12 He said therefore, A certain nobkmaii wnil inlo a far country,
13 And he called his ten servants,
111 appear. The reign of the Messiah snoiild immediately commence. He spake the parable \.o correct that expectation.
12. A certain nohleman. A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom. ^ Went ijito a far country, &.C. I'his expression is cferived trom the state of thmgs in Judea in the time of our Saviour. Judea was subject to ihe Romans, having been conquered by Pompey about s'xty years l>cfore Christ. It wa3, however, governed by Jvv;si who held the government under the Romans. It wa.s necessary tiiat the prince or king should receive a recognition of iiis right to the kingdom by the Roman emperor, and in order to this that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod liie Great, about the time of the birth of Jesus, went to Rome to obtain a coiifirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to implore the aid and countenance of Antony. Agrippa, the younger, grandson of Herod the Great, went to Rome also to obtain the favor of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfertly intelligible to those to whom it was addressed. 13y the nobleman here is undoubtedly represented the Messiah, the Lord Jesus Christ: by nis going niio a far country, is denoted his going to heaven, to the right hand of his Father, before he sh.)uld /u//y set up his kingdom and establish nis reign among men.
13. Ten servants. Nothing in particular is denoted by the number ten. It is a circumstance iniendi'd to keep up the narrative. In general, by these servants, our Saviour denotes his disciples, and intends to leach us that talents we «;ivcn us to be improved, for whicli
and delivered them ten ' pounds, and said unto them. Occupy till I come.
we must give an account at his return. li^ Teji pounds. The word translated pound here denotes the Hebrew minnh, which was equal to about S25.09. The pounds here denote the talents which God has given to his serv'ants on earth to improve, and for which they must give an account in the day of judgment. 1i Occupy till I come. 'I he word occupy here means not merely xo possess, as it often does in our language, but to I'mprove, to employ in business, for the purpose of increasing it, or of making profit on it. The direction w;is to use this money so as to gain more aMinst his approach. So Jesus commands his disciples to improve their talents; to make the most of them; to increase their capability of doing good, a»d to do it M?i/iZ he comes to call us hence, by death, to meet him. See 1 Cor. xii. 7. Eph. iv. 7. M. But his citizens. 11\s subjects, ot the people whom he was desirous of ruling. II Hated him. On account O; his character, and their fear of oppression. This was the case with regard to Archelaus the Jewish prince, who went to Rome to be confirmed in his kingdom. 1i Sent a message, saying, &c. His discontented subjects fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews know' ig his character (compare Matt. ii. 22,, sent an embassy of fifty men to Rome to prevail on Augustus not to confer the title on him, but thej could not succeed. He received the kingdom, and reigned in Judea in the place of his father. As this fact was fresh in the memory of the Jews, it makes this parable much more striking By this part ol' -t, Christ designed to denote that the Jews would reject him — the Messiah — and would say that they did not desire him to reign over them.
ing, We will not have this man to reign over us.
15 And it came to pass, that when he was returned, having received the' kingdom, then he commanded these servants to he called unto him, to whom he had given the ' money, that he might kno\\*how much every nlan had gained by trading.
16 Then came the first, saying. Lord, thy pound hath gained ten pounds.
17 And he said unto him, Well, thou good servant: because thou hast been faithful " in a very little, have thou authority over ten cities.
See John i. 11. So it is true of all sinners that they do not uiish Jesus to reign over them; they reject him; and, if it were po^ible, would cast him off', and never submit to his reign.
16—19. See Matt. xxv. 20, 21. T Ten cities. We are not to suppose that this will be literally fulfilled in heaven. Christ teaches here that our rewards in heaven will be in propoiiion to our faithfulness in improving our talents on earth.
20. A napkin. A towel. He means by it that he had not wasted it, nor thrown it by carelessly, but had been very careful of it: so much so as to be at the pains to tie it up in a towel, and put it in a safe place, as if he had been very faithful to his trust. — So many men employ their talents, and their learning, and their influence. They have them; they keep them; but they never use them in the service of the Lord Jesus, and in regard to their influence on the church or the world it would be the same if God had never conferred on them these talents.
21. An austere man. Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means sour, unpleasant, harsh. In this case, it means that the man was taking every advantage, and while he lived m idleness was making his liviner out ofthe toils of others uryustly exacted. ^ Thou tak^st up, &c.
19 And he said likewise to hirn^ Be thou also over five cities.
20 And another came, saying, Lord, Behold, here i.s thy pound, which I have kept laid up in a napkin:
21 For I feared thee, because thou art an austere man: thou tak est up that thou layedst not down, and reapest that thou didst not sow
22 And he saith unto him. Out * of thine own mouth will I judge thee, thou wicked servant. Thou k newest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
Thou dost exact of others what thou didst not give. The phrase is applied to a man whoftids what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner's view of God. He regards him as unjust, demanding more than man has power to render, and more, therefore, than God has a right to demand. See Note on Matt. xxv. 24.
22. Out of thine own mouth. By your own statement, or your own \-iews of my character. If you knew that this was my character, and knew that I should be rigid, firm, and even severe, it would have been the path of wisdom in you to have made the best use of the money in your power. But as you knew my character beforehand, and was well acquainted with the fact that I should demand strictly the complying with your obligation, you have no right to complain if you are condemned accordingly. We are not to suppose that God is unjust or austere, but what we are to learn from this is, that as man knows that God will be just, and will call him to a strict account in the day of judgment, he ought to be prepared to meet him, and that he cannot then complain if God should condemn him.
23. The bank. The treasury, c: the place of e.xchange. Why did you not loan it out, that it might be increased f If Usury. In erest.
•23 Wherefore " then gavest not ihou my money into the bank, that at my coming 1 miglit have required mine own with usury ]
24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
25 (And they said unto him, Lord, he hath ten pounds.)
2G For I say unto you. that ' unto every one wliich hath shall be given; and from him that hath not, even that he hatli shall be taken away from him.
27 I3ut those mine enemies, ' which would not tliat I should reign over them, bring liithcr, and slay them before me.
28 And when he had thus spoken, he went before, ascending up to Jerusalem.
29 And '' it came to pass, when lie was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,
30 Saying, Go j'e into the village over against yow,• in the which, at your entering, ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
31 And if any man ask you. Why
25. Arid they said urito him. Those Btandinff around him said. IT He halh, &c. This was probably an observation made by some of the bystanders as if to correct him in the di.siribulion. ' He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound V The answer to this is Riven in the following verse, that every one that hath, to him shall be eiven; every man who is faithful and none.st, and improves what God gives him, shall receive much more.
do ye loose him? thus shall ye say unto him, Because the Lord hath need ' of liiiu.
32 And they that were sent went their way and found even as he had said unto them.
33 And as they were loosing the colt, the owners thereof said unto them. Why loose ye the colt 1
31 And they said. The Lord hath need of him.
35 And they brought him to Jesus: and they cast their ^ garments upon the colt, and they set ' Jesua thereon.
36 And as he went, they spread their clothes in the way.
37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multi tude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen:
38 Saying, Blessed * be the King that cometh in the name of the Lord; • peace in heaven, and glory in the highest.
39 And some of the Pharisees from among the multitude said unto him, ^Nlaster, rebuke thy disciples.
40 And he answered and said
words of the nchlenuin declaring the principles on which he wouVl distnbute the rewards of his kingc/i m. '^ But those, &-C. By the punishn;nt of those who would not that he rr.ould reign over them, is denoted the i ii'/i that was to come upon the Jewish n-'i'.ion for rejecting the Messiah, and fu'tio upon all sinners for not receiving, him as their King. See Notes on the j arnble of the talents in Matt..\xv.
40. The stones would— cry out. It is pro]>er that they should cekbralc my con jng. Their acr'.inuiliuns vt^hl Dot to be suppressed. So joyful it «, • cvbii« into iticni, 1 tell you, that if these slioultl liold their peace, the " stones ft-oukl immediately cry out.
11 And when he was come near, he beheld the city, and wept over * it,
which they celebrate — the coming of the Messiah — that it is not fit that I should attempt to impose silence on them. The expression here seems to be proverbial, and is not to be taken hterally. Proverbs are designed to ex- Dress the truth strongly, but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance, that it ought to be celebrated in some way, and would be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were conscious of his coming, or that God would make them speak, but only that there was strong feeling among the people, that it was proper that they should express it in this manner, and that it was not fit that he should attempt to repress it.
41 — 44. He wept over it. Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. See Matt, xxiii. 37 — 39. As he entered the city he passed over the mount of Olives. From that mountain there was a full and magnificent view of the city. See Notes on Matt. xxi. 1. The view of the splendid capital, the knowledge of its crimes, the remembrance of the mercies of God towards it, the certainty hat it might have been spared if it had received tne prophets and himself, the knowledge that it was about to put him, heir long-expected Messiah, to death, and for that to be given up to utter desolation, afl'ected his heart, and the triumphant King and Lord of Zion wept! Amidst all his prosperity, and all the acclamations of the multitude, the heart
43 l''or the days shall come upon thee, tiiat thine enemies shall cast '' a trench about thee, and compass thee round, and keep thee in on every side.
41 And 'shall lay thee even with tlie ground, and thy children within
of the Saviour was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they might have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, been righteous, and received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. They are hid from thine eyes. The national wickedness is too great. The cup is full Mercy is exhausted. And Jerusalem, with all her pride and splendor, the glory of her temple, and the pomp of her service, must perish.' ^ For the days shall come, &c. This took place under Titus, the Roman general, A. D. 70, about thirty years after this was spoken. If Cast a trench about thee. The word trench now means commonly a pit or ditch. When the Bible was translated, it meant also earth thrown up to defend a camp. Johnson^ s Dictionary. This is the meaning of the origi nal here. It is not a pit, or large ditch. but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at Jerusalem. Joscphus informs us that Titus, in ordet that he might compel the city to surrender by famine, built a wall around the whole circumference of the city This wall was nearly five miles ir. length, and furnished with thirteen castles or towers. This work was completed with incredible labor in ten days. The professed design of this wall was to keep the city in on every side. Never was a prophecy more strikingly accomplished. ^ Sliall lay thee even with the ground, &c. This was hterally
thee; and they • shall not leave in thee one stone upon another; because ' thou k newest not the time of thy visitation.
45 And ' he went into the temple, and began to oast out them that sold therein, and them that bought;
40 Saying unto them, It is '' written, My house is the house of prayer,
done. Titus caused a plough to pass over the place where the temple stood. See Notes, Matt. x.\iv. All this was done, says Christ, because Jerusalem knew not the time of its visitation; that i.s, did not know, and would not know, that the Messiah had come. His coming was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent. But they would not know it. They rejected bim. I'b'y put him to death, and it was just »hat they should be destroyed.
47. Daily i?i the temple. That is for five or six days before his cruci- I'lxion.
45. Could not find, &c. Were not able to accomplish \\\c\j purpose: they did not know houy to bring it about. H Veri/ attentive. Literally, Auw^ upoM /iimto hear him. The word denotes an anxious desire, a fixed attention, acieavintr to him, and unwillingness to leave bim, so that they might hear his words. 'J'liis is always the case when men bef(ime anxious about their salvation, that ibey manifest it by banging on the preaching of the gnspcl; by fixed attention; and unwillingness to leave the place where the word of God is preached.— In view of the fact that the Lord lesus wept over Jerusalem, we may remark:
(1.) It was in view of the f?ins and danger of the inhabitants, and of the.'act that they had rejected offered mercy.
(2.) There was occasion for weeping. Jesus would not have wept had there l)een no cau..'n for it. If they were in.10 danger; if there was no punishment ■n the future worlo why s.'^ould he Vol. 1) — 13 but ye have made it a den • of thieves.
47 And he taught f daily in the temple. But the chief priests and the scribes, and the chief of the people, sought to destroy him;
48 And could not find w hat they might ao: for all the people ' were very attentive to hear him.
have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger.
(3.) Sinners are in the same danger now. They reject Christ as they did then. They despise the gospel as they did then. 'I'hcy refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger?
(4.) Deep feeling; gushing emotions; lively affections are proper in religion. If the Saviour wept, it is not improper for us to weep. It is right. Nay, can it be right not to weep over the condition of lost man?
(5.) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathise, and feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel " for others' woes," and to sympathise in the danger of others.
(().) Christians, and Christian minis ters, should weep over lost sinners. They have souls just as precious aa they had then; they are in the same danger; they arc going to the judg ment bar; tliey are wholly insensible to their danger and their duty.
Dill Christ o'er sinners weep?
Anil shall our cheeks be dry 1 Lot flunds of penitential prief,
Burst forth from every eye.
The Son of God in te.nrs.
Angels with wonder see! Be thou astonished, O my ocul:
He shed those tears for thee.
He wept that we mJRht weep;
Karh sin demands a tear; In heaven alone no sin is found,
And there'll no weeping thera.
AND " it came to pass, that on one of those days, as he taught the people in the temple, and preached the g-ospel, the chief priests and the scribes came upon him, with the elders,
2 And spake unto him, saying, Tell us. By '' what authority doest thou these things? or who is he that gave thee this authority T
3 And he answered and said unto them, I will also ask you one thing; and answer me:
4 The baptism of John, was it from heaven, or of men ]
5 And they reasoned with themselves, saying. If we shall say, From heaven; he will say. Why then believed ye him not]
6 But and if we say, Of men; all the people will stone us; for "^ they be persuaded that John was a prophet.
7 And they answered, that they could not tell whence It was.
8 And Jesus said unto them. Neither tell I you by what authority I do these things.
9 Then began he to speak to the people this parable: A ^ certain man planted a vineyard, ' and let it forth to husbandmen, and went into a far country for a long time.
10 And at the season, he sent a servant to the husbandmen, that they should give him of the fruit-'" of the vineyard; but the husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent hint away empty.
1 -9. See this passage explained in Matt. xii. 23—27.
12 And again he sent a third: and they wounded him also, and cast him out.
13 Then said the lord of the vineyard. What shall I do? I will send my beloved son: it may be they will reverence him, when they see him.
14 But when the husbandmen saw him, they reasoned among themselves, saying. This is the heir: « come, let * us kill him, that the inheritance may be ours.
15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them 1
16 He shall come and destroy these husbandmen, and shall give the vineyard to others. • And when they heard it, they said, God forbid.
17 And he beheld them, and said, What is this then that is written, The ■' stone which the builders rejected, the same is become the head of the comer 1
18 Whosoever shall fall upon that stone shall be broken; hut on * whomsoever it shall fall, it wil< grind him to powder.
19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable againsl
20 And they watched him, and sent forth spies, which should feign themselves just men, that ' they might take hold of his words, that so they might deliver him unto the power and authoritj' of the governor.
21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neitlier acceptesl tliou the person of any, but teach(!St the way of God ' truly:
22 Is it lawful for us to give tribute unto Cesar, or no ■?.
23 IJut lie perceived thoir craftiness, and said unto them, Why tempt ye me ]
24 Shew me a ' penny. Whose image and superscription hath it ] They answered and said, Cesar's.
25 And he said unto them, Render " therefore unto Cesar the things which be Cesar's, and unto God the things which be (iod's.
2t) And they could no* take hold of his words before the people: and they marvelled at his answer, and hold * their peace.
27 Then ' came to Jiitn certain of die Sadducecs, ** which deny that tliere is any resurrection; and they asked him,
28 Saying, Master, Moses wrote ' unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
29 There wore therefore seven bretiiren: and the first took a wife, and died without children.
30 And the second took her to wife, and he died childless.
31 And the third took her; and in like manner tiie seven also: and tiicy loft no children, and died.
32 Last of all the woman died also.
33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
31 And Jesus answering said unto them. The children of this
world marry, and are given in mar riage:
35 But they which shall be accounted worthy ^ to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
3G Neither * can they die any ip-^re: for they are equal unto the angels; ^ and are the ' children of God, being the children of the re surrection.
37 Now that the dead are raised, even Moses shewed ■* at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
38 For he is not a God of the dead, but of the living: for * all live unto him.
39 Then certain of the scribes answering, said. Master, thou hast well said.
40 And after that they durst not ask him any question at all.
41 And ' he said unto them, How say they that Christ is David's son?
42 And David himself saith " in the book of Psalms, The Lono said unto my Lord, Sit thou on my right hand,
44 David therefore calleth hiir. Lord; how is he then his son 1
45 Then, in the audience of" all the people, he said unto his disci pics,
46 Beware " of the scribes, which desire to walk in long robes, and love greetings »" in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
Qouses, and foi a shew • make long prayers: the same shall receive trreater * damnation.
AND he looked up, and ' saw the rich men casting their gifts into the treasury.
2 And he saw also a certain poor widow casting in thither two ' njites.
.3 And he said, Of a truth I say unlo you, that this poor widow hath cast in more '' than they all:
4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
5 And ' as some spake of the temple, how it was adorned with goodly stones and gifts, he said,
6./2s for these things which ye behold, the days will come, in the which ^ there shall not be left one stone upon another that shall not be thrown down.
7 And they asked him saying, Master, but when shall these things oe 1 and what sign will there be
5. Goodly stoJies. Beautiful stones. Either referring to the large, square, ind well-finished stones of which the eastern wall was built, or to the pre-;ious stones which might have been ased in decorating the temple itself. See Notes on Mark xiii. 1. IT Gifts. This word properly denotes any thing devoted or dedicated to God. Anciently vi'arriors dedicated to their gods the spoils of war, the shields, and helmets, and armur, and garments of those slain in l)attle. These were suspended in the temples. It would seem that something of this kind had occurred in the temple of Jerusalem, and that tht peoole to cxDress their gratitude to God when these things shall come to pass ■?
H And he said, Take « heed that ye be not deceived: for many shall come in my name, saying, I am Cfirist; and * the time draweth near; go ye not therefore after
9 But when ye shall hear of wars and commotions, be ' not terrified: for therse things must first come to pass, but the end is not by and by.
10 Then said he unto them, ^ Nation shall rise against nation, and kingdom against kingdom;
11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from
1-2 But before all these, they shall lay their hands on you, and persecute i/ou, delivering i/ou up to the synagogues, and into prisons, * being brought before kings ' and rulers for my name's sake.
13 And "• it shall turn to you for a testimony.
had suspended on the pillars and porches of the temple gifts and offerings. Josephus mentions particularly a golden vine with which Herod the Great had adorned the columns of the temple. Ant. 13. 8. See also 2 Maccabees V, 16; ix. 16.
7 — 36. The account of the destruc tion of Jerusalem contained in this chapter has been fully considered in the Notes on Matt. xxiv. All that will be necessary here will be an explanation of a few words that did not occur in that chapter.
12, 13. Synagogues. and into prisons See Notes on Mark xiii. 9, 10.
14 Settle it therefore in your hearts, not to ' meditate before what ye shall answer:
15 For I will g-ive you a mouth and wisdom, which all your adver- Barics shall not be able to gainsay * nor resist.
IG And ' ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and '' some of you shall they cause to be put to death.
17 And ye shall be hated • of all men for my name's sake.
18 But /there shall not an hair of your head perish.
19 In your patience * possess ye your souls.
Fuc it firmly in your minds, so firmly as to become a fixed principle, thai you are always to depend on God for aid in all your trials. See Mark xiii. II.
15. A mouth. Elociuence, ability to speak as the case may demand. If Gainsay. Speak against. They will not be able to reply to it, or to appose the force of what you shall say.
18. A hair of your head perish. This is a proverbial expression, denoiint^ that they should not suffer any es.seniial injury. Tiiia was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Chri.itian suffered. Before those calamiiies came on the city, they had ried to Fella, a city on the east of the Jordan. See Notes on Matt. xxiv. 18.
19. Ijiy&ur patience. Rather, by vour perseverance. The word patience here means co7islancy, perseverance, sustaining afilictiuns. II Pos.ifss ye your souls. Some read here the future instead of the vrcsent of the verb rendered possess. riic word possess means here to preserve or keep, and the word souls means lives. This passage may bo thus translated: By persevering in bearing these trinis, you will save your lives, or you will be safe; or, by persevering pietcrve your lives, i. e., do not yield to
20 And when ye shall see Jeru salem compassed with armies, then know that the desolation thereof is nigh.
21 Then let them which aie in Judea flee to the mountains; and lei thorn which are in the midst of it depart out; and let not them that are in the countries enter thereinto.
22 For these be the days of vengeance, that all * things which are written may be fulfilled.
23 But woe unto them ' that are with child, and to them that give suck in those days! for tliere shall be great distress in the land, and wrath upon this people.
24 And they shall fall by the
the same shall be saved. Compare Matt. xxiv. 13.
22. All things which are written may be fulfilled. Judgment had been threat cncd by almost all the prophets against that wicked city. They had spoken of its crimes, and threatened its ruin. Once God bad destroyed Jerusalem, and carried the people to Babylon. Bui their crimes had been repealed when they returned, and God had again threatened their ruin. Particularly was this very destruction foretold by Daniel, ch. ix. 26, 27; "And after ihreescore and two weeks shall Messiah be cut off, but not for himself; and the people of tbe prince thai shall come shall destroy the city and the sanctuary; and the end thereof shall be wiih a flood, and unto the end of the war desolations are determined."
24. Shall fall, &,c. No less than one million, onehundred thousand perished in the siege of Jerusalem. ^ Shall bt led away captive. More than ninety thousand were led into captivity. See Notes on Matt. xxiv. 1i Shall be trodden down bi/ the Gentiles. Shall be in possession of the (Jennies, be subject to them. The expressitjii also iinplies that it shall be an oppressive subjection, aa \shen a captive in war is Irouden down under the tcet of tiie romiucror. Anciently con<ii>ei'oi!) trod on the necks of
edge ot the sword, and shall be led away captive into all nations: and Jerusalem " shall be trodden down of the Gentiles, until the times ' of the Gentiles be fulfilled.
those who were subdued by them. Josh. X. 24. 2 Sam. xxii. 41. Eze. xxi. 29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror. If Until the times of the Gentiles he fulfilled. This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep possession of it until a part of the pagans should be converted, when it should be rebuik. Thus it was rebuilt by the emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by all becoming Christians, meaning that it should always be desolate. Others that Christ meant to say that in the times of the millennium, when the gospel should spread universally, that he would reign personally on earth, and that the Jews would return and rebuild Jerusalem and the temple. This is the opinion of the Jews, and of many Christians. The meaning of the passage clearly is, 1st. That Jerusalem should be completely destroyed. 2d. That this should be done by Gentiles, i. e., by the Roman armies. 3d. That this desolation should continue as long as God should allow them; as long as he should judge it proper in a fit manner to express his abhorrence of the crimes of the nation, i. e., until the times allotted to them by God for this desolation should be accomplished, without specifying how long that should be, or what should occur to the city after that. It mat/ be rebuilt, and inhabited by converted Jews. Such a thing is possible, and the Jews naturally seek that as their home. But whether this be so or not, the time when the Gentiles, as such, shall have dominion over the city is
25 And there shall be signs in the sun, and in the moon, ana in the stars; and upon the earth distress ' of nations, with perplexity; the sea and the waves roaring; c Da.12.1.
limited. Like all other cities on the earth, it will yet be brought under the influence of the gospel, and shall be inhabited by the true friends of God. Pagan, infidel, anti-christian dominion shall cease there; and it shall be again a place where God shall be worshipped in sincerity — a place even then of pecu liar interest from the recollection of the events which have occurred there. How long it is to be before this occurs, is known only to him " who hath put the times and seasons in his own power." Acts i. 7.
25. See Matt. xxiv. 29. IT Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this reference, and there seems some propriety in so using it here. The word translated distress, denotes anxiety of mind, such an anxiety as men have when they do not know what to do to free themselves from calamities; and it means that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils. IT With perplejcity. Rather, on account of their perplexity, or the desperate state of their affairs. The Syriac has it, " perplexity or wringing of hafids," which is a sign of deep distress and horror. H The sea and the waves roaring. This is not to be understood literally, but as an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it. until the whole country would be desolate. The same • image is also used i.i Isa. viii. 7, 8. and Rev. xviii. 15.
2G Men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the " powers of heaven shall be shaken.
27 And then shall they see the Son of man coming * in a cloud with power and great glory.
28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption ' draweth nigh.
29 And ** he spake to them a parable; Behold the fig-tree, and all the trees;
26. Mori's hearts failin/T thitn. This \B an expression denoiing the highest terror. The word rendered failinf};, jominonly denotes to die, and liere it means that the terror would be so ^reat ihat men would iaint and be ready to die in view of the approaching calamities. And if this was true in respect to •.he judgments about to come upon ludea, how much more so will it be in ••he day of judgment, when tlie wicked dhall be arraigned before the SonofCJod, and when tiicy shall have before thciii the prospect of the awful sufferings of hell; the pains and woes which siiall continue for ever! It will be no wonder then if they call on the rocks and mountains to hide th^m from liic face of (Jod, and if their hearts sink within them at the prospect of eternal suflbring in hell.
28. Your redemption draweth nigh. See Matt, x.xiv. 33. This is expressed in the tliirty-first verse thus: "the kingdom of (Jod is nigh at hand." That is, from that time God will signally build up his kingdom. It shall be full^ established when the Jewish policy shall come to an end; wiien the temple shall be destroyed, and the Jew.« icatiered abroad. Then the power of -he Jews shall be at an end; they shall flo longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in ludea.
34. LfiKt at any time your hearts be tvercharged, &.c. The moaning of this »orse is: ' 13o continually expecting
30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.
31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of Ciod is nigh at hand.
32 Verily I say unto you. This generation shall not pass away till all be fulfilled.
33 Heaven ' and earth shall pass away; but my word shall not pass
34 And take heed /to yourselves, lest at any time your hearts be
these things. Do not forget them, and do not be secure and satistied with this life and the good things which it furnishes. Do not suflcr yourselves to be drawn into the fashions of the world; to be conformed to its customs; to partake of its feasts and licentiousness, and so these calamities shall come upon you when you least expect them.' And from this we may learn — what alas! we may from the lives of many professing Christians— that there is need of cautioning them that thev do not indulge in the festivities of this life, and forget that they are to die, and come to judgment. How many, alas! who bear the Chria tian name have forgotten this caution of the Saviour, and live as if their hves were secure, as if they feared not death, as if there were no heaven, and no judgment! Christians should feel that they are soon to die, and that their portion is not in this life; and feelmg this they sbou\dhe looking for and \astinguntothe coming of the day of God. Tf 0 vercha rged. Literally, be made heavy, as is the case with those who have eaten and drunken too much. ^ Surftiting. Excessive eating and drinking, so as to oppress the body. Indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, tiiough the food and drink should be in thcni.«elve.s lawful. '^ Drunkemiess. Intoxication, intemperance in drinking. Tiic ancients were not acquainted with the |)oison thiW we chielly use on whii-li to become drunk. 'J'hey had no distilled spirits. 7hev
overcharged with surfeitinj2^, ** and drunkenness, and cares of this life, and so that day come upon you unawan s.
35 For * as a snare shall it come on all them that dwell on the face of the whole earth.
36 Watch ' ye therefore, and pray always, that ye may be accounted "* worthy to escape all these things that shall come to pass, and to ' stand before -^^ the Son of man.
37 And in the day-time he was teaching in the temple: and at night
became intoxicated on wine, and strong drink made of a mi.xture ol dates, honey, &,c. All nations havT contrived some way to become intoxicated - to bring in folly and disease, and poverty, and death by drunkenness. And in nothing is the depravity of men more manifest than in thus endeavoring to hasten the ravages of criine and death.
35. As a snare. In I\iatthe\v and Mark, Jesns compares tiie suddenness with which these calamities should come, to the deluge coming in the days of Noah. Here he likens it to a snare. Birds are ca'ight by a snare, or net; it is sprung ra them quickly, and when they art; wi', r,ypecting it. So, says he, shall tho'f, '.rjubles corne upon Judea. The figure)•> often i:.psd to denote the suddenneo?. cf calamities. Ps. l.\ix. 23. Rom. xi. 9. Ps. cixiv. 7. Isa. xxiv. 17.
36. To stuTid lefoie the Son of man. These approa-.;hing cjlumities-are represented as th'j i,o-n'.ng oj the Son of 7nan to judge Jermalem ior its crimes. Its inhabitants v/e/e l.o.vicked that they were not wo/thy tj.■^tand before him, and would be cor.dj'pned and be overthrown. To ■sU.rl a -fore him, here denotes approba'-iCii, '.cquittal, favor, and is equivalent to bP/ing that they would be free from fhe^p calamities, while they should come upon others. See Rom. slv. 4. Ps. i. 5; cxxx. 3. Rev. vi. 17. Pernap!), also, there is a reference here lo the day of judgment. See Notes on Matt..\xiv.
37. 3S. See Matt. xxi. 17. ^ Came early in the morning. He returned early from the mount of Olives, and taught
he went out, and abode in the mount' that is called the mount of Olives.
38 And all the people came early in the morning to him in the temple, for to hear him.
NOW ^ the feast of unleavened bread drew nigh, which is called the Passover.
2 And ' the chief priests and scribes sought how they might kill him; for they feared the people.
in the temple. — Our Saviour did not waste his mornings in idleness or sleep. He ro.=e early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. I'liis example is at once an encouragement to early rising, and to the earlv worship of (iod. It is a reproof of ih ae win spend the part of the day best fitted tir devotion, in unnecessary sleep. And ii shows the propriety, where it can be done, of assembling early in the morning for prayer, and the worship of God. Early prayer meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion ol religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction and for the supply of our wants, and for preservation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this life. Commencing the day with God, is like arresting evi^ at the fountain: prayer at any other ^me, without this, is an attempt to ar rest it when it has swollen to a stream, and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendancy in the morning, and it wilj be likely to have it also at noonday and at evening.
d*s surnamcd Iscariot, being of the ] hold, when ye aro. entereil into the numbor of the twelve. city, there shall a ma., meet you,
•1 And he went his way, and ' bearing a pitcher of water: follow communed with the chief priests | him into the house where he enand captains, how he might betray j tereth in. him unto them. I H And yc shall say unto the
5 And they were glad, and corcnanled " to give him money. G And he promised, and sought
good man oi' the house, The Master saith unto tliee, Wiiere is the guest-chamber, where I sliall eat the
7 Then came the day * of unleavened bread, when the passover must be killed.
8 And he sent Peter and John, Baying, Go and prepare us the passover, that we may eat.
entered personally into tlie body of Judas, but only that lie broutjht him under his influence; lie lilled bis mind with an evil passion, and led him on to betray his Master. Tlu; particular passion cf which Satan made use was avarice, probably the native besetting sin of Judas. And to show now its c.\- eeedina: evil and baseness, it was suffered to produce its appropriate cflect, and led to the betray in"; and crucili.xion of tiie Son of (iod. Wc may learn, also, that when Satan Icmpt.i men, he commonly does it by c.xcitni!? and raising to the highest pitcii their native passions. lie does not make them act coiurary to their nature, but leads them on to act out their proper disi)Osi;icn. ^ Satan. The word properly means ail adversary, or an accuser. It is the name which in the Scriptures is commonly given to the prince or leader of evil spirit.s — ami is given to him because he is the acruKcr or calumniator of the righteous (see Rev..\ii. 10; compare Job i. <j — 9\ as well as iiecause he is the adversary, ofCiod. ^1 Beiii!; of the number of Ikr twelve, i)ne vit the twelve apostles. Tnis greatly aggravated his crime. lie should have been bound, therefore, by most tender lies to Jesus. He was one il his family — long with him, and treat-
12 And he shall shew you a large upper room furnished: there make ready. ^
13 And they went, and found as he had said unto them: and they made ready the passover.
M And " wlien the hour was come, he sat down, and the twelve apostles with him.
ed by him with every mark of kindnes>s and confidence; and nothing could more enhance his guilt than thus to make use of this conlidence for the commission of one of the basest crimes.
4 — (>. Chief priests and captains. See Note, Matt. x.wi. It. See the account of the bargain which Judas made with them explained in the Notes on Matt,.x.xvi. 11— 1(), and Mark.\iv. 10, 11. ^ Absence of the mult ittule. The multitude, the people, were then favorable to Jesus. lie had preached in the temple, and many of them believed that he was the Messiah. It was a hazardous thing, therefore, to take him by force, and in their presence, as they might rise and rescue him. Hence they sought to take him when he was away from the multitude; and as Judas knew oi a place where he could be found alone, they were glad of the opportunity of so easily securing him.
7 — Yi. Sec this passage explained in the Notes on Matt. xxvi. 17— ID, and Mark xiv. 12— IG.
It. When the hour uas come. Tho hour of eating the paschal lamb, svhich was in the evening. See Mall..xxvi. 20.
15. With desire I have desired. This is a Hclircw form of expression, ai\4 means I have greatly desired. T^
16 For I say unto you, I will not any more eat thereof, until " it be fulfilled in the kinmlom of God.
17 And he took the cup, and gave thanks, and said, Take this *nd divide it amonor yourselves:
18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.
19 And * he took bread, and gave thanks, and brake it, and gave unto them, saying. This is my body, which is given for you: this do in remembrance of me.
reasons why he desired this we may suppose to have been, 1st. That as he was about to leave them, he was de- Birous once of seeing them together, and of partaking with them of one of the religious privileges of the Jewish dispensation. Jesus was man, as well as God; and he never undervalued the religious rites of his country, or the blessings of social and religious intercourse; and there is no impropriety in supposing that even he might feel that his human nature might be prepared by the service of religion for his great and terrible sufferings. 2d. He doubtless wished to take an opportunity to prepare them for his sufferings, and to impress upon them more fully the certainty that he was aboui *o leave them, that they might be prepared for it. 3d. We may also suppose that he particularly desired it, that he might institute for {heir use, and for the edification of all Christians, the supper which is called by his name — the Lord's supper. All his sufferings were the expression of love to hia people; and he was desirous of testifying always his regard for their comfort and welfare. IT Before I suffer. Before I die.
17. A?id he took, the cup and gave thanks. This was not the sacramental cup, for that was taken after supper. Vbt 20. This was one of the cups which were usuallv taken during the supper, saying. This cup is the n*w testament in my blood, which is sh^d for you.
21 But, behold, the hand of him that bctrayeth me is with me ' on the table.
22 And truly the Son of man goclh as it was determined: ' but woe unto that man by whom he is betrayed!
23 And they began to inquire among themselves, which of them it was that should do this thing.
24 And ' there was also a strife among them, which of them should be accounted the greatest.
celebration of the passover, and pertained to that observance. After he had kept this in the usual manner, he instituted the supper which bears hi3 name — using the bread and wine which had been prepared for the passover, and thus engrafted the Lord's Supper on the passover, or superseded the passover by another ordinance, which was intended to be perpetual.
24. A strife. A contention, or de bate. If IVhich of them, should he the greatest. The apostles, in common with the Jews generally, had supposed that the Messiah would come as a temporal prince, and in the manner of other princes of the earth; of course, that he would have officers of his government, ministers of state, &c. Their contention was founded on this expectation, and they were disputing which of them should be raised to the highest office. They had before had a similar contention. See Matt, xviii. 1, xx. 20 — 28. Toothing can be more humiliating than that the disciples should have had surh contentions, and in such a time and place. That just as Jesus was contem plating his own death, and laboring to prepare them for it, they should strive and contend about offices and rank, shows how deeply seated is the love of power; how ambition will find its way into the most secret and sacred places; and how even the disciples of
25 And he said unto them, The " kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called Benefactors.
26 But '' ye shall not he so: but he that is greatest amon^ you, let him be as the younorer; and he that is chief, as he that doth serve.
27 Kor whether is greater, he that sitteth at meat, or he that serveth 1 Is not lie that sitteth at
the meek and lowly Jesus, are sometimes actuated by this most base and ivickcd feeling.
25. The kinp^s of the Gentiles. The kings of the nations, or of the earth. They do tliis, and it is to be expected 3f them, and it is right. Our Lord does not mean to say that it was wrong that there should be such authority among them, but that his kingdom was to be of a different character, and they were not to expect it there, t Over them. Tiiat is, over the 7ia<jon.'5. ^ Are called benefactors. The word benefactor is applied to one who bcstows/a»or on another. It was applied to kings by way of compliment or flatlenj. iSome of them might have been truly benefactors of tlicir people, but this was by no means true of all. Yet it was appUed lo all, and especially to the Roman emperors. Il is found applied lo them often in the writings of Josephus and Philo.
26, 27. But ye shall not be so. Christ here, lakes occasion to explain the nature of his kingdom. He assures them that it is estabhshed on different principles from tho.se of the world; that ihcy were not to expect titles, and power, and ofHcos of pomp, in his kingdom. He that would be most advanced in his kingdom, would be he that was most humble; and in order to show them this, he took a IdwiI, and girded himself afler the maiiiier of a servant, and washed their fret, to show them what ought to be their feelings towards each other. See John xiii. 4 — 17. ^ He that ftltrlh at mrat. The master of the feast, sroiif of his guests. ^ But I amamotifr won. &.':. 'I'liis was said in coimnxion
meati But ' I am among you as he that serveth.
28 Ye are they which have continued with me in my temptations: "
29 And I appoint unto you a kingdom, as my Father hatli ap pointed unto me:
30 That ^ ye may cat and drink at my table in my kingdom, and sit on thrones, judging the ' twelve tribes of Israel.
with his washing their feet. He shoxced them how they ought lo feel and act toward each other. They ought, therefore, not to aim at office and power, but to be humble, and serve and aid one another.
28. My templatiojis. My trials, my humiliations, and my assaults from the power of Satan and a wicked world. ^ And I appoint unto you a kingdom. He assures them here that they should have a kingdom — their expectations should be realized. They had continued with him; thev had seen how he had lived, and to what trials he had been subjected; they had all along expected a kingdom, and he assures them that they should not be disappointed. If As my Father, &,c. Thev nad seen how God had appointed a kingdom to him. It was not with pomp, and splendor, and external glory. But it was in poverty, want, persecution, and trial..So would he appoint to them a kingdom. They should surely possess it; but it would be not with external splendor, but by poverty and toil. — The original word appoint has the force of a covenant or compact, and means that it should be surely or certainly done, or that lie pledged himself to do it. — All Christians shall enter into the kitigdoin of heaven after the manner of tlieii Lord, through much tribulation. Bui though it shall be, as it was with him, by many tears and sorrows, vet thej shall surely reach the place of their rest and the reward of heaven for it is secured 10 them by the covenant pledge and faithfulness of their Lord and Kmg
31 And tlu! JiOrd said, Simon, Simon, bi'liold, Satan hatli desired " to have you, that lie may sift '' you as wheat:
33 But I ' liave prayed for thee, that thy faith fail not: and when thou art converted, strengthen "* thy brethren.
ing the danger of Peter, and knowing that he was about to deny him, took occasion to forewarn him and put him on his guard, and also to furnish him with a solace when he should be brought to repentance, li Satan halh desired. Satan is the prince of evil. One of his works is to try the faith of believers — to place temptations and trials in their way, that they may be tested. I'hus God gave Job into his hands, that it might be seen whether he would be found faithful, or would apostatize. Job i. 7 — 12. So Satan desired to have Peter in his hands, that he might also try him. And our Saviour, by this, intimates that trials were about to come upon Peter. If May sift you as wheat. Grain v/as agitated or shaken in a kind of fan or sieve. The grain remained in the fan, and the chaff and dust were thrown off. So Christ says, that Satan desired to try Peter, to place trials and temptations before him, to agitate him, to see whether any thing of faith would remain, or whether all would not be found to be chaff — mere natural ardor and false professions.
32. That thy faith/ail not. The word faith, here, seems to be used in the sense of religion, or attachment to Christ; and the words fail not mean utterly fail, or fail altogether; that is, apostatize. It is true that the courage of Peter failed. It is true that he had not that immediate confidence in Jesus, and reliance on him, which he had before had. But the prayer of Jesus was, hat he might not altogether apostatize "rom the faith. God heard Jesus always. lohn x\. 42. It follows, therefore, that fvery prayer which he ever offered was answered; and it follows that, as he asked here for a specific thing, that that thing was granted; and as he prayed -hat Peter's faith might not utterly fail, BO it follows that there was no time in which Peter was not really a pious man.
33 Aid he said unto him, Lord I am ready tr; go with tiiee, both into prison and to death.
31 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.
Far as he wandered, and grievously as he sinned, yet he well knew that Jesus was the Messiah; he did know the man; and though his fears overcame him, and led him to aggravated sin, yet the prayer of Christ was prevalent, and he was, brought to true repentance. ^ Wkeh thou art co7iverled. The word convert cd means turned, changed, recovered. The meaning is, when thou art turned from this sin; when thou art recovered from this heinous offence, then use your experience to warn and strengthen those who are in danger of like sins. A man may he converted ox turned from any sin or any evil course. He is regenerated but once — at the beginning of his Christian life; he may be converted as often as he falls into sm. If Strengthen thy brethren. Confirm them, warn them, or encourage them. They are in continual danger also of sinning. Use your experience to warn them of their danger, and to comfort and sustain them in their trials. And from this we learn, 1st. That one design of permitting Christians to fall iiito sin is to show their weakness and dependence on God; and 2d. That they who have been overtaken in this manner should make use of their own experience to warn and preserve others from the same path. The two Epistles of Peter, and his whole life, show that he was attentive to this command of Jesus; and in his death he manifested his deep abhorrence of this act of dreadful guilt m denying his blessed Lord, by requesting to be crucified with hia head downwards, as unworthy to suffer in the same manner that Christ did
35. When I sent you, 6cc. See Matt. X. 9, 10. ^ Lacked 'ye. «S:-c. Did you want any thing? Did not God fully provide for you? He refers to this to convince them that his words were true; that their past experience shoul^i
36 Tiien said he unto them. But now, he that hath a purse, let him take it, and likewise his scrip: and
36. But now. The Saviour says ihc ♦i.Tics are changed. Before, he sent them out only for a litlie time. They were in liieir own country. Their journeys would be short, and liicre was no need that they should make preparation for a long absence, nor lor encounuriiig great dangers. But noxo they were to go into the wide world, among strangers, trials, dangers, and wants. And as the time was near; as he was about to die; and as these danger.^ pressed on; it was proper that they should make provision for what was before them. ^A purse..See Matt. X. 9. He intimates that they should now take money, as it would be necessary to provide for their wants in travelling. 1i Scrip. See iMatt. x. 10. ^ AtuI he that hath no sivord. There has been much difficulty in understanding why Jesus directed his disciples to arm themselves, as if it was his purpose to make a defence. It is certain that the spirit of his religion is against the use of the sword, and that it was not his
Eurpose to defend himself against Judas. Jut it should be remembered that these directions about the purse, the scrip, and the sword, were not made with reference to his beiiig taken in the garden, but with reference to their future life. The time of the trial in Geihsemanc was just at hand. Nor was there M'mc then, if no other reason existed, to go and make the purcha.«e. It altogether •efers to their future life. They were going into the midst of dangers. The country was infested with robbers and wild beasts. It was customary to go nrrned. And he tells them of those dangers — of the necessity of being preparod iu the usual way to meet them, i'his, then, is not to be considered as a specific positive command to procure a \ Bword, but an intimi'ion ihat great dan-! gorn were l)efore thi'in; ilii'ir manner of life would be changed, and they would need the proisions appropriate! Vol. II. — H his garment and buy one.
37 For 1 say unto you. That this that is written * must yet be accomplished in me. And he was reckoned among the transgressors: for 6Is.53.I2.
to that hind of life. The common preparation for that manner of life was money, provisions, and arms. And lie foretells them of that manner of life by giving them directions con»monly understood to be appropriate to it. It amounts, then, to a prediction that they would soon leave the places they had been accustomed to, and go into scenes of poverty, want, and danger, where they would feel the necessity of money, provisions, and the means of defence. All, therefore, that the passage justifies is, 1st. That it is proper for men to provide beforehand for their wants, and for ministers and missionaries as well as any other. 2d. That self-defence is lawful. Men, encompassed with dan- fers, may lawfully defend their lives, t does not prove that it is lawful to make ojTinsive war on a nation or an individual. ^ Let him sell his garment. His mantle, or his outer garment. See Matt. v. 40. The meaning is, let him procure one at any expense, even if he is obliged to sell his clothes for it — intimating that the dangers would be very great and pressing.
37. This that is written. Isa. liii. 12. ^ IVas reckoned among the transgressort. Not reckoned as a transgressor, but among or with them. That is, he was treated as transgressors are. He was put to death in their company, and as he would have been if he had been a transgressor. He was innocent, holy, harmless, and undefiled. Heb. vii. 26 (Jod knew this always, and could not think of him, or make him to he, other wise than he was. Yet it pleased iiim to bruise him, and to give liini into the hands of men who did reekon him as a transgressor, and who treated him accordingly, 'i Have an end. This may either mean, 'shall be surely accomplished,' or 'they arc about to be fulfilled,' or 'are now fulfilled.' The former is probably the meaning, denoting that every prophecy in regard to liinj should cenamly be aecomplislicd.
38 And they said, Lord, behold, here are two swords: and he said unto them, It is enough.
39 And " he came out, and went, as he was wont, to the mount of Olives: and his disciples also followed him.
40 And when he was at the place, he said unto them. Pray that yo enter not into temptation.
41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,
42 Saying, Father, if thou be * willing, remove this cup from me: nevertheless, not my will, but thine be done.
willing to remove. b Matt 4.11.
it is said, often went armed. The Essenes did so also. The reason was that the country was full of robbers and wild beasts, and it was necessary to carry in their travels some means of defence. It seems that the disciples followed the customs of the country, and had with fhem some means of defence, though they had but two swords among the twelve. IT It is enough. It is difficult to understand this. Some suppose that it is spoken ironicallj/. As if he had said, ' You are bravely armed indeed; with two swords among twelve men, and to meet such a host.' Others, that he meant to reprove them for understanding him literally, as if he meant that they vi ere then to procure swords for immediate battle. As if he had said, ' This is absurd, or a perversion of my meaning. I did not intend this, but merely to foretell you of impending dangers after my death.' It is to be observed that he did not say ' the two txDords are enough,' but " it\s enough;" perhaps meaning simply, enough has been said. Other matters press on, and?ou will yet understand what I mean.
43. Strengthening him. His human nature, to sustain the great burden that wa'? upon his soul. Some have supposed from this that he was not divine
44 And ' being in an agony, he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
45 And when he rose up from prayer, and was come to his disciples, he found them rleeping foi sorrow,
46 And said unto tnem. Why sleep ye 1 rise and pray, '' lest yc enter into temptation.
47 And while he yet spake, behold, ' a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus, to kiss him.
48 But Jesus said unto him, Ju-
as well as human; for if he was God, how could an angel give any strength or comfort, and why did not the divine nature alone sustain the human? But the fact that he was divine does not affect the case at all. It might be asked with the same propriety, if he was, as all admit, the friend of God, and beloved of God, and holy, why, if he was a mere man, did not God sustain him alone, without an angel's intervening? But the objection in neither case would have any force. The Tnan, Christ Jesus, was suffering. His human nature was in agony; and it is the manner of God to sustain the afflicted by the intervention of others. Nor was there any more U7ifilness in sustaining the human nature of his Son in this manner, than any other su-fferer.
44. In an agony. See this verse explained in the Notes on Matthew xxvi 42—44.
45. Sleeping for sorrow. On account of the greatness of their sorrow. See Matt. xxvi. 40.
48. Betrayest thou the So7i of man with a liiss? By the Son of man waa evidently meant there, the Messiah. Judas had had the most satisfactory evidence of that, and did not doubt it. A kiss was the sign of affection. Bv
das, betrayesi. thou the Son of man with a kiss 1
49 When they which were about him saw what would Ibllow, they said unto him, Lord, shall we smite with the sword 1
50 And one of them smote the servant of the high priest, and cut off his rijrht ear.
51 And Jesus answered and said, Suffer ye thus ftir. And he touched his ear, and healed him.
52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Bo ye come out, as against a thief, with swords and staves ■?
53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour " and the power of darkness.
54 Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar oil'.
55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.
56 But ' a certain maid beheld him as he sat by the fire, and earnestly looked upon liim, and said, This man was also with him.
that slii;ht artifice Judas thought to conceal his ba.sc purpose. Jesus, with severity, rcproaclifs hitn for it. Evfry word IS omphalic. lirlrayest tliou — do.st ihou violate all thy oliligations of fidelity, and deliver thy Master up to deatn? Bclrayest //lou — thou, so long with him, so niueh favored, so sure iliat this is liie Messiah? Bctraycst lliou the Son of M<m—\\M' Me.'^siah, the nope of the nations, the desire of all people, the world's Redeemer? Bc-
5S And after a little while ' another saw him, and said, Thou art also of them. And Peter said, Man, I am not.
5'J And about the space of one hour after, another "* confidently affirmed, saying. Of a truth this fellaw also was with him; for he is a Galilean.
GO And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew'.
(jl And the Lord turned, and looked upon Peter. And ' Peter remembered the word of the Lord, how he had said unto him. Before ■' the cock crow, thou shalt deny me thrice.
62 And f Peter went out, and wept bitterly.
(33 And ''the men that held Jesus mocked him, and smote him.
64 And when they had blindfolded him, tiiey struck him on the face, and asked him, saying. Prophesy, who is it that smote thee ]
G3 And many other things blasph(!mously spake they agviinst him.
66 And ' as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,
67 Art tbou>ltie Christ? tell us. And he said unto them. If I tell you, ye will not believe:
trayest thou the Son of man with a ki$$
— the sign of friendship and affection, employed in a base and wicked purpose, intending to add deceit, disguise, and a prostiiutionof a niarkof affection, to the crirnr of treason? Hvcry word of this must have gone to the very soul of Judiia! Perhaps few reproofs of crime more resemble the awful SRarchings of the souls of the wicked in th* day of judgment I 54—1,1. s. e Malt..xxvi. 57— 7&
68 And if I also ask you, ye will net answer nie, nor let me go.
G9 Hereafter shall the Son of man sit on the right hand " of the power of God.
70 Then said they all, Art thou then the Son of God ■? And he said unto them, Ye say that I am.
71 And they said, What need we any further witness 1 for we ourselves have heard of his own mouth.
AND * the whole multitude of them arose, and led him unto Pilate.
2 And they began to accuse '
2. This fellow. The word fellow is not in the original. It conveys a notion of contempt, which no doubt they felt, but which is not expressed in the Greek, and which it is not proper should be expressed in the translation. It might be translated, 'We found this man.' ^ Perverting the nation. That is, exciting them to sedition and tumults. This was a mere wanton accusation, but it was plausible before a Roman magistrate: For, 1st. The Galileans, as Josephus testifies, were prone to seditions and tumults. 2d. Jesus drew multitudes after him, and they thought it was easy to show that this was itself promoting tunmlts and seditions. If Forbidding, &,c. About their charges they were very cautious and cunning. They did not say that he taught that men should not give tribute. That would have been too gross a charge, and would have been easily refuted. But il was an inference which they drew. They said -it followed from his doctrine. He professed to be a king. They inferred, therefore, i{ he was a king, that he must liold ih;U it was not right to acknowledge allegiance to any foreign prince. And if ihey could ma!:e this out, they »'ipposed that Pilate must condemn him
him, saying. We found th\sfel/ow perverting the nation, and forbidding to giv( tribute ' tn Cesar, saying, that he -^ himself is Christ a King.
3 And Pilate asked him, saying, Art thou the King of the Jews? And ^ he answered him, and said, Thou say est if.
4 Then said Pilate to the chief priests and to the people, I find no " fault in this man.
5 And they were the more fierce, ' saying. He stirreth up the people, teaching, throughout all Jewry, beginning from Galilee to this place.
of course. ^ Trihute. Taxes. ^ CcBsar. The Roman emperor, called also Tiberius. The name CcBsar was common to the Roman emperors, as Pharaoh was to the Egyptian kings. All the kings of E^ypt were called Pharaoh, or <Ae Pharaoh; so all the Roman empe rors were called Ccesar.
4. I find no fault. I see no evidence that he is guilty of what you charge him with. This was after Pilate had taken Jesus into the judgment hall by himself and examined him privately, and been satisfied in regard to the nature of hia kingdom. See John xviii. 33 — 38. He was//iera satisfied that though he claimed to be a kin", yet his kingdom Wcis not of this w orld; and that his claims did not interfere with those of Cffisar.
5. The more fierce. The more urgent and pressing. They saw there was a prospect of losing their cause, and they attempted to press on Pilate the point that would be most likely now to affect him. Pilate had in fact acquitted him of the charge of being an enemy to Ccesar, and they therefore urged the other point more vehemently. ^Stirreth up the people. Excites them to tumult and sedition. IT All Jewry. All Judea. ^ From Galilee to this place. To Jerusalem. That is, throughout the whole country. It is not merely in one place, but from one end of iht land o another.
6 When l^ilate heard of Galilee, he asked whether the man were a Galilean.
7 And as soon as he kncAv that he belonjred unto Herod's " jurisdiction, he sent him to Herod, who hinisolf also was at Jerusalem at that time.
8 And when Herod saw Jesus, he was exceedincr glad: for * he was desirous to see him of a lonpr scasoji, because ' he had heard many tliinsfs of him: and <* he hoped to have seen some miracle done hy him.
9 Then he questioned with him
! 10 And the chief priests and scribes stood and vehemently accused him.
11 And Herod with his men of war set him at nouglit, f and mocked him, and arrayed him in a gorgeous robe, « and sent him again to Pilate.
12 And the same day Pilate and Herod were made friends together for before tliey were at enmity between themselves.
13 And Pilate, when he had called together the cliicf priests and the rulers and the people,
brought tills man unto me as one that perverteth the people; and, be-
<j. IV hclJicr he v>ere a Galilean. He asked tliis because, if he was, he properly belonged to Herod's jurisdiction, who reigned over Galilee.
7. Herod' s jurisdiction. Herod Antipas, the son ot Herod ihc Great. This was the same Heriid iIkii put John the Baptist to death. Josus hud passed the most of his life in the pan of the country where he ruled, and it was therefore con.sidcred that he belonged to his jurisdiction: that is, that it belonged to Herod, not to Pilaie, to try this cause.
10. Vehemrntly accused him. Violently or unjustly accused him, endeavoring to make it appear that he had been guilty of sedition in Herod's province.
11. Herod, v)ith his men of v:ar. With hia soldiers, or his body guard. It is probable that in travelling he bad a punrd to attend him constantly. ^ Set. Iiim at notiixht. 'i'roated him with contempt and ridicule. 1i A porfrcous robe. A white or shining robe, for this is the meaning of the original. The Roman princos wore p^irjde robes, and Pilate Iherrfore put such a robe on Jesus. The Jewish kings wore a irhite robe, which was often rendered very shining or gorpcous by much tinsel or silver inlerwoveti. Josephus says that the robe which Ajrrippa wore was so hrighl with silver, that wlieii thesunshon(M)ii it it.so dazzled the eves that it was diti'iciilt to look on it. 'j'lic Jews and Romans, therefore, decked him in tlie manner appropriate to their own country, for purposes of mockery. All this was unlawful and malicious, as there was not the least evidence of his guilt. 1iSV«( him to Pilate. It was by the interchange of these civilities that they were made Iricnd?. It would seem that Pilate sent him to Herod as a token of civility and respect, and with a design perhaps of putting an end to their quarrel. Herod returned the civility, and it resulted in their reconciliation.
11. Made friends together, Sec. What had been the cause of their quarrel ia unknown. It is commonly supposed that it was Pilate's slayins the Galileans in Jerusalem,.is related in Luke.\iii. 1, 2. The occasion of their reconciliation seems to have been the civility and respect which Pilate showed to Herod in this case. It was not because they were united in hating Jesus, as is often the ca.se with wicked men, for Pilate was certainly desiron.s of releasing him, and hotk considered him merely as an object of ridicide and sport. It is tnu\ however, tliat wicked men, at variance in other things, are often united in opposing and ridiculing Christ and his followers; and that cniiiities of long standing arc some limes made up, and the most opposite characters brought together simply to oppose reliyion. Coiupaie Ps. l.\x.\iii. 5, C, 7.
hold, I, " having examined him before you, have found no fault in this man, touchinfr those things whereof ye accuse him:
15 No, nor yet Herod: for I sent you to him: and, lo, nothing worthy of death is done unto him.
17 (For of necessity he must release one unto them at the feast.)
18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19 (Who for a certain sedition made in the city, and for murder, ■= was cast into prison.)
20 Pilate therefore, willing to release Jesus, spake again to them.
22 And he said unto them the