or procurator. The duties of the office were chiefly to collect the revenues due to the Roman emperor, and in certain cases to administer justice. Pilate was appointed governor of Judea by Tiberius, then emperor of Rome. John says (xviii. 2S) that they led Jesus from Caiaphas to the hall of judgment — that is, to the part of the pretorium or governor's palace where justice was administered. The Jews did not, however, enter in themselves, lest they should be defiled, but iJiat they might eat the passover. In Numb, xix. 22. it is said that \^iosoever touched an unclean thing should be unclean
they led him away, and delivered him " to Pontius Pilate the governor. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, a c.20.19.
For this reason they would not enter into the house of a heathen, lest they should contract some defilement that would render them unfit to keep the passover.
3. Then Judas, when he saw that he wa^ condemned, repented himself. This shows that Judas did not suppose that the afl'air would have resulted in this calamitous manner. He probably expected that Jesus would have worked a miracle to deliver himself, and not have suffered this condemnation to come upon him. When he saw him taken, bound, tried, and condemned; when he saw that all probability that he would deliver himself was taken away; he was overwhelmed with disappointment, sorrow, and remorse of conscience. The word rendered repented himself, it has been observed, does not of necessity denote a change for the better, but a7iy change of views and feelings. Here it evidently means no other change than that produced by the horrors of a guilty conscience, and by deep remorse for crime at its une.xpected results. It was not saving repentance. That leads to a holy life. This led to an increase of crime in his own death. True repentance leads the sinner to the Saviour. This led away from the Saviour to the gallows. Judas, if he had been a true penitent, would have come the7i to Jesus, confessed his crime at his feet, and sought for pardon there. But, overwhelmed with remorse, and the conviction of vast guilt, he was not willing to come into Fiis presence, and added to the crime of n traitor that of self-murder. Assuredly such a man could not be a true penitent.
4. / have sin?ied. I have been guilty. [ have done wrong. H In that I have ielrayed the innocent blood. That is. in Dt^in.yiiig an innocent being to death. Blool is put here for life, or for the na^. The meaning is, that he knew ind felt that Jesus was innocent. This
4 Saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to US'! See thou to thai.
5 And he cast down the pieces of silver in the temple, and departed, and went and hanged - himself.
confession is a remai kable proof that Jesus was innocent. Judas had been with him three years. He had seen him in public and private; he had heard his pubhc teaching and his private views; he had seen him in all circumstances; and if he liad done any thing evil, or advanced any thing against the B.oman emperor, Judas was competent to testify it. Had he known any such thing, he would have stated it. He would have appeared to vindicate himself. His testimony, being a disciple of Jesus, would have been, to the cliief priests, far more valuable than that of any other man; and he might not only have escaped the horrors of a troubled conscience, and an awful death, but have looked for an ample reward. That he did not make such a charge — that he fully and frankly confessed that Jesus was innocent — and that he gave up the ill-gotten price of treason — is fuU proof, that, in the belief of Judas, the Saviour was free from crime, and even the suspicion of crime. ^ IVhat is that to us? This form of speaking denoted that they had nothing to do with his remorse of conscience, and his belief that Jesus was innocent. They had secured what they wanted, the person of Jesus, and they cared little now for the feelings of the traitor. — So all wicked men, who make use of tho agency of others for the accomplish ment of crime, or the gratification of passion, will care little for the effect on the instrumerU. They will soon cast him off and despise him, and in thousands of instances the instruments of villany and the panders to the pleasures of others, are abandoned to remorse, wretchedness, crime, and death.
5. And he cast dow?i, &.C. This was an evidence of his remorse of conscience for his crime. His ill-gotten gain, now, did him no good. It would not produce relief to his agonized mind. He attempted, therefore, to obtain r-ilief by tiirowing back the price o£' /reason,
6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, oecause it is the price of blood.
But he attempted it in vain. The con- Kciousness of guilt was fastened to his soul; and Judas tbuiul, as all will tind,.hat to cast away or abandon ill-gotten wealth will not alleviate the guilty conscience. ^ In the temple. It is not qui:e certain what part of the temple is licre meant.. Some have thought it was the place where the sanhedrim was accustomed to sit; others, the treasury; others, the part wjierc the priests ofierfld sacrifirc. It is probable that Judas cared htile, or thought little, to what particular part of the temple he went. In his deep remorse he hurried to the temple, and probably cast the money down in the most convenient place, and fied to some situation where he might take his life. If Atid vnnt and hanged hims?lf. The word used in the original, here, has given rise to much discussion, whether it means that he was suffocated or strangled by his great grief, or v,hether he took his life by suspending himself. It is acknowledged on all hands, however, that the latter is its most usual meaning, and it is certainly the most obvious meaning. Peter says, in giving an account of the death of Jesus (Acts i. IS), that Judas, " falling headlong, burst asunder in the midst, and all his bowels gushed out." There has been supposed to be some difficulty in reconciling these two accouius, but there is really no necessary difference. Both accounts are true. Alatthew records the rrwde in which Judas atteiupted his death by hanging. Peter speaks of t}ie result. Judas probably passed out of ihe temple in great haste, and pertutHation of mind. He sought a pla'.e where he might perpetrate this crime. He would not, probably, be very careful about the fitness of the n^ieans he used. In his anguish, his haste, his deoire to die, he seized upon a rope and suspended himself; and it is not at all remarkable, or indeed unusual, that the rope might prove too weak and break. Falling headlong — •.hat is, on his face, — he burst asunder, ind in awful horrors died — a double ileath, with double pains and double horrors— ^tbe reward of his aggravated gtiilt
7 And they took counsel, and bought with them the potters field, 'o bury strangers in.
6. It is lot latiful, &.C. It was for bidden (Deui. xx.ii. 18) to take what was esteemed as an abomination, and to offer it to God. The price of blood — that is, of the life of a man — they justly considered as an improper and unlawful offerifig. 1i The trmsuri/. ' The treasury was kept in the court of the women. See plan of the temple, Matt..\.\i. \2. It was composed oi a number of small chents placed in different parts of the courts to receive the voluntary offerings of the people, as well as the half shekel required of every Jew. The original word, here rendered Iriasury, contains the notion of an offtri/ig to God. What was given there was considered as an offering made to Him. H The price of blood. The life is in the blood. The word blood, here, means the same as life. The price of blood, means the price by which the life of a man has been purchased. This was an acknowledgment that in their view Jesus was innocent. They had bought him, not condemned him justly. — It is remarkable that they were so scrupulous now about so small a matter comparatively as putting this money in the treasury, when they had no remorse about murdering an innocent being, and crucifying him who had given full evidence thai he was the Messiah. Men are often very scrupulous in small matters, who sticli not at great crimes.
7. And they took counsel, &c. They consulted among themselves about the proper way to dispose of this money. ir And bought with them. In Acts i. 18. it is said of Judas that "Ae purchased o field with the reward of his iniquity." By the passage in the Acts is meant no more than that he furnished the means, or ivas the occasio?! of purchasing the field. It is not of necessity implied that Judas actually made the contract, and paid down the money to buy a field to bury strangers in — a thing which would bo in itself very improbable; but that it was by his means that the field was pur chased. It is very frequent in the scrip tures, as well as in other writings, tc represent a man as doing that which hb is only the cause or occasion of another'*
8 Wherefore that field was called, The field of blood, unto this day.
9 (Then was fulfilled that which was spoken °- by Jeremy the prophet, saying. And they took the thirty pieces of silver, the price of him
doing. See Acts ii. 23; John xLx. 1; Matt, xxviii. 59, 60. IT Tlie potter's field. Probably this was sone field well known by that name, wh.ch was used for the purpose of making earthen vessels. The price paid for a field so near Jerusalem may appear to be very small; but it is not improbable that it had been worked till the clay was exhausted, and was neither fit for that business nor for tillage, and was therefore considered as of little value. If To hury strangers in. Jews, who came up from other parts of the world to attend the gieat feasts at Jerusalem. The high priests, who regarded the Gentiles as alominable, would not be inclined to pi Dvide a burial place for them.
8. The field of IJjod. The field purchased by the price of blood. The name by which this leld was called was Aceldama. Acts i. 19. It was just without the walls of Jerusalem, on the south of mount Zion. It is now used as a burying-place by the Armenian Christians in Jerusalem, who have a magnificent convent on mount Zion. Miss. Herald, 1824. p. 66. See the map of Jerusalem, ch. ii. If To this day. That is, to the day when Matthew wrote this gospel, about thirty years after the field was purchased.
9. Spoken by Jeremy the prophet. The words quoted here are not to be found in the prophecy of Jeremiah. Words similar to these are recorded in Zech. xi. 12, 13, and from that place this quotation has been doubtless made. Much difirculty has been experienced in explaining this quotation. Anciently, according to the Jewish writers, Jeremiah was reckoned the first of the prophets, and was placed first in the Book of the Prophets: thus, Jeremiah, Ezekiel Isaiah, and the twelve minor prophets Some have thought that Matthew, quoting this place, quoted the Book of the Prophets under the name of that which Bad the first place in the book — i. e., Jeremiah; and though the words are i-hose of Zechariah, yet they are quoted
10 And gave them for the potter's field, as the Lord appointed me.)
correctly as the words of the Book ot the Prophets, the first of which was Jeremiah. Othere have thought that there was a mistake made by ancient transcribers, writing the name Jeremiah instead of Zechariah; and it is observed that this might be done by the change of only a single letter. It was often the custom to abridge words in writing them. Thus, instead of writing the name of Jeremiah in full, it would be written in Greek Iriou. So Zechariah would be written Zriou. By the mere change of Z into I, therefore, the mistake might easily be made. Probably this is the correct explanation. Others have supposed that the words were spoken by Jeremiah, and that Zechariah recorded them, and that Matthew quoted them as they were, the words of Jeremiah. The passage is not «uoted literally; and by its being fulfilled is meant, probably, that the language used by Zechariah on a similar occasion would express also this event. It was language appropriate to this occasion. If The price of him that was valued. That is, the price of him on whom a value was set. The word rendered "valued," here, does not, as often in our language, mean to esteem, but to estimate; not to love, aonrove, or regard, but to fix a price Oh, to estimate the value of. This they considered to be thirty pieces of silver, t?ie common price of a slave. If They of the children of Israel did value. Some of the Jews, the leaders or priests, acting in the name of the nation. If Did value. Did estimate, or fix a price on.
10. A?id gave them. In Zechariah it is, / gave them. Here it is represented as being given by the priests. The ineaning is not, however, different. It is, that this price was given for the potter's field. If As the Lord appoi?ited me. That is, commanded mc. The meaning of the place in Zechariah is this: He was directed to go to the lev/a as a prophet — a pastor of the people. They treated him, as they had dontj
11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the king of the Jews ] And Jesus said unto him, Thou sayest.
12 And when he was accused of
others, witn great contempt. He asks them to give him his price — i. e., the price which they thought he and his pastoral labors were worth, or to show their estimate of his office. If they thought it of value, they were to pay him accordingly; if not, they were to "forbear" — that is, to give nothing. To show their great contempt of him and his office, and of God who had sent him, they gave him thirty pieces of silver, the price of a slave. This God commanded, or appointed him to give to the potter, or to throw into the pottery — to throw away. So in the time of Jesus the same thing was substantially repeated. Jesus came as the Messiah. They hated and rejected him. To show their contempt of him and his cause, '.hey valued him at the price of a slave. This was thrown down in tiie temple, ■aken by the priests, and appropriated to the purchase of a field owned by a potter, worn out, and of little or no value; all showing at how low a price, through the whole transaction, the Son of God was estimated. Though the words quoted here are not precisely like those in Zechariah, yet the seiise and general structure are the same.
11. And Jesus stood hef ore the governor. Many things are oinittcdby Matihew in the account of this trial, which are recorded by the other evangelists. A much more full account is found in John xviii. 2S — 40. If And the governor asked him, &c. 'J'his question was asked on account of the charge which the JeivH Drought against Jesus, of perverting the nation, atid forbidding to give tribute to Ccesar. Luke x.\iii. 2. It was on this charge that, after consultation, they had agreed to arraign him before Pilate. They had condemned bim for hlanphcmy; but they well knew ihat Pilate would altogether disregard an accusation of that kind. They therefore attempted to substitute a totally difTercnt accusation from that on which hey had professed to lind him guilty; o excite tiie jealousy of the lloman
the chief priests and elders, he answered " nothing.
13 Then sailh Pilate unto him, Hearest thou not how many things they witness against thee ]
14 And he answered him to nevei
governor, and to procure his death on a talse charge of treason against the Roman emperor. If Thou sayest. That is, thou sayest right, or thou sayest the truth. We may wonder why the Jews, if they heard this confession, did not press it upon the attention of Pilate aa a full confession of his guilt. It was what they had accused him of But it might be doubtful whether, in the confusion, they heard the confession; or if they did, Jesus took away all occasion of triumph by explaiiiing to Pilate (he 7jarMre of his kingdom. John xviii. 36. Though he acknowledged that he was a king, yet he stated fully that his kingdom was not of this world, and that therefore it could not be alleged against him as treason against the Roman emperor. This was done in the palace, apart from the Jews, and fully satisfied Pilate of his innocence. John.wiii. 23.
12. When he was accused, &c. To wit, of perverting the nation, and of forbidding to give tribute to Caesar. Luke -xxiii. 2, 5. Probably this was done in a tumultuous manner, and in every variety of form. If He answered nothing. He was conscious of his innocence. He knew that they could not prove these charges. They offered no testimony to prove them; and, in conscious innocence, he was silent.
13. They witness against thee. This means, rather, that they accused him. They were not witnesses, but accusers. These accusations were repeated and pressed. They charged him with exciting the people, teaching throughout all Judea, from Galilee to Jerusalem, and e.xciting them to sedition. Luke xxiii. 5.
14. To never a word. That is, not ata'l. He said nothing. This is a way of speaking, denoting that it was remarkable. It is an emphatic way of saying that he answered noihing. There was no need of his replying. He was innocent, and they offered no proof of guilt. Besides, his appearance was full evidence in his favor. He was jKJO.r,
15 Now " at that feast the governor was wont to release unto the people a prisoner, whom they would. a Mar.]5.6,&c. Lu.23.17,&c. Jno.l8.39,&c.
unarmed, without powerful friends, and alone. His life had been public, and his sentiments were well known, and the charge had on the face of it the aspect of absurdity. It deserved therefore no answer. If Marvelled greatly. Wondered exceedingly, or was much surprised. He was probably more surprised that he bore this so meekly, and did not return railing for railing, than that he did not set up a defence. The lalt,er was unnecessary. The former was unusual. The governor was not accustomed to see it, and was therefore greatly amazed.
It was at this time that Pilate, having heard them speak of Galilee (Luke xxiii. 5), asked if he was a Galilean. Having ascertained that he was, and probably desirous of freeing himself from any. farther trouble in the affair, under pretence that he belonged to Herod's jurisdiction, he sent Jesus to Herod, who was then at Jerusalem, attending the feast of the passover. Luke xxiii. 6 — 12. Herod, having examined him, and finding no cause of death in him, sent him back to Pilate. Pleased with the respect which had been shown him, Herod laid aside his enmity against Pilate, and they became friends. The cause of their friendship does not appear to be at all that they were united in opposing ilic claims of Jesus to be the Messiah, but the respect which Pilate had shown in sending Jesus to him.
15. At that feast. The feast of the Passover. IT The governor was wont to release, &c. Was acmstomed to release. From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and c'o render the government ot the Ronans less odious. Any.itile indulgence granted to the Jews during the heavy oppression of the Romans, would serve to conciliate their favor, and to keep the nation from sedition. It might happe.u
16 And they had then a notabla prisoner, called Barabbas.
17 Therefore, when they were gathered together, Pilate said unto them, Whom will ye that I release
often, that when persons were arraigned before the Romans, on charge of sedition, some peculiar favorite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allaj their feelings, and make tolerable the yoke under which they groaned,
16. A notable prisoner. The word notable means one that is distinguished in any way, either for great virtues, or great crimes. In this place, it evidently means the latter. He was perhaps a leader of a band who had been guilty of sedition, and had committed murder in an insurrection. Luke xxiii. 19.