Matthew 26 commentary

Our Lord had often told of his sufferings as at a distance, now he speaks of them as at hand. At the same time the Jewish council consulted how they might put him to death secretly. But it pleased God to defeat their intention. Jesus, the true paschal Lamb, was to be sacrificed for us at that very time, and his death and resurrection rendered public.

The pouring ointment upon the head of Christ was a token of the highest respect. Where there is true love in the heart to Jesus Christ, nothing will be thought too good to bestow upon him. The more Christ's servants and their services are cavilled at, the more he manifests his acceptance. This act of faith and love was so remarkable, that it would be reported, as a memorial of Mary's faith and love, to all future ages, and in all places where the gospel should be preached. This prophecy is fulfilled.

There were but twelve called apostles, and one of them was like a devil; surely we must never expect any society to be quite pure on this side heaven. The greater profession men make of religion, the greater opportunity they have of doing mischief, if their hearts be not right with God. Observe, that Christ's own disciple, who knew so well his doctrine and manner of his life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery. What did Judas want? Was not he welcome wherever his Master was? Did he not fare as Christ fared? It is not the lack, but the love of money, that is the root of all evil. After he had made that wicked bargain, Judas had time to repent, and to revoke it; but when lesser acts of dishonesty have hardened the conscience men do without hesitation that which is more shameful.

Observe, the place for their eating the passover was pointed out by Christ to the disciples. He knows those hidden ones who favour his cause, and will graciously visit all who are willing to receive him. The disciples did as Jesus had appointed. Those who would have Christ's presence in the gospel passover, must do what he says. It well becomes the disciples of Christ always to be jealous over themselves, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, therefore we have reason not to be high-minded, but to fear. Heart-searching examination and fervent prayer are especially proper before the Lord's supper, that, as Christ our Passover is now sacrificed for us, we may keep this feast, renewing our repentance, our faith in his blood, and surrendering ourselves to his service.

This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel out of Egypt. Take, eat; accept of Christ as he is offered to you; receive the atonement, approve of it, submit to his grace and his government. Meat looked upon, be the dish ever so well garnished, will not nourish; it must be fed upon: so must the doctrine of Christ. This is my body; that is, spiritually, it signifies and represents his body. We partake of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; “Until that day when I drink it new with you\rdblquote, may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.

Improper self-confidence, like that of Peter, is the first step to a fall. There is a proneness in all of us to be over-confident. But those fall soonest and foulest, who are the most confident in themselves. Those are least safe, who think themselves most secure. Satan is active to lead such astray; they are most off their guard: God leaves them to themselves, to humble them.

He who made atonement for the sins of mankind, submitted himself in a garden of suffering, to the will of God, from which man had revolted in a garden of pleasure. Christ took with him into that part of the garden where he suffered his agony, only those who had witnessed his glory in his transfiguration. Those are best prepared to suffer with Christ, who have by faith beheld his glory. The words used denote the most entire dejection, amazement, anguish, and horror of mind; the state of one surrounded with sorrows, overwhelmed with miseries, and almost swallowed up with terror and dismay. He now began to be sorrowful, and never ceased to be so till he said, It is finished. He prayed that, if possible, the cup might pass from him. But he also showed his perfect readiness to bear the load of his sufferings; he was willing to submit to all for our redemption and salvation. According to this example of Christ, we must drink of the bitterest cup which God puts into our hands; though nature struggle, it must submit. It should be more our care to get troubles sanctified, and our hearts satisfied under them, than to get them taken away. It is well for us that our salvation is in the hand of One who neither slumbers nor sleeps. All are tempted, but we should be much afraid of entering into temptation. To be secured from this, we should watch and pray, and continually look unto the Lord to hold us up that we may be safe. Doubtless our Lord had a clear and full view of the sufferings he was to endure, yet he spoke with the greatest calmness till this time. Christ was a Surety, who undertook to be answerable for our sins. Accordingly he was made sin for us, and suffered for our sins, the Just for the unjust; and Scripture ascribes his heaviest sufferings to the hand of God. He had full knowledge of the infinite evil of sin, and of the immense extent of that guilt for which he was to atone; with awful views of the Divine justice and holiness, and the punishment deserved by the sins of men, such as no tongue can express, or mind conceive. At the same time, Christ suffered being tempted; probably horrible thoughts were suggested by Satan that tended to gloom and every dreadful conclusion: these would be the more hard to bear from his perfect holiness. And did the load of imputed guilt so weigh down the soul of Him of whom it is said, He upholdeth all things by the word of his power? into what misery then must those sink whose sins are left upon their own heads! How will those escape who neglect so great salvation?

No enemies are so much to be abhorred as those professed disciples that betray Christ with a kiss. God has no need of our services, much less of our sins, to bring about his purposes. Though Christ was crucified through weakness, it was voluntary weakness; he submitted to death. If he had not been willing to suffer, they could not conquer him. It was a great sin for those who had left all to follow Jesus; now to leave him for they knew not what. What folly, for fear of death to flee from Him, whom they knew and acknowledged to be the Fountain of life!

Jesus was hurried into Jerusalem. It looks ill, and bodes worse, when those who are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him: for to follow Christ afar off, is to begin to go back from him. It is more our concern to prepare for the end, whatever it may be, than curiously to ask what the end will be. The event is God's, but the duty is ours. Now the Scriptures were fulfilled, which said, False witnesses are risen up against me. Christ was accused, that we might not be condemned; and if at any time we suffer thus, let us remember we cannot expect to fare better than our Master. When Christ was made sin for us, he was silent, and left it to his blood to speak. Hitherto Jesus had seldom professed expressly to be the Christ, the Son of God; the tenor of his doctrine spoke it, and his miracles proved it; but now he would not omit to make an open confession of it. It would have looked like declining his sufferings. He thus confessed, as an example and encouragement to his followers, to confess him before men, whatever hazard they ran. Disdain, cruel mocking, and abhorrence, are the sure portion of the disciple as they were of the Master, from such as would buffet and deride the Lord of glory. These things were exactly foretold in the fiftieth chapter of Isaiah. Let us confess Christ's name, and bear the reproach, and he will confess us before his Father's throne.

Peter's sin is truly related, for the Scriptures deal faithfully. Bad company leads to sin: those who needlessly thrust themselves into it, may expect to be tempted and insnared, as Peter. They scarcely can come out of such company without guilt or grief, or both. It is a great fault to be shy of Christ; and to dissemble our knowledge of him, when we are called to own him, is, in effect, to deny him. Peter's sin was aggravated; but he fell into the sin by surprise, not as Judas, with design. But conscience should be to us as the crowing of the cock, to put us in mind of the sins we had forgotten. Peter was thus left to fall, to abate his self-confidence, and render him more modest, humble, compassionate, and useful to others. The event has taught believers many things ever since, and if infidels, Pharisees, and hypocrites stumble at it or abuse it, it is at their peril. Little do we know how we should act in very difficult situations, if we were left to ourselves. Let him, therefore, that thinketh he standeth, take heed lest he fall; let us all distrust our own hearts, and rely wholly on the Lord. Peter wept bitterly. Sorrow for sin must not be slight, but great and deep. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often in the face of danger. True repentance for any sin will be shown by the contrary grace and duty; that is a sign of our sorrowing not only bitterly, but sincerely.

Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death.

Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way.

5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ’s suffering.

6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John’s narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ’s very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative.

8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?

We ought to draw from it another warning, not to pronounce rashly on a matter which is not sufficiently known. The disciples seize on what Judas said, and, as it has some show of plausibility, they are too harsh in forming a judgment. They ought, on the contrary, to have inquired more fully if the action deserved reproof; more especially when their Master was present, by whose decision it was their duty to abide. Let us know, therefore, that we act improperly, when we form our opinion without paying regard to the word of God; for, as Paul informs us,

None of us liveth or dieth to himself, but all must stand before the judgment-seat of Christ, where we must give our account, (Romans 14:7, 10; 2 Corinthians 5:10.)

And though there was a wide difference between Judas and the others — because he wickedly held out a plausible cloak for his theft, while the rest were actuated by foolish simplicity — still we see how their imprudence withdrew them from Christ, and made them the companions of Judas.

10. Why do you trouble the woman? It is wonderful that Christ, whose whole life was a rule and pattern of temperance and frugality, now approves of immoderate expense, which appears to have been closely allied to luxury and superfluous indulgence. But we must observe the kind of defense which he employs; for he does not maintain that the woman did right, in such a manner as if he wished that the same thing should be done every day, but maintains that what she had done in a single instance was agreeable to God, because it must have been done for a good reason. Though Christ had no desire for the use of the ointment, yet this anointing pleased him on account of the circumstances in which it happened. Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example. Nor have we any reason to doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is certain that, whenever the saints were called to any extraordinary performance, they were led by an unusual movement, so as not to attempt any thing without the guidance and authority of God. There was no precept in existence enjoining on Mary this anointing, nor was it necessary that a law should be laid down for every single action; but as the heavenly calling is the only origin and principle of proper conduct, and as God rejects every thing which men undertake at their own suggestion, Mary was directed by the inspiration of the Spirit, so that this duty, which she performed to Christ, was founded on assured confidence.

For she hath performed a good action towards me. By this reply, Christ not merely defended the cause of one woman, but likewise maintained the holy boasting of all who rest satisfied with having themselves and their works approved by God. It will often happen that not only censure, but open condemnation, is pronounced on godly men, who are convinced in their own consciences that what they do is agreeable to the command of God; and it is ascribed to pride, if they set at naught the false judgments of the world, and rest satisfied with being approved by God alone. Since this is a hard temptation, and since it is scarcely possible not to be shaken by the agreement of many people against us, even when they are in the wrong, we ought to hold this doctrine, that none will ever be courageous and steady in acting properly, unless they depend solely on the will of God. And therefore Christ settles here the distinction between what is good and evil by his own solitary decision: for by affirming that what the woman has done is a good action, when that action had been already condemned by the disciples, he represses by this word the rashness of men, who freely allow themselves to pronounce judgment.

Relying on this testimony, let us learn to set little value on any reports concerning us that are spread abroad in the world, provided we know that what men condemn God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day of the Lord, (1 Corinthians 4:3, 4.) Let us therefore learn to pay no deference to the opinions of men farther than that they may be edified by our example in obedience to God, and when the world rises against us with a loud noise, let us satisfy ourselves with this consolation, that what is reckoned bad on earth is pronounced to be good in heaven.

11. For you have the poor always with you. Christ does not simply defend the anointing, so that we may imitate it, but assures us that it pleases God on some particular account. This must be carefully weighed, that we may not fall into the error of contriving expensive modes of worshipping God, as the Papists do; for, hearing it said that Christ was pleased with being anointed by Mary, they supposed that he took delight in incense, wax-tapers, splendid decorations, and pompous exhibitions of that nature. Hence arises the great display which is to be found in their ceremonies; and they do not believe that they will worship God in a proper manner, if they are not immoderate in expense. But Christ plainly makes this exception, that what he wished to be done once would not be agreeable to him in future. For by saying that the poor will always be in the world, he distinguishes between the ordinary service, which ought to be maintained among believers, and that extraordinary service, which ceased after his ascension to heaven.

Do we wish to lay out our money properly on true sacrifices? Let us bestow it on the poor, for Christ says that he is not with us, to be served by outward display. True, indeed, we know and fed by the experience of faith, that he is present with us by power and spiritual grace; but he is not visibly with us, so as to receive from us earthly honors. How utterly mad, therefore, is the obstinacy of those who press upon him foolish expenses which he does not choose, and which he absolutely refuses! Again, when he says that the poor will always be with us, we infer from it, that if many are in poverty, this does not arise from accident, but that, by a fixed purpose, God presents to us those on whom our charity may be exercised. In short, this passage teaches us that, though the Lord commands us to dedicate to him ourselves and all our property, yet, with respect to himself, lie demands no worship but that which is spiritual, and which is attended by no expense, but rather desires us to bestow on the poor what superstition foolishly expends on the worship of God.

12 She hath done it to bury me. By these words Christ confirms what we have said, that the precious ointment was not valued by him on account of its odor, but solely in reference to his burial. It was because he wished to testify by this symbol, that his grave would yield a sweet odor, as it breathed life and salvation through the whole world. Accordingly, we are told by John (12:7) that Christ praised Mary for having reserved that anointing till the day of his burial. But since the truth of this figure has been made fully apparent, and since Christ, in departing from the sepulcher, perfumed not one house, but the whole world, by the quickening odor of his death, it would be childish to repeat an action for which no reason and no advantage could be assigned.

13. Wheresoever this gospel shall be preached. He says that this action will do honor to Mary, because it will be praised by the doctrine of the gospel. Hence we infer, that we ought to estimate our works not by the opinion of men, but by the testimony of the word of God. When he says that she will be held in honorable remembrance throughout the whole world, by this comparison he indirectly censures his disciples; for among strangers, and in distant parts of the world, all nations, with one consent, will applaud this action, which the members of his own household condemned with such bitterness. Christ gently reproves the disciples also, for not entertaining sufficiently honorable views of his future reign; but at the same time, by this expression he bears testimony to the calling of the Gentiles, on which our salvation is founded. In what sense the gospel must be preached throughout the whole world, we have explained under Matthew 24:14

MATTHEW 26:14-20; MARK 14:10-17; LUKE 22:3-14

Matthew 26:14-20

Mark 14:10-17

Luke 22:3-14

14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 15. And said to them, What will you give me, and I will deliver him to you? And they appointed to him thirty pieces of silver. 16. And from that time he sought an opportunity to betray him. 17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, Where dost thou wish us to prepare for you to eat the passover? 18. And he said, Go into the city to such a man, and say to him, The Master saith, My time is near; I keep the passover at thy house with my disciples. 19. And the disciples did as Jesus commanded them, and prepared the passover. “L'agneau ek pasque;” — “the passover lamb," or, as it is more generally expressed, “the paschal lamb." 20. And when the evening was come, he sat down at table with the twelve.

10. And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. 11. And when they heard it, they were glad, and promised that they would give him money; and he sought how he might betray him at a convenient time. 12. And on the first day of unleavened bread, when they sacrificed the passover, his disciples say to him, Where dost thou wish us to go and prepare, that thou mayest eat the passover? 13. And he sendeth two of his disciples, and saith to them, Go into the city, and you will meet a man carrying a pitcher full of water: follow him. 14. And wherever he shall enter, say to the master of the house, The Master saith, Where is the guest-chamber, where I may eat the passover with my disciples? 15. And he will show you a large room furnished; there make ready for us. 16. And his disciples went away, and came into the city, and found as he had said to them, and made ready the passover. 17. And when the evening was come, he arrived with the twelve.

3. But Satan entered into Judas, surnamed Iscariot, one of the twelve. 4. And he went away, and talked with the chief priests and magistrates, how he would betray him to them. 5. And they were glad, and agreed that they would give him money. 6. And he promised, and sought an opportunity to betray him to them in the absence of the multitude. 7. And the day of unleavened bread came, when the passover must be sacrificed. 8. And he sent Peter and John, saying, Go and prepare for us the passover, that we may eat. 9. And they said to him, Where dost thou wish us to prepare? 10. And he said to them, Lo, when you are going into the city, you will meet a man carrying an earthen pitcher of water; follow him into the house which he shall enter. 11. And you shall say to the master of the house, The Master saith, Where is the guest-chamber, where I may eat the passover with my disciples? 12. And he will show you a large room furnished; there make ready. 13. And they went, and found as he had said to them, and made ready the passover. 14. And when the hour was come, he sat down at table, and the twelve apostles with him.

Matthew 26:14. Then one of the twelve, who was called Judas Iscariot. Christ’s admonition was so far from being of any avail for softening the heart of Judas, or producing any change in it for the better, that he immediately went away, without any concern, to transact an infamous bargain with his enemies. It was amazing and prodigious stupidity, that he considered himself to have found, in the expense of the ointment, a fair excuse for so heinous a crime; and next, that, after having been warned by the words of Christ, he did not perceive what he was doing. “Que c’estoit qu’il alloit faire;” — “what he was going to do.” The bare mention of the burying ought to have softened a heart of iron; for it would have been easy to infer from it, that Christ offered himself as a sacrifice for the salvation of the human race. But we see in this mirror how great is the blindness of wicked desires, and how powerfully they fascinate the mind. Judas was inflamed with the desire to steal; long practice had hardened him in wickedness; and now when he meets with no other prey, he does not scruple to betray basely to death the Son of God, the Author of life, and, though restrained by a holy admonition, rushes violently forward.

With good reason, therefore, does Luke expressly say that Satan entered into him; not that the Spirit of God formerly directed him, for he would not have been addicted to theft and robbery, if he had not been the slave of Satan. But Luke means, that he was at that time wholly given up to Satan, so that, like a desperate man, he violently sought his destruction. For though Satan drives us every day to crimes, and reigns in us, when he hurries us into a course of extraordinary wickedness; yet he is said to enter into the reprobate, when he takes possession of all their senses, overthrows the fear of God, extinguishes the light of reason, and destroys every feeling of shame. This extremity of vengeance God does not execute on any but those who are already devoted to destruction. Let us therefore learn to repent early, lest our long-continued harshness should confirm the reign of Satan within us; for as soon as we have been abandoned to this tyranny, his rage will have no bounds. It is particularly worthy of notice, that the cause and source of so great blindness in Judas was avarice, which makes it evident that it is justly denominated by Paul the root of all evils, (1 Timothy 6:10.) To inquire here whether or not Satan entered into Judas bodily is an idle speculation. We ought rather to consider how fearfully monstrous it is, that men formed after the image of God, and appointed to be temples for the Holy Spirit, should not only be turned into filthy stables or sinks, but should become the wretched abodes of Satan.

17. Now on the first day of unleavened bread, the disciples came to Jesus. It is first inquired, Why does the day which preceded the sacrificing of the lamb receive the name of the day of unleavened bread? For the Law did not forbid the use of leaven till the lamb was eaten, (Exodus 12:18.) But this difficulty may be speedily removed, for the phrase refers to the following day, as is sufficiently evident from Mark and Luke. Since, therefore, the day of killing and eating the passover was at hand, the disciples ask Christ where he wishes them to eat the passover.

But hence arises a more difficult question. How did Christ observe that ceremony on the day before the whole nation celebrated the public passover? For John plainly affirms that the day on which Christ was crucified was, among the Jews, the preparation, not of the Sabbath, but of the passover, (John 19:14;) and that

they did not enter into the hall of judgment, lest they should be defiled, because next day they were to eat the passover, (John 18:28.)

I am aware that there are some who resort to evasions, which do not, however, give them any relief; for no sophistry can set aside the fact; that, on the day they crucified Christ, they did not keep the feast, (when it would not have been lawful to have any public executions) and that they had, at that the a solemn preparation, so that they ate the passover after that Christ had been buried.

It comes now to be inquired, Why did Christ anticipate? For it must not be supposed that, in this ceremony, he took any liberty which was at variance with the prescriptions of the Law. As to the notion entertained by some, that the Jews, through their eagerness to put Christ to death, delayed the passover, it is ably refuted by Bucer, and, indeed, falls to the ground by its own absurdity. I have no doubt, therefore, that Christ observed the day appointed by the Law, and that the Jews followed a custom which had been long in use. First, it is beyond a doubt that Christ was put to death on the day before the Sabbath; for he was hastily buried before sunset in a sepulcher which was at hand, (John 19:42,) because it was necessary to abstain from work after the commencement of the evening. Now it is universally admitted that, by an ancient custom, when the passover and other festivals happened on Friday, they were delayed till the following day, because the people would have reckoned it hard to abstain from work on two successive days. The Jews maintain that this law was laid down immediately after the return of the people from the Babylonish captivity, and that it was done by a revelation from heaven, that they may not be thought to have made any change, of their own accord, in the commandments of God.

Now if it was the custom, at that time, to join two festivals in one, (as the Jews themselves admit, and as their ancient writings prove,) it is a highly probable conjecture that Christ, who celebrated the passover on the day before the Sabbath, observed the day prescribed by the Law; for we know how careful he was not to depart from a single iota of the Law. Having determined to be subject to the Law, that he might deliver us from its yoke, he did not forget this subjection at his latest hour; and therefore he would rather have chosen to omit an outward ceremony, than to transgress the ordinance which God had appointed, and thus lay himself open to the slanders of wicked men. Even the Jews themselves unquestionably will not deny that, whenever the Sabbath immediately followed the passover, it was on one day, instead of both, that they abstained from work, and that this was enjoined by the Rabbins. Hence it follows that Christ, in departing from the ordinary custom, attempted nothing contrary to the Law.

18. Go into the city to such a man. Matthew specifies a certain man; the other two Evangelists relate that the disciples were sent as to an unknown individual, because a sign was given to them of a man carrying a pitcher of water. But this difference is easily reconciled; for Matthew passing by the miracle, describes that man who was then unknown to the disciples; for it cannot be doubted that, when they came to the house, they found that it was one of their acquaintances. Christ enjoins him authoritatively to make ready a lodging for himself and his disciples, calling him master; and the man immediately complies But though he might have expressly pointed out the man by name, he chose rather to direct his disciples to him by a miracle, that, when they shortly afterwards saw him reduced to a state of weakness, their faith might remain firm, being supported by this evidence. It was no slight confirmation that, a few hours before he was put to death, he had given an undoubted proof that he was God, that they might know that he was not constrained by necessity, but yielded of his own accord. And though at the very time when the weariness occurred, this was perhaps of no advantage to them, yet the recollection of it was afterwards useful; as even in the present day, in order to rise above the offense of the cross, it is of great importance to us to know that, along with the weakness of the flesh, the glory of divinity appeared in Christ about the very time of his death.

My time is near. Though he celebrated the passover correctly according to the injunction of the Law, yet he appears to assign this reason for the express purpose of avoiding the blame of self-will. He says, therefore, that there are reasons why he must make haste, and not comply with a received custom, because he is called to a greater sacrifice. And yet, as we have said, he introduces no change in the ceremony, but repeats once and again, that the time of his death is near, in order to inform them that he hastens cheerfully to do what the Father had appointed. And as to his connecting the figure of the sacrifice with the reality, in this way he exhorted believers to compare with the ancient figures what he accomplished in reality. This comparison is highly fitted to illustrate the power and efficacy of his death; for the passover was enjoined on the Jews, not merely to remind them of an ancient deliverance, but also that they might expect future and more excellent deliverance from Christ. Such is the import of what Paul says, that

Christ our passover is sacrificed for us, (1 Corinthians 5:7.)

19. And the disciples did as Jesus had appointed them. The readiness with which the disciples comply ought to be observed as a proof of their holy submission; for a doubt might naturally arise, when in search of an unknown man, whether they would obtain from the master of the house what they asked by their Master’s command, while they were aware that everywhere he was not only despised but even hated. Yet they make no anxious inquiry about the result, but peaceably obey the injunction. And if we are desirous to have our faith approved, we ought to abide by this rule, to be satisfied with the command alone and go forward wherever God commands, and, expecting the success which he promises, not to indulge in excessive anxiety.

20. When the evening was come, he sat down at table. Not to eat the passover, which they were bound to do standing, as travelers, when they are in haste, are wont to take food hastily,

with shoes on their feet, and a staff in their hand, (Exodus 12:11;)

but I consider the meaning to be, that after having observed the solemn rite, he sat down at table to supper. Accordingly, the Evangelists say, when the evening was come: for, at the commencement of the evening, they killed the lamb, and ate the flesh of it roasted.

MATTHEW 26:21-25; MARK 14:18-21; LUKE 22:15-16, 21-23

Matthew 26:21-25

Mark 14:18-21

Luke 22:15-16,21-23

21. And while they were eating, he said, Verily I tell you, That one of you will betray me. 22. And they became exceedingly sorrowful, and began every one of them to say to him, Lord, is it I? 23. But he answering said, He who hath dipped his hand with me in the dish will betray me. 24. The Son of man indeed goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed! It would have been good for that man if he had not been born. 25. And Judas, who betrayed him, answering, said, Rabbi is it I? “Maistre, est-ce moy?” — “Master, is it I?” He said to him, Thou hast said it.

18. And while they were sitting at table and eating, Jesus said, Verily I tell you, This clause has been omitted, through oversight, in Calvin’s Latin version; but the defect is supplied—as in other instances—by the French copy, “Je vous dy en verité;” — “I tell you in truth.” — Ed. One of you that eateth with me will betray me. 19. And they began to be sorrowful, and every one of them to say to him, Is it I? And another said, Is it I? 20. And he answering said to them, It is one of the twelve, who dippeth with me in the dish. 21. The Son of man indeed goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed! It had been good for that man if he had not been born.

15. And he said to them, With desire I have desired to eat this passover with you before I suffer. 16. For I tell you, henceforth I will not eat of it anymore, till it be fulfilled in the kingdom of God. (And a little after.) 21. But yet, lo, the hand of him that betrayeth me is with me at the table. 22. And the Son of man indeed goeth, according to what hath been determined; but woe to that man by whom he is betrayed! 23. And they began to inquire among themselves, “Lors ils commencerent à s’entredemander l’un à l’autre;” — “then they began to ask one another.” which of them it was that would do this.

Matthew 26:21. One of you will betray me. To render the treachery of Judas more detestable, he points out the aggravated baseness of it by this circumstance, that he was meditating the act of betraying him while he sat with him at the holy table. For if a stranger had done this, it would have been more easily endured; but that one of his intimate friends should form such a design, and — what is more — that, after having entered into an infamous bargain, he should be present at the sacred banquet, was incredibly monstrous. And therefore Luke employs a connecting particle which marks a contrast: but yet, (πλὴν) lo, the hand of him that betrayeth me. And though Luke adds this saying of Christ after the supper was finished, we cannot obtain from it any certainty as to the order of time, which, we know, was often disregarded by the Evangelists. Yet I do not deny that it is probable that Judas was present, when Christ distributed to his disciples the symbols of his flesh and blood.

22. They began every one of them to say to him. I do not think that the disciples were alarmed, as persons struck with terror are wont to give themselves uneasiness without any reason; but, abhorring the crime, they are desirous to clear themselves from the suspicion of it. It is, indeed, a mark of reverence, that when indirectly blamed, they do not reply angrily to their Master, but each person constitutes himself his own judge, (as the object which we ought chiefly to aim at is, to be acquitted by his own mouth;) but, relying on a good conscience, they wish to declare frankly how far they are from meditating such a crime.

23. But he answering said. Christ, by his reply, neither removes their doubt, nor points out the person of Judas, but only confirms what he said a little before, that one of his friends sitting at the table is the traitor. And though they thought it hard to be left in suspense and perplexity for a time, that they might employ themselves in contemplating the atrocity of the crime, it was afterwards followed by another advantage, when they perceived that the prediction of the psalm was fulfilled,

He that ate pleasant food with me “Celuy qui mangeoit en ami avec moy;” — “he that ate with me as a friend.”

hath lifted up his heel against me, (Psalm 41:10.)

Besides, in the person of Judas, our Lord intended to admonish his followers in all ages, not to be discouraged or faint on account of intimate friends proving to be traitors; because the same thing that was experienced by Him who is the Head of the whole Church, must happen to us who are members of it.

24. The Son of man indeed goeth. Here Christ meets an offense, which might otherwise have greatly shaken pious minds. For what could be more unreasonable than that the Son of God should be infamously betrayed by a disciple, and abandoned to the rage of enemies, in order to be dragged to an ignominious death? But Christ declares that all this takes place only by the will of God; and he proves this decree by the testimony of Scripture, because God formerly revealed, by the mouth of his Prophet, what he had determined.

We now perceive what is intended by the words of Christ. It was, that the disciples, knowing that what was done was regulated by the providence of God, might not imagine that his life or death was determined by chance. But the usefulness of this doctrine extends much farther; for never are we fully confirmed in the result of the death of Christ, till we are convinced that he was not accidentally dragged by men to the cross, but that the sacrifice had been appointed by an eternal decree of God for expiating the sins of the world. For whence do we obtain reconciliation, but because Christ has appeased the Father by his obedience? Wherefore let us always place before our minds the providence of God, which Judas himself, and all wicked men — though it is contrary to their wish, and though they have another end in view — are compelled to obey. Let us always hold this to be a fixed principle, that Christ suffered, because it pleased God to have such an expiation.

And yet Christ does not affirm that Judas was freed from blame, on the ground that he did nothing but what God had appointed. For though God, by his righteous judgment, appointed for the price of our redemption the death of his Son, yet nevertheless, Judas, in betraying Christ, brought upon himself righteous condemnation, because he was full of treachery and avarice. In short, God’s determination that the world should be redeemed, does not at all interfere with Judas being a wicked traitor. Hence we perceive, that though men can do nothing but what God has appointed, still this does not free them from condemnation, when they are led by a wicked desire to sin. For though God directs them, by an unseen bridle, to an end which is unknown to them, nothing is farther from their intention than to obey his decrees. Those two principles, no doubt, appear to human reason Lo be inconsistent with each other, that God regulates the affairs of men by his Providence in such a manner, that nothing is done but by his will and command, and yet he damns the reprobate, by whom he has carried into execution what he intended. But we see how Christ, in this passage, reconciles both, by pronouncing a curse on Judas, though what he contrived against God had been appointed by God; not that Judas’s act of betraying ought strictly to be called the work of God, but because God turned the treachery of Judas so as to accomplish His own purpose.

I am aware of the manner in which some commentators endeavor to avoid this rock. They acknowledge that what had been written was accomplished through the agency of Judas, because God testified by predictions what He fore-knew. By way of softening the doctrine, which appears to them to be somewhat harsh, they substitute the foreknowledge of God in place of the decree, as if God merely beheld from a distance future events, and did not arrange them according to his pleasure. But very differently does the Spirit settle this question; for not only does he assign as the reason why Christ was delivered up, that it was so written, but also that it was so determined. For where Matthew and Mark quote Scripture, Luke leads us direct to the heavenly decree, saying, according to what was determined; as also in the Acts of the Apostles, he shows that Christ was delivered not only by the foreknowledge, but likewise by the fixed purpose of God, (Acts 2:25) and a little afterwards, that Herod and Pilate, with other wicked men,

did those things which had been fore-ordained by the hand and purpose of God, (Acts 4:27, 28.)

Hence it is evident that it is but an ignorant subterfuge which is employed by those who betake themselves to bare foreknowledge.

It had been good for that man. By this expression we are taught what a dreadful vengeance awaits the wicked, for whom it would have been better that they had never been born. And yet this life, though transitory, and full of innumerable distresses, is an invaluable gift of God. Again, we also infer from it, how detestable is their wickedness, which not only extinguishes the precious gifts of God, and turns them to their destruction, but makes it to have been better for them that they had never tasted the goodness of God. But this phrase is worthy of observation, it would have been good for that man if he had never been born; for though the condition of Judas was wretched, yet to have created hint was good in God, who, appointing the reprobate to the day of destruction, illustrates also in this way his own glory, as Solomon tells us:

The Lord hath made all things for himself; yea, even the wicked for the day of evil, (Proverbs 16:4.)

The secret government of God, which provides even the schemes and works of men, is thus vindicated, as I lately noticed, from all blame and suspicion.

25. And Judas who betrayed him. Though we often see persons trembling, who are conscious of doing wrong, yet along with dread and secret torments there is mingled such stupidity, that they boldly make a fiat denial; but in the end they gain nothing by their impudence but to expose their hidden wickedness. Thus Judas, while he is restrained by an evil conscience, cannot remain silent; so dreadfully is he tormented, and, at the same time, overwhelmed with fear and anxiety, by that internal executioner. Christ, by indirectly glancing, in his reply, at the foolish rashness of Judas, entreats him to consider the crime which he wished to conceal; but his mind, already seized with diabolical rage, could not admit such a sentiment. Let us learn from this example, that the wicked, by bold apologies, do nothing more than draw down upon themselves a more sudden judgment.

MATTHEW 26:26-30; MARK 14:22-26; LUKE 22:17-20

Matthew 26:26-30

Mark 14:22-26

Luke 22:17-20

26. And while they were eating, Jesus took bread; and when he had given thanks, broke it, and gave it to the disciples, and said, Take, eat; this is my body. 27. And having taken the cup and given thanks, he gave it to them, saying, Drink you all of it. 28. For this is my blood of the new testament, which is shed for many for the remission of sins. 29. And I tell you, I will not henceforth drink “Que de ceste heure je ne boiray de ce fruict de vigne;” — “that from this hour I will not drink of the fruit of the vine.” of the fruit of the vine, till that day when I shall drink it new with you in the kingdom of my father. 30. And when they had sung a hymn, they went out into the mountain of Olives.

22. And while they were eating, Jesus took bread, and when he had blessed, “Et apres avoir rendu graces;” — “and after having given thanks.” he broke it, and gave it to them, and said, Take, eat; this is my body. 23. And he took the cup, and when he had given thanks, he gave it to them, and they all drank of it. 24. And he said to them, This is my blood of the new testament, which is shed for you. 25. Verily I tell you, henceforth I will not drink of the fruit of the vine, till that day when I shall drink it new in the kingdom of God. 26. And when they had sung a hymn, they went out into the mountain of Olives.

17. And he took the cup, and gave thanks and said, Take this, and divide it among yourselves. 18. For I tell you, that I will not drink of the fruit of the vine, until the kingdom of God shall come. 19. And he took bread, and when he had given thanks, he broke it, and gave it to them, saying, This is my body, which is given for you; do this in remembrance of me. 20. In like manner also the cup, “Semblablement aussi leur bailla la coupe;” — “in like manner also he gave them the cup.” after that he had supped, saying, This cup is the new testament in my blood, which is shed for you.

Matthew 26:26. And while they were eating, Jesus took bread. I do not understand these words to mean that with the paschal supper was mixed this new and more excellent supper, but rather that an end was then put to the former banquet. This is still more clearly expressed by Luke, when he says that, Christ gave the cup after that he had supped; for it would have been absurd that one and the same mystery should be broken off by an interval of time. And therefore I have no doubt that, in immediate succession, after having distributed the bread, he added the cup; and what Luke relates particularly respecting the cup, I regard as including also the bread. While they were eating, therefore, Christ took bread, to invite them to partake of a new supper. “D’un noveau souper, c’est, à scavoir de la Cene;” — “of a new supper, that is, of the Lord’s Supper.” The thanksgiving was a sort of preparation and transition to consider the mystery. Thus when the supper was ended, they tasted the sacred bread and wine; because Christ had previously aroused them from their indifference, that they might be all alive to so lofty a mystery. And, indeed, the nature of the case demands that this clear testimony of the spiritual life should be distinguished from the ancient shadow.

Jesus took bread. It is uncertain if the custom which is now observed among the Jews was at that time in use: for the master of the house breaks off a portion of a common loaf, hides it under the table-cloth, and afterwards distributes a part of it to, each member of the family. But as this is a human tradition not founded on any commandment of God, we need not toil with excessive eagerness to investigate its origin; and it is possible that it may have been afterwards contrived, by a trick of Satan, for the purpose of obscuring the mystery of the Lord’s Supper. And even if this ceremony was at that time in use among the Jews, Christ followed the ordinary custom in such a manner as to draw away the minds of his followers to another object, by changing the use of the bread for a different purpose. This, at least, ought to be considered as beyond all controversy, that Christ, at this time, abolished the figures of the Law, and instituted a new Sacrament.

When he had given thanks. Matthew and Mark employ the word εὐλογήσας In the Greek text, Calvin appears to have followed the ordinary reading, εὐλογήσας, instead of εὐχαριστήσας, for which there appears to be a preponderance of authorities. — Ed. (having blessed;) but as Luke employs, instead of it, the word εὐχαριστήσας (having given thanks,) there can be no doubt as to the meaning; and as they afterwards use the word thanksgiving in reference to the cup, they expound with sufficient clearness the former term. So much the more ridiculous is the ignorance of the Papists, who express the blessing by the sign of the cross, as if Christ had practiced some kind of exorcising. But we must recollect what I lately noticed, that this thanksgiving is connected with a spiritual mystery. While it is true that believers are commanded to give thanks to God, because he supports them in this fading life, Christ did not merely refer to ordinary eating, but directed his view to the holy action, in order to thank God for the eternal salvation of the human race. For if the food which descends into the belly ought to persuade and arouse us to praise the fatherly kindness of God, how much more powerfully does it excite and even inflame, us to this act of piety, when he feeds our souls spiritually?

Take, eat. That I may not be too tedious, I shall only explain briefly what is the nature of our Lord’s institution, and what it contains; and, next, what is its end and us so far as it may be learned from the Evangelists. And, first of all, it strikes us, that Christ instituted a supper, which the disciples partake in company with each other. Hence it follows, that it is a diabolical invention, that a man, separating himself from the rest of the company, eats his supper apart. For what two things could be more inconsistent than that the bread should be distributed among them all, and that a single individual should swallow it alone? Although then the Papists boast, that in their masses they have the substance of the Lord’s Supper, yet it is evident from the nature of the case, that whenever they celebrate private masses, they are so many trophies erected by the devil for burying the Lord’s Supper.

The same words teach us what sort of sacrifice it is that Christ recommends to us in the Supper. He bids his disciples take; and therefore it is himself alone that offers. What the Papists contrive, as to Christ’s offering himself in the Supper, proceeded from an opposite author. And certainly it is a strange inversion, (ἀναστροφὴ,) when a mortal man, who is commanded to take the body of Christ, claims the office of offering it; and thus a priest, who has been appointed by himself, sacrifices to God his own Son. I do not at present inquire with how many acts of sacrilege their pretended offering abounds. It is sufficient for my purpose, that it is so far from approaching to Christ’s institution, that it is directly opposed to it.

This is my body. As to the opinion entertained by some, that by those words the bread was consecrated, so as to become the symbol of the flesh of Christ, I do not find fault with it, provided that the word consecrated be understood aright, and in a proper sense. So then, the bread, which had been appointed for the nourishment of the body, is chosen and sanctified by Christ to a different use, so as to begin to be spiritual food. And this is the conversion “La conversion ou changement;” — “the conversion, or change.” which is spoken of by the ancient doctors “Les anciens docteurs.” of the Church. But we must at the same time hold, that bread is not consecrated by whispering and breathing, but by the clear doctrine of faith. And certainly it is a piece of magic and sorcery, when the consecration is addressed to the dead element; for the bread is made not to itself, but to us, a symbol of the body of Christ. In short, consecration is nothing else than a solemn testimony, by which the Lord appoints to us for a spiritual use an earthly and corruptible sign; which cannot take place, unless his command and promise are distinctly heard for the edification of faith; from which again it is evident, that the low whispering and breathing of the Papists are a wicked profanation of the mystery. Now if Christ consecrates the bread, when he declares to us that it is his body, we must not suppose that there is any change of the substance, but must only believe that it is applied to a new purpose. And if the world had not been long ago so bewitched by the subtlety of the devil, that, when the monster of transubstantiation had once been introduced, it will not now admit any light of true interpretation on these words, it would be superfluous to spend any more time in investigating their meaning.

Christ declares that the bread is his body. These words relate to a sacrament; and it must be acknowledged, that a sacrament consists of a visible sign, with which is connected the thing signified, which is the reality of it. It must be well known, on the other hand, that the name of the thing signified is transferred to the sign; and therefore, no person who is tolerably well acquainted with Scripture will deny that a sacramental mode of expression ought to be taken metonymically. “Par une figure qui s’appele metonymie; c’est à dire, transmutation de nom;” — “by a figure which is called metonymy; that is, the putting of one name for another.” I pass by general figures, which occur frequently in Scripture, and only say this: whenever an outward sign is said to be that which it represents, it is universally agreed to be an instance of metonymy. If baptism be called the laver of regeneration, (Titus in. 5;) if the rock, from which water flowed to the Fathers in the wilderness, be called Christ, (1 Corinthians 10:4;) if a dove be called the Holy Spirit, (John 1:32;) no man will question but the signs receive the name of the things which they represent. How comes it, then, that persons who profess to entertain a veneration for the words of the Lord will not permit us to apply to the Lord’s Supper what is common to all the sacraments?

They are delighted with the plain and literal sense. Why then shall not the same rule apply to all the sacraments? Certainly, if they do not admit that the Rock was actually Christ, the calumny with which they load us is mere affectation. If we explain that the bread is called his body, because it is the symbol of his body, they allege that the whole doctrine of Scripture is overturned. For this principle of language has not been recently forged by us, but has been handed down by Augustine on the authority of the ancients, and embraced by all, that the names of spiritual things are improperly ascribed to signs, and that all the passages of Scripture, in which the sacraments are mentioned, ought to be explained in this manner. When we bring forward a principle which has been universally admitted, what purpose does it serve to raise a loud clamor, as if it were something new and strange? But let obstinate people cry out as they please, all men of sound judgment and modesty will admit, that in these words of Christ there is a sacramental form of expression. Hence it follows, that the bread is called his body, because it is a symbol of the body of Christ.

Now there are two classes of men that rise up against us. The Papists, deceived by their transubstantiation, maintain that what we see is not bread, because it is only the appearance that remains without the reality. But their absurd fancy is refuted by Paul, who asserts that

the bread which we break is the communion of the body of Christ, (1 Corinthians 10:16.)

Besides, their notion is at variance with the very nature of a sacrament, which will not possess all that is essential to it, if there be not a true outward symbol. For whence shall we learn that our souls feed on the flesh of Christ, if what is placed before our eyes be not bread, but an empty form? Besides, what will they say about the other symbol? For Christ does not say, This is my blood, but, this cup is the new testament in my blood. According to their view, therefore, not only the wine, but also the materials of which the cup is composed, must be transubstantiated into blood. Again, the words related by Matthew — I will not drink henceforth of this fruit of the vine — plainly show that what he delivered to the disciples to drink was wine; so that in every way the ignorance of the Papists is fully exposed.

But there are others who reject the figure, and, like madmen, unsay what they had just said. According to them, bread is truly and properly body; for they disapprove of transubstantiation, as wholly devoid of reason and plausibility. But when the question is put to them, if Christ be bread and wine, they reply that the bread is called body, because under it and along with it the body is received in the Lord’s Supper. But from this reply it may be readily concluded, that the word body is improperly applied to the bread, which is a sign of it. And since those men have constantly in their mouth, that Christ spoke thus in reference to a sacramental union, it is strange that they do not consider what they say. For what is the nature of a sacramental union between a thing and its sign? Is it not because the Lord, by the secret power of his Spirit, fulfills what he promises? So then those later instructions about the letter are not less absurd than the Papists.

Hitherto I have pointed out the simple exposition of the words of our Lord. But now I must add, that it is not an empty or unmeaning sign which is held out to us, but those who receive this promise by faith are actually made partakers of his flesh and blood. For in vain would the Lord command his people to eat bread, declaring that it is his body, if the effect were not truly added to the figure. Nor must it be supposed that we dispute this point, whether it is in reality, or only by signification, that Christ presents himself to be enjoyed by us in the Lord’s Supper; for, though we perceive nothing in it but bread, yet he does not disappoint or mock us, when he undertakes to nourish our souls by his flesh. The true eating of the flesh of Christ, therefore, is not only pointed out by the sign, but is likewise exhibited in reality.

But there are three mistakes against which it is here necessary to be on our guard; first, not to confound the spiritual blessing with the sign; secondly, not to seek Christ on earth, or under earthly elements; thirdly, not to imagine any other kind of eating than that which draws into us the life of Christ by the secret power of the Spirit, and which we obtain by faith alone. First, as I have said, let us always keep in view the distinction between the sign and the thing signified, if we do not wish to overturn every thing; for otherwise we shall derive no advantage from the sacrament, if it do not, according to the measure of our small capacity, lead us from the contemplation of the earthly element to the heavenly mystery. And therefore, whoever will not distinguish the body of Christ from the bread, and the blood from the wine, will never understand what is meant by the Lord’s Supper, or for what purpose believers use these symbols.

Secondly, we must attend to the proper method of seeking Christ; that is, our minds must not be fixed on the earth, but must ascend upwards to the heavenly glory in which he dwells. For the body of Christ did not, by clothing itself with an incorruptible life, lay aside its own nature; and hence it follows that it is finite. “Dont s’ensuit qu’il n’est past infini, mais consiste en quelque certain lieu;” — “whence it follows that it is not infinite, but remains in some particular spot.” But he has now ascended above the heavens, that no gross imagination may keep us occupied with earthly things. And certainly, if this mystery is heavenly, nothing could be more unreasonable than to draw down Christ to the earth, when, on the contrary, he calls us upwards to himself.

The last point which, I said, claimed our attention, is the kind of eating. We must not dream that his substance passes, in a natural manner, into our souls; but we cat his flesh, when, by means of it, we receive life. For we must attend to the analogy or resemblance between bread and flesh, which teaches us, that our souls feed on Christ’s own flesh in precisely the same manner as bread imparts vigor to our bodies. The flesh of Christ, therefore, is spiritual nourishment, because it gives life to us. Now it gives life, because the Holy Spirit pours into us the life which dwells in it. And though the act of eating the flesh of Christ is different from believing on him, yet we ought to know that it is impossible to feed on Christ in any other way than by faith, because the eating itself is a consequence of faith.

Matthew 26:27. Drink you all of it. As it was the design of Christ to keep our faith wholly fixed on himself, that we may not seek any thing apart from him, he employed two symbols to show that our life is shut up in him. This body needs to be nourished and supported by meat and drink. Christ, in order to show that he alone is able to discharge perfectly all that is necessary for salvation, says that he supplies the place of meat and drink; by which he gives an astonishing display of his condescension, in thus letting himself down to the feeble capacity of our flesh for the purpose of invigorating our faith. So much the more detestable is the insolence and sacrilege of the Pope, who has not scrupled to break asunder this sacred tie. We learn that the Son of God employed two symbols together, to testify the fullness of life which he bestows on his followers. What right had a mortal man to separate those things which God had joined together?

But it would even appear that the express reason why our Lord commanded all to drink of the cup was in order to prevent this sacrilege from entering into the Church. As to the bread, we read that he simply said, Take, eat. Why does he expressly command them all to drink, and why does Mark explicitly say that they all drank of it, if it were not to guard believers against this wicked novelty? And yet this severe prohibition has not deterred the Pope from venturing to change and violate a law established by the Lord; for he has withheld all the people from using the cup. And to prove that his rage has reason on its side, he alleges that one of the kinds is sufficient, because the flesh includes the blood by concomitancy. “Per concomitaniam, comme disent ses supposts; c’est à dire, pource que l’un ne peut estre sans l’autre;” — “By concomitancy, as its partisans talk; that is, because the one cannot exist without the other.” On the same pretext they would be at liberty to set aside the whole of the sacrament, because Christ might equally well make us partakers of himself without any external aid. But those childish cavils yield no support to their impiety; for nothing can be more absurd than that believers should, of their own accord, part with the aids which the Lord has given, or allow themselves to be deprived of them; and, therefore, nothing can be more intolerable than this wicked mangling of the mystery.

29. But I tell you. This sentence is put by Matthew and Mark immediately after the Holy Supper, when Christ had given the symbol of his blood in the cup; from which some infer that Luke relates here the same thing which we shall find him repeating shortly afterwards. But this difficulty is easily obviated, because it is of little importance in itself at what precise moment Christ said this. All that the Evangelists intend to state by it is, that the disciples were warned both of their Master’s approaching death, and of the new and heavenly life: for the more nearly the hour of his death approached, there was the greater necessity for them to be confirmed, that they might not altogether fall away. Again, as he intended to place his death before their eyes in the Holy Supper, as in a mirror, it was not without reason that he again declared that he was now leaving the world. But as this intelligence was full of sadness, a consolation is immediately added, that they have no occasion for shrinking from the thought of his death, which will be followed by a better life. As if he had said: “It is true, indeed, that I am now hastening to my death, but it is in order that I may pass from it to a blessed immortality, not to live alone without you in the kingdom of God, but to have you associated with me in the same life.” Thus we see how Christ leads his disciples by the hand to the cross, and thence raises them to. the hope of the resurrection. And as it was necessary that they should be directed to the cross of Christ, that by that ladder they might ascend to heaven; so now, since Christ has died and been received into heaven, we ought to be led from the contemplation of the cross to heaven, that death and the restoration of life may be found to agree.

Till that day when I shall drink it new with you. It is plain from these words that he promises to them a glory which they will share with himself. The objection made by some —that meat and drink are not applicable to the kingdom of God—is frivolous; for Christ means nothing more than that his disciples will soon be deprived of his presence, and that he will not henceforth eat with them, until they enjoy together the heavenly life. As he points out their being associated in that life, which needs not the aids of meat and drink, he says that there will then be a new kind of drinking; by which term we are taught that he is speaking allegorically. Accordingly, Luke simply says, until the kingdom of God come. In short, Christ recommends to us the fruit and effect of the redemption which he procured by his death.

The opinion entertained by some—that these words were fulfilled, when Christ ate with his disciples after his resurrection is foreign to his meaning; for, since that was an intermediate condition between the course of a mortal life and the end of a heavenly life, the kingdom of God had not, at that time, been fully revealed; and therefore Christ said to Mary,

Touch me not, for I have not yet ascended to my Father, (John 20:17.)

Besides, the disciples had not yet entered into the kingdom of God, so as to drink new wine with Christ, being partakers of the same glory. And when we read that Christ drank after his resurrection, though he declared that he would not do so until he had assembled his disciples in the kingdom of God, the apparent contradiction is easily removed. For it is not exactly of meat and drink that he speaks, but of the intercourse of the present life. Now we know that Christ did not at that time drink for the purpose of invigorating his body by food, or of holding intercourse with his disciples, but only to prove his resurrection—of which they were still doubtful—and thus to raise their minds on high. Let us therefore rest satisfied with the natural meaning, that our Lord promises to his disciples that, having hitherto lived with them on earth as a mortal man, he will hereafter make them his associates in a blessed and immortal life.

Matthew 26:31. You will all be offended at me. What Matthew and Mark extend to all the disciples alike is related by Luke as having been spoken to Peter only. But though the statement was equally addressed to all, yet it is probable that Christ spoke to them in the person of one man, who was to be admonished more than all the rest, and who needed extraordinary consolation, that, after having denied Christ, he might not be altogether overwhelmed with despair.

Matthew 26:31. For it is written. By this prediction he encourages them to rise above the offense, because God does not cease to recognize as his sheep those who are driven out and scattered in every direction for a time. After having treated of the restoration of the Church, the prophet, in order to prevent the minds of the godly from being overwhelmed with despair by the extreme distresses which were already at hand, declares, that when the government has been brought into a state of confusion, or even completely overturned, there will be a sad and miserable dispersion, but yet the grace of God will be victorious. And though almost all commentators confine the passage in Zechariah 13:7 to the person of Christ alone, yet I extend it farther, as meaning that a government, on which the salvation of the people depends, will no longer exist, because the shepherds will be driven from the midst of them. I have no doubt that the Lord intended to include that whole period during which, after the tyranny of Antiochus, the Church was deprived of good shepherds, and reduced to a state of desolation; for at that time God permitted the sword to commit fearful devastation, and, by slaying the shepherds, to throw the people into a state of wretched confusion. And yet this scattering did not prevent the Lord from gathering his sheep at length, by stretching out his hand towards them.

But though the prophet utters a general threatening that the Church will be deprived of shepherds, still this is justly and properly applied to Christ. For since he was the prince of all the shepherds, on whom alone the salvation of the Church depended, when he was dead, it might be thought that all hope was utterly gone. And, indeed, it was an extremity of temptation, when the Redeemer, who was the breath and life of his people, after having begun to collect the flock of God, was suddenly dragged to death. But so much the more strikingly was the grace of God displayed, when out of dispersion and death the remaining flock was again assembled in a wonderful manner.

Thus we see, that Christ quoted this passage appropriately, that the disciples might not be too much alarmed by the future dispersion, and yet that, aware of their own weakness, they might rely on their Shepherd. The meaning therefore is: “Not having yet felt your weakness, you imagine that you are sufficiently vigorous and powerful; but it will soon be apparent that the prediction of Zechariah is true, that, when the shepherd is slain, the flock will be scattered. But yet let the promise which is added exhilarate and support you, that God will stretch out his hand, to bring back to Him the scattered sheep.” We are here taught, that there is no unity that brings salvation but that which keeps the sheep united under Christ’s crook.

32 But after I have risen. He now expresses more clearly — what I lately hinted — that the disciples, struck with dread, will resemble for a short time scattered and wandering sheep, but will at length be brought back to the fold. For Christ does not simply say that he will rise again, but promises to be their leader, and takes them for his companions, as if they had never swerved from their allegiance to him; and, to impart to them greater confidence, he mentions the place where they will again meet; as if he had said, “You, who are scattered at Jerusalem, will be again assembled by me in Galilee.”

33. Peter answering. Though Peter uses no hypocrisy, but speaks with sincere affection, yet as a false confidence in his virtue carries him away into foolish boasting, he is justly reproved by Christ, and shortly afterwards is severely punished for his rashness. Thus the event showed, that Peter promised more for himself than he was able to accomplish, because he had not been sufficiently careful to examine himself. Hence too we see more clearly, how stupid is the intoxication of human presumption, that, when he is again reminded of his weakness by the Son of God, and that with the solemnity of an oath, he is so far from yielding, or even from making any abatement of his foolish confidence, that he goes on to show those lofty pretensions with more fierceness than ever.

But it is asked, Had not Peter a right to hope what he promises for himself? and was he not even bound, relying on the promise of Christ, to make this promise for himself? I answer, When Christ formerly promised to his disciples the spirit of unshaken fortitude, he referred to a new state of things which followed the resurrection; and, therefore, as they were not yet endued with heavenly power, Peter, forming confident expectations from himself, goes beyond the limits of faith. He erred in two respects. First, by anticipating the time he made a rash engagement, and did not rely on the promise of the Lord. Secondly, shutting his eyes on his own weakness, and under the influence of thoughtlessness rather than of courage, he undertook more than the case, warranted.

This claims our attention, that every man, remembering his own weakness, may earnestly resort to the assistance of the Holy Spirit; and next, that no man may venture to take more upon himself than what the Lord promises. Believers ought, indeed, to be prepared for the contest in such a manner that, entertaining no doubt or uncertainty about the result and the victory, they may resist fear; for trembling and excessive anxiety are marks of distrust. But, on the other hand, they ought to guard against that stupidity which shakes off all anxiety, and fills their minds with pride, and extinguishes the desire to pray. This middle course between two faulty extremes “Entre ces deux extremitez vicieuses.” is very beautifully expressed by Paul, when he enjoins us to

work out our salvation with fear and trembling, because it is God that worketh in us to will and perform, (Philippians 2:12, 13.)

For, on the one hand, having humbled us, he entreats us to seek supplies elsewhere; and, on the other hand, lest anxiety should induce sloth, he exhorts us to strenuous exertions. And, therefore, whenever any temptation is presented to us, let us first remember our weakness, that, being entirely thrown down, we may learn to seek elsewhere what we need; and, next, let us remember the grace which is promised, that it may free us from doubt. For those who, forgetting their weakness, and not calling on God, feel assured that they are strong, act entirely like drunken soldiers, who throw themselves rashly into the field, but, as soon as the effects of strong drink are worn off, think of nothing else than flight.

It is wonderful that the other disciples, after Peter had been reproved, still break out into the same rashness; and hence it is evident how little they knew themselves. We are taught by this example, that we ought to attempt nothing, except so far as God stretches out his hand; for nothing is more fading or transitory than inconsiderate zeal. The disciples perceive that nothing is more base or unreasonable than to forsake their Master; and, therefore, they justly detest so infamous an action: but, having no reliance on the promise, and neglecting prayer, they advance with inconsiderate haste to boast of a constancy which they did not possess.

LUKE 22:35-38

Luke 22:35-38

35. And he said to them, When I sent you without purse, or scrip, or shoes, did you want any thing? And they said, Nothing. 36. He therefore said to them, But now let him who hath a purse take it, and, in like manner, a scrip; and let him who hath not a sword sell his garment and buy one. 37. For I tell you, that this also which is written must be accomplished in me, And he was reckoned with the transgressors. For those things which relate to me have an end. “Prenent fin, ou, ont accomplissement;” — “take end, or, have their fulfillment.” 38. And they said, Lord, lo, here are two swords. And he said to them, It is enough.

Matthew 26:36. Then Jesus cometh with them. Luke mentions the mountain of Olives only. Mark and Matthew add a more minute description of the place. But Luke expresses what is still more to the purpose, that Christ came there according to his custom. Hence we infer, that he did not seek retirement for the purpose of concealing himself, but, as if he had made an assignation with his enemies, he presented himself to death. On this account John says (18:2) that the place was known to the traitor, because Jesus was wont to come there frequently. In this passage, therefore, his obedience is again described to us, because he could not have appeased the Father but by a voluntary death.

Sit here. By leaving the disciples at a distance, he spares their weakness; as if a man, perceiving that he would soon be in extreme danger in battle, were to leave his wife and children in a situation of safety. But though he intended to place them all beyond arrow-shot, yet he took three of them who accompanied him more closely than the rest, and these were the flower and choice, in which there was greater rigor. And yet he did not take them, as if he believed that they would be able to sustain the attack, but that they might afford a proof of the defect which was common to them all.

37. He began to be affected with grief. We have seen that our Lord formerly contended with the fear of death; but as he now fights face to face with temptation, such an attack is called the beginning of grief and sorrow. Hence we infer that the true test of virtue is only to be found when the contest begins; for then the weakness of the flesh, which was formerly concealed, shows itself, and the secret feelings are abundantly displayed. Thus, though God had already tried his Son by certain preparatory exercises, he now wounds him more sharply by a nearer prospect of death, and strikes his mind with a terror to which he had not been accustomed. But as it appears to be inconsistent with the divine glory of Christ, that he was seized with trembling and sadness, many commentators have labored with toil and anxiety to find some way of evading the difficulty. But their labor has been ill-judged and of no use; for if we are ashamed that Christ should experience fear and sorrow, our redemption will perish and be lost.

Ambrose justly says: “I not only do not think that there is any need of excuse, but there is no instance in which I admire more his kindness and his majesty; for he would not have done so much for me, if he had not taken upon him my feelings. He grieved for me, who had no cause of grief for himself; and, laying aside the delights of the eternal Godhead, he experiences the affliction of my weakness. I boldly call it sorrow, because I preach the cross. For he took upon him not the appearance, but the reality, of incarnation. It was therefore necessary that he should experience grief, that he might overcome sorrow, and not shut it out; for the praise of fortitude is not bestowed on those who are rather stupefied than pained by wounds.” Thus far Ambrose.

Certainly those who imagine that the Son of God was exempt from human passions do not truly and sincerely acknowledge him to be a man. And when it is even said that the divine power of Christ rested and was concealed for a time, that by his sufferings he might discharge all that belonged to the Redeemer, this was so far from being absurd, that in no other way could the mystery of our salvation have been accomplished. For Cyril has properly said: “That the suffering of Christ on the cross was not in every respect voluntary, but that it was voluntary on account of the will of the Father, and on account of our salvation, you may easily learn from his prayer, Father, if it be possible, let this cup pass from me. For the same reason that the Word of God is God, (John 1:1,) and is naturally life itself, (John 11:25,) nobody doubts that he had no dread of death; but, having been made flesh, (John 1:14,) he allows the flesh to feel what belongs to it, and, therefore, being truly a man, he trembles at death, when it is now at the door, and says, Father, if it be possible, let this cup pass from me; but since it cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature, even in Christ himself, has the sufferings and fears which belong to it, but that the Word, who is united to it, raises it to a fortitude which is worthy of God.” He at length concludes: “You perceive that it was not for the sake of the flesh that the death of Christ was voluntary, but that it was voluntary, because, on account of it, according to the will of the Father, salvation and life were bestowed on men.” Such are the views of Cyril.

Still the weakness which Christ took upon himself must be distinguished from ours, for there is a great difference. In us there is no affection unaccompanied by sin, because they all exceed due bounds and proper restraint; but when Christ was distressed by grief and fear, he did not rise against God, but continued to be regulated by the true rule of moderation. We need not wonder that, since he was innocent, and pure from every stain, the affections which flowed from him were pure and stainless; but that nothing proceeds from the corrupt nature of men which is not impure and filthy. Let us, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weak without any taint of sin; but that all our affections are sinful, because they rise to an extravagant height.

The kind of feelings, by which Christ was tempted, is also worthy of notice. Matthew says that he was affected by grief and sorrow (or anxiety;)Luke says that he was seized with anguish; and Mark adds that he trembled. And whence came his sorrow and anguish, and fear, but because he felt that death had something in it more sad and more dreadful than the separation of the soul and body? And certainly he underwent death, not merely that he might depart from earth to heaven, but rather that, by taking upon himself the curse to which we were liable, he might deliver us from it. He had no horror at death, therefore, simply as a passage out of the world, but because he had before his eyes the dreadful tribunal of God, and the Judge himself armed with inconceivable vengeance; and because our sins, the load of which was laid upon him, pressed him down with their enormous weight. There is no reason to wonder, therefore, if the dreadful abyss of destruction tormented him grievously with fear and anguish.

38. My soul is sorrowful. He communicates to them his sorrow, in order to arouse them to sympathy; not that he was unacquainted with their weakness, but in order that they might afterwards be more ashamed of their carelessness. This phrase expresses a deadly wound of grief; as if he had said, that he fainted, or was half-dead, with sorrow. Jonah (4:9) makes use of a similar phrase in replying to the Lord; I am angry even to death. I advert to this, because some of the ancient writers, in handling this passage with a misapplication of ingenuity, philosophize in this way, that the soul of Christ was not sorrowful in death but only even to death. And here again we ought to remember the cause of so great sorrow; for death in itself would not have so grievously tormented the mind of the Son of God, if he had not felt that he had to deal with the judgment of God.

39. And he went forward a little. We have seen in other passages, that in order to excite himself to greater earnestness of prayer, the Lord prayed in the absence of witnesses; for when we are withdrawn from the gaze of men, we succeed better in collecting our senses, so as to attend more closely to what we are doing. It is not, indeed, necessary — nay more, it is not always proper — that we should retire to distant corners whenever we pray; but when some great necessity urges us, because the fervor of prayer is more freely indulged when we are alone, it is useful to us to pray apart. And if the Son of God did not disregard this aid, it would be the greatest madness of pride in us not to apply it for our own advantage. Add to this, that when God alone is witness, as there is nothing then to be feared from ambition, the believing soul unfolds itself with greater familiarity, and with greater simplicity pours its wishes, and groans, and anxieties, and fears, and hopes, and joys, into the bosom of God. God allows his people to make use of many little modes of speaking, when they pray alone, which, in the presence of men, would savor of ostentation.

And fell on his face. By the very gesture of falling on the earth, Christ manifested his deep earnestness in prayer. For though kneeling, as our expression of respect and reverence, is commonly used in prayer, Christ, by throwing himself on the ground as a suppliant, placed himself in a pitiable attitude on account of the vehemence of his grief.

My Father, if it be possible. In vain do some persons labor to show that what is here described is not a prayer, but only a complaint. For my own part, while I own that it is abrupt, I have no doubt that Christ offered a prayer. Nor is it inconsistent with this, that he asks a thing that is impossible to be granted to him; for the prayers of believers do not always flow on with uninterrupted progress to the end, do not always maintain a uniform measure, are not always arranged even in a distinct order, but, on the contrary, are involved and confused, and either oppose each other, or stop in the middle of the course; like a vessel tossed by tempests, which, though it advances towards the harbor, cannot always keep a straight and uniform course, as in a calm sea. We must remember, indeed, what I lately mentioned, that Christ had not confused emotions, like those to which we are accustomed, to withdraw his mind from pure moderation; but, so far as the pure and innocent nature of man could admit, he was struck with fear and seized with anguish, so that, amidst the violent shocks of temptation, he vacillated—as it were—from one wish to another. This is the reason why, after having prayed to be freed from death, he immediately restrains himself, and, submitting to the authority of the Father, corrects and recalls that wish which had suddenly escaped him.

But it may be asked, How did he pray that the eternal decree of the Father, of which he was not ignorant, should be revoked? or though he states a condition, if it be possible, yet it wears an aspect of absurdity to make the purpose of God changeable. We must hold it to be utterly impossible for God to revoke his decree. According to Mark, too, Christ would seem to contrast the power of God with his decree. All things, says he, are possible to thee. But it would be improper to extend the power of God so far as to lessen his truth, by making him liable to variety and change. I answer, There would be no absurdity in supposing that Christ, agreeably to the custom of the godly, leaving out of view the divine purpose, committed to the bosom of the Father his desire which troubled him. For believers, in pouring out their prayers, do not always ascend to the contemplation of the secrets of God, or deliberately inquire what is possible to be done, but are sometimes carried away hastily by the earnestness of their wishes. Thus Moses prays that he may be blotted out of the book of life, (Exodus 32:33;) thus Paul wished to be made an anathema, “A desiré d’estre separé de Christ;” — “desired to be separated from Christ.” (Romans 9:3.) This, therefore, was not a premeditated prayer of Christ; but the strength and violence of grief suddenly drew this word from his mouth, to which he immediately added a correction. The same vehemence of desire took away from him the immediate recollection of the heavenly decree, so that he did not at that moment reflect, that it was on this condition, “Avec ceste condition de souffrir la mort;” — “on this condition of suffering death.” that he was sent to be the Redeemer of mankind; as distressing anxiety often brings darkness over our eyes, so that we do not at once remember the whole state of the matter. In short, there is no impropriety, if in prayer we do not always direct our immediate attention to every thing, so as to preserve a distinct order. When Christ says, in the Gospel by Matthew, that all things are possible to God, he does not intend by these words to bring the power of God into conflict with unchangeable truth and firmness; but as there was no hope—which is usually the case when affairs are desperate—he throws himself on the power of God. The word (ποτήριον) cup or chalice — as we have mentioned elsewhere — denotes the providence of God, which assigns to each his measure of the cross and of affliction, just as the master of a house gives an allowance to each servant, and distributes portions among the children.

But yet not as I will, but as thou wilt. We see how Christ restrains his feelings at the very outset, and quickly brings himself into a state of obedience. But here it may first be inquired, How was his will pure from all vice, while it did not agree with the will of God? For if the will of God is the only rule of what is good and right, it follows, that all the feelings which are at variance with it are vicious. I reply: Though it be true rectitude to regulate all our feelings by the good pleasure of God, yet there is a certain kind of indirect disagreement with it which is not faulty, and is not reckoned as sin; if, for example, a person desire to see the Church in a calm and flourishing condition, if he wish that the children of God were delivered from afflictions, that all superstitions were removed out of the world, and that the rage of wicked men were so restrained as to do no injury. These things, being in themselves right, may properly be desired by believers, though it may please God to order a different state of matters: for he chooses that his Son should reign among enemies; that his people should be trained under the cross; and that the triumph of faith and of the Gospel should be rendered more illustrious by the opposing machinations of Satan. We see how those prayers are holy, which appear to be contrary to the will of God; for God does not desire us to be always exact or scrupulous in inquiring what he has appointed, but allows us to ask what is desirable according to the capacity of our senses.

But the question has not yet been fully answered: for since we have just now said that all the feelings of Christ were properly regulated, how does he now correct himself? For he brings his feelings into obedience to God in such a manner as if he had exceeded what was proper. Certainly in the first prayer we do not perceive that calm moderation which I have described; for, as far as lies in his power, he refuses and shrinks from discharging the office of Mediator. I reply: When the dread of death was presented to his mind, and brought along with it such darkness, that he left out of view every thing else, and eagerly presented that prayer, there was no fault in this. Nor is it necessary to enter into any subtle controversy whether or not it was possible for him to forget our salvation. We ought to be satisfied with this single consideration, that at the time when he uttered a prayer to be delivered from death, he was not thinking of other things which would have shut the door against such a wish.

If it be objected, that the first movement, which needed to be restrained before it proceeded farther, was not so well regulated as it ought to have been, I reply: In the present corruption of our nature it is impossible to find ardor of affections accompanied by moderation, such as existed in Christ; but we ought to give such honor to the Son of God, as not to judge of him by what we find in ourselves. For in us all the affections of the flesh, when strongly excited, break out into rebellion, or, at least, have some mixture of pollution; but Christ, amidst the utmost vehemence of grief or fear, restrained himself within proper bounds. Nay more, as musical sounds, though various and differing from each other, are so far from being discordant, that they produce sweet melody and fine harmony; so in Christ there was a remarkable example of adaptation between the two wills, “Les deux volontés.” the will of God and the will of man, so that they differed from each other without any conflict or opposition.

This passage shows plainly enough the gross folly of those ancient heretics, who were called Monothelites, Μονοθελὢται is compounded of μόνος, one, and θέλω, I will. The Monothelite heresy sprung up in the Seventh Century, and is fully detailed by our ecclesiastical historians. Its leading tenet was, that Christ had not one will as God, and another will as Man. — Ed. because they imagined that the will of Christ was but one and simple; for Christ, as he was God, willed nothing different from the Father; and therefore it follows, that his human soul had affections distinct from the secret purpose of God. But if even Christ was under the necessity of holding his will captive, in order to subject it to the government of God, though it was properly regulated, how carefully ought we to repress the violence of our feelings, which are always inconsiderate, and rash, and full of rebellion? And though the Spirit of God governs us, so that we wish nothing but what is agreeable to reason, still we owe to God such obedience as to endure patiently that our wishes should not be granted; “Que nos souhaits ne vienent point à loeur issue, quand ainsi luy plaist;” — “that our wishes should not succeed, when it so pleases Him.” For the modesty of faith consists in permitting God to appoint differently from what we desire. Above all, when we have no certain and special promise, we ought to abide by this rule, not to ask any thing but on the condition that God shall fulfill what he has decreed; which cannot be done, unless we give up our wishes to his disposal.

It comes now to be inquired, what advantage did Christ gain by praying? The apostle, in writing to the Hebrews, says that he was heard (ἀπὸ τὢς εὐλαβείας) on account of his fear: for so ought that passage to be explained, and not, as it is usually explained, on account of his reverence, (Hebrews 5:7.) That would not have been consistent, if Christ had simply feared death; for he was not delivered from it. Hence it follows, that what led him to pray to be delivered from death was the dread of a greater evil. When he saw the wrath of God exhibited to him, as he stood at the tribunal of God charged with the sins of the whole world, he unavoidably shrunk with horror from the deep abyss of death. And, therefore, though he suffered death, yet since its pains were loosed—as Peter tells us, (Acts 2:24,)—and he was victorious in the conflict, the Apostle justly says, that he was heard on account of his fear. Here ignorant people rise up and exclaim, that it would have been unworthy of Christ to be afraid of being swallowed up by death. But I should wish them to answer this question, What kind of fear do they suppose it to have been which drew from Christ drops of blood? (Luke 22:44.) For that mortal sweat could only have proceeded from fearful and unusual horror. If any person, in the present day, were to sweat blood, and in such a quantity that the drops should fall to the ground, it would be reckoned an astonishing miracle; and if this happened to any man through fear of death, we would say that he had a cowardly and effeminate mind. Those men, therefore, who deny that Christ prayed that the Father would rescue him from the gulf of death, ascribe to him a cowardice that would be disgraceful even in an ordinary man.

If it be objected, that the fear which I am describing arises from unbelief, the answer is easy. When Christ was struck with horror at the divine curse, the feeling of the flesh affected him in such a manner, that faith still remained firm and unshaken. For such was the purity of his nature, that he felt, without being wounded by them, those temptations which pierce us with their stings. And yet those persons, by representing him not to have felt temptations, foolishly imagine that he was victorious without fighting. And, indeed, we have no right to suppose that he used any hypocrisy, when he complained of a mortal sadness in his soul; nor do the Evangelists speak falsely, when they say that he was exceedingly sorrowful, and that he trembled

40. And he came to his disciples. Though he was neither delivered from fear, nor freed from anxiety, yet he interrupted the ardor of prayer, and administered this consolation. For believers are not required to be so constant in prayer as never to cease from conversing with God; but on the contrary, following the example of Christ, they continue their prayers till they have proceeded as far as their infirmity allows, then cease for a short time, and immediately after drawing breath return to God. It would have been no slight alleviation of his grief, if his disciples had accompanied him, and taken part in it; and on the other hand, it was a bitter aggravation of his sufferings, that even they forsook him. For though he did not need the assistance of any one, yet as he had voluntarily taken upon him our infirmities, and as it was chiefly in this struggle that he intended to give a proof of that emptying of himself, of which Paul speaks, (Philippians 2:7,) we need not wonder if the indifference of those whom he had selected to be his companions added a heavy and distressing burden to his grief. For his expostulation is not feigned, but, out of the true feeling of his mind, he declares that he is grieved at having been forsaken. And, indeed, he had good grounds for reproaching them with indifference, since, amidst the extremity of his anguish, they did not watch at least one hour.

41. Watch and pray. As the disciples were unmoved by their Master’s danger, their attention is directed to themselves, that a conviction of their own danger may arouse them. Christ therefore threatens that, if they do not watch and pray, they may be soon overwhelmed by temptation. As if he had said, “Though you take no concern about me, do not fail, at least, to think of yourselves; for your own interests are involved in it, and if you do not take care, temptation will immediately swallow you up.” For to enter into temptation means to yield to it. “Succomber et estre viencu;” — “to yield and to be overcome.” And let us observe, that the manner of resistance which is here enjoined is, not to draw courage from reliance on our own strength and perseverance, but, on the contrary, from a conviction of our weakness, to ask arms and strength from the Lord. Our watching, therefore, will be of no avail without prayer.

The spirit indeed is willing. That he may not terrify and discourage his disciples, he gently reproves their slothfulness, and adds consolation and good ground of hope. And, first, he reminds them, that though they are earnestly desirous to do what is right, still they must contend with the weakness of the flesh, and, therefore, that prayer is never unnecessary. We see, then, that he gives them the praise of willingness, in order that their weakness may not throw them into despair, and yet urges them to prayer, because they are not sufficiently endued with the power of the Spirit. Wherefore, this admonition relates properly to believers, who, being regenerated by the Spirit of God, are desirous to do what is right, but still labor under the weakness of the flesh; for though the grace of the Spirit is vigorous in them, they are weak according to the flesh. And though the disciples alone have their weakness here pointed out to them, yet, since what Christ says of them applies equally to all, we ought to draw from it a general rule, that it is our duty to keep diligent watch by praying; for we do not yet possess the power of the Spirit in such a measure as not to fall frequently through the weakness of the flesh, unless the Lord grant his assistance to raise up and uphold us. But there is no reason why we should tremble with excessive anxiety; for an undoubted remedy is held out to us, which we will neither have nor to seek nor to seek in vain; for Christ promises that all who, being earnest in prayer, shall perseveringly oppose the slothfulness of the flesh, will be victorious.

42. Again he went away a second time. By these words Christ seems as if, having subdued fear, he came with greater freedom and courage to submit to the will of the Father; for he no longer asks to have the cup removed from him, but, leaving out this prayer, insists rather on obeying the purpose of God. But according to Mark, this progress is not described; and even when Christ returned a second time, we are told that he repeated the same prayer; and, indeed, I have no doubt, that at each of the times when he prayed, fear and horror impelled him to ask that he might be delivered from death. “A requerir qu’il ne veinst point a ceste mort;” — “to ask that he might not com to that death.” Yet it is probable that, at the second time, he labored more to yield obedience to the Father, and that the first encounter with temptation animated him to approach death with greater confidence.Luke does not expressly relate that he prayed three several times, but only says that, when he was pressed with anguish, he prayed with greater copiousness and earnestness, as if he had continued to pray without any intermission. But we know that the Evangelists sometimes leave out circumstances, and only glance rapidly at the substance of what took place. Accordingly, when he says towards the close, that Christ came to his disciples, it is a hysteron proteton; Hysteron proteron (ὕστερον πρότερον) is a figure of rhetoric, by which the natural order of events is reversed. — Ed. just as, in another clause, he relates that an angel from heaven appeared, before he speaks of Christ’s anguish. But the inversion of the order carries no absurdity; for, in order to inform us that the angel was not sent without a good reason, the necessity for it is afterwards stated; and thus the latter part of the narrative is, in some sort, a reason assigned for the former. Now though it is the Spirit of God alone that imparts fortitude, that does not hinder God from employing angels as his ministers. And hence we may conclude what excruciating distresses the Son of God must have endured, since it was necessary that the assistance of God should be granted to him in a visible manner.

43. And found them sleeping again. This drowsiness arose neither from excessive eating and drinking, nor from gross stupidity, nor even from effeminate indulgence of the flesh, but rather—as Luke tells us—from immoderate sorrow. Hence we perceive more clearly how strong is the tendency of our flesh to indifference; since even dangers lead us to forgetfulness of God. Thus on every hand Satan finds suitable and ready opportunities of spreading his snares for us. For if we dread no danger, he intoxicates and drowns us in sleep; and if we experience fear and sorrow, which ought to arouse us to pray, he overwhelms our senses, so that they do not rise to God; and thus, in every respect, men fall away and forsake God, till he restores them. We must observe also this circumstance, that the disciples, after having been sharply reproved, almost at that very moment fall again asleep. Nor is this said of the whole body, but of the three whom Christ had selected to be his chief companions; and what shall we say of the greater number, when this happened to the flower of them? Now the repetition of the same words was not a vain repetition, (βατταλογία) which Christ formerly condemned in hypocrites, (Matthew 6:7) who hope that they will obtain by idle talking what they do not ask honestly and sincerely. Harmony, vol. 1, p. 313 But Christ intended to show by his example, that we must not be discouraged or grow weary in praying, if we do not immediately obtain our wishes. So then, it is not a superfluous repetition of the words, if a repulse which we have experienced is so far from extinguishing the ardor of prayer, that we ask a third and fourth time what God appears to have denied.

MATTHEW 26:45-50; MARK 14:41-46; LUKE 22:47-48

Matthew 26:45-50

Mark 14:41-46

Luke 22:47-48

45. Then he cometh to his disciples, and saith to them: Sleep on now, and take your rest; lo, the hour is at hand, and the Son of man is delivered into the hands of sinners. 46. Arise, let us go: lo, he who betrayeth me is approaching. 47. While he was still speaking, lo, Judas, one of the twelve, cometh, and with him a great multitude with swords and clubs, Our english versions have generally rendered ξύλων by staves; but with two exceptions: swerdis and battis, (Wiclif, 1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term clubs. — Ed. from the chief priests and elders of the people. 48. Now he who betrayed him had given them a sign, saying, Whomsoever I shall kiss, it is he: take him. 49. And immediately approaching, he said to Jesus, Hail, Rabbi, and kissed him. 50. And Jesus said to him, Friend for what purpose comest thou? Then they approached, and laid hands on Jesus, and took him.

41. And he cometh the third time, and saith to the, Sleep on now, and take your rest: it is enough, the hour is come; lo, the Son of man is betrayed into the hands of sinners. 42. Arise, let us go: lo, he who betrayeth me is approaching. 43. And immediately, while he was still speaking, Judas, who was one of the twelve, cometh, and with him a great multitude with swords and clubs, Our english versions have generally rendered ξύλων by staves; but with two exceptions: swerdis and battis,(Wiclif, 1580) swordes and clubbes (Rheims, 1582). Campbell has adopted the term clubs. — Ed. from the chief priests, and scribes, and elders. 44. Now he who betrayed him had given them a sign, saying, Whomsoever I shall kiss, it is he: take him, and lead him away cautiously. 45. And having come, he immediately approacheth him, and saith, Rabbi, Rabbi, “Maistre, Maistre;” — “Master, Master.” and kissed him. 46. And they laid hands on him, and took him.

47. And while he was still speaking, lo, a multitude, and he who was called Judas, one of the twelve, went before them, and approached Jesus to kiss him. 48. And Jesus said to him, Judas, betrayest thou the Son of man with a kiss?

Matthew 26:45. Sleep on now, and take your rest. It is plain enough, that Christ now speaks ironically, but we must, at the same time, attend to the object of the irony. For Christ, having gained nothing by warning his disciples, not only gives an indirect reproof of their indifference, but threatens, that how indolent so ever they may choose to be, no longer delay will be allowed them. The meaning therefore is, “Having hitherto wasted my words on you, I shall now come to exhort you; but whatever permission I may give you to sleep, the enemies will not allow it to you, but will compel you to watch against your will.” In Mark, it is accordingly added, It is enough; as if he had said, that there is no more time for sleeping. And this is the way in which the Lord usually chastises the indolence of men, that those who wax deaf to words may at length be compelled, by their sufferings, to arouse themselves. Let us, therefore, learn to give immediate attention to the words of the Lord, lest what he wishes to draw from us voluntarily may be too late forced from us by necessity.

46. Arise, let us go. By these words he declares that, after having prayed, he was furnished with new arms. He had formerly, indeed, been sufficiently voluntary as to dying; but, when he came to the point, he had a hard struggle with the weakness of the flesh, so that he would willingly have withdrawn from dying, provided that he had been permitted to do so with the good-will of his Father. He, therefore, obtained by prayers and tears (Hebrews 5:7) new strength from heaven; not that he ever hesitated through want of strength, but because under the weakness of the flesh, which he had voluntarily undertaken, he wished to labor anxiously, and with painful and difficult exertion, to gain a victory for us in his own person. But now, when the trembling is allayed, and the fear is subdued, that he may again present a voluntary sacrifice to the Father, he not only does not retire or conceal himself, but cheerfully advances to death.

47. While he was still speaking. The Evangelists are careful to state that our Lord foresaw what happened; from which it might be inferred, that he was not dragged to death by external violence, except so far as wicked men carried into execution the secret purpose of God. Although, therefore, a melancholy and frightful spectacle was exhibited to the disciples, yet they received, at the same time, grounds of confidence to confirm them, since the event itself showed that nothing occurred by chance; and since Christ’s prediction directed them to contemplate the glory of his divinity. The circumstance of an armed multitude having been sent by the chief priests, and of a captain and band having been obtained by request from Pilate, makes it evident, that an evil conscience wounded and tormented them, so that they did every thing in a state of terror. For what need was there for so great a force to take Christ, who, they were aware, was not provided with any defensive arms? The reason for such careful preparation was, that the divine power of Christ, which they had been compelled to feel by numerous proofs, inwardly tormented them; but, on the other hand, it is a display of amazing rage, that, relying on the power of arms, they do not hesitate to rise up against God.

48. Now he who betrayed him. I have no doubt that Judas was restrained, either by reverence for our Lord, or by shame for his crime, from venturing openly to avow himself as one of the enemies; and the warning which, Mark tells us, he gave the soldiers — to lead the away cautiously, was given, I conjecture, for this reason, that he recollected the numerous-proofs by which Christ had formerly attested his divine power. But it was, at the same time, astonishing madness, either to attempt to conceal himself by frivolous hypocrisy, when he came into the presence of the Son of God, or to oppose the tricks and dexterity of men to his boundless power.

49. Hail, Rabbi. I have no doubt that Judas, as if trembling for his Master’s danger, pretended by these words to have some feeling of compassion; and, accordingly, in Mark a pathetic repetition is expressed, “Il y a une repetition comme d’un homme parlant de grande affection;” — “there is a repetition, as if by a man who spoke from strong feeling.” Rabbi, Rabbi. For though he was impressed with the majesty of Christ, still the devil so fascinated his mind, that he felt assured that his treachery was concealed by a kiss, and by soothing words. This salutation, or exclamation, therefore, was a pretense of compassion. I offer the same opinion about the kiss; for though it was a very common practice among the Jews to welcome friends with a kiss, yet as Judas had left Christ but a little before, he seems now — as if he had become suddenly alarmed at his danger — to give the last kiss to his Master. Thus he excels the rest in the appearance of affection, when he appears to be deeply grieved at being separated from his Master; but how little he gained by his deception is evident from Christ’s reply.

50. Friend, for what purpose comest thou? Luke expresses it more fully: Judas, betrayest thou the Son of man with a kiss? except that there is greater force in this reproof, that the benevolence of his Master, and the very high honor conferred on him, are wickedly abused for the purpose of the basest treachery. For Christ does not employ an ironical address when he calls him friend, but charges him with ingratitude, that, from being an intimate friend, who sat at his table, he had become a traitor, as had been predicted in the psalm: If a stranger had done this, I could have endured it; but now my private and familiar friend, with whom I took food pleasantly, who accompanied me to the temple of the Lord, hath prepared snares against me. Our Author, quoting from memory, has blended two passages of a kindred spirit: Psalm 41:10, and Psalm 55:12, 13, 14. — Ed. This shows clearly—what I hinted a little ago—that, whatever may be the artifices by which hypocrites conceal themselves, and whatever may be the pretenses which they hold out, when they come into the presence of the Lord, their crimes become manifest; and it even becomes the ground of a severer sentence against them, that, having been admitted into the bosom of Christ, they treacherously rise up against him. For the word friend, as we have stated, contains within itself a sharp sting.

Let us know that this evil, which Christ once sustained in his own person, is an evil to which the Church will always be exposed—that of cherishing traitors in her bosom; and, therefore, it was said a little before, The traitor approached, who was one of the twelve, that we may not be immediately distressed by such instances; for the Lord intends to try our faith in both ways, when, without, Satan opposes us and the Church by open enemies, and, within, he attempts secret destruction by means of hypocrites. We are taught, at the same time, that we who are his disciples ought to worship God with sincerity; for the apostasies, which we see every day, excite us to fear, and to the cultivation of true godliness, as Paul says,

Let every one that calleth on the name of God depart from iniquity, (2 Timothy 2:19.)

We are all commanded to kiss the Son of God, (Psalm 2:12;) and we ought, therefore, to see that no one give him a traitor’s kiss, otherwise it will cost us dear to have been elevated to so great an honor.

MATTHEW 26:51-56; MARK 14:47-52; LUKE 22:49-53

Matthew 26:51-56

Mark 14:47-52

Luke 22:49-53

51. And, lo, one of those who were with Jesus, stretching out his hand, drew his sword, and, striking the servant of the high priest, cut off his ear. 52. Then Jesus said to him, Put thy sword again into its place; for all who take the sword shall perish by the sword. 53. Thinkest thou that I cannot now pray to my Father, and he will grant to me more than twelve legions of angels? 54. How then shall the scriptures be fulfilled, that thus it must be? 55. At that hour “A ce mesme instant;” — “At that very instant.” Jesus said to the multitudes, You are come out, as against a robber, with swords and clubs to seize me. I sat daily with you, teaching in the temple, and you did not take me. 56. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

47. But one of those who were present drew his sword, and struck the servant of the high priest, and cut off his ear. 48. And Jesus answering said to them, Are you come out, as against a robber, with swords and clubs to seize me? 49. I was daily with you in the temple teaching, and you did not seize me. But (this was done,) that the scriptures might be fulfilled. “Mais (il faut) que les Escritures soyent accomplis;” — “but the Scriptures must be fulfilled.” 50. And they all forsook him, and fled. 51. And a young man followed him, having a linen cloth wrapped about his naked body; and the young men seized him. 52. And he left the linen cloth, and fled from them naked.

49. And those who were around him, seeing what would happen, said to him, Lord, shall we strike with the sword? 50. And one of them struck a servant of the high priest, and cut off his right ear. 51. And Jesus answering said, Permit it to be thus far; and, having touched his ear, he healed him. 52. And Jesus said to those who had come to him, the chief priests, and rulers of the temple, and elders, Are you come out, as against a robber, with swords and clubs? 53. When I was daily with you in the temple, you did not lay hands on me; but this is your hour, and the power of darkness.

Matthew 26:51. And, lo, one of those who were with Jesus. Luke says, that all the disciples made an agreement together to fight for their Master. Hence it is again evident, that we are much more courageous and ready for fighting than for bearing the cross; and, therefore, we ought always to deliberate wisely what the Lord commands, and what he requires from every one of us, lest the fervor of our zeal exceed the bounds of reason and moderation. When the disciples asked Christ, Shall we strike with the sword? they did so, not with the intention of obeying his injunction; but by these words they declared that they were prepared and ready to repel the violence of enemies. And, indeed, Peter did not wait till he was commanded or permitted to strike, but inconsiderately proceeded to unlawful violence. It appears, at first view, to be praiseworthy valor in the disciples, that, forgetting their own weakness, though they are unable to make resistance, they do not hesitate to present their bodies before their Master, and to encounter certain death; for they choose rather to perish with the Lord than to survive and look on while he is oppressed. But as they improperly attempt more than the calling of God commands or permits, their rashness is justly condemned; and therefore let us learn, that in order that our obedience may be acceptable to the Lord, we must depend on his will, so that no man shall move a finger, except so far as God commands. One reason ought, above all, to lead us to be zealous in cultivating this modesty; which is, that instead of a proper and well-regulated zeal, confused irregularity for the most part reigns in us.

Peter’s name is not mentioned here by the Evangelists; but John (18:10) assures us—and from what occurs shortly afterwards in the narrative it is evident — that it was Peter who is here described, though the name is suppressed. Yet Luke enables us easily to infer that there were others also who took part in the same outrage; for Christ does not speak to one person only, but says to all alike, Permit Our Author’s argument is obviously founded on the circumstance, that the verb ἐα̑τε, permit, is in the plural number. — Ed. it to be thus far.

52. Put thy sword again into its place. By these words, Christ confirms the precept of the Law, which forbids private individuals to use the sword. And above all, we ought to attend to the threatening of punishment which is immediately added; for men did not, at their own pleasure, appoint this punishment for avenging their own blood; but God himself, by severely prohibiting murder, has declared how dearly he loves mankind. First, then, he does not choose to be defended by force and violence, because God in the Law forbade men to strike. This is a general reason; and he immediately descends to a special reason.

But here a question arises. Is it never lawful to use violence in repelling unjust violence? For though Peter had to deal with wicked and base robbers, still he is condemned for having drawn his sword. If, in such a case of moderate defense, an exception was not allowed, Christ appears to tie up the hands of all. Though we have treated this question more copiously Harmony, vol. 1, p. 298 under Matthew 5:39, yet I shall now state my opinion again in a few words. First, we must make a distinction between a civil court and the court of conscience; “Entre la jurisdiction externe ou civile, et le jugement spirituel, qui a son siege en la conscience;” — “between external or civil jurisdiction, and the spiritual judgment, which has its seat in the conscience.” for if any man resist a robber, “Si quelqu’un use de violence pour repousser un brigand;” — “if any one use violence for repelling a robber.” he will not be liable to public punishment, because the laws arm him against one who is the common enemy of mankind. Thus, in every case when defense is made against unjust violence, the punishment which God enjoins earthly judges to carry into execution ceases. And yet it is not the mere goodness of the cause that acquits the conscience from guilt, unless there be also pure affection. So then, in order that a man may properly and lawfully defend himself, he must first lay aside excessive wrath, and hatred, and desire of revenge, and all irregular sallies of passion, that nothing tempestuous may mingle with the defense. As this is of rare occurrence, or rather, as it scarcely ever happens, Christ properly reminds his people of the general rule, that they should entirely abstain from using the sword.

But there are fanatics who have foolishly misapplied this passage, so as to wrest the sword out of the hands of judges. They contend that it is unlawful to strike with the sword. This I acknowledge to be true, for no man is at liberty to take the sword at his own pleasure, so as to commit murder; but I deny that magistrates—who are God’s ministers, and by whom he executes his judgments—ought to be viewed as belonging to the ordinary rank. And not only so, but by these words of Christ, this very power is expressly ascribed to them: for when he declares that murderers must be put to death, it follows, that the sword is put into the hands of judges, that they may take vengeance for unjust murders. It will sometimes happen, indeed, that men addicted to the shedding of blood are punished by other means; but this is the ordinary way in which the Lord determined that the fierce cruelty of wicked men should be restrained from rioting with impunity. Certain doctors of what is called Canon Law have ventured to proceed to such a pitch of impudence as to teach, that the sword was not taken from Peter, but he was commanded to keep it sheathed until the time came for drawing it; and hence we perceive how grossly and shamefully those dogs have sported with the word of God.

53. Thinkest thou that I cannot now pray to my Father? Now follows that special reason which I mentioned a little ago; for Christ reminds them, that he would have at his command a better and more legitimate kind of defense, were it not that he must obey the decree of the Father. The substance of what he says is this. “As he has been appointed by the eternal purpose of God to be a sacrifice, and as this has been declared by the predictions of Scripture, he must not fight against it.” Thus Peter’s rashness is condemned on another ground, that he not only endeavors to overturn a heavenly decree, but also to obstruct the path of the redemption of mankind. Not only did Peter draw his sword unlawfully, but the disciples were foolish and mad; for—though they were few in number, and feeble—they attempted to make some resistance to a band of soldiers and a very great multitude. On this account, the Lord, in order to make their folly more manifest, employs this comparison. “If he wished to have a guard to defend his life, he would immediately obtain not eleven angels, but a large and invincible army, and since he does not implore that angels may be sent to assist him, much less would he resort to ill-considered means, from which no advantage was to be expected; for the utmost that could be effected by the disciples would be of no more service than if a few rooks were to make a noise.”

But here some commentators labor to no purpose in inquiring how Christ could have obtained a commission of angels from his Father, by whose decree it was that he had to suffer death. For the two things are inconsistent: that he exposed his Son to death naked and defenseless, because it was necessary that it should be so, and because it had been appointed; and yet, that he might have been prevailed on by prayer to send him relief. But Christ speaks conditionally, that he has a far better method of defending his life, were it not that the will of the Father was opposed to it. This takes away all contradiction, for Christ refrained from presenting such a request to his Father, because he knew that it was contrary to his decree. Yet from this we draw a useful doctrine, that those who resort to unlawful means on the plea of necessity pour dishonor on God. If a man is destitute of lawful aid and support, he runs headlong to wicked schemes and sinful undertakings; and the reason is, that few look for the secret protection of God, which alone ought to be sufficient to set our minds at rest. Are we threatened with danger? Because no remedy can be discovered according to the flesh, we make this or the other contrivance, as if there were no angels in heaven, who — Scripture frequently tells us — are placed as guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their assistance; for all who are impelled, by their restlessness and excessive anxiety, to stretch out their hands to forbidden remedies for evils, do unquestionably renounce the providence of God.

54. How then shall the Scriptures be fulfilled? By this expression Christ means, that he ought not to attempt any method of escaping death, to which he knew that he was called by the Father. For himself, indeed, he had no need of the Scriptures to inform him that God had appointed that he should die at that time; but because mortals do not know what God has determined to do until it be revealed by his word, Christ, with a view to his disciples, properly refers to the testimony which God gave of his will. We know that whatever affliction happens to us, it is inflicted by God himself; but since we are uncertain as to the result, when we seek remedies which he allows, we do not rise against his government; but when his will has been ascertained, nothing more remains for us than to acquiesce. Though in this passage Christ teaches nothing more than that he ought patiently to suffer death, because the Scriptures have declared that it must be so, yet the use of this doctrine is evidently more extensive, namely, that Scripture is a sufficient bridle for subduing the rebellion of the flesh; because God points out to us what is his. will for the very purpose of keeping us in subjection to his will. Accordingly, Paul ascribes to Scripture this office, that it trains us to patience, (Romans 15:4,) and supplies us with all the comfort that we need in adversity. His reproof of the disciples, as given by Luke, is more brief, Permit them to do thus far; but still he severely condemns their presumption, in having gone so far as to perform an unlawful action, though at the same time he holds out a hope of pardon, if they suppress their improper zeal, and proceed no farther.

Matthew 26:55. Are you come out, as against a robber? By these words Christ expostulates with his enemies for having intended to bring odium upon him, by coming provided with a great body of soldiers; for the meaning is this, “What necessity was there for making such a display of arms against me, as if your object had been to overcome some robber? But I have always lived peaceably amongst you, and without using arms; and when I was teaching in the temple, you might easily have seized me without any military force.” Yet, while he complains of their malice in violently rushing upon him, as if he were a seditious man, he again wounds their evil conscience by reminding them, that though they had a traitor for their leader, they approached him with trembling, and with many marks of distrust.

56. Now all this was done. The other two Evangelists express it somewhat differently; for what Matthew relates in his own person, Mark appears to attribute to Christ.Luke employs even different words: this is your hour, and the power of darkness. But the design of the Holy Spirit is, beyond all doubt, that whatever may be the contrivances of wicked men, nothing whatever has been done but by the will and providence of God; for as he had said a little before, God has testified nothing by the prophets but what he had determined with himself, (Luke 22:3.) First, therefore, we are here informed, that whatever may be the unbridled rage by which Satan and all ungodly men are actuated, still the hand of God always prevails, so as to draw them reluctantly wherever he pleases. Secondly, we are informed, that though wicked men fulfill what was predicted in the Scriptures; yet, since God does not employ them as his lawful ministers, but directs them, by a secret movement, to that which was farthest from their wish, they are not excusable; and that, while God makes a righteous use of their malice, blame still attaches to them. At the same time, let us observe that Christ said this in order to remove the offense, which would otherwise have greatly disturbed weak minds, when they saw him so reproached and outraged.

Still Christ intended not only to promote the advantage of his disciples, but also to repress the pride of his adversaries, that they might not triumph as if they had achieved victory. For this reason, in Luke’s narrative he says, this is your hour; by which he means that the Lord grants them this liberty for a short time. The power of darkness denotes the power of the devil, and this term had also a strong tendency to abase their glory; for though they exalt themselves ever so much, Christ shows that they are still nothing more than the slaves of the devil. While all things are mingled in confusion, and while the devil, by spreading darkness abroad, appears to overturn the whole order of the world, let us know that the providence of God shines above in heaven, to bring at length to order what is confused; and let us, therefore, learn to raise the eyes of faith to that calm sky. Then all the disciples forsook him, and fled. Hence we may again infer how much more ready they were to fight rashly than to follow their Master.

Luke follows a different order from Matthew and Mark in the narrative; but when we come to the proper place, we will endeavor to reconcile the points in which they differ. It will be proper, in the meantime, to glance briefly at those things which claim our attention in the words of Matthew and Mark. First, in order to remove the offense of the cross, we ought to consider the advantage which we have derived from Christ’s emptying of himself, (Philippians 2:7;) for thus will the inestimable goodness of God, and the efficacy of his grace, be found to remove by its brightness every thing in it that was disagreeable or shameful. According to the flesh, it was disgraceful that the Son of God should be seized, bound, and made a prisoner; but when we reflect that by his chains we are loosed from the tyranny of the devil, and from the condemnation in which we were involved before God, not only is the stumbling-block, on which our faith might have struck, removed out of the way, but in place of it there comes an admiration of the boundless grace of God, who set so high a value on our deliverance, as to give up his only-begotten Son to be bound by wicked men. This will also be a pledge of the astonishing love of Christ towards us, that he spared not himself, but willingly submitted to wear fetters on his flesh, that our souls might be freed from fetters of a far worse description.

Matthew 26:57. But they who had seized Jesus led him to Caiaphas. Though the Jews had been deprived of what is called, the higher jurisdiction, there still lingered among them some vestiges of that judicial authority which the Law confers on the high priest, (Deuteronomy 1:8;) so that, while they had lost the absolute authority, “La puissance de condamner à mort;” — “the power of condemning to death.” they retained the power of administering moderate correction. This is the reason why Christ is brought before the high priest to be interrogated; not that a final sentence may be pronounced on him by theft tribunal, but that the priests may afterwards present him before the governor, under the aggravating influence of their decision. “Estant desja chargé par leur jugement, et que cela soit un prejudice contre luy;” — “being already accused by their decision, and that this may excite a prejudice against him.” Caiaphas the high priest was also named Joseph, and this man—as we are told by the historian Josephus—was appointed to be high priest by Valerius Gratus, governor of Judea, when Simon, the son of Camithus, was deposed from that office. Ant. 18:2. 2. — Repeated allusions have been made, in earlier portions of the Commentary, to this remarkable passage in the writings of the great Jewish historian. The reader will find it quoted at length. — Harmony vol. 1, p. 177, n. 1 — Ed. The Evangelists give his surname only, That is, instead of calling him Joseph Caiaphas, they call him simply Caiaphas. perhaps because he was more generally named, and better known, by it.

Matthew says that the priests assembled in the house of Caiaphas; and that they were already assembled at midnight, before Christ was brought, but because the place of meeting had been appointed, that, as soon as the information reached them, they might meet hastily at an early hour in the morning; though we have lately seen that some who belonged to the order of the priesthood went out by night, along with the soldiers, to seize Christ. But we have frequently seen, in other passages, that the Evangelists were not very exact in adhering to the order of time. In this passage, certainly, they had no other object in view than to show that the Son of God was oppressed by a wicked conspiracy of the whole council. And here a frightful and hideous spectacle is placed before our eyes; for nowhere else than at Jerusalem was there at that time either a temple of God, or lawful worship, or the face of a Church. The high priest was a figure of the only Mediator between God and men; those who sat along with him in the council represented the whole Church of God; and yet all of them unite in conspiring to extinguish the only hope Of salvation. But as it had been declared by prediction of David, that

the stone which the builders rejected would nevertheless become the head-stone of the corner, (Psalm 118:22;)

and as Isaiah had foretold that

the God of armies would be to the whole people of Israel a stone of stumbling, on which they would dash themselves, (Isaiah 8:14)

the Lord wisely made provision that such wickedness of men should not perplex believing souls.

59. Sought false witness. By these words the Evangelists remark, that nothing was farther from the design of the priests than to inquire into the cause, so that, when the matter was thoroughly understood, they might decide what was proper. For they had previously resolved to put Christ to death, and now they only seek a pretense for oppressing him. Now it is impossible that equity can have any place where an examination of the cause is not the first step. In seeking false witnesses, their treacherous cruelty is manifested; and when, after being disappointed of their expectation, they still do not desist, this affords a still more striking display of their blinded obstinacy. Thus, amidst the darkness of their rage, the innocence of the Son of God shone so brightly, that the devils themselves might know that he died innocent.

It ought to be observed, also, that the appellation of false witnesses is applied not to those who contrive a lie which had no foundation, but to those who calumniously pervert what was justly said, and turn it into a crime; an instance of which is here expressly related as to the destruction and rebuilding of the temple. Christ had indeed said, that when

the temple of his body was destroyed, he would raise it up within three days, (John 2:19.)

The false witnesses do not now resort to some new contrivance, but they put a wrong interpretation on his words, as if he boasted that he would practice some juggling in building the temple. Now as the calumny was trivial and worthless, we may readily infer from it how greatly the priests and scribes were blinded by their fury, since, without any pretext, they demand that Christ shall be put to death.

MATTHEW 26:62-68; MARK 14:60-65; LUKE 22:63-71

Matthew 26:62-68

Mark 14:60-65

Luke 22:63-71

62. And the high priest, rising up, said to him, “Adonc le souverain sacrificateur se leva, et luy dit;” — “then the high priest rose, and said to him.” Answerest thou nothing? What is it that those men testify against thee? 63. And Jesus was silent. And the high priest answering said to him, I adjure thee by the living God, that thou tell us if thou art the Christ, the Son of God. 64. Jesus saith to him, Thou hast said it; but yet I tell you, hereafter you shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven. 65. Then the high priest rent his clothes, saying, He hath blasphemed; what further need have we of witnesses? lo now you have heard his blasphemy. 66. What think you? And they answering said, He is worthy of death. 67. Then they spat in his face, and gave him blows; “Et le buffeterent;” — “and buffeted him.” and others struck him on the face with the palms of their hands, 68. Saying, Prophesy to us Christ, Who was it that smote thee?

60. And the high priest, rising up in the midst, interrogated Jesus, saying, Answerest thou nothing? What is it that those men testify against thee? 61. But he was silent, and answered nothing. Again the high priest interrogated, and said to him, Art thou the Christ, the Son of the Blessed? “Le Fils de Dieu Benit;” — “the Son of the Blessed God.” 62. And Jesus said, I am; and you shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven. 63. And the high priest rent his garments, and said, What further need have we of witnesses? 64. You have heard the blasphemy: what think you? And they all condemned him to be worthy of death. 65. And some began to spit on him, and to cover his face with a veil, and to give him blows, and to say to him, Divine. “Propheteze-nous;” — “prophesy to us.” And the servants gave him blows.

63. And the men who held Jesus mocked him, and struck him; 64. And, having blindfolded him, struck him on the face. And they interrogated him, saying, Prophesy, Who is it that struck thee? 65. And many other abusive things they spoke against him. 66. And as soon as it was day, the elders of the people, and chief priests, and scribes, assembled, and led him into their council, 67. Saying, Art thou the Christ? Tell us. And he said to them, If I tell you, you will not believe. 68. And if I also put a question, you will not answer me, nor let me go. 69. Hereafter shall the Son of man sit at the right hand of the power of God. 70. And they all said, Art thou then the Son of God? He said, “Il leur dit;” — “he said to them.” You say that I am. 71. And they said, What further testimony do we need? for we ourselves have heard from his own mouth.

Matthew 26:62. And the high priest, rising up. It is certain that Christ was silent when false witnesses pressed hard upon him, not only because they did not deserve a reply, but because he did not seek to be now acquitted, knowing that his hour was come. But Caiaphas triumphs over him on account of his silence, as if he was struck dumb by being vanquished; which is usually the case with men who are conscious of having done wrong. But it is an instance of extreme wickedness that he insinuates that Christ is not free from blame, because witnesses speak against him. The question, What is it that those men testify against thee? amounts to this: “How comes it that those men oppose thee, but because they are urged by conscientious views? For they would not have appeared against thee without a good reason.” As if he did not know that those witnesses had been procured by fraud: but this is the way in which wicked men, when they find themselves in the possession of authority and power, throw off sham and indulge in arrogance. Christ was again silent, not only because the objection was frivolous, but because, having been appointed to be a sacrifice, he had thrown aside all anxiety about defending himself.

63. I adjure thee by the living God. The high priest thought that this alone was a crime sufficient to condemn Christ, if he professed that he was the Christ. But since they all boasted of expecting redemption from Christ, he ought first to have inquired if such was the fact. That there would be a Christ, by whose hands the people were to be delivered, they would not have ventured to deny. Jesus came publicly forward, bearing the title of the Christ. Why do they not consider the fact itself? Why do they not examine the signs, by means of which a correct decision might have been formed? But, having already determined to put Christ to death, they are satisfied with this pretense of sacrilege, that he claimed for himself the glory of Divinity. And yet Caiaphas examines the matter on oath, as if he had been prepared to yield as soon as it was fully ascertained; but all the while his whole mind is filled with a malicious hatred and contempt of Christ, and is so blinded by pride and ambition, that he takes for granted, that as soon as the fact has been ascertained, without inquiring whether it is right or wrong, he will have just grounds for condemning him.

If thou art the Christ, the Son of God. From the words of Caiaphas we may infer, that it was at that time common among the Jews to bestow on the Messiah the title of the Son of God; for this form of interrogation could not have originated in any other way than from the ordinary custom; and, indeed, they had learned from the predictions of Scripture that he was not less the Son of God than the Son of David. It appears, too, that Caiaphas employed this epithet, with the view either of terrifying Christ, or of exciting a prejudice against him; as if he had said, “See where you are going; for you cannot call yourself the Christ, without claiming, at the same time, the appellation of Son of God, with which Scripture honors him.” Such is also his reason for using the word Blessed, which Mark gives instead of God; for this pretended reverence “Ce mot duquel Caiaphe use, faisant semblant d’avoir une grande reverence à la majesté Divine;” — “this word which Caiaphas employs, pretending to have a great veneration for the Divine majesty.” for God was intended to bring a heavier charge against Christ than that of profaning the holy name of God.

64. Thou hast said it. Luke inserts another reply, by which Christ reproves the malice of the priests, in not inquiring with a desire to know. If I tell you, says he, you will not believe: by which words he means, that though he were to prove to them a hundred times that he was the Christ, it would be of no avail with obstinate men. For they had not only heard, but had beheld with their eyes miracles, which, though Christ had been silent, would have confirmed his heavenly and divine power, and would even have cried aloud, that he was the promised Redeemer.

He next adds a confession, which, though it is related in many words by Matthew, does not convey a different meaning. Jesus affirms that he is the Christ, not for the purpose of avoiding death, but rather of inflaming the rage of his enemies against him. Though at that time he was exposed to contempt, and almost annihilated, by his mean garb, he announces, that at the proper time he will at length come with royal majesty, that they may tremble before the Judge, whom they now refuse to acknowledge as the Author of salvation. The meaning therefore is, that they are widely mistaken, if from his present appearance they form a judgment of what he is; because it is necessary that he should be humbled, and almost reduced to nothing, before he appear adorned with the emblems of his royal power, and with magnificent splendor. For by this word hereafter he distinguishes between his first and second coming.

We may draw from this a useful doctrine, which is still more extensive. For how comes it that wicked men are so much at their ease? How comes it that they are so insolent in rebellion, but because they do not set a high value on the crucified Jesus? It is therefore necessary to remind them of a dreadful judgment, which, with all their stupidity, they will not be able to avoid. And though they ridicule as a fable what is said about the future coming of Christ, still it is not in vain that the Judge summons them to his tribunal and orders them to be summoned by the preaching of the Gospel, that they may be rendered the more inexcusable. But this announcement is fitted to be of very great use even to believers, that they may now with the eyes of hope look for Christ sitting at the right hand of the father, and patiently wait till he comes, and may likewise believe that the rage of wicked men against him, while absent, will not be without its consequences; for they will be compelled to behold him on high coming from heaven, whom now they not only despise, but even trample upon in their pride.

Sitting at the right hand of power. The metaphor contained in the term right hand must be well known, for it frequently occurs in Scripture. Christ then sits at the right hand of the Father, because he is his deputy; and it is called the right hand or power, a, because it is only through the agency of his Son that God now displays his power, and will execute judgment at the last day.

65. Then the high priest rent his garments. By this we see how little advantage was derived by wicked men from the miracles by which Christ had proved his Divinity. But we need not wonder, that under the mean garb of a servant, the Son of God was despised by those who were unmoved by any anxiety about the promised salvation. For if they had not entirely laid aside every pious feeling, their deplorable condition ought to have led them to look anxiously for the Redeemer; but when they now, without making any inquiry, reject him when offered to them, do they not as far as lies in their power, destroy all the promises of God? The high priest first pronounces Christ to be a blasphemer, to which the others afterwards assent. The rending of the clothes plainly shows how boldly and wickedly those who profanely despise God make false pretensions of zeal. It would indeed have been praiseworthy in the high priest, if he heard the name of God shamefully profaned, not only to feel inward resentment and excruciating pain, but to make an open display of his detestation; but while he refused to make inquiry, he contrived an unfounded charge of blasphemy. And yet, this treacherous hypocrite, while he assumed a character which did not belong to him, taught the servants of God with what severity of displeasure they ought to regard blasphemies, and condemned by his example the shameful cowardice of those who are no more affected by an outrage on religion, than if they heard buffoons uttering their silly jokes.

Then they spat in his face. Either Luke has inverted the order of the narrative, or our Lord twice endured this highly contemptuous treatment. The latter supposition appears to me to be probable. And yet, I have no doubt that the servants were emboldened to spit on Christ, and to strike him with greater insolence, after they had seen that the council, so far as their decision had influence, condemned him to death. The object of all these expressions of contempt was, to show that nothing was more unlikely than that he should be a prince of prophets, who, in consequence of being blindfolded, “Lequel ayant seulement un voile devant les yeux;” — “who having only a veil before his eyes.” was not able even to ward off blows. But this insolence was turned by the providence of God to a very different purpose; for the face of Christ, dishonored by spitting and blows, has restored to us that image which had been disfigured, and almost effaced, by sin.

MATTHEW 26:69-75; MARK 14:66-72; LUKE 22:55-62

Matthew 26:69-75

Mark 14:66-72

Luke 22:55-62

69. Now Peter was sitting without in the court. And a maid cam to him, saying, Thou also wast with Jesus the Galilean. 70. But he denied before them all, saying, I know not what thou sayest. 71. And as he was going out into the porch, another maid saw him, and said to those who were there, This man also was with Jesus the Nazarene. 72. And again he denied with an oath, I do not know the man. 73. After a little came those who were standing by, and said to Peter, Surely thou also art one of them; for thou are convicted by thy speech. 74. Then he began to curse and to swear, that he did not know the man. And immediately the cock crew. 75. And Peter remembered the saying of Jesus, who had told him, Before the cock crow, thou wilt thrice deny me. And he went out, and wept bitterly.

66. And while Peter was below in the court, one of the maids of the high priest came; 67. And when she saw peter warming himself, she looked at him, and said, Thou also wast with Jesus the Nazarene. 68. But he denied, saying, I know him not, “Je ne le cognoy point.” nor do I understand what thou sayest. And he went out into the porch, and the cock crew. 69. And the maid, when she saw him again, began to say to those that stood by, This is one of them 70. But he denied it again. And a little after, those that stood by said again to Peter, Surely thou art one of them; for thou art also a Galilean, and thy speech agreeth with it. 71. But he began to curse and to swear, (saying) I know not that man of whom you speak. 72. And the second time the cock crew; and Peter remembered the word which Jesus had spoken to him, Before the cock crow twice, thou wilt thrice deny me; and he began to weep. “Et s’estant jetté hors, pleura;” — “and he ran out and wept.”

55. And when they had kindled a fire in the midst of the hall, and had sat down together, Peter also sat down and amongst them. 56. And when a certain maid saw him sitting near the fire, she fixed her eyes upon him, and said, This man also was with him. 57. But he denied him, saying, Woman, I do not know him. 58. And after a little while, another person, seeing him, said, Thou also wast one of them. But Peter said, Man, I am not. 59. And after the lapse of about an hour, another affirmed, saying, Undoubtedly this man was also with him; for he is a Galilean. 60. And Peter said, Man, I know not what thou sayest. And immediately, while he was still speaking, the cock crew. 61. And the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he said to him, Before the cock crow, thou wilt thrice deny me. 62. And Peter went out, and wept bitterly.

Peter’s fall, which is here related, is a bright mirror of our weakness. In his repentance, also, a striking instance of the goodness and mercy of God is held out to us. This narrative, therefore, which relates to a single individual, contains a doctrine which may be applied to the whole Church, and which indeed is highly useful, both to instruct those who are standing to cherish anxiety and fear, and to comfort those who have fallen, by holding out to them the hope of pardon. And first it ought to be observed, that Peter acted inconsiderately, when he entered into the hall of the high priest. It was his duty, no doubt, to follow his Master; but having been warned that he would revolt, he ought rather to have concealed himself in some corner, so as not to expose himself to an occasion of sinning. Thus it frequently happens that believers, under an appearance of virtue, throw themselves within the reach of temptation.

It is therefore our duty to pray to the Lord to restrain and keep us by his Spirit, lest, going beyond our measure, we be immediately punished. We ought also to pray, whenever we commence any undertaking, that he may not permit us to fail in the midst of our efforts, or at the beginning of the work, but may supply us with strength from heaven till the end. Conviction of our weakness ought not, indeed, to be a reason for indolence, to prevent us from going wherever God calls us; but it ought to restrain our rashness, that we may not attempt any thing beyond our calling; and it ought also to stimulate us to prayer, that God, who has given us grace to begin well, may also continue to give us grace to persevere.

Matthew 26:69. A maid came to him. Here we see that there is no necessity for a severe contest, or for many forces or implements of war, to overpower a man; for any man, who is not supported by the hand of God, will instantly fall by a slight gale or the rustling of a falling leaf. Peter undoubtedly was not less courageous than any of us, and he had already given no ordinary proof of his valor, though it was exercised in a rash and improper manner; and yet he does not wait until he is dragged before the tribunal of the high priest, or until his enemies attempt to put him to death by violence, but, terrified by a woman’s voice, immediately denies his Master. And yet but lately he thought himself a valiant soldier even to death. Let us therefore remember that our strength is so far from being sufficient to resist powerful attacks, that it will give way, when there is the mere shadow of a battle. But in this way God gives us the just reward of our treachery, when he disarms and strips us of all power, so that, when we have thrown off the fear of him, we tremble for a mere nothing. For if a deep fear of God had dwelt in Peter’s heart, it would have been an invincible fortress; but now, naked and defenseless, he trembles while he is still far from danger.

70. But he denied before them all. This circumstance aggravates the criminality of Peter, that, in denying his Master, he did not even dread a multitude of witnesses. “Qu’il n’a point craint de renier son Maistre, mesmement en la presence d tant de tesmoins;” — “that he did not fear to deny his Master, even in the presence of so many witnesses.” And the Spirit intended expressly to state this, that even the presence of men may excite us to hold fast the confession of faith. For if we deny Christ before the weak, they are shaken by our example, and give way; and thus we destroy as many souls as we can; but if, in presence of those who wickedly despise God and oppose the Gospel, we withhold from Christ the testimony which is due to him, we expose his sacred name to the ridicule of all. In short, as a bold and open confession edifies all the godly, “Tous enfans de Dieu;” — “all the children of God.” and puts unbelievers to shame, so apostasy draws along with it the public ruin of faith in the Church, and the reproach of sound doctrine. The more eminent a man is, therefore, he ought to be the more careful to be on his guard; for his elevation makes it impossible for him to fall from it without doing greater harm.

I know not what thou sayest. The form of denial, which is here set down, shows sufficiently that the wretched sophists, who endeavor to escape by ambiguous expressions, which they turn to a. variety of meanings, when they are called to give an account of their faith, gain nothing by their dexterity in fraud. Peter does not absolutely deny the whole doctrine of the Gospel; he only denies that he knew the man; but, because in the person of Christ he indirectly buries the light of the promised redemption, he is charged with base and shameful treachery. But lately he had heard from the mouth of the Lord, that the confession of faith is a sacrifice acceptable to God; and therefore a mode of denying, which withholds from God his lawful worship, and from Christ the honor that is due to him, admits of no excuse. Let us therefore hold:, that as soon as we depart from a plain and candid profession of Christ, we deprive him of the testimony to which he has a lawful claim.

71. Another maid saw him. From the words of Mark we are rather led to conjecture that it was the same maid; at least he doesn’t state that it was a different maid from the former one. But there is no contradiction here; for it is probable that the statement which proceeded from one maid, flew from the lips of one to those of another, so that the first maid pointed him out to many persons and at several times, and others joined her in asserting that he was the person, and in spreading the discovery of him more widely. John even relates (18:25) that, at the second time, the question was put to Peter, not by a maid, but by a multitude of men; from which it is evident that the word, which had been pronounced by the maid, was caught by the men standing by, who attacked Peter.

There is another difference between Mark and the other three Evangelists; for he mentions that the cock crew twice, while they say that the cock crew not until after Peter had thrice denied our Lord. But this difficulty is easily obviated; for Mark says nothing that is inconsistent with the narrative of the other Evangelists, but explains more fully what they pass by in silence. Indeed, I have no doubt that, when Christ said to Peter, before the cock crow, he meant the cock-crowing, “L’heure de la nuict en laquelle les coqs chantent;” — “the hour of the night in which cocks crow.” which includes many crowings; for cocks do not merely crow once, but repeat their crowings many times; and yet all the crowings of a single watch are called but one cock-crowing. So then, Matthew, Luke, and John, say that Peter thrice denied our Lord before the cock-crowing was ended. Mark states more distinctly one circumstance, that within a short space of time Peter was brought even to the third denial, and that, though he had been warned by the first crowing, he did not repent. None of us will say that profane historians are inconsistent with each other, when some one of them relates what the others have not touched; and, therefore, though Mark’s narrative is different, still it does not contradict the others.

72. And the second time he denied with an oath. It deserves attention, that Peter, after finding that he could not escape by a simple denial, doubles his crime by adding an oath; and a little after, when he is still more vehemently pressed, he proceeds even to cursing. Hence we infer that a sinner, after having once fallen, is always hurried on from bad to worse; so that those who begin with ordinary offenses afterwards rush headlong into the basest crimes, from which at first they would have recoiled with horror. And this is the just vengeance of God, after we have deprived ourselves of the assistance of the Holy Spirit, to allow Satan a violent exercise of power over us, that, having subdued and made us his slaves, he may drive us wherever he pleases. But this happens chiefly in a denial of the faith; for when a man, through fear of the cross, has turned aside from a pure profession of the gospel, if he perceive that his enemies are not yet satisfied, will proceed farther, and what he had not ventured fully to acknowledge he denies flatly with an oath, and without any ambiguity of words.

We ought also to observe, that almost in a single moment Peter thrice gave way; for this shows how unsteady we are, and how liable to fall, whenever Satan drives us. Certainly we shall never cease to fall, if the Lord do not stretch out his hand to uphold us. When the rigor of the grace of Christ was extinguished in Peter, whoever might afterwards meet hit and interrogate him about Christ, he would have been ready to deny a hundred or a thousand times. Although, then, it was very base in him to fall thrice, yet the Lord spared him by restraining the tongues of enemies from making additional attacks upon him. Thus, also, it is every day necessary for the Lord to bridle Satan, lest he overwhelm us with innumerable temptations; for though he does not cease to employ many instruments in assailing us, were it not that the Lord, paying regard to our weakness, restrains the violence of his rage, we would have to contend against a prodigious amount of temptations. In this respect, therefore, we ought to praise the mercy of the Lord, who does not permit our enemy to make advances against us, almost the hundredth part of what he would desire.

74. Then he began to curse and to swear. In this third denial, Peter’s unfaithfulness to his Master reached its utmost height. Not satisfied with swearing, he breaks out into cursing, by which he abandons his body and soul to destruction; for he prays that the curse of God may fall upon him, if he knows Christ. It is as much as if he had said, May I perish miserably, if I have any thing in common with the salvation of God! So much the more ought we to admire the goodness of Christ, who rescued his disciple from such fatal ruin, and healed him. Now this passage shows, that when a man falling through weakness of the flesh, denies the truth though he knows it, this does not amount to “blasphemy against the Holy Spirit” (Matthew 12:31, 32.) Peter had unquestionably heard from the mouth of the Lord how detestable treachery it is to deny him before men; and what dreadful vengeance, before God and before his angels, (Matthew 10:39 Luke 12:9) awaits those who, through a cowardly dread of the cross, abandon the confession of faith; and not without reason had he, a little before, preferred death and every kind of torment to denying Christ. Now, therefore, he throws himself down knowingly, and after previous warning; but afterwards he obtains pardon; from which it follows that he sinned through weakness and not through incurable malice. For he would willingly have rendered to Christ the duties of friendship which he owed him, had not fear extinguished the sparks of proper affection.

75. And Peter remembered the word of Jesus. To the voice of the cock, Luke informs us, there was also added the look of Christ; for previously — as we learn from Mark — he had paid no attention to the cock when crowing. He must, therefore, have received the look from Christ, in order that he might come to himself. We all have experience of the same thing in ourselves; for which of us does not pass by with indifference and with deaf ears — I do not say the varied and numerous songs of birds which however, excite us to glorify God — but even the voice of God, which is heard clearly and distinctly in the doctrine of the Law and of the Gospel? Nor is it for a single day only that our minds are held by such brutal stupidity, but it is perpetual until he who alone turns the hearts of men deigns to look upon us. It is proper to observe, however that this was no ordinary look, for he had formerly looked at Judas who, after all, became no better by it. But in looking at Peter, he added to his eyes the secret efficacy of the Spirit, and thus by the rays of his grace, penetrated into his heart. Let us therefore know, that whenever any one has fallen, his repentance will never begin, until the Lord has looked at him.

And he went out and wept bitterly. It is probable that Peter went out through fear, for he did not venture to weep in presence of witnesses; and here he gave another proof of his weakness. Hence we infer that he did not deserve pardon by satisfaction, but that he obtained it by the fatherly kindness of God. And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere. Yet Peter’s tears, which he shed in secret, testified before God and the angels that his repentance was true; for, having withdrawn from the eyes of men, he places before him God and the angels; and, therefore, those tears flow from the deep feelings of his heart. This deserves our attention; for we see many who shed tears purposely, so long as they are beheld by others, but who have no sooner retired than they have dry eyes. Now there is no room to doubt that tears, which do not flow on account of the judgment of God, are often drawn forth by ambition and hypocrisy.

But it may be asked, Is weeping requisite in true repentance? I reply, Believers often with dry eyes groan before the Lord without hypocrisy, and confess their fault to obtain pardon; but in more aggravated offenses they must be in no ordinary degree stupid and hardened, whose hearts are not pained by grief and sorrow, and who do not feel ashamed even so far as to shed tears. And, therefore Scripture, after having convicted men of their crimes, exhorts them to sackcloth and ashes, (Daniel 9:3; Jonah 3:6; Matthew 11:21.)

MATTHEW 27:1-10; MARK 15:1; LUKE 23:1

Matthew 27:1-10

Mark 15:1

Luke 23:1

1. But when it was morning, all the chief priests and elders of the people took counsel against Jesus, to put him to death. 2. And they led him away bound, and delivered him to Pointius Pilate the governor. 3. Then Judas, who had betrayed him, perceiving that he was condemned, repented, and brought back the thirty pieces of silver to the chief priests and elders, 4. Saying, I have sinned in betraying innocent blood. But they said, What is that to us? see thou to that. 5. And having thrown down the pieces of silver in the temple, he retired, and went away, and strangled himself. 6. And the chief priests, having taken the pieces of silver, said, It is not lawful for us to throw them into the treasury, for they are the price of blood. 7. And having taken counsel, they bought with them the potter’s field for a burying-place to strangers; 8. For which reason that field is called, The field of blood, to this day. 9. Then was fulfilled what was spoken by Jeremiah the prophet, saying, And they took thirty pieces of silver, the price of him who was valued, whom they of the children of Israel valued, 10. And gave them for the potter’s field, as the Lord appointed me.

1. And immediately on the break of day, the chief priests, with the elders and scribes, and the whole council, after having deliberated, led Jesus away bound and delivered him to Pilate.

1. And the whole multitude of them arose, and led him away to Pilate.

When Jesus had finished all these sayings - He began these sayings on Mount Olivet, Mat 24:1, and continued them till be entered into Bethany, whither he was going.

The passover - A feast instituted in Egypt, to commemorate the destroying angel's passing over the houses of the Israelites, when he slew the firstborn of the Egyptians. See the whole of this business largely explained in the Notes on Exodus 12:1-27 (note). This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Luk 22:1-7. The three most signal benefits vouchsafed to the Israelites were,

1. The deliverance from the slavery of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover.

2. The giving of the law; to commemorate which, they kept the feast of weeks.

3. Their sojourning in the wilderness, and entrance into the promised land; to commemorate which, they kept the feast of tabernacles.

See these largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note).

The Son of man is betrayed, (rather delivered up), to be crucified - With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood! These two verses have no proper connection with this chapter, and should be joined to the preceding.

Then assembled together the chief priests - That is, during the two days that preceded the passover.

The high priest, who was called Caiaphas - Caiaphas succeeded Simon, son of Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord's crucifixion, Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about a.d. 35. See Joseph. Ant. b. xviii. c. 2-4.

And consulted that they might take Jesus by subtilty - The providence of God frustrated their artful machinations; and that event which they wished to conduct with the greatest privacy and silence was transacted with all possible celebrity, amidst the thousands who resorted to Jerusalem, at this season, for the keeping of the passover. It was, doubtless, of the very first importance that the crucifixion of Christ, which was preparatory to the most essential achievement of Christianity, viz. his resurrection from the grave, should be exhibited before many witnesses, and in the most open manner, that infidelity might not attempt, in future, to invalidate the evidences of the Christian religion, by alleging that these things were done in a corner. See Wakefield in loco.

Not on the feast day, lest there be an uproar - It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note.

He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.

In Bethany - For a solution of the difficulties in this verse, about the time of the anointing, see the observations at the end of this chapter.

Simon the Leper - This was probably no more than a surname, as Simon the Canaanite, Mat 10:4, and Barsabas Justus, Act 1:23, and several others. Yet it might have been some person that Christ had healed of this disease. See Mat 11:5.

There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in Joh 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter.

Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, Joh 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, Joh 12:1, Joh 12:2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See on Mar 14:3 (note), and see the notes at the end of this chapter, (Bishop Newcome's Account of the Anointing).

His disciples - One of them, viz. Judas. This mode of speaking was common among the Hebrews. So, Mat 27:44, the thieves also, i.e. one of them. So, Mat 28:17, some doubted, i.e. one, Thomas. See also Gen 8:4; Jdg 12:7; Neh 6:7, etc. By a figure called among rhetoricians enallag, the plural is put for the singular; it is, however, possible that Judas, who made the objection, was followed in the sentiment by the rest of the disciples.

And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it.

Why trouble ye the woman? - Or, Why do ye put the woman to pain? See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused.

Ye have the poor always with you - And, consequently, have the opportunity of doing them good at any time; but me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is preparing me for my burial.

She did it for my burial - Or, She hath done it to embalm me - ενταφιασαι με. The Septuagint use ενταφιαϚης for the person whose office it was to embalm, Gen 50:2, and ενταφιαζω for the Hebrew הנט which signifies to prepare with spices, or aromatics, Gen 50:3. Our Lord took this opportunity to tell them, once more, that he was shortly to die.

Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven.

For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record.

Then - Judas - After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests.

Thirty pieces of silver - Τριακοντα αργυρια, thirty silverlings; but στατηρας, staters, is the reading of the Codex Bezae, three copies of the Itala, Eusebius, and Origen sometimes; and στατηρας αργυριου, silver staters, is the reading of the famous Basil MS. No. 1, in Griesbach, and one copy of the Itala.

A stater was the same as the shekel, and worth about 3s. English money, according to Dean Prideaux: a goodly price for the Savior of the world! Thirty staters, about 4l. 10s. the common price for the meanest slave! See Exo 21:32. The rabbins say, thirty סלעין selain of pure silver was the standard price for a slave, whether good or bad, male or female. See tract Erachin, fol. 14, and Shekalim, cap. 1. Each selaa weighed 384 barley-corns; the same number was contained in a shekel; and therefore the shekel and the selaa were the same. See the notes on Gen 20:16, and Exo 38:24.

He sought opportunity - Ευκαιριαν, a convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contemplating the grave of a person who was murdered for the sake of his wealth: - - Quid non mortalia pectora cogis Auri Sacra Fames?

Virg. Aen. iii. 56 "O! cursed lust of gold! what wilt thou not compel the human heart to perpetrate?"

Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From Joh 12:6, we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, Mat 26:9, he sold his Master to make up the sum. A thorough Jew!

Now the first day of the feast of unleavened bread - As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Lev 23:5, Lev 23:6; Num 28:16, Num 28:17, this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, Exo 12:18, this day was often termed the first of unleavened bread. The evangelists use it in this sense, and call even the paschal day by this name. See Mar 14:12; Luk 22:7.

Where wilt thou that we prepare - How astonishing is this, that He who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last passover with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were necessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21.

Go - to such a man - Τον δεινα It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. The circumstances are more particularly marked in Luk 22:8, etc.

My time is at hand - That is, the time of my crucifixion. Kypke has largely shown that καιρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand.

And the disciples did - The disciples that were sent on this errand were Peter and John. See Luk 22:8.

They made ready the passover - That is, they provided the lamb, etc., which were appointed by the law for this solemnity. Mr. Wakefield justly observes, "that the Jews considered the passover as a sacrificial rite; Josephus calls it θυσιαν, A Sacrifice; and Trypho, in Justin Martyr, speaks of προβατον του πασχα θυειν, Sacrificing the paschal lamb. But what comes nearer to the point is this, that Maimonides, one of the most eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice; and throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a sacrifice. And R. Bechai, in his commentary on Lev 2:11, says that the paschal sacrifice was of a piacular nature, in order to expiate the guilt contracted by the idolatrous practices of the Israelites in Egypt." It was highly necessary that this should be considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the sin of the world. For much more on this important subject than can, with propriety, be introduced into these notes, see a Discourse on the Eucharist, lately published by the author of this work.

Now when the even was come, he sat down with the twelve. - It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See Exo 12:6-12. And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz. between the two evenings, about the ninth hour, or 3 o'clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, It Is Finished. See Exo 12:6, etc., and Deu 16:6, etc. See on Joh 18:28 (note), and the Treatise on the Eucharist, referred to Mat 26:19; and see the notes on Mat 26:26 and following verses.

One of you shall betray me - Or, will deliver me up. Judas had already betrayed him, Mat 26:15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them.

They were exceeding sorrowful - That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted?

He that dippeth his hand - As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned Exo 12:8, on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him. If this man's heart had not been hardened, and his conscience seared beyond all precedent, by the deceitfulness of his sin, would he have showed his face in this sacred assembly, or have thus put the seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could feel no compunction? Alas! having delivered himself up into the hands of the devil, he was capable of delivering up his Master into the hands of the chief priests; and thus, when men are completely hardened by the deceitfulness of sin, they can outwardly perform the most solemn acts of devotion, without feeling any sort of inward concern about the matter.

The Son of man goeth - That is, is about to die. Going, going away, departing, etc., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense.

It had been good for that man - Can this be said of any sinner, in the common sense in which it is understood, if there be any redemption from hell's torments? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell's torments stand in the presence of this saying? Or can the doctrine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts 1 (note).

Judas - said, Master, is it I? - What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired), Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, Lord, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, Teacher, is it I?

Thou hast said - Συ ειπας, or אתון אמריתון atun amaritun, "Ye have said," was a common form of expression for Yes. It Is so. "When the Zipporenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said," i.e. He is dead. See Schoettgen. Hor. Hebr. p.

Jesus took bread - This is the first institution of what is termed the Lord's Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid.

To do this, in the most effectual manner, I think it necessary to set down the text of the three evangelists who have transmitted the whole account, collated with that part of St. Paul's First Epistle to the Corinthians which speaks of the same subject, and which, he assures us, he received by Divine revelation. It may seem strange that, although John (13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31 the circumstances which succeeded the breaking of the bread, and in chapters 15, 16, and 17, the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his conviction that their relation was true, and needed no additional confirmation, as the matter was amply established by the conjoint testimony of three such respectable witnesses. Mat 26:26 Mar 14:22 Luk 22:19 1Cor 11:23-24 And as they were eating, Jesus took bread and blessed it (ευλογησας and blessed God) and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And as they did eat, Jesus took bread and blessed (ευλογησας, blessed God) and brake it, and to them, and said, Take, eat, this is my body. And he took bread and gave thanks, (ευχαριϚησας, i.e. to God), and gave brake it, and gave unto them, saying: This is my body which is given for you: This do in remembrance of me. The Lord Jesus, the same night in which he was betrayed, took bread; And when he had given thanks (και ευχαριϚησος, i.e. to God) he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me.

After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by Bishop Newcome to have been delivered by our Lord, for the comfort and support of his disciples under their present and approaching trials. Mat 26:27-29 Mar 14:23-25 Luk 22:20 1Cor 11:25 And he took the cup, and gave thanks (ευχαριϚησας), and gave it to them, saying: Drink ye all of it. And he took the cup; and when he had given thanks, (ευχαριϚησας), he gave it to them; and they all drank of it. Likewise also the cup, after supper, saying: After the same manner also, he took the cup, when he had supped, saying: For this is my blood of the New Testament, which is shed for many or the remission of sins. And he said unto them, This is my blood of the New Testament, which is shed for many. This cup is the New Testament in my blood, which is shed for you. This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God.

After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony. Mat 26:30 Mar 14:26 Luk 22:39 Joh 14:1 And when they had sung a hymn, they went out into the Mount of Olives. And when they had sung a hymn, they went out into the Mount of Olives. And he came out, and went as he was wont to the Mount of Olives. And his disciples also followed him. When Jesus had spoken these words, he went forth with his disciples over the brook Kedron.

From the preceding harmonized view of this important transaction, as described by three Evangelists and one Apostle, we see the first institution, nature, and design of what has been since called The Lord's Supper. To every circumstance, as set down here, and the mode of expression by which such circumstances are described, we should pay the deepest attention.

As they were eating - Either an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter.

Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time; for this was the first day of unleavened bread, (Mat 26:17), i.e. the 14th of the month Nisan, when the Jews, according to the command of God, (Exo 12:15-20; Exo 23:15; Exo 34:25), were to purge away all leaven from their houses; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was to be cut off from the congregation of Israel. Leo of Modena, who has written a very sensible treatise on the customs of the Jews, observes, "That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion."

To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul evidently alludes, 1Cor 5:6-8. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the Unleavened bread of sincerity and truth.

Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have certain properties, or be accompanied with certain circumstances, as expressive as possible of the thing signified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive: it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord's body was sacrificed for this very purpose, that all sin might be destroyed; and that sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteousness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occasions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive; and the sign, and the thing signified, have their due correspondence and influence.

These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord's Supper is highly improper? He who can say, "This is a matter of no importance," may say with equal propriety, the bread itself is of no importance; and another may say, the wine is of no importance; and a third may say, "neither the bread nor wine is any thing, but as they lead to spiritual references; and, the spiritual reference being once understood, the signs are useless." Thus we may, through affected spirituality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how profoundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day.

And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed, instead of ευχαριϚησας, gave thanks, which is the word used by St. Luke and St. Paul. But instead of ευλογησας, blessed, ευχαριϚησας, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this case, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the bread, though many think the contrary, being deceived by the word It, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God's creatures without rendering him thanks; and he who acted contrary to this command was considered as a person who was guilty of sacrilege.

From this custom we have derived the decent and laudable one of saying grace (gratas thanks) before and after meat. The Jewish form of blessing, probably that which our Lord used on this occasion, none of my readers will be displeased to find here, though it has been mentioned once before. On taking the bread they say: - ברוך אתה אלהינו מלך העולם המוצא לחם מן הארץ

Baruch atta Elohinoo, Melech, haolam, ha motse Lechem min haarets.

Blessed be thou, our God, King of the universe, who bringest forth bread out of the earth!

Likewise, on taking the cup, they say: - ברוך אלהינו מלך העולם בורא פרי הגף

Baruch Elohinoo, Melech, haolam, Bore perey haggephen.

Blessed be our God, the King of the universe, the Creator of the fruit it of the vine!

The Mohammedans copy their example, constantly saying before and after meat: -

Bismillahi arahmani arraheemi.

In the name of God, the most merciful, the most compassionate.

No blessing, therefore, of the elements is here intended; they were already blessed, in being sent as a gift of mercy from the bountiful Lord; but God the sender is blessed, because of the liberal provision he has made for his worthless creatures. Blessing and touching the bread are merely Popish ceremonies, unauthorized either by Scripture or the practice of the pure Church of God; necessary of course to those who pretend to transmute, by a kind of spiritual incantation, the bread and wine into the real body and blood of Jesus Christ; a measure the grossest in folly, and most stupid in nonsense, to which God in judgment ever abandoned the fallen spirit of man.

And brake it - We often read in the Scriptures of breaking bread, but never of cutting it. The Jewish people had nothing similar to our high-raised loaf: their bread was made broad and thin, and was consequently very brittle, and, to divide it, there was no need of a knife.

The breaking of the bread I consider essential to the proper performance of this solemn and significant ceremony: because this act was designed by our Lord to shadow forth the wounding, piercing, and breaking of his body upon the cross; and, as all this was essentially necessary to the making a full atonement for the sin of the world, so it is of vast importance that this apparently little circumstance, the breaking of the bread, should be carefully attended to, that the godly communicant may have every necessary assistance to enable him to discern the Lord's body, while engaged in this most important and Divine of all God's ordinances. But who does not see that one small cube of fermented, i.e. leavened bread, previously divided from the mass with a knife, and separated by the fingers of the minister, can never answer the end of the institution, either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull and heedless creature, especially in spiritual things, and has need of the utmost assistance of his senses, in union with those expressive rites and ceremonies which the Holy Scripture, not tradition, has sanctioned, in order to enable him to arrive at spiritual things, through the medium of earthly similitudes.

And gave it to the disciples - Not only the breaking, but also the Distribution, of the bread are necessary parts of this rite. In the Romish Church, the bread is not broken nor delivered to the people, that They may take and eat; but the consecrated wafer is put upon their tongue by the priest; and it is generally understood by the communicants, that they should not masticate, but swallow it whole. "That the breaking of this bread to be distributed," says Dr. Whitby, "is a necessary part of this rite is evident, first, by the continual mention of it by St. Paul and all the evangelists, when they speak of the institution of this sacrament, which shows it to be a necessary part of it. 2dly, Christ says, Take, eat, this is my body, Broken for you, 1Cor 11:24. But when the elements are not broken, it can be no more said, This is my body broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in remembrance of me: i.e. 'Eat this bread, broken in remembrance of my body broken on the cross:' now, where no body broken is distributed, there, nothing can be eaten in memorial of his broken body. Lastly, The apostle, by saying, The bread which we Break, is it not the communion of the body of Christ? sufficiently informs us that the eating of his broken body is necessary to that end, 1Cor 10:10. Hence it was that this rite, of distributing bread broken, continued for a thousand years, and was, as Humbertus testifies, observed in the Roman Church in the eleventh century." Whitby in loco. At present, the opposite is as boldly practised as if the real Scriptural rite had never been observed in the Church of Christ.

This is my body - Here it must be observed that Christ had nothing in his hands, at this time, but part of that unleavened bread which he and his disciples had been eating at supper, and therefore he could mean no more than this, viz. that the bread which he was now breaking represented his body, which, in the course of a few hours, was to be crucified for them. Common sense, unsophisticated with superstition and erroneous creeds, - and reason, unawed by the secular sword of sovereign authority, could not possibly take any other meaning than this plain, consistent, and rational one, out of these words. "But," says a false and absurd creed, "Jesus meant, when he said, Hoc Est Corpus Meum, This is my body, and Hic Est Calix Sanguinis Mei, This is the chalice of my blood, that the bread and wine were substantially changed into his body, including flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable divinity!" And, for denying this, what rivers of righteous blood have been shed by state persecutions and by religious wars! Well it may be asked, "Can any man of sense believe, that, when Christ took up that bread and broke it, it was his own body which he held in his own hands, and which himself broke to pieces, and which he and his disciples ate?" He who can believe such a congeries of absurdities, cannot be said to be a volunteer in faith; for it is evident, the man can neither have faith nor reason, as to this subject.

Let it be observed, if any thing farther is necessary on this point, that the paschal lamb, is called the passover, because it represented the destroying angel's passing over the children of Israel, while he slew the firstborn of the Egyptians; and our Lord and his disciples call this lamb the passover, several times in this chapter; by which it is demonstrably evident, that they could mean no more than that the lamb sacrificed on this occasion was a memorial of, and Represented, the means used for the preservation of the Israelites from the blast of the destroying angel.

Besides, our Lord did not say, hoc est corpus meum, (this is my body), as he did not speak in the Latin tongue; though as much stress has been laid upon this quotation from the Vulgate as if the original of the three evangelists had been written in the Latin language. Had he spoken in Latin, following the idiom of the Vulgate, he would have said, Panis hic corpus meum signficat, or, Symbolum est corporis mei: - hoc poculum sanguinem meum representat, or, symbolum est sanguinis mei: - this bread signifies my body; this cup represents my blood. But let it be observed that, in the Hebrew, Chaldee, and Chaldeo-Syriac languages, as used in the Bible, there is no term which expresses to mean, signify, denote, though both the Greek and Latin abound with them: hence the Hebrews use a figure, and say, it is, for, it signifies. So Gen 41:26, Gen 41:27. The seven kine Are (i.e. represent) seven years. This Is (represents) the bread of affliction which our fathers ate in the land of Egypt. Dan 7:24. The ten horns Are (i.e. signify) ten kings. They drank of the spiritual Rock which followed them, and the Rock Was (represented) Christ. 1Cor 10:4. And following this Hebrew idiom, though the work is written in Greek, we find in Rev 1:20, The seven stars Are (represent) the angels of the seven Churches: and the seven candlesticks Are (represent) the seven Churches. The same form of speech is used in a variety of places in the New Testament, where this sense must necessarily be given to the word. Mat 13:38, Mat 13:39. The field IS (represents) the world: the good seed Are (represent or signify) the children of the kingdom: the tares Are (signify) the children of the wicked one. The enemy Is (signifies) the devil: the harvest Is (represents) the end of the world: the reapers Are (i.e. signify) the angels. Luk 8:9. What might this parable Be? Τις ΕΙΗ η παραβολη αυτη: - What does this parable Signify? Joh 7:36. Τις ΕΣΤΙΝ αυτος ο λογος: What is the Signification of this saying? Joh 10:6. They understood not what things they Were, τινα ΗΝ, what was the Signification of the things he had spoken to them. Act 10:17. Τι αν ΕΙΗ οραμα, what this vision Might Be; properly rendered by our translators, what this vision should Mean. Gal 4:24. For these Are the two covenants, αυται γαρ ΕΙΣΙΝ αι δυο διαθηκαι, these Signify the two covenants. Luk 15:26. He asked, τι ΕΙΗ ταυτα, what these things Meant. See also Luk 18:36. After such unequivocal testimony from the Sacred writings, can any person doubt that, This bread is my body, has any other meaning than, This bread Represents my body?

The Latins use the verb, sum, in all its forms, with a similar latitude of meaning. So, Esse oneri ferendo, he is Able to bear the burthen: bene Esse, to Live sumptuously: male Esse, to Live miserably: recte Esse, to Enjoy good health: Est mihi fistula, I Possess a flute: EST hodie in rebus, he now Enjoys a plentiful fortune: Est mihi namque domi pater, I Have a father at home, etc.: Esse solvendo, to be Able to pay: Fuimus Troes, Fuit Ilium; the Trojans are Extinct, Troy is No More.

In Greek also, and Hebrew, it often signifies to live, to die, to be killed. Ουκ ΕΙΜΙ, I am Dead, or a dead man. Mat 2:18 : Rachel weeping for her children, οτι ουκ ΕΙΣΙ, because they Were Murdered. Gen 42:36 : Joseph is not, יוסף איננו Yoseph einennu, Ιωσηφ ουκ ΕΣΤΙΝ, Sept., Joseph is Devoured by a Wild Beast. Rom 4:17 : Calling the things that Are not, as if they were Alive. So Plutarch in Laconicis: "This shield thy father always preserved; preserve thou it, or may thou not Be," Η μη ΕΣΟ, may thou Perish. ΟΥΚ ΟΝΤΕΣ νομοι, Abrogated laws. ΕΙΜΙ εν εμοι, I Possess a sound understanding. Εις πατερα υμιν ΕΣΟΜΑΙ, I will Perform the Part of a father to you. ΕΙΜΙ της πολεως της δε, I Am an Inhabitant of that city. 1Tim 1:7 : Desiring to Be teachers of the law, θελοντες ΕΙΝΑΙ νομοδιδασκαλοι, desiring to be Reputed teachers of the law, i.e. Able divines. Τα ΟΝΤΑ, the things that Are, i.e. Noble and Honorable men: τα μη ΟΝΤΑ, the things that are not, viz. the Vulgar, or those of Ignoble Birth.

Tertullian seems to have had a correct notion of those words of our Lord,

Acceptum panem et distributum discipulis, corpus illum suum fecit, Hoc Est Corpus Meum dicendo, id est, Figura corporis mei.

Advers. Marc. l. v. c. 40. "Having taken the bread, and distributed that body to his disciples, he made it his body by saying, This is my body, i.e. a Figure of my body."

That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our Lord conversed with his disciples. Through the providence of God, we have complete versions of the Gospels in this language, and in them it is likely we have the precise words spoken by our Lord on this occasion. In Mat 26:26, Mat 26:27, the words in the Syriac version are, hanau pagree, This is my body, hanau demee, This is my blood, of which forms of speech the Greek is a verbal translation; nor would any man, even in the present day, speaking in the same language, use, among the people to whom it was vernacular, other terms than the above to express, This represents my body, and this represents my blood.

As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the doctrine of transubstantiation, nor does it appear that it was ever heard of in that Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit Fransic Rez, invaded that Church, and by tricks, impostures, and the assistance of the heathen governors of Cochin, and other places, whom they gained over by bribes and presents, overthrew the whole of this ancient Church, and gave the oppressed people the rites, creeds, etc., of the papal Catholic Church in its place. Vid. La Croz. Hist. du Ch. des Indes.

This was done at the Synod of Diamper, which began its sessions at Agomale, June 20, 1599. The tricks of this unprincipled prelate, the tool of Pope Clement VIII., and Philip II., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted.

But this form of speech is common, even in our own language, though we have terms enow to fill up the ellipsis. Suppose a man entering into a museum, enriched with the remains of ancient Greek sculpture: his eyes are attracted by a number of curious busts; and, on inquiring what they are, he learns, this is Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero, Vespasian, etc. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only Representations of their persons in sculpture, between which and the originals there is as essential a difference as between a human body, instinct with all the principles of rational vitality, and a block of marble. When, therefore, Christ took up a piece of bread, brake it, and said, This IS my body, who, but the most stupid of mortals, could imagine that he was, at the same time, handling and breaking his own body! Would not any person, of plain common sense, see as great a difference between the man Christ Jesus, and the piece of bread, as between the block of marble and the philosopher it represented, in the case referred to above? The truth is, there is scarcely a more common form of speech in any language than, This IS, for, This Represents or Signifies. And as our Lord refers, in the whole of this transaction, to the ordinance of the passover, we may consider him as saying: "This bread is now my body, in that sense in which the paschal lamb has been my body hitherto; and this cup is my blood of the New Testament, in the same sense as the blood of bulls and goats has been my blood under the Old: Exodus 24; Hebrews 9. That is, the paschal lamb and the sprinkling of blood represented my sacrifice to the present time this bread and this wine shall represent my body and blood through all future ages; therefore, Do this in remembrance of me."

St. Luke and St. Paul add a circumstance here which is not noticed either by St. Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the latter, which is broken for you; the sense of which is: "As God has in his bountiful providence given you bread for the sustenance of your lives, so in his infinite grace he has given you my body to save your souls unto life eternal. But as this bread must be broken and masticated, in order to its becoming proper nourishment, so my body must be broken, i.e. crucified, for you, before it can be the bread of life to your souls. As, therefore, your life depends on the bread which God's bounty has provided for your bodies, so your eternal life depends on the sacrifice of my body on the cross for your souls." Besides, there is here an allusion to the offering of sacrifice - an innocent creature was brought to the altar of God, and its blood (the life of the beast) was poured out for, or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of the paschal lamb, This is my body, το υπερ υμων διδομενον, which Is Given in your stead, or in your behalf; a free Gift, from God's endless mercy, for the salvation of your souls. This is my body, το υπερ υμων κλωμενον, (1Cor 11:24), which is broken - sacrificed in your stead; as without the breaking (piercing) of the body, and spilling of the blood, there was no remission.

In this solemn transaction we must weigh every word, as there is none without its appropriate and deeply emphatic meaning. So it is written, Eph 5:2. Christ hath loved us, and given himself, υπερ ημων, on our account, or in our stead, an offering and a Sacrifice (θυσια) to God for a sweet-smelling savor; that, as in the sacrifice offered by Noah, Gen 8:21, (to which the apostle evidently alludes), from which it is said, The Lord smelled a sweet savor, ריח הניחח riach hanichoach, a savor of rest, so that he became appeased towards the earth, and determined that there should no more be a flood to destroy it; in like manner, in the offering and sacrifice of Christ for us, God is appeased towards the human race, and has in consequence decreed that whosoever believeth in him shall not perish, but have everlasting life.

And he took the cup - Μετα το δειπνησαι, after having supped, Luk 22:20, and 1Cor 11:25. Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter. In the parallel place, in Luke 22, we find our Lord taking the cup, Luk 22:17, and again Luk 22:19; by the former of which was probably meant the cup of blessing, כוס הברכה kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome: but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the blood of atonement, it was necessary that each should have a particular application of it; therefore he says, Drink ye All of This. By this we are taught that the cup is essential to the sacrament of the Lord's Supper; so that they who deny the cup to the people sin against God's institution; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood poured out, i.e. the life, by which alone the great sacrificial act is performed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord's Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare literal meaning of this is my body, in the preceding verse, should deny all meaning to drink Ye All of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is man - a constant contradiction to reason and to himself.

I have just said that our blessed Lord lays remarkable stress on the administration of the cup, and on that which himself assures us is represented by it. As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine: Τουτο γαρ εϚι ΤΟ αιμα μου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνομενον εις αφεσιν αμαρτιων.

The following literal translation and paraphrase do not exceed its meaning: -

For This is That blood of mine which was pointed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. That blood of the sacrifice slain for the ratification of the new covenant. The blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution.

And gave thanks - See the form used on this occasion, on Mat 26:26 (note); and see the Mishna, Tract ברכות Beracoth.

For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: - Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι, Οπποτεροι προτεροι υπερ ορκια πημηνειαν, Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος, Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν.

All glorious Jove, and ye, the powers of heaven!

Whoso shall violate this contract first,

So be their blood, their children's and their own,

Poured out, as this libation, on the ground

And let their wives bring forth to other men!

Iliad l. iii. v. 298-301

Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, Isa 42:6; Isa 49:8; Zac 9:11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew.

In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, 2Cor 3:14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface.

Dr. Lightfoot's Observations on this are worthy of serious notice. "This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260.

Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See 2Kgs 16:15; Lev 8:15; Lev 9:9; Exo 29:12; Lev 4:7, Lev 4:14, Lev 4:17, Lev 4:30, Lev 4:34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb 9:22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on Mat 26:26 (note).

The whole of this passage will receive additional light when collated with Isa 53:11, Isa 53:12. By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet.

1. The Jews. Isa 53:4. Surely he hath borne Our griefs, and carried Our sorrows. Isa 53:5. But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. Isa 53:6. All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all.

2. The Gentiles. Isa 53:11. By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, Isa 53:4, etc.

It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb 2:9, and is that Lamb of God that taketh away the sin of the World, Joh 1:29, who would have All Men to be saved, and come to the knowledge of the truth, 1Tim 2:4, even that knowledge of Christ crucified, by which they are to be justified, Isa 53:11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, Mar 16:15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luk 24:47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All.

For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.

The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see Mar 1:4; Luk 1:77; Luk 3:3; Luk 24:47; Act 2:38; Act 5:31; Act 10:43; Act 13:38; Act 26:18; Col 1:14; Heb 10:18.

Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See 1Cor 11:23, For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above.

I will not drink henceforth of this fruit of the vine - These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place.

Until that day when I drink it new with you - That is, I shall no more drink of the produce of the vine with you; but shall drink new wine - wine of a widely different nature from this - a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the New heaven, the New earth, the New covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord's invariable custom to illustrate heavenly things by those of earth, and to make that which had last been the subject of conversation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body and how helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they shall enjoy with Christ in the kingdom of glory.

And when they had sung a hymn - Υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psa 113:1-9, Psa 114:1-8, 115, 116, Psa 117:1-2, and 118, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psa 113:1-9. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz.

1. The Exodus from Egypt, Psa 114:1. When Israel went out of Egypt, etc.

2. The miraculous division of the Red Sea, Psa 114:3. The sea saw it and fled.

3. The promulgation of the law, Psa 114:4. The mountains skipped like lambs.

4. The resurrection of the dead, Psa 116:9. I will walk before the Lord in the land of the living.

5. The passion of the Messiah, Psa 115:1. Not unto us, O Lord, not unto us, etc.

See Schoettgen, Hor. Hebr. p. 231, and my Discourse on the nature and design of the Eucharist, 8vo. Lond. 1808.

All ye shall be offended - Or rather, Ye will all be stumbled - παντες υμεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your confidence in me.

This night - The time of trial is just at hand.

I will smite the shepherd - It will happen to you as to a flock of sheep, whose shepherd has been slain - the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts.

But after I am risen again - Don't lose your confidence; for though I shall appear for a time to be wholly left to wicked men, and be brought under the power of death, yet I will rise again, and triumph over all your enemies and mine.

I will go before you - Still alluding to the case of the shepherd and his sheep. Though the shepherd has been smitten and the sheep scattered, the shepherd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness.

Peter - said unto him, Though all men shall be offended - yet will I never - The presumptuous person imagines he can do every thing, and can do nothing: thinks he can excel all, and excels in nothing: promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves - nothing we see less of than our own weakness and poverty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere - he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell. This most awful denial of Christ, and his abandoning him in the time of trial, was sufficient to have disqualified him for ever from being, in any sense, head of the Church, had such a supremacy been ever designed him. Such a supremacy was never given him by Christ; but the fable of it is in the Church of Rome, and the mock Peter, not Peter the apostle, is there and there only to be found.

Jesus said - Our Lord's answer to Peter is very emphatic and impressive. Verily - I speak a solemn weighty truth, thou wilt not only be stumbled, fall off, and forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge of or connection with me; and this thou wilt do, not by little and little, through a long process of time, till the apostasy, daily gathering strength, shall be complete; but thou wilt do it this very night, and that not once only, but thrice; and this thou wilt do also in the earlier part of the night, before even a cock shall crow. Was not this warning enough to him not to trust in his own strength, but to depend on God?

Though I should die with thee, yet will I not deny thee - He does not take the warning which his Lord gave him - he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God.

A place called Gethsemane - A garden at the foot of the mount of Olives. The name seems to be formed from גת gath, a press, and סמן shemen, oil; probably the place where the produce of the mount of Olives was prepared for use. The garden of the oil-press, or olive-press.

Sit ye here - Or, stay in this place, while I go and pray yonder: and employ ye the time as I shall employ it - in watching unto prayer.

And he took with him Peter and the two sons of Zebedee - That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation.

Began to be sorrowful - Λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigor, and threatens to separate soul and body.

And very heavy - Overwhelmed with anguish - αδημονειν. This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit.

Then saith he - Then saith - Jesus: - I have added the word Jesus, ὁ Ιησους, on the authority of a multitude of eminent MSS. See them in Griesbach.

My soul is exceeding sorrowful, (or, is surrounded with exceeding sorrow), even unto death - This latter word explains the two former: My soul is so dissolved in sorrow, my spirit is filled with such agony and anguish, that, if speedy succor be not given to my body, death must be the speedy consequence.

Now, the grand expiatory sacrifice begins to be offered: in this garden Jesus enters fully into the sacerdotal office; and now, on the altar of his immaculate divinity, begins to offer his own body - his own life - a lamb without spot, for the sin of the world. St. Luke observes, Luk 22:43, Luk 22:44, that there appeared unto him an angel from heaven strengthening him; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony.

Bloody sweats are mentioned by many authors; but none was ever such as this - where a person in perfect health, (having never had any predisposing sickness to induce a debility of the system), and in the full vigor of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, during his wrestling with God to fall to the ground.

To say that all this was occasioned by the fear he had of the ignominious death which he was about to die confutes itself - for this would not only rob him of his divinity, for which purpose it is brought, but it deprives him of all excellency, and even of manhood itself. The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground - He Suffered, the Just for the Unjust, that he might Bring us to God. O glorious truth! O infinitely meritorious suffering! And O! above all, the eternal love, that caused him to undergo such sufferings for the sake of Sinners!

Fell on his face - See the note on Luk 22:44. This was the ordinary posture of the supplicant when the favor was great which was asked, and deep humiliation required. The head was put between the knees, and the forehead brought to touch the earth - this was not only a humiliating, but a very painful posture also.

This cup - The word cup is frequently used in the Sacred Writings to point out sorrow, anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals. A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed thus, being obliged by the magistrates of Athens to drink a cup of the juice of hemlock. To death, by the poisoned cup, there seems an allusion in Heb 2:9, Jesus Christ, by the grace of God, Tasted death for every man. The whole world are here represented as standing guilty and condemned before the tribunal of God; into every man's hand the deadly cup is put, and he is required to drink off the poison - Jesus enters, takes every man's cup out of his hand, and drinks off the poison, and thus tastes or suffers the death which every man otherwise must have undergone.

Pass from me - Perhaps there is an allusion here to several criminals standing in a row, who are all to drink of the same cup; but, the judge extending favor to a certain one, the cup passes by him to the next.

Instead of προελθων μικρον, going a little forward, many eminent MSS. have προσελθων, coming a little forward - but the variation is of little moment. At the close of this verse several MSS. add the clause in Luk 22:43, There appeared an angel, etc.

He - saith unto Peter - He addressed himself more particularly to this apostle, because of the profession he had made, Mat 26:33; as if he had said: "Is this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch One hour?" Instead of ουκ ισχυσατε, could Ye not, the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus, read ουκ ισχυσας, couldst Thou not - referring the reproach immediately to Peter, who had made the promises mentioned before.

That ye enter not into temptation - If ye cannot endure a little fatigue when there is no suffering, how will ye do when the temptation, the great trial of your fidelity and courage, cometh? Watch - that ye be not taken unawares; and pray - that when it comes ye may be enabled to bear it.

The spirit - is willing, but the flesh is weak - Your inclinations are good - ye are truly sincere; but your good purposes will be overpowered by your timidity. Ye wish to continue steadfast in your adherence to your Master; but your fears will lead you to desert him.

O my Father, if this cup may not pass away from me - If it be not possible - to redeem fallen man, unless I drink this cup, unless I suffer death for them; thy will be done - I am content to suffer whatever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his humanity alone that could suffer; and if it did not appear that he had felt these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly resigned in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and therefore of no use to the salvation of mankind.

Their eyes were heavy - That is, they could not keep them open. Was there nothing preternatural in this? Was there no influence here from the powers of darkness?

Prayed the third time - So St. Paul - I besought the Lord Thrice that it might depart from me, 2Cor 12:8. This thrice repeating the same petition argues deep earnestness of soul.

Sleep on now, and take your rest - Perhaps it might be better to read these words interrogatively, and paraphrase them thus: Do ye sleep on still? Will no warnings avail? Will no danger excite you to watchfulness and prayer? My hour - in which I am to be delivered up, is at hand; therefore now think of your own personal safety.

The Son of man is betrayed into the hands of sinners - Αμαρτωλων, viz. the Gentiles or heathens, who were generally distinguished by this appellation from the Jews. Here it probably means the Roman cohort that was stationed on festivals for the defense of the temple. By the Romans he was adjudged to death; for the Jews acknowledged that they had no power in capital cases. See the note on Mat 9:10.

Rise, let us be going - That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world.

Judas, one of the twelve - More deeply to mark his base ingratitude and desperate wickedness - He was One of the Twelve - and he is a Traitor, and one of the vilest too that ever disgraced human nature.

A great multitude with swords and staves - They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall!

Gave them a sign - How coolly deliberate is this dire apostate! The man whom I shall kiss - how deeply hypocritical! That is he, hold him fast, seize him - how diabolically malicious!

Hail, Master - A usual compliment among the Jews. Judas pretends to wish our Lord continued health while he is meditating his destruction!

How many compliments of this kind are there in the world! Judas had a pattern in Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him through with his sword; but the disciple here vastly outdoes his master, and through a motive, if possible, still more base. Let all those who use unmeaning or insidious compliments rank for ever with Joab and Judas.

And kissed him - And tenderly kissed him - this is the proper meaning of the original word κατεφιλησεν, he kissed him again and again - still pretending the most affectionate attachment to him, though our Lord had before unmasked him.

Jesus said - Friend - Rather, companion, εταιρε, (not Friend), wherefore, rather, against whom (εφ' ὃ, the reading of all the best MSS.) art thou come? How must these words have cut his very soul, if he had any sensibility left! Surely, thou, who hast so long been my companion, art not come against me, thy Lord, Teacher and Friend! What is the human heart not capable of, when abandoned by God, and influenced by Satan and the love of money!

Laid hands on Jesus - But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, Joh 18:6. It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled.

One of them which were with Jesus - This was Peter - struck a servant of the high priest's, the servant's name was Malchus, Joh 18:10, and smote off his ear. In Luk 22:51, it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it Off, αφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce. See the note on Joh 18:10.

Put up again thy sword into his place - Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the occasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice.

Shall perish with the sword - Instead of απολουνται, shall perish, many excellent MSS., versions, and fathers, have αποθανουνται, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a prophetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction of the Romans - both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Vandals, etc. The event has verified the prediction - the Jewish government has been destroyed upwards of 1700 years, and the Roman upwards of 1000. Confer with this passage, Psa 2:4, Psa 2:9; Psa 110:1, Psa 110:5, Psa 110:6. But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety.

More than twelve legions of angels? - As if he had said, Instead of you twelve, one of whom is a traitor, my Father can give me more than twelve legions of angels to defend me. A legion, at different times, contained different numbers; 4,200, 5,000, and frequently 6,000 men; and from this saying, taking the latter number, which is the common rate, may we not-safely believe that the angels of God amount to more than 72,000?

But how then - Had I such a defense - shall the Scriptures be fulfilled, which say, that thus it must be? That is, that I am to suffer and die for the sin of the world. Probably the Scriptures to which our Lord principally refers are Psalm 22, 69, and especially Isa 53:1-12, and Dan 9:24-27. Christ shows that they had no power against him but what he permitted; and that he willingly gave up himself into their hands.

Are ye come out as against a thief - At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them - to this our Lord seems to allude. See on Mat 26:52 (note).

I sat daily with you - Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See on Mat 21:17 (note).

But all this was done - This is probably the observation of the evangelist. See on Mat 2:23 (note).

Then all the disciples forsook him and fled - O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all! - even zealous Peter and loving John are among the fugitives! Was ever master so served by his scholars? Was ever parent so treated by his children? Is there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still, 1st. Persons who betray him and his cause? 2dly. Persons who deny him and his people? 3dly. Persons who abandon him, his people, his cause, and his truth?

Reader! dost thou belong to any of these classes?

They - led him away to Caiaphas - John says, Joh 18:13, that they led him first to Annas; but this appears to have been done merely to do him honor as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but see on Joh 18:13 (note).

Peter followed him afar off - Poor Peter! this is the beginning of his dreadful fall. His fear kept him from joining the company, and publicly acknowledging his Lord; and his affection obliged him to follow at a distance that he might see the end.

And sat with the servants, to see the end - When a man is weak in faith, and can as yet only follow Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely to prove a snare to him. Had not Peter got to the high priest's palace, and sat down with the servants, he would not thus have denied his Lord and Master. Servants-officers, υπηρετων. Such as we term serjeants, constables, etc.

All the council sought false witness - What a prostitution of justice! - they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may appear to have some shadow of justice on their side when they put him to death. It seems to have been a common custom of this vile court to employ false witness, on any occasion, to answer their own ends. See this exemplified in the case of Stephen, Act 6:11-13.

Though many false witnesses came - There is an unaccountable confusion in the MSS. in this verse: without stating the variations, which may be seen in Griesbach, I shall give that which I believe to be the genuine sense of the evangelist. Then the chief priests and elders, and all the council, sought false witness against Jesus, to put him to death; but they found it not, though many false witnesses came up. At last two false witnesses came up, saying; This man said, etc. It is the property of falsity to be ever inconsistent, and to contradict itself; therefore they could not find two consistent testimonies, without which the Jewish law did not permit any person to be put to death. However, the hand of God was in this business: for the credit of Jesus, and the honor of the Christian religion, he would not permit him to be condemned on a false accusation; and, therefore, at last they were obliged to change their ground, and, to the eternal confusion of the unrighteous council, he is condemned on the very evidence of his own innocence, purity, and truth!

I am able to destroy the temple of God - 1st. These words were not fairly quoted. Jesus had said, Joh 2:19, Destroy this temple, and I will build it again in three days. 2dly. The inuendo which they produce, applying these words to a pretended design to destroy the temple at Jerusalem, was utterly unfair; for these words he spoke of the temple of his body.

It is very easy, by means of a few small alterations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent.

Answerest thou nothing? - The accusation was so completely frivolous that it merited no notice: besides, Jesus knew that they were determined to put him to death, and that his hour was come; and that therefore remonstrance or defense would be of no use: he had often before borne sufficient testimony to the truth.

I adjure thee by the living God - I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the accusations were frivolous, and the evidence contradictory, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood.

Thou hast said - That is, I am the Christ, the promised Messiah, (see on Mat 26:25 (note)); and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See Mat 24:30. Our Lord appears to refer to Dan 7:13 : One like the Son of man came with the clouds of heaven, etc. This may also refer to the final judgment.

The high priest rent his clothes - This rending of the high priest's garments was expressly contrary to the law, Lev 10:6 : Lev 21:10. But it was a common method of expressing violent grief, Gen 37:29, Gen 37:34; Job 1:20, and horror at what was deemed blasphemous or impious. 2Kgs 18:37; 2Kgs 19:1; Act 14:14. All that heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again. See Lightfoot.

He hath spoken blasphemy - Quesnel's note on this is worthy of notice. "See here a false zeal, a mask of religion, and a passionate and seditious way of proceeding, tending only to incense and stir up others, all which are common to those who would oppress truth by cabal, and without proof. By crying out, 'heresy, blasphemy, and faction,' though contrary to all appearance, men fail not to stir up those in power, to gain the simple, to give some shadow of authority to the ill-disposed, to cast devout but ignorant people into scruples, and thereby to advance the mystery of iniquity, which is the mystery of all ages." This was the very plan his Catholic brethren adopted in this country, in the reign of Queen Mary, called the bloody queen, because of the many murders of righteous men which she sanctioned at the mouth of her Catholic priesthood.

He is guilty of death - Ενοχος θανατου εστι, he is liable to death. All the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him. Examination and proof are the ruin of all calumnies, and of the authors of them, and therefore they take care to keep off from these two things. See Quesnel.

Then did they spit in his face - This was done as a mark of the most profound contempt. See Job 16:10; Job 30:10; Isa 50:6; Mic 5:1. The judges now delivered him into the hands of the mob.

And buffeted him - Smote him with their fists, εκολαφισαν. This is the translation of Theophylact. Κολαφιζειν, says he, means, "to beat with the hand, the fingers being clenched. Συγκαμτομενων των δακτυλων, or, to speak more briefly, to buffet with the fist."

Smote him with the palms of their hands - Ερραπισαν. Ραπιζω, says Suidas, means "παταξαι την γναθον απλη τη χειρι, to smite the cheek with the open hand." Thus they offered him indignity in all its various and vexatious forms. Insults of this kind are never forgiven by the world: Jesus not only takes no revenge, (though it be completely in his power), but bears all with meekness, without even one word of reply.

Prophesy unto us, thou Christ - Their conduct toward him now was expressly prophesied of, by a man whose Divine mission they did not pretend to deny; see Isa 50:6. It appears that, before they buffeted him, they bound up his eyes, See Mar 14:65.

A damsel came unto him - A maid servant, παιδισκη. See this translation vindicated by Kypke.

Thou also wast with Jesus - What a noble opportunity had Peter now to show his zeal for the insulted cause of truth, and his attachment to his Master. But, alas! he is shorn of his strength. Constables and maid servants are no company for an apostle, except when he is delivering to them the message of salvation. Evil communications corrupt good manners. Had Peter been in better company, he would not have had so foul a fall.

But he denied before them all - So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall.

Unto them that were there - Instead of λεγει τοις εκει· και, more than one hundred MSS., many of which are of the first authority and antiquity, have λεγει αυτοις· εκει και, she saith unto them, this man was There also. I rather think this is the genuine reading. Τοις might have been easily mistaken for αυτοις, if the first syllable αυ were but a little faded in a MS. from which others were copied: and then the placing of the point after εκει· instead of after αυτοις· would naturally follow, as placed after τοις, it would make no sense. Griesbach approves of this reading.

And again he denied with an oath - This is a third gradation of his iniquity. He has told a lie, and he swears to support it. A liar has always some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore naturally led to support his assertions by oaths.

Thy speech - Thy manner of speech, η λαλια σου, that dialect of thine - his accent being different from that of Jerusalem. From various examples given by Lightfoot and Schoettgen, we find that the Galileans had a very corrupt pronunciation, frequently interchanging ת ה א and ע, and so blending or dividing words as to render them unintelligible, or cause them to convey a contrary sense.

Bewrayeth thee - Δηλου σε ποιει, maketh thee manifest, from the Anglo-saxon, to accuse, betray; a word long since lost from our language.

Then began he to curse and to swear - Rather, Then he began positively to affirm - καταθεματιζειν, from κατα intensive, and τιθημι, I lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In Mat 26:72, Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνυειν. This makes the fourth and final gradation in the climax of Peter's fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause!

The cock crew - This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the occasion of a fall; and, when in the hand of God, the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed little sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a servant maid, and rose through the crowing of a cock.

Peter remembered the word of Jesus - St. Luke says, Luk 22:61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many.

He went out - He left the place where he had sinned, and the company which had been the occasion of his transgression.

And wept bitterly - Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the Almighty God.

This transaction is recorded by the inspired penmen, 1st. That all may watch unto prayer, and shun the occasions of sin. 2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on Joh 18:27.

I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.

When Jesus had finished all these discourses - When he had spoken all he had to speak. Till then he would not enter upon his passion: then he would delay it no longer. Mark 14:1; Luke 22:1.

After two days is the passover - The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which having solemnly blessed, he divided among the guests, Luke 22:17. Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, according to Exod 12:26, asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord's death, 1Cor 11:26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup which our Lord consecrated to be a standing memorial of his death.

The chief priests and the scribes and the elders of the people - (Heads of families.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.

But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.

Mark 14:3.

His disciples seeing it, had indignation, saying - It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot.

Ye have the poor always with you - Such is the wise and gracious providence of God, that we may have always opportunities of relieving their wants, and so laying up for ourselves treasures in heaven.

She hath done it for my burial - As it were for the embalming of my body. Indeed this was not her design: but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approaching death.

This Gospel - That is, this part of the Gospel history.

Mark 14:10; Luke 22:3.

They bargained with him for thirty pieces of silver - (About three pounds fifteen shillings sterling; or sixteen dollars sixty - seven cents,) the price of a slave, Exod 21:32.

On the first day of unleavened bread - Being Thursday, the fourteenth day of the first month, Exod 12:6,15. Mr 14:12 Lu 22:7

The Master saith, My time is at hand - That is, the time of my suffering.

Mark 14:17; Luke 22:14.

He that dippeth his hand with me in the dish - Which it seems Judas was doing at that very time. This dish was a vessel full of vinegar, wherein they dipped their bitter herbs.

The Son of man goeth through sufferings to glory, as it is written of him - Yet this is no excuse for him that betrayeth him: miserable will that man be: it had been good for that man if he had not been born - May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?

Thou hast said - That is, it is as thou hast said.

Jesus took the bread - the bread or cake, which the master of the family used to divide among them, after they had eaten the passover. The custom our Lord now transferred to a nobler use. This bread is, that is, signifies or represents my body, according to the style of the sacred writers. Thus Gen 40:12, The three branches are three days. Thus Gal 4:24, St. Paul speaking of Sarah and Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Exod 12:11, God says of the paschal lamb, This is the Lord's passover. Now Christ substituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions the Jews were wont to use in celebrating the passover.

And he took the cup - Called by the Jews the cup of thanksgiving; which the master of the family used likewise to give to each after supper.

This is the sign of my blood, whereby the new testament or covenant is confirmed. Which is shed for many - As many as spring from Adam.

I will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father's kingdom - That is, I shall taste no more wine, till I drink wine of quite another kind in the glorious kingdom of my Father. And of this you shall also partake with me.

And when they had sung the hymn - Which was constantly sung at the close of the passover. It consisteth of six psalms, from the 113th to the 118th. Psa 113:1 &c. The mount of Olives - Was over against the temple, about two miles from Jerusalem. Mark 14:26; Luke 22:39; John 18:1.

All ye will be offended at me - Something will happen to me, which will occasion your falling into sin by forsaking me. Zech 13:7.

But notwithstanding this, after I am risen I will go before you (as a shepherd before his sheep) into Galilee. Though you forsake me, I will not for this forsake you.

Before cock crowing thou wilt deny me thrice - That is, before three in the morning, the usual time of cock crowing: although one cock was heard to crow once, after Peter's first denial of his Lord.

In like manner also said all the disciples - But such was the tenderness of our Lord, that he would not aggravate their sin by making any reply.

Then cometh Jesus to a place called Gethsemane - That is, the valley of fatness. The garden probably had its name from its soil and situation, laying in some little valley between two of those many hills, the range of which constitutes the mount of Olives. Mark 14:32; Luke 22:40.

And taking with him Peter and the two sons of Zebedee - To be witnesses of all; he began to be sorrowful and in deep anguish - Probably from feeling the arrows of the Almighty stick fast in his soul, while God laid on him the iniquities of us all. Who can tell what painful and dreadful sensations were then impressed on him by the immediate hand of God? The former word in the original properly signifies, to be penetrated with the most exquisite sorrow; the latter to be quite depressed, and almost overwhelmed with the load.

And going a little farther - About a stone's cast, Luke 22:41 - So that the apostles could both see and hear him still. If it be possible, let this cup pass from me - And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict.

The spirit - Your spirit: ye yourselves. The flesh - Your nature. How gentle a rebuke was this, and how kind an apology! especially at a time when our Lord's own mind was so weighed down with sorrow.

Sleep on now, if you can, and take your rest - For any farther service you can be of to me.

Mark 14:43; Luke 22:47; John 18:2.

The heroic behaviour of the blessed Jesus, in the whole period of his sufferings, will be observed by every attentive eye, and felt by every pious heart: although the sacred historians, according to their usual but wonderful simplicity, make no encomiums upon it. With what composure does he go forth to meet the traitor! With what calmness receive that malignant kiss! With what dignity does he deliver himself into the hands of his enemies! Yet plainly showing his superiority over them, and even then leading as it were captivity captive!

And one of them striking the servant of the high priest - Probably the person that seized Jesus first; Cut off his ear - Aiming, it seems, to cleave his head, but that by a secret providence interposing, he declined the blow. Mark 14:47; Luke 22:49; John 18:10.

All they that take the sword - Without God's giving it them: without sufficient authority.

He will presently give me more than twelve legions of angels - The least of whom, it is probable, could overturn the earth and destroy all the inhabitants of it.

Mark 14:48; Luke 22:52

They led him away to Caiaphas - From the house of Annas, the father - in - law of Caiaphas, to whom they had carried him first. Mark 14:53; Luke 22:54; John 18:12.

But Peter followed him afar off - Variously agitated by conflicting passions; love constrained him to follow his Master; fear made him follow afar off. And going in, sat with the servants - Unfit companions as the event showed.

Yet found they none - On whose evidence they could condemn him to die. At last came two false witnesses - Such they were, although part of what they said was true; because our Lord did not speak some of those words at all; nor any of them in this sense.

Hereafter shall ye see the Son of man - He speaks in the third person, modestly, and yet plainly; Sitting on the right hand of power - That is, the right hand of God: And coming upon the clouds of heaven - As he is represented by Daniel, Dan 7:13,14. Our Lord looked very unlike that person now! But nothing could be more awful, more majestic and becoming, than such an admonition in such circumstances!

Then the high priest rent his clothes - Though the high priest was forbidden to rend his clothes (that is, his upper garment) in some cases where others were allowed to do it, Lev 21:10; yet in case of blasphemy or any public calamity, it was thought allowable. Caiaphas hereby expressed, in the most artful manner, his horror at hearing such grievous blasphemy.

Then - After he had declared he was the Son of God, the sanhedrim doubtless ordered him to be carried out, while they were consulting what to do. And then it was that the soldiers who kept him began these insults upon him.

He denied with an oath - To which possibly he was not unaccustomed, before our Lord called him.

Surely thou art also one of them, for thy speech discovereth thee - Malchus might have brought a stronger proof than this. But such is the overruling providence of God, that the world, in the height of their zeal, commonly catch hold of the very weakest of all arguments against the children of God.

Then began he to curse and to swear - Having now quite lost the reins, the government of himself.

2 Ye know that after two days is the feast of the passover, and the son of man is betrayed to be crucified.

Mark saith, After two days was the Feast of the Passover, and of unleavened Bread, L[illegible: 1 letter]ke saith, Ch. 22.1. Now the Feast of unleavened Bread drew nigh, which is called the Passover. For our better understanding of what the Evangelists say here, and in the following part of this History, we will consider the Law of the Passover in its Institution, which we find in Exod. 12.3. &c. Lev. 23.4. &c. Numb. 28.16. &c. in the 12. Exod. we find its first Institution, and the occasion of it: Upon the Tenth day of the Month Nisan, they were to take up a Lamb for every Houshold, or if the Houshold were too small, they might take in their Neighbours; this Lamb was to be a Male without Blemish, and to be kept up to the Fourteenth day, then to be killed in the Evening: Or betwixt the two Evenings (that is, as is most probably judged) sometime that day after the Sun began after noon to decline, before the Sun did set) the Flesh of this Lamb was that Night to be Eaten, neither raw, nor sodden, but Roasted with Fire, with unleavened Bread, and with bitter Herbs; nothing was to remain till the Morning, and if any did remain, it was to be burned. They were to Eat it, with their Loins girded, their Shoos on their Feet, and their Staff in their Hands; they were to strike the Blood of the Lamb, on the two first Posts, and on the upper Door-Posts of the Houses, where they did Eat it, seven days they were to Eat unleavened Bread, beginning on the Fourteenth day of the Mo[illegible: 1 letter]th at E[illegible: 1 letter]en, and ending the one and Twentieth at Even. This was to be to them [illegible: 1 letter]or a Memorial of their Deliver[illegible: 1 letter]nce in Egyp[illegible: 1 letter] upon Gods de[illegible: 1 letter]troying the first born of the Egyp [illegible: 3 letters]ns, and sp[illegible: 1 letter]ring them; and their Deliverance and coming out of Eg[illegible: 1 letter]pt, and was to be an Ordinance unto them for ever. This may be read at large, Exod. 12. from v. 3. to v. 21. This also was a Figure of the true Passeover Iesus Christ, whom the Apostle calleth our Passeover, and the Evange[illegible: 1 letter]ist calls the Lamb of God. The Law of the Passeover was again repeated, Levit. 23.5, 6, 7, 8. Numb. 28.16. The first and last of the Days of unleavened Bread (as may be seen there) were to be Days of an holy Convocation. There were some di[illegible: 1 letter]ferences betwixt the Observation of the first Passover in Egypt and their after Observat[illegible: 1 letter]ons of it. At the Passover in Egypt, the Blood was to be S[illegible: 1 letter]rinkled on the D[illegible: 1 letter]or P[illegible: 1 letter]sts, in following times, the Blood and the Fat were to be Sprinkled upon the Altar; at the Passover in [illegible: 1 word], every Paschal Society, [illegible: 2 letters]ew the Passover in their own House, but afterwards they were all slain in the Temple, and then carried to be Roa[illegible: 2 letters]ed, and Eaten by the several Societies, The Passover in Egypt was to be Eaten Standing, with their Loi[illegible: 1 letter]s girded, their shoes on their Feet, and Staves in their Hands, in token of their being ready to take their Journey out of Eg[illegible: 1 letter]pt: But in their following Pa[illegible: 2 letters]overs they (in token of the Liberty into which God had brought them) did Eat it sitting; [illegible: 1 letter]ence, we shall find that Christ sate down with the twelve, when he ate the Passover. In other things the Observation was much alike. They strictly kept to the time the fourteenth Day of the Month Nisan or Abib, which answereth part of our March and April. This great Festival was to be kept after two Days (saith our Saviour) whether the two Days are to be understood as including or excluding the Day when he spake is incertain, and not Material for us to know; probably he spake this on the Tuesday (as we call it) Friday being to be the Passoverday. And the Son of Man is betrayed to be Crucifyed. Tho he was not yet Actually betrayed that we read of, yet he knew both what Counsels his Adversaries had already been taking, and were further about to take, and what was in the Heart of Iudas, he therefore forewarneth his Disciples, that when the thing should come to pass they might not be surprized, and might know that he was the Son of God who could foretel future Contingencies, tho he was also as the Son of Man to be Crucifyed.

Marginal references: Mar. 14.1. Joh. 13.1.

5 But they said, Not on the feast day lest there be an uproar amongst the people.

Mark. Ch. 14.1. saith,—The Chief Priests and the Scribes so[illegible: 1 letter]ght [illegible: 1 letter]ow they might take him by Craft, and put him to Death. Luke saith much the same with Mark. They had before this been seeking how to destroy him, Luke 19.47. nor was it the first time they had made a Formal Council about it, Ioh. 11.47. but now again they met. The place is Named, that was the High Priests Hall, the Councellors were the Chief Priests, Scribes, and Elders. The matter of their Deliberation, was to kill Christ, and how they might do it by Subtilty, for they were afraid of the People, who had a great esteem for our Saviour, bec[illegible: 1 letter]use of the many Miracles he had wrought. But they said Not on the Feast Day, that was now within two Days, [illegible: 1 letter]nd in order to it, the City was full of People, and they were afraid (as they were concerned being a Conquered People, and having b[illegible: 1 letter]t a Precarious Liberty for their Religion) of causing any Tu[illegible: 1 letter]u[illegible: 1 letter]ts, this awed them, not any great Religion for the Festival, for all things now were out of order with them. Their High Priest was chosen annually, and at the Will of their Conquerers, some little appearance they had of their Ancient Rel[illegible: 1 letter]gious Government, but it was in no due order.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her.

This piece of History, (or one very like it) is recorded by the three other Evangelists. Mark hath it with very little difference, Ch. 14.3, 4, 5, 6, 7, 8, 9. in stead of for much, v. 9. Mark hath a precise Sum, three hundred Pence, and adds, they Murmured against her, and some other little differences he hath in Words rather than in Sense. Luke, Ch. 7.36. we read one of the Pharisees desired him that [illegible: 1 letter]e would Eat with him, and he went into the Pharisees House, and sate down to Meat. This seemeth not to be the same History, tho some think it is. And behold a Woman in the City, which was a Sinner, when she knew that Iesus sate at Meat in the Pharisees House, brought an Alabaster Box of Oyntment. And stood at his Feet behind him weeping, and began to wash his Feet with Tears, and did wipe them with the Hairs of her Head, and kissed his Feet, and Anointed them with Oyntment. It is plain this Pharisees Name was Simon, by v. 40. Luke further addeth a Discourse betwixt our Saviour, and this Pharisee, from v. 39. to the end (which I shall in its order consider. Iohn relateth it, Ch. 12.1, 2, &c. Then Iesus, six Days before the Passeover came to Bethany where Lazarus was, which had been Dead, and was raised from the Dead. There they made him a Supper, and Martha served: But Lazarus was one of them which sate at the Table with him. Then took Mary a pound of Oyntment of Spikenard, very costly, and Anointed the Feet of Iesus, and wiped his Feet with her Hair, and the House was filled with the Odour of the Oyntment. Then saith one of his Disciples, Iudas Iscariot, Simon's Son which should betray him, why was not this Oynment sold for three hundred Pence, and given to the Poor? This he said, not that he cared for the Poor, but because he was a Thief, and had the Bag, and knew what was put [illegible: 1 letter]herein. Then said Iesus, let her alone, against the Day of my Burying hath she kept this. For the Poor always you have with you, but me you have not always. Whether all the Evangelists relate one, and the same or Divers Stories in the Question. Luke's Relation seemeth the most different, he saith nothing of this Simon being a Leper, and relateth this History immediately after things done in Galilee. All the other three agree this passage to have fallen out at Bethany, within two Miles of Ierusalem. It is very probable that Matthew, and Mark, and Iohn recite the same Story. They agree it to have happened in Bethany, at a Supper in Simon's House, they agree in the kind of the Oyntment, and in our Saviours Discourse upon the thing. The difference in the time, Iohn mentioning six Days before the Passeover, and Matthew two Days, will be cleared, by considering, that St. Iohn sets down the precise time when our Saviour came to Bethany, which was six Days before the Passover, St. Matthew sets down the time when the Feast was made, which was two Days before the Passover, so that our Saviour had been four Days in Bethany, before he was entertained in the House of Simon, and Anointed by Mary for his Burial. When Christ came out of Galee toward Ierusalem, he came (as we heard before) to Bethany, Mark 11.1. There he was entertained at a Supper by one Simon, who had formerly been a Leper, and probably had been cured by Christ, who therefore in Gratitude entertained him and made him a Supper, where (saith Iohn) Martha served, Lazarus sate at Meat, whom Ch. 11. he had newly raised from the Dead. There comes a Woman, Iohn saith her Name was Mary, and takes a pound of the Oyntment of Spikenard, Matthew and Mark say it was in an Alabaster Box; Iohn saith she did Anoint his Feet, and wiped them with her Hair. Matthew and Mark say nothing of her Anointing his Feet, but of his Head only. Tho therefore opinions both of Ancient, and Modern Divines be very Various, some thinking that the Evangelists speak but of one Anointing, others, that they speak of two, others, that they speak of three, yet it seems most probable, that they speak of two, one of which is mentioned by Luke, a year before this. The other is mentioned by Matthew, Mark, and Iohn. Whoso Deliberately reads over the History in Luke, and compareth it with the Record of it in the three others, will see Reasons enough to conclude, that Luke speaketh of another Person, and another time, and another place, for certainly Simon the Pharisee, and Simon the Leper, were not the same, besides we Read in Luke that that Simon carpt at our Saviour for letting such a sinful Woman come near him: here is nothing like it in this Story. I shall therefore here consider the History as reported by our Evangelist, taking in what Mark and Iohn have to make it compleat. Matthew and Mark say, it was in Bethany, in the House of Simon the Leper. Iohn mentioneth not the House, but adds that Lazarus was at the same time at Supper with our Lord, and that Martha waited. It will not from hence follow that our Saviour was at the House of Lazarus (as some think) for as the other Evangelists express another house, so Iohn gives no suspicion of any such thing, but by mentioning the presence of Lazarus, and his two Sisters there, which might be, and one of them wait, tho they were at the House of a Friend. There came unto him a Woman (so say Matthew and Mark) Iohn saith it was Mary, one of the Sisters of Lazarus) she having an Alabaster Box of Oyntment very precious, powred it on his Head as he sate at Meat. Iohn saith the Oyntment was of Spikenard, very costly, and that she Anointed his Feet, and wiped them with her Hair, and that the quantity of it was a Pound, so as the Odour of it did fill the Room. She did certainly anoint both his Head and his Feet. It is certain that in those Eastern Countries, this was an usual Fashion to entertain their Guests at Banquets, by Anointing them with Oyl, to which the Psalmist alludeth, Psal. 23.5. This Woman seemeth to have exceeded the usual Complement of this Nature in the kind of Oyl she used, the quantity of it, and in her Anointing his Feet (which she possibly did instead of washing his Feet, which was very usual with them,) in these things she shewed the greatness of her Love to this Guest. When his Disciples [illegible: 1 word] it, they had indignation, saying, To what purpose is this wast? Mark adds, they Murmured at the Woman, they said, This Ointment might have been sold for much, and given to the Poor. Mark and Iohn say, for three hundred Pence. Iohn saith it was Iudas Iscariot that spake the Words, and gives the Reason for it, because he bare the Bag into which the price of the Oyntment (had it been sold) must have come, and he was a Thief, he spake not this out of any regard to the poor, but to himself, it is likely other of the Disciples might also think that it was too great a Wast upon such a Complement. Our Lord understanding it, vindicateth the Woman. 1. He tells them that she had done a good Work ▪ Actions not forbidden by the Divine Law nor commanded in it, take up their goodness or b[illegible: 1 letter]dness, from their principles and ends; what she had done, was done out of a principle of love to Christ, and for his Honour and Glory, so it was a good Work. 2. He tells them that they had the Poor with them always, but they should not have him alway. A Work may be good, done at an extraordinary time, and upon an extraordinary occasion, which is not so if brought into ordinary practice. Christ here declares that he had no design to discourage the relief of the Poor, but they would have daily occasions to do them good, but he was not long to be with them. 3. He tells them that she had powred this Oyntment upon him against his Burial. That is, if this cost had been spent upon my Dead Body, you would not have blamed her, for those kind of Perfumes both moist and dry were much used in their Embalming dead Bodies. I am about to dye, I have often told you so, you believe it not, she believeth it, and hath out of her Love to me, but bestowed such a cost upon my dying Body ▪ as you would not have blamed, had it been bestowed upon my dead Body, so she shewed her Faith in Christs Words, as well as his Person. Or if this Woman did not do it with any such Intention, yet (saith our Saviour) she hath done the thing. I shall suddenly dye, and she hath but Anointed me aforehand, and is certainly as much excusable, as those that spend more about Bodies already Dead. Finally he tells them, That wheresoever this Gospel should be Preached, what she had done, should be told to her Honour and Praise for a Memorial of her. Christ seeing that her Action proceeded from an hearty and burning Love to him, accepteth her act as an extraordinary Act of kindness to him, and proportioneth her a reward. Without Love if a Man give all his Goods to the poor, it signifyeth nothing. But if there be Love in the Heart, it makes the Gift acceptable. Love seldom underdoth in an Act of kindness, and it cannot overdo where Christ is the true object of it. Men who know not our Hearts, may be ready to blame us for Actions which God will highly commend and reward. The Evangelist having thus far digressed from his Discourse (probably to give us an account of the reason of Iudas his disgust to our Saviour) he now returneth to a Discourse about what was done at the Council he had told us of, v. 3, 4, 5. The fear of an uproar amongst the People, seemed to be that alone which made them shy of apprehending him on the Feast day.

16 And from that time he sought opportunity to betray him.

Mark saith, Ch. 14.10. And Judas Iscariot, one of the twelve, went unto the chief Priests to betray him unto them. And when they heard it, they were glad and promised to give him Money, and he sought how he might conveniently betray him. Luke hath this yet more fully, Luke 22.3. Then entred Satan into Judas▪ surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief Priests, and Captains, how he might betray him unto them, and they were glad, and Covenanted to give him Money. And he promised, and sought opportunity to betray him unto them, in the absence of the Multitude. While they were busie in Council, viz. (the Chief Priests, and Scribes, and Elders) how they might surprize Christ, without making a Tumult Iudas Surnamed Iscariot, one of the Twelve Disciples of our Lord, instigated by the Devil, who possibly did take advantage of Iudas his discontent that the Ointment was not sold, and he had not the Money to put into the Bag, or that Christ checked him so openly before the Disciples, goes to the Council and offereth them to betray him unto them, without making any noise in the City. This being what they desired, and were consulting how to effect, they were glad of such an offer, and agreed with him for a Sum of Money: No Evangelist but Matthew, in this place mentioneth the particular Sum; which was Thirty Pieces of Silver. Interpreters do very probably think that these thirty pieces were Thirty Staters or Sh[illegible: 1 letter]kels of the Sanctuary, which being but of the value of two Shillings six pence apiece amounted but to 3. l. 15. s. o. in our Money, which was the Sum appointed by the Law, Exod. 21.32. to be paid for a Servant, gored to Death by the Beast of another, the poorest and meanest price of any Persons Life, [illegible: 1 letter] Iudas left it to them and they set the meanest price imaginable. There are other opinions about the value of these pieces of Silver, but this is the most probable, especially considering the mean opinion these Men had of Christ, and their design and interest to depreciate him as much as might be, and that the Priests were the great Men in this Council, who most probably agreed with him for such pieces of Money as were mo[illegible: 1 letter]t in use amongst the Iews; It may be a just matter of Admiration, that they should make so Cheap a Bargain with him▪ considering that they doubtless (had he insisted upon it) would have given him more, but there was a Prophesy to be fulfilled, which we find, Zech. 11. v. 12. So they weighed for my price thirty pieces of Silver. And the Lord said to me, cast it to the Potter. A good[illegible: 1 letter]y price that I was prized at of them. I shall have occasion when I come to Ch. 27.9. to discourse that Text further. The price was set by the Council of Heaven, which had determined this Degree of our Lords Humiliation, that as he took upon him the form of a Servant, so his Life should be valued at the rate of an ordinary Servants Life. Tho therefore Iudas was covetous enough to have asked more, and it is like the malice of those Councellors, would have edged them to have given more, yet it was thus ordered by the Divine Council. Christ must be sold Cheap, that he might be the more dear to the Souls of the redeemed ones; for thirty pieces of Silver he Covenanted with them, and they promised it to him; whether it was now paid, or when he had done his work, appeareth not. From that time (saith Matthew) he sought how he might conveniently betray him. Luke expounds this [non-Latin text not transcribed] without Tumult, Ch. 22.6. He was now fixedly resolved upon his Villany, his Lust wanted but opportunity, which soon after offered it self.

19 And the disciples did as Jesus had appointed them, and they made ready the passover.

No one of the Evangelists relates this History fully, but Mark relateth the former part more fully than Matthew, Mar. 14.12▪ 13, 14, 15, 16. And the first day of unleavened Bread, when they killed the Passover; his Disciples said unto him, W[illegible: 1 letter]ere wilt thou, that we go and prepare that thou mayst eat the Passover? And he sendeth forth two of his Disciples, and saith unto them, Go ye into the City, and there shall meet you a Man bearing a Pitcher of Water, follow him: And wheresoever he shall go in, say you to the good Man of the House, The Master saith, where is the Guest-Chamber, where I shall Eat the Passover with my Disciples? And he shall shew you a large upper Room furnished, and prepared, there make ready for us. And his Disciples went forth, and came into the City, and found as he had said unto them, and they made ready the Passover. Luke, Ch. 22.7, 8, 9, &c. differeth a little in the former part of this Relation: He saith, Then came the day of unleavened Bread, when the Passover must be killed. And he sent Peter and Iohn, saying, Go, and prepare the Passover, that we may Eat: And they said unto him, where wilt thou, that we prepare? And he said unto them: Behold, when you are entred into the City, there shall a Man meet you, &c. So he goeth on, v. 10, 11, 12. varying scarce at all from what Mark saith. The Variations of the Evangelists are of no moment, none contradicteth the other, only one hath some Circumstances omitted by the other. Our Lord was now at Bethany, whither he went every Night from Ierusalem. The day was come for the killing of the Passover. What that day was, the Law hath fixed, Exod. 12.6. The Fourteenth day of the first Month (Nisan) in the Evening: Or, betwixt the two Evenings. (That is, as is mostly agreed) betwixt the declining of the Sun after noon, and the setting of the Sun; for they counted one Evening began when the Sun was declined, which was the second Evening of that day, and another Evening (belonging to the insuing day) beginning at Sun-set. Betwixt these two Evenings, the Passover was to be killed; now this Fourteenth day, was called The first day of unleavened Bread, tho strictly it was not so, according to the Iewish Account of days, from Sun-set to Sun-set; but it was so after the Roman Account, who count the days as we do, from Midnight to Midnight: For the Iews began their Feast of unleavened Bread, from their Eating the Passover: So as their Fourteenth day, must needs take in so many Hours as were betwixt the setting of the Sun, and Midnight, of the first day of unleavened Bread, which held to the end of the twenty first day. So were seven entire days with a part of another. Matthew and Mark, bring in the Disciples [illegible: 2 letters]rst, asking our Saviour, (knowing his resolution to keep the Passover) where he would have it prepared? He said (Luke saith) to Peter and Iohn▪ Go into the City to such a Man, &c. Mark and Luke here, supply something omitted by Matthew, for Matthew only mentioneth their going to the Master of the House, and telling him from Christ, The Master saith my time is at Hand, I will keep the Passover at thy House with my Disciples. The other two Evangelists mention more in their Instructions; telling us that he told th[illegible: 2 letters], that when they c[illegible: 1 letter]me into the City, They should see a Man carrying a Pitcher of Water, whom they should follow into what House soever he should go in, and there they should say to the Master of the House. The Master saith my time is at Hand. I will keep the Passover at thy House with my Disciples. Mark and Luke add, where is the Guest-Chamber? No doubt, but at that time most Housholders, who had convenient Houses did prepare Chambers, for the several Passover Companies. Our Lord here gave his Disciples an eminent Proo[illegible: 1 letter] of his Divine Nature, in so particularly telling them, what they should meet with in the City; and disposing the Heart of this Housholder, to so free a reception of him. For all three Evangelists agree, That the Disciples did as Iesus commanded, and [illegible: 1 word] as he had said unto them, and they made ready the Passover. There was a great deal of work to be done; of which none of the Evangelists say any thing. Some upon the reading of this, may be thinking. [illegible: 1 word] they had the Lamb? W[illegible: 1 letter]en wa[illegible: 1 letter] it offered? &c. According to the Law, in Exod. 12.3. the L[illegible: 1 letter]mb was to be taken up the Tenth day, and kept to the Fourteenth; it might either be brought by those that did Eat it, or bought at Ierusalem, for they had great Markets for that purpose, some days before the Pa[illegible: 1 letter]sover: Whether all the Lambs thus eaten, by the Paschal Societies, were first to be brought to the Temple, and then killed, and the Blood sprinkled on the Altar, and poured out at the Foot of it, and their Fat and Entrails offered, I much doubt; I rather think, this was only to be done with some of them, instead of all. That some were so killed by the Priests, their Blood so sprinkled and poured out upon, and at the Foot of the Altar, I doubt not, tho God having no Temple, nor Altar built at that time, there be no such thing in the Law, Exod. 12. but at Hezekiah's Passover, 2 Chron. 30.16, 17. we find the Levites killing the Passover, and the Priests sprinkling the Blood; but as I said before, I do not think, that the Priests and Levites killed the Lambs for all the Passover Societies: The gre[illegible: 1 letter]t time that it must have taken, and the vast quantity of Blood would have been, the long time it must have taken to cleanse the Entrails▪ makes it appear impossible to be done in four or five hours, for they had no longer time to kill it in. They did not begin to kill till after the Evening Sacrifice, for the day was done with, and that was betwixt two and three of the Clock, and they were to finish by Sun-set, for then the other Evening began: This inclineth me to think, that every Lamb, was not so killed and offered, only some instead of all. But what the Disciples did as to these matters, the Scripture hath not told us. It is enough for us that we are told the Passover was made ready, and we may be assured, that nothing in the preparing of it was omitted, which by the Law of God was required as to this sacred Action. It was not the business of the Evangelists to acquaint us with every particular Circumstance, only to let us know that our Lord did keep the Passover, and in the close of that Feast institute his Supper, to which Relation our Evangelist now comes.

25 Then Judas which betrayed him, answered, and said, Master is it I? He said unto hm. Thou hast said.

Mark hath the same, Ch. 14. [illegible: 1 letter]. 17, 18, 19, 20, 21. And in the Evening he cometh with the twelve. And as they sate and did Eat. Iesus saith, Verily I say unto you, one of you shall betray me which Eateth with me. And they began to be sorrowful, and to say unto him, one by one, is it I? And he answered and said, It is one of the twelve, that dippeth with me in the Dish. The Son of Man indeed goeth, as it is written of him, but Woe unto that Man, by whom the Son of Man is betrayed; good were it for that Man if he had never been Born. Luke saith, Ch. 22.14, 15, 16, &c. And when the Hour was come, he sate down, and the twelve Apostles with him. And he said unto them, with desire have I desired to eat this Passover with you before I suffer, for I say unto you, I will not any more eat thereof until it be fulfilled in the Kingdom of God. And he took the Cup and gave thanks, and said, Take this, and divide it [illegible: 1 word] your selves. For I say unto you, I will not drink of the Fruit of the Vine, until the Kingdom of God shall come. Then Luke passeth to our Lords institution of the Supper: Luke mixeth the Discourse about the Person that should betray him, with the Relation about the Institution of the Supper, contrary to the Relation both of Matthew and Mark, and Iohn, so as we may reasonably think, that Luke mis-placeth it, giving us an Account of that passage, v. 21, 22, 23. within his Relation of the History of his receiving the Passover, and instituting of the Supper, which immediately followed each other, but not strictly in that Order, in which our Saviour spake them, which appeareth plainly by the other three Evangelists, to have been during the Eating of the Passover, and before the Institution of the Lords Supper. For the understanding of the History, we must understand something of the Iewish Order, in their Eating of the Passover; which was this, as we have it described, by the Learned Doctor Lightfoot. Their sitting at Meat was commonly upon Beds or Couches, made for that purpose, with the Table before them: Now at other meats, they either sate as we do, with their Bodies erect, or when they would inlarge themselves to more Freedom of Feasting, or refreshing, they sate upon the Beds, and leaned upon the Table on their left Elbow, and this, or the others posture, they used indifferently at other times, as they were disposed, but on the Passover night they thought they were obliged to use this leaning Composure, and you may take their Reason for it in some of their own Words. They used their leaning posture as Free-men do, in memorial of their Freedom. And Levi said, because it is the manner of Servants, to eat standing, therefore now they Eat sitting, and leaning, to shew that they were got out of Servitude into Freedom—Upon this Principle and Conceit of Freedom, they used this manner of discumbency, frequently, at other times, but indispensably this Night, so far different from the posture enjoyned and practised at the first Passover in Egypt, when they ate it with their Loyns girded, their shooes on their Feet, their Staves in their Hands, and in hast, Exod. 12.11. v. And as the thought of their Freedom disposed them to this leaning, reposed, secure Composure of their Elbow upon the Table, and their Head leaning on their Hand, so to Emblem out the Matter the more highly, they laid their Legs under them sitting on them, and laying out their Feet behind them. (Thus the Woman, Luke 7.38. could conveniently come at our Saviours Feet to wash, anoint and wipe them.) Thus removing, and acquitting their Legs and Feet, as far as possible, from the least shew of standing to attend, or readiness to go upon any ones imployment, which might carry with it the least Colour of servitude, or Contrariety to their Freedom. Now according to the manner of sitting, and leaning are the Texts to be understood, about the beloved Disciples leaning in the Bosom of Jesus, Ioh. 13.23. and on the Breast of Jesus, Ioh. 13.25. & 21.20. [non-Latin text not transcribed], or [non-Latin text not transcribed], which some Translators, not having observed, or at least not expressed, they have intricated the Reader, in such gross Conceptions about this matter, as that some have thought, and some have pictured Iohn reposing himself, or lolling on the Breast of Jesus, contrary to all Order and Decency: Whereas the manner of sitting together, was only thus, Jesus leaning upon the Table with his left Elbow, and so turning his Face and Breast away from the Table, on one side: Iohn sate in the same posture next before him, with his Back towards Jesus, his Breast or Bosom not so neer as that Iohns Back and Jesus his Breast did joyn together, and touch one another, but at such a distance, as that there was space for Jesus to use his right hand upon the Table, to reach his Meat at his Pleasure, and so for all the rest, as they sate in like manner. For it is but a [illegible: 1 letter]tange Fancy, with which some have satisfied themselves about this Matter, conceiving either, that they lay upon the Beds before the Table, one tumbling upon, or before the Breast of another, or if they sate leaning on the Table, that they sate so close, that the Back of one joyned to the Breast of another, they sate leaning but with such distance between each other, that the right Hand of every one of them had Liberty to come, and go, betwixt himself and his Fellow, to reach his Meat▪ as he had occasion.—Thus far that Learned Man in his Discourse of the Temple-Service, in the time of our Saviour, Ch. 13. By which Discourse we may learn. 1. That the Jews at the eating of the Passover, used the very same posture as at other times they did Eat their Meat in. 2. That this was not lying along, but sitting upon their Legs, and sometimes leaning their Head upon their left Elbow, yet at such a distance one from another, as every one that sate might freely use their Right Hand to take their Meat, and reach it to their Mouths: Nor did they always sit at Meat so leaning▪ but at their pleasure Leaned, or not Leaned, only at the Paschal Supper they always Leaned, as an Emblem of their more perfect Liberty. By this we easily understand what is Meant by Christs Sitting down with the Twelve, after the manner of that Country in eating their Meat. And as they did Eat, he said unto them. For the understanding of this we must a little inquire into the Jewish manner of Eating that holy Supper, which I will take out of the afore-mentioned Learned Author in the same Book and Chapter, Paragraph third. They being thus set the first thing towards this Passover Supper, that they went about, was, that they every one Drank off a Cup of Wine. So do their own Directories and Rituals about this thing inform us.—Now the consideration of this is of mighty use to us to help us to understand the two Cups mentioned by Luke, Ch. 22. v. 17. and again v. 20. The latter was the Cup which our Saviour consecrated for the institution of his Supper, as is plain by the Consecration of the Bread mentioned immediately before it, v. 19. The Cup mentioned, v. 17. was their first Cup of Wine, which they Drank before the Passover Supper, mentioned by Luke only. Our Saviours giving thanks when he took it, was but his Blessing of the whole Paschal Supper. Luke before this mentions some Words of our Saviour, v. 15, 16. with desire have I desired to Eat this Passover with you before I suffer. For I say unto you, I will not Eat any more thereof, until it be fulfilled in the Kingdom of God. That is, I am now about to suffer, I know that I am betrayed, I have therefore earnestly desired to Eat this Passover with you before I dye, to put an end to this Legal Service, which hath now continued so many Years, and hath all this time been but a Type of me, and my Death, and Oblation for Sin, Iohn 1.29. 1 Cor. 5.7. For this is the last Passover I shall Eat with you, or that you shall Eat before you see those things fulfilled in Gospel Providences, which this Service doth but Typify. This indeed was but the Preface to the Paschal Supper, nor doth Luke mention more of it, only addeth v. 18. For I will not Drink of the Fruit of the Vine, until the Kingdom of God shall come. Of which Words I shall here say nothing, for they are doubtless by Luke put out of the true order, being both by Mark and Matthew mentioned, as spoken after that our Saviour had Blessed, and taken the Sacramental Cup. So as questionless the 21, 22. Verses in Luke, should have been before the eighteenth, according to the order in which Matthew and Mark patteth them, and v. 18, should be put after v. 20. and so also both Matthew and Mark do place them. Luke mentioneth no more of the Paschal Supper, let us therefore return to our Evangelist. [And as they did Eat] that is, the Paschal Supper, which (according to the Law) Exod. 12.8. was the Lamb, or Kid roasted, which they were to Eat with unleavened Bread, and bitter Herbs. The Jews had an hundred Traditional Rites, which they observed about the Paschal Supper But there seems to have none of them been of any Divine Institution. The Law required no more then the Eating of the Lamb, or Kid roasted, with unleavened Bread, and bitter Herbs ▪ As to their Drink it prescribed nothing, they were left to Liberty; for their Tradition of four Cups of Wine to be Drank. &c. I cannot find any of the Evangelists mentioning our Saviours usage of any such thing, but very probably, he Drank Wine at his Pleasure, as at other Meals. Keeping only to the Rule of the Law. Now saith Matthew and Mark. And as they did Eat▪ he said Verily, I say unto you, that one of you shall Betray me. He had before told them the Son of Man should be betrayed, Ch. 17.22. &. 20.18. where he had also told them he should be Scourged, Mocked, and Crucified; but he now cometh to discover the Traytor to them. One of you: And they were exceeding sorrowful, and began every one to say unto him, Lord! Is it I? they were sorrowful that he should be Betrayed by any, but more troubled, that one of themselves should be so Accursed an Instrument, every one mistrusts his own Heart, and saith, is it I? Christ replyeth, He that dippeth his Hand with me in the Dish, the same shall betray me. The Dish here could be no other, than the Dish at the Passover Supper, probably the Hand of Iudas was at that time with our Saviours in the Dish, for we Read of no more reply from any, but from Iudas. Our Saviour addeth, The Son of Man goeth as it is Written of him, but woe unto that Man, by whom the Son of Man is betrayed. It had been good for that Man, if he had not been Born. By these Words our Saviour doometh the Traytor, tho withal he tells them, That for his suffering he was determined by God, foretold by the Prophets, and so Eventually necessary, he was not dragged to it, the Son of Man goeth. But Gods Decree as to the thing, did neither take away the Liberty of Iudas his Will in Acting, nor yet excuse the Fact he did. Woe unto that Man by whom the Son of Man is betrayed. A Text worthy of their Study, who will not understand how God should Decree to permit Sin, and make a sinful Act as to the Event necessary, without being the Author of Sin. As to our Saviours Death, God had determined it, foretold it, it was necessary to be, but yet Satan put the Evil Motion into the Heart of Iudas, and Iudas acted freely in the doing what he did. Then Judas which betrayed him, answered, and said, Master is it I? and he said unto him, Thou hast said. This (as I said) maketh it very probable that the Hand of Iudas was in the Dish with our Saviours, dipping in the Sauce, when our Saviour spake these former Words. That Iudas as well as the other Disciples was with our Lord at this Action, is out of doubt. That he stayed any longer, may very well be questioned, not only because Iohn saith, Ch. 13.30. He then having received the Sop, went immediately out. But because one cannot in reason think that his Guilty Conscience, should suffer him to stay beyond that Word, or that our Saviour would have admitted of the Society of so Prodigious a Traytor at his last Supper, the Institution of which immediately followed-

30 And when they had sung an hymn they went out into the mount of olives.

Mark relates this with no considerable difference, Ch. 14. 22, 23, 24, 25, 26. only he saith. They drank all of it, and—shed for many for the Remission of Sins. Luke saith, our Saviour upon his giving the Bread, said, This is my Body which is given for you. This do in Remembrance of me. Likewise also the Cup after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you. From the 24 Verse also to the 33 of his 22. Ch. he gives us some further Discourses of our Saviour with Peter, and to his Disciples, but no other Evangelist mentioning them in this place, and Luke no where saying that they were spoken in the Guest-Chamber, I shall not consider them till I come to that Chapter in Luke. And as they were Eating, that is, while they were yet in the Guest-Chamber, where they had eaten the Paschal Lamb (for we must not think that our Saviour interrupted them in their very Act of Eating the Paschal Lamb, with these Words, and another Institution) Iesus took Bread, without doubt unleavened Bread, for this Night there was no other to be found in the House of any Jew, nor yet for seven Days which began from the Sun-set of this Night. But it will not from hence follow, that the Lords Supper must be Eaten with unleavened Bread. For tho our Saviour be to be imitated, in his Actions relating to Gospel Worship; yet not in such of them which had a plain Reference to the Iewish Worship, and were there instituted for a special reason, as unleavened Bread was, to put them in mind of the hast in which they came out of Egypt. Our Saviour at this time could use no other than unleavened Bread, for no other was to be had. And blessed it. He did not only give Thanks to God for it, and beg his Blessing upon it, which (as we have before observed) was our Saviour's constant practice where he did Eat Bread, but he set it apart, and Consecrated it for a part of his last Supper. It seemeth very probable, that this is to be understood here in the Word Blessed it. For altho the Jews, and our Saviour ordinarily used a short Prayer and Thanksgiving before they did Eat Meat, thereby shewing that they owned God as the giver of those things, and depended upon him for a Blessing upon them, yet we no where Read, that they did so during the same Meal, as often as they put Bread into their Mouths. Luke (as we heard before) made a particular mention of our Saviours Blessing the Paschal Supper. The mentioning of ours Saviours Blessing of this Bread, manifestly leadeth us to a new Notion. and Institution, and the repeating of it again, v. 27. upon his taking the Cup, doth yet further Confirm it. That our Saviours Blessing both the one and the other, signifieth to us not only his giving Thanks to God, and begging of Gods Blessing, as upon ordinary Food, but his Sanctifying the one, and the other to be used as a new Gospel Institution, for the Rememb[illegible: 1 letter]ance of his Death. And brake it, and gave it to the Disciples, whether (as some say) the Master of the Jewish Feasts was wont after begging of a Blessing, thus to break Bread and to give it to all the Guests, I cannot tell, I know no Scripture we have to assure us of it; certain it is our Saviour, brake it, and did give it to his Disciples; that he gave it into their Mouths, they not touching it with their Hands, or that he gave it into every one of their particular Hands, the Scripture saith not, nor is it very probable, except we will admit, that he changed the posture he was in; for let any Judge how probable it is that one sitting upon his Legs, Leaning, or not Leaning, (the constant posture they used in Eating, whether the Paschal Supper, or any other Meals) keeping his posture, could reach it to eleven Persons in the same posture, to put it into their several Mouths, or give it particularly into every one of their Hands; it is therefore more probable, that he put the Dish, or Vessel in which the Bread was from him; to him that sate next to him, and so it was conveyed from Hand to Hand till all had taken it, after he had first spake as followeth. Those who can think otherwise, must presume that our Lord changed his posture, which I am sure is not to be proved, from any place of holy Writ. And said, Take Eat this is my Body. (Luk adds) which is given for you. Do this in Remembrance of me. Paul puts all together, 1 Cor. 11.24. only for given he saith Broken what Contests have been, and yet are betwixt the Papists, Lutharanes, and Zuinglians (since called Calvinists) about the true sense of those Words. This is my Body, every one knows. The Papists make the sense this; This Bread once Consecrated by the Priest, is presently turned into the very Body and Blood of Christ, which every Communicant Eateth. Hence are their Adorations to it, their Elevations of it, their carrying it about in Solemn Processions ▪ &c. The Lutherans, tho they see the Gross Absurdities of this sense, yet say. That the true and real Body and Blood of Christ, in its true substance, is present with the Bread and Wine in the Sacrament, and Eaten by every Communicant. Both these opinions agree in this Absurdity, That Christs Body now must be no true humane Body, for we know that all true Humane Bodies are subject to our Senses; and some one place that they cannot at the same time be in another, much less in a thousand or ten thousand places at the same time. But neither the Papist nor the Lutheranes will hear of any Arguments from that Head, but stick to the Letter of our Saviours Words. The Zuinglians say the meaning is. This signifieth my Body. In the same Sense, as it is said, Christ is the Way, a Door, a Vine, a Shepherd, and it is said of the Lamb, Exod. 12.11. This is the Lords Passover; yet they are far from making it this orOrdinance a bare empty Sign, but do acknowledge it a sacred In[illegible: 1 letter]tit[illegible: 1 letter]tion of Christ in the Gospel, in the Observation of which he doth vo[illegible: 1 letter]chsafe his spiritual Presence, so as every true Believer worthily receiving, doth Really and Truly partake of the Bod[illegible: 1 letter] and Blood of Christ, That is, all Benefits of his Blessed Death, and Passion, which is undoubtedly all intended by our Saviour in these Words; and when he saith, Take Eat, he means no more, than that true Believers should by the Hand of their Body take the Bread, and with their bodily Mouths eat it, and at the same time by the Hand, and Mouth of Faith. Receive and apply, all the Benefits of his Blessed Death and Passion, to their Souls; and that they should do this in remembrance of him, that is, (as the Apostle, 1 Cor. 11.26. expounds it) shewing forth the Lords Death, till he come. It followeth: And he took the Cup, and gave Thanks; and gave it to them saying. Drink ye all of it. For this is my Blood of the New Testament, which is shed for many, for the Remission of sins. Christ's taking of the Cup, and giving of Thanks, were Actions of the same Nature, with those which he used with a Relation to the Bread, of which I spake before: Let the Papists, and Lutherans say what they can, here must be two Figures acknowledged in these Words. The Cup here is put for the Wine in the Cup; and the meaning of these Words: This is my Blood of the New Testament, must be: This Wine is the sign of the New Covenant. Why they should not, as readily acknowledge a Figure in those Words, T[illegible: 1 letter]is is my Body, I cannot understand; the Pronoun This in the Greek, is in the Neuter Gender, and applicable to the term Cup, or to the term Blood; but it is most reasonable to interpret it: This Cup, That is, the Wine in this Cup, is the Blood of the New Covenant, or Testament; That is, the Blood by which the New Covenant is confirmed, and established. Thus the Blood of the Covenant, signifieth in several Texts, Exod. 24.8. Zech. 9.11. 9.20. & Heb. 10.29. Which is shed for many, for the Remission of sins, to purchase Remission of sins; and this lets us know, that by Many, here cannot be understood all individuals, unless we will say, that Christ purchased a Remission of sins for many, who shall never obtain it, which how he could do, if he died in their stead, suffering the Wrath of God due to them for sin, is very hard to understand. But I say unto you, that I will not henceforth Drink of the Fruit of the Vine. I observed before, that Luke puts these Words before the Institution of the Supper, and some think that they properly belong to that place, but I understand no reason for it, Matthew and Mark both placing it here; nor doth it seem probable, that after these Words, our Saviour should presently Drink of it, in the Institution of his Supper; some here Object our Saviours drinking after his Resurrection; but besides that, it cannot be proved that he drank any Wine, neither did he otherwise eat, or drink at all, but to shew that he was indeed risen (for he Hungred and Thirsted no more after his Resurrection) Or else by this Phrase our Saviour only meant, I will no more participate in this Ordinance with you, Vntil I drink it New with you in my Fathers Kingdom, that is in Heaven. Some will say, Shall there then be drinking of Wine in Heaven? Ans. No, neither doth the Particle Vntil, [illegible: 1 letter]ignifie any such thing: But the Joys and Pleasures of Heaven, are often Metaphorically set out, under the Notion of sitting down to Banquet, Chap. 8.11. Supping, Rev. 3.20. Eating and Drinking, Luk. 22.30. Our Saviour calls this New Wine to signifie, that he did not by it mean, such Wine as Men drink here: I will not henceforth drink of the Fruit of the Vine, but both you and I in my Fathers Glory, shall be satisfied with Rivers of Pleasures, which shall be far sweeter, and more Excellent than that, which is but the juyce of the Grape, and the Fruit of the Vine. And when they had sung an Hymn, they went out into the Mount of Olives. That the Iews were wont to close their Passover-Supper with singing an Hymn I do not doubt: Nor that they had some particular Psalms, or Hymns, which they used at that time to sing: But whether it were any of these, that our Saviour at this time Praised God with, I cannot tell, much less, whether he designed this Praising of God, with particular Relation to the Paschal-Supper, or His Supper, which he had now instituted, or both. The inquiries after these things, are but insignificant Curiosities, fit for such as have more mind, to look into the skirts of Holy-Writ, than to find out of it, what may be of Profit and Advantage to them. Our Saviour doubtless intended by this to instruct us, That the Ordinance of his Supper, is an Euchristical Service, wherein our Souls are most highly concerned to give Thanks unto God, and as Singing, is an external Action, which God hath appointed to express the inward Joy and Thankfulness of our Hearts; so it is very proper to be used at that Holy Institution. They went out to the Mount of Olives. Our Lord knew that his time was now come, when he must be actually delivered into the Hands of his Enemies. That he might not therefore cause any disturbance, either to the Master of the Family wherein he was, or to the City, tho it was [illegible: 1 letter]ow Midnight, he goeth out of the City (the Gates being either open, (because of the multitude of People) very late; or else easily opened to him) to the Mount of Olives. A Mountain in the way, betwixt Ierusalem and Bethany, so called, as is thought, from the multitude of Olive Trees growing upon, and about it. The Evangelist as yet mentioneth nothing of Iudas, who now was gone to Plot his work, and will anon return to accomplish it. In the mean time let us follow our Saviour, attending to his Discourses and Actions.

Marginal references: Or, Psal.

35 Peter said unto him, Though I should dye with thee, yet will I not deny thee, Likewise also said all the disciples.

Mark hath the same, Ch. 14.27, 28, 29, 30, 31. only v. 30. he saith: This Day, even this Night, before the Cock crow twice, Thou shalt deny me thrice. Luke, Ch. 22.31, 32, 33.34. hath it not entire, but he hath something of it, with some Addition, thus, And the Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as Wheat. But I have prayed for thee, that thy Faith may not fail, and when thou art converted, strengthen thy Brethren. And he said unto him, I am ready to go with thee, both into Prison, and to Death. And he said unto him, I tell thee, Peter, that the Cock shall not Crow this Day, before thou shalt thrice deny that thou knowest me. Those who read the Evangelists, must remember that they did not write our Saviours words from his mouth, but from their Memories, and therefore must be allowed to vary in their Expressions, and in Circumstances, giving us only an Account of the substance of Words and Actions, as their Memories served them, from whence also it is, that some of them have some Circumstances, not in the others. Our Saviours design here in General, is to inform his Disciples of something, which would happen by and by. All ye (saith he) shall be offended, because of me this Night. The word offended, is of a very large Signification in Holy-Writ; here, it seems to signifie disturbed; or troubled, tho if we take it strictly for stumbling, so as to sin, it was true enough, for that happened, (as we shall see anon) which made them to forsake Christ and fly, which doubtless was their sin. For it is written, I will smite the Shepherd and the Sheep of the Flock shall be scattered. The words are, Zech. 13.7. The words there are Imperative, smite the Shepherd. There are different Opinions, whether that Text is primarily to be understood of Christ, or it be only a Proverbial Speech, which the Prophet made use of with another reference, which yet Christ doth apply unto himself. I do more encline to think, that Christ here interpreteth the Prophecy, to relate Primarily to himself, for he doth not say, As it is said, but, As it is written, yet consider it as a Proverbial Speech, it is true of others also. But certainly our Saviour designed to uphold the Spirits of his Disciples, by letting them know, that tho they should see the Shepherd smitten, that is, Himself, who is the Good Shepherd, Ioh. 10.1. and is called by the Apostle, the Great Shepherd of the Sheep, Heb. 13.20. the Chief Shepherd, 1 Pet. 5.4. yet they should not be disturbed, for, 1. It was no more than was Prophecied concerning him, Zech. 13.7.2. Tho at present they were scattered, yet it should not be long, for he should Rise again, and then he would go before them into Galilee, which was fulfilled, as we read, Mar. 16.7. Upon these words, Peter whom by all the Gospel History, we shall observe to have been of the highest Courage, and forwardest to speak, saith, Tho all Men should be offended, yet will I never be offended. These doubtless were his present Thoughts, this his sudden Resolution, here now seem to come in our Saviours Words to Peter, mentioned by Luke only, Ch. 22.31. Simon, Simon, Satan hath desired to have you, that he maysift you as Wheat. But I have Prayed that your Faith might not fail, when thou art converted, strengthen thy Brethren. You is in the Plural Number, and to be interpreted by You all, tho our Saviour directeth his Speech only to Peter, who first spake, whom he calleth by his own Name; and doubleth it, to signifie his Earnestness in giving him warning. To sift you. In sifting there are two things. 1. The shaking of the Corn up and down. 2. The Separation of the Grain, from the Dust, or its Seeds mixt with it: Satan hath desired, or hath obtained leave of my Father, to trouble you all, shaking your Faith this and that way. But I have Prayed, that altho the workings of your Faith be suspended, and the Habit of your Faith be shaken, yet it may not utterly fail, but the Seeds of God may abide in you: You shall not wholly fall away, but be renewed again by Repentance, and when thou art converted, when thou hast fallen, and shalt have a sight of thy Error, and be humbled for it, indeavour to strengthen thy Brethrens Faith: We may observe from hence. 1. That Temptations are siftings. God sifts us to purge away our Dross. Satan sifts us, if it were possible to take away our Wheat. 2. That the Devil is the great Tempter. Others may hold, and move the Sieve, but he is the Master of the Work. 3. That he hath a continual desire to be sifting in God's Flower. 4. That he hath a Chain upon him, he must ask Gods leave to trouble his People. 5. That God often giveth him leave, but through Christs pleadings, he shall not Conquer. He may sift and trouble a Believer, but the Believers Faith shall not fail. 6. That in the hour of Temptation, we stand in Christs strength, by the Vertue of his Intercession. 7. That lapsed Christians, when the Lord hath restored them, ought to indeavour to strengthen and establish others. Jesus saith to Peter, Veril[illegible: 1 letter] I say unto thee, that this Night before the Cock crow thou shalt deny me thrice. Luke saith, Thou shalt deny that thou knowest me. Mark saith, before the Cock crow twice: And so interpreteth Matthew, for he denied Christ but once, before the Cock did crow once. How little do we know our selves, that cannot tell what our Hearts will be, three or four hours? Peter was too confident of the contrary, and replyeth again, upon our Saviour telling him: That if all should deny him, he would not. So also, they all said, but what happened we shall hear more by and by.

36 Then came Jesus with them, unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

Mark leaveth out Yonder, Ch. 14.32. Luke saith, Ch. 22.39. He came out, and w[illegible: 1 letter]nt as he was wont, to the Mount of Olives, and his Disciples followed him. And when he was at the place, he said unto them: Pray that you enter not into Temptation. And he was withdrawn from them a stones cast, and kneeled down and Prayed. Whether this Gethsemane, were the name of a Garden, or of a Village, wherein was a Garden, is not much Material for us to know: In Ierusalem they say, they had no Gardens, but their Gardens were without the Gates; certain it is, it was on the other side of the Brook Cedron, Ioh. 18.1. and either in, or at the Foot of the Mount of Olives. Thither Christ went with his Disciples: That is, eleven of them, we shall hear of the twelfth by and by, Luke saith, that he bad his Disciples Pray, that they might not enter into Temp[illegible: 1 letter]ation: These Words Matthew and Mark have, after Christ's first return to them: They say, he now said only, Sit you here, while I go and Pray yonder.

38 Then saith he unto them, My soul is exceeding sorrowful unto death, tarry ye here, and watch with me.

Mark names the three Disciples, Ch. 14. v. 33, 34. And he taketh with him Peter and Iames, and Iohn, and began to be sore amazed, and to be very heavy. And saith unto them, my Soul is exceeding sorrowful unto Death: Tarry ye here and Watch. The three Witnesses of his Transfiguration, Ch. 17.1. He takes also to be Witness of his Agony, He began to be Sorrowful, and very Heavy. The words in the Greek are expressive of the greatest Sorrow imaginable, which he further expresseth, v. 38. Saying, My Soul is exceeding sorrowful unto Death. This was not wholly, upon the Sense of his approaching Death, for he laid down his Life, no Man took it from him. Nor yet, to consider how his Disciples would be left; but in the Sense he had, of the Wrath of God due to Man for sin, which he now felt, bearing our sins. So as this was a part, and a great part of his suffering, as appears by his following earnest Prayers, for the passing away of that Cup, his Sweating as it were drops of Blood, Luk. 22.44. The Angels coming and Ministring unto him, Luk. 22.43. Luke saith, he was in an Agony, which signifieth a great inward Conflict.

39 And he went a little further, and fell on his face and prayed, saying, O my Father if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt.

Mark saith, He went forward a little, and fell on the Ground, and Prayed, that if it were possible, the hour might pass from him. And he said, Abba Father! All things are possible unto thee, take away this Cup from me: Nevertheless, not what I will, but what thou wilt, Ch. 14.35, 36. Luke saith, He was withdrawn from them about a stones Cast, and kneeled down, and Prayed, Saying, Father if thou be willing, remove this Cup from me: Nevertheless, not my Will, but thine be done. Here are three distinct Forms of Words, but all agreeing in one, and the same Sense. Matthew saith, He went a little further and fell on his Face, and Prayed. He at his first Motion carried but three with him: Peter, Iames, and Iohn, now he leaves them, but not far, Luke saith, about a stones Cast. Fervent Prayer loves Privacy, and Christ by this teacheth us, that secret Prayer is our Duty, He fell on his Face, Luke saith, He kneeled, he possibly at first Kneeled, then fell on his Face: We read in Scripture of Sitting, Standing, Kneeling, and Prostration used in Prayer, the first and last rarely▪ Standing and Kneeling, were the most ordinary Postures. David prayed sitting in his House, 2 Sam. 7.18. Abraham fell on his Face, Gen. 17.17. So did Moses and Aaron, Numb. 16.22.45. Prostration was ordinarily use[illegible: 1 letter] in great Passions, hardly otherwise in Prayer. Saying, O my Father if it be possible, let this Cup pass from me: Nevertheless, not as I Will, but as thou wilt. Mark first tells us the Sum of his Prayer, then saith, he said Abba Father! All things are possible unto thee: Take away this Cup from me: Nevertheless, not what I Will, but what thou wilt. Luke saith, he said, If thou be willing, remove this Cup from me: Nevertheless, not my Will, but thine be done. Luke's, If thou be willing, expounds Matthew's if it be possible. A thing in it self may be possible, which considered in its Circumstances is not so, thus (as it is,) Mark, All things are to God possible: But yet it is not possible for God to alter any thing which he hath decreed, or said shall come to pass▪ because God is not as Man: One that can Lye, or Repent. But it will be Objected. Did not Christ know, that it was not possible? Did not he himself, v. 54. say. Thus it must be? I answer, It is one thing what he knew, as he was God, and of Councel with the Father; and another thing what he Prayed for, a[illegible: 1 letter] Man: Besides, our Saviours saying, If it be possible, doth not suppose that he knew it was possible: It signifieth no more than this. Father, my Humane Nature hath an Aversion from this heavy stroke, so as if it were possible, it craves of thee a Discharge from this Curse: Nevertheless, not my Will, but thine be done. The first Clause, is but the Expression of the natural (but not sinful) infirmity of his Flesh: The latter a perfect Resignation, of his Will to God. In the first, he tells his Father, what his natural Flesh would crave, if it might consist with the Will of God. In the second, he begs that whatsoever his Flesh craved, yet the Will of God might be done. And herein he sets us a perfect Pattern for our Prayers, for deliverance from Temporal Evils, viz. With a Submission to the Will of God. By this, our Saviour doth not declare himself ignorant, or incertain of the Divine Will. Only as, tho the Person that dyed was God-man, yet the Humane Nature only dyed: So, tho the Person that prayed was God-man, yet he only prayed, as he was Man.

Marginal references: Heb. 5.7.

41 Watch, and pray, that ye enter not into temptation: The spirit indeed is willing, but theflesh is weak.

Mark hath the same, Ch. 14.37, 38. Luke hath nothing of our Saviour's going the second, or third time; but hath some other passages, which we shall consider by and by, and telleth us but once, of his finding the Disciples asleep, which we shall also take notice of, in their Order. Whether Christ came this first time, only to Peter and Iames, and Iohn, whom he had left nearer to him, or to the other eight, left at a further distance, I cannot determine, but think the first most probable: He saith unto Peter, and so to Iames and Iohn: What could ye not Watch with me one Hour? You Peter, that even now wert so resolute for me, and you Iames and Iohn, that told me, You could Drink of the Cup whereof I Drank, and be baptized with the Baptism I should be baptized with, what? Do you faint the first time? Watch and Pray, that you enter not into Temptation. Here he calls them to a greater Watching, spiritual Watching, in Opposition to Security, that they might not fall under their Temptations. By watching, he directeth them to the use of such means, as were within their Power to use; by adding Pray, he lets them know, that it was not in their Power, to stand without Gods help and Assistance, which must be obtained by Prayer, and upon their Praying, should not be denied them. The Spirit indeed is Willing, but the Flesh is Weak. The Spirit sanctified by Divine Grace, is resolved with Constancy to perform its Duty; but the Flesh, the sensitive part, is apt to Faint and fall away, when terrible Temptations assault us: Therefore you should earnestly pray for super-natural strength, and be Vigilant, lest you be surprized and overcome by them. The words also, may have an immediate Respect to their being overtaken with sleep in this hour of Christ's Summons; tho they resolved Affectionately to attend him, and cleave to him.

43 And he came, and found them asleep again, for their eyes were heavy.

Mark saith, Ch. 14.39. And again he went away and Prayed, saying the same Words. And when he returned he found them asleep again (for their Eyes were heavy) neither wist they what to Answer him, saying the same Words. How our Translation came to translate this so I cannot tell, in the Greek it is [non-Latin text not transcribed], which must be Translated, The same Word, or the same Speech, not Words (if that were the Evangelists Sense.) But that it is not, for as it is plain, our Saviour used more than one Word. So it is as plain, it was not the same Speech, or Form of Words, for we have met with four different Forms already, Our Lord prayed but thrice, so as he could not say the same Speech. But [non-Latin text not transcribed] here signifies Matter.—Speaking the same Matter, or to the same Sense, and thus we translate it, Mar. 1.45. Mar. 2.2. and in a multitude of other Texts, in Correspondence with the Hebrew [non-Latin text not transcribed]. He comes to them a second time, and findeth them asleep. So quickly did they find the Truth of what he had but now taught them. That the Spirit is willing, but the Flesh is Weak, for there is no doubt but they did what they could to keep themselves awake.

46 Rise, let us be going, Behold he is at hand, that doth betray me.

Mark saith nothing of this third Praying, but saith, And he cometh the third time, and saith unto them, sleep on now, and take your rest, the Hour is come, Behold the Son of Man is betrayed into the Hands of Sinners, Rise, let us go, lo he that betrayeth me is at Hand; what the meaning of saying the same Words is, we heard before, praying to the same sense, or saying the same thing, or matter, tho using other Words, as it is plain he did, Luke 22.43. tells us, There appeared an Angel to him strengthening him. This is not the first time we read of Angels appearing and Ministring to Christ. They did so, Ch. 4.11. after his Conflict with the Devil, in the Wilderness. Now an Angel appeared to him in the Hour of Temptation. Then he had without, troubles. But now he hath within, Fears, being in a great Agony. Thus it is said, Iohn 12.27. that he being in a conflict, and praying, Father save me from this Hour; but for this cause I came unto this Hour. Father! Glorify thy Name. A Voice was heard, saying, I have both Glorifyed it, and will glorify it again. There the Answer was Testifyed by a Voice from Heaven, Here, it is by an Angel (so God, Dan. 9.21. let Daniel know his Prayer was heard) Hannah knew another way by the Peace of her Spirit after Prayer—her Countenance was no more sad. How the Angel did strengthen him we are not told. Let no Man think that he who was the Son of God needed an Angel to strengthen him: he was not now exerting his Divine Verture, but by his suffering shewing that he was truly Man, and as to that nature, made lower than the Angels. Luke addeth, 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, v. 44. These Words are Expre[illegible: 1 letter]sive of the great Conflict of our Saviours Spirit, which was such as thrust out Sweat like great drops of Blood, whether they were very Blood, or Sweat with some mixture or Tincture of Blood, is very hard to determine, nor of any Consequence for us to know, it is no unusual thing for Bodies to breath out Sweat in ordinary Conflicts of Spirit, this was much more than ordinary. Luke saith, that when he rose up from Prayer, and was come to his Disciples, he found them Sleeping, for Sorrow. And said unto them, why Sleep you? Rise and Pray lest ye enter into Temptation. All three Evangelists agree, that Christ coming the third time found them Sleeping, Luke gives one Reason of it for Sorrow. Their sorrow added to their Watching, may be some excuse for their sleeping, tho otherwise it was a time which called for more Waking. The Evangelists do not so well agree in what Christ said to his D[illegible: 1 letter]sciples. Luke saith, Rise up and pray lest you enter into Temptation. Matthew and Mark say, he said, Sleep on now and take your Rest, &c. he might say both. Nor can we determine whether he spake those Words seriously, as willing that they should t[illegible: 1 letter]ke their Rest, for they could be no further useful to him, whose time was now come, he was betrayed, and the Traytor was at Hand: Or, with some Reflection upon them, for their Drowsiness, which the Words going before, what could you not Watch with me one Hour? seem to hint us.

47 And while 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 people.

Mark saith the same, Ch. 14.43. adding also the Scribes. Luke saith there was a Multitude, and Iudas went before them ▪ adding, that he drew near to Iesus to kiss him, Luke 22.47, If any ask, How Iudas knew where Iesus was at that time of the Night, or rather so early in the Morning. Iohn satisfieth us, Ch. 18.2. And Judas also which betray'd him, knew the place, for Iesus oft times resorted thither with his Disciples. And then goeth on Judas then having received a Band of Men, and Officers, from the Chief Priests and Pharisees cometh thither, with Lantherns, and Torches, and Weapons. Those skilled in the Jewish Learning tell us, that the ordinary Guard of the Temple belonged to the Priests, and such Officers as they imployed; but upo[illegible: 1 letter] their great Festivals, the Roman Governour added a Band of his Souldiers, who yet were under the command of the Priests. It is thought these Officers, Souldiers and others came with a Warrant to apprehend our Saviour from the Iewish Sanhedrim or highest Court, which was made up of Chief Priests, Scribes, and Pharisees, and the Elders of the People, they had Torches and Lentherns, because it was yet dark, before the Day was broke. Swords and Staves to be ready against any Opposition. Iudas the Traytor comes before as their Leader.

49 And forthwith he came to Jesus, and said, Hail master, and kissed him.

Mark, Ch. 14. v. 44, 45. differs not, only instead of Hold him fast, he hath, Lead him away safely, and instead of Hail Master! he saith, Master, Master. There is in these Words nothing difficult or doubtful, Iudas had given them a sign how to know Christ, that was his Kissing of him, being come where he was he steps to our Saviour and kissed him, by which he let them know, that he was the Person against whom their Warrant was.

50 And Jesus saith unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

Mark saith nothing of what Christ said to him, Luke, Ch. 22.48. adds, that Christ said to him, Iudas, betrayest thou the Son of Man with a Kiss? Whether Christ used this Compellation of Friend to Iudas, to mind him what he formerly had been, and still ought to have been, or as a Common Compellation, (as we oft use it) is not much Material. A Kiss is the Symbol of Friendship, and Kindness, and therefore very impoperly used by a Traytor and professed Enemy (yet so used by Ioab to Amasa, 2 Sam. 20.9.) That makes our Saviour ask him, if he were not ashamed to betray the Son of Man by a Kiss. Iudas, by calling him Master, Master, acknowledged he had been once his disciple. By his Kiss, he pretended Friendship to him, yet betrayed him. O the depth of desperate Wickedness, which is in the Heart of Man! especially such as Apostatize from a former Profession, they are commonly the worst and falsest Enemies of Christ, and his Gospel.

54 But how then shall the scriptures be fulfilled that thus it must be?

Matthew relates this History shortly, but Mark much more, Ch. 14.47. he saith no more than this. And one of them that stood by, drew a Sword, and smote a Servant of the High Priest, and cut off his Ear. Luke also relates something of it in, Ch. 22.50.51. And one of them smote a Servant of the High Priest, and cut off his Right Ear. And Iesus answered and said. Suffer ye thus far, and he touched his Ear and healed it. Iohn relates the same passage with some more particulars, Ch. 18.10. Then Simon Peter having a Sword drew it, and smote the High Priests Servant, and cut off his Right Ear. The Servants Name was Malchus. Then said Iesus unto Peter, Put up thy Sword into the Sheath. The Cup which my Father hath given me to Drink, shall I not Drink it? If any ask, how Christ and his Disciples came to have a Sword, he may be satisfyed that they had two, from Luke 22. v. 35, 36, 37, 38. (which Verses being in none of the other Evangelists, I have left, to be spoken to in their order) The Disciples seeing the Officers (as was said v. 50.) laying Hands on Christ, as Luke saith, knowing what would follow. One of them, (St. Iohn tells us it was Peter) drew a Sword, and smote off the Right Ear of one of the High Priests Servants. Iohn tells us his Name was Malchus. Our Saviour reproveth Peter, commanding him to put up the Sword again into its Sheath, and telling him, That he who taketh the Sword, should Perish with the Sword. It is to be understood of private Persons, taking up the Sword to destroy their Lawful Magistrates, and this Lesson it teacheth all Christians. Men must have the Sword given orderly into their Hands, before they may use it, and that no private Person can have against the Supream Magistrate. 2. 2. Secondly, (saith our Saviour) I needed not thy help to defend me, If I were to make any defence, I could pray to my Father, and he should give me more then twelve Legions of Angels, there is therefore no need of thy drawing a Sword in my defence. 3. The Scripture (saith he) must be fulfilled, it was Prophesied of me that I should be thus used, and those Prophesies must be fulfilled. Having reproved Peter, and silenced his Passion. Luke tells us, he begged leave so far as to touch his Ear, and he healed it, thus doing good to those that hated him, and working a Miracle in the sight of them, which (had not their Hearts been hardened) might have convinced them, both of his Innocency, and his Divine Power, but they take no notice of his kindness. Now he applyeth himself to the Multitude of his Enemies.

Marginal references: Is[illegible: 1 letter]. 53.7. & Luke 2.[illegible: 2 letters] ▪ 46.

26 But all this was done, that the Scriptures of the prophets might be fulfilled, Then all the disciples forsook him, and fled.

Mark hath the same, Ch. 14. v. 48, 49, 50. Luke, Ch. 22. 52, 53. hath it thus. Then Iesus said unto the Chief Priests, and the Captains of the Temple, and the Elders which were come to him, Be ye come out as against a Thief, with Swords, and Staves? when I was daily with you in the Temple, you stretched forth no Ha[illegible: 1 letter]ds against me. But this is your Hour, and the Power of darknest. What our Evangelist reports as spoken to the Rabble, Luke reports as spoken to the Chief Priests, and Captains of the Temple (that is, of the Souldiers, who at that time were the Guard of the Temple) some of which it should seem, came along with the Rabble, to whom our Saviour directeth his Speech. I sate daily with you Teaching in the Temple. I observed before that it was their usual manner, for those that Taught in the Temple to Sit while they Taught, to Testify their Authority, Christ when he came up to the Passover, was wont to Teach in the Temple, and you laid no hold on me. I did not hide my self, nor go about to raise a party to defend my self, but quietly taught in the Temple, if I had been guilty of any Crime you might easily have taken me, why are you now come out against me, as against a Thief, upon whom you had need to raise the Country? why come you against me with Swords, and Staves? as if you thought I would make some Resistance to defend my self? you never saw any such thing in me, as should give you a jealousie of such a thing? But all this was done that the Scriptures of the Prophets might be fulfilled. The many Scriptures, which spake concerning the sufferings of Christ. Luke addeth, But this is your Hour, and the Power of darkness, that is, this is that which God hath determined. Wicked Men and Persecutors of Christ, and his Gospel, have their Hour. There is a time which God in his wise Counsels hath set, and determined, when for the Tryal of his Peoples Faith, and Patience, he suffers the Devil by vile and wicked Men, who are his Instruments, to imprison and otherwise vex, and molest his People. That such a time is their Hour, and what they do is by the Permission and according to the Counsel of God, and but an Hour, a determined, and short time, are great Arguments for to persuade us to the Exercise of Faith, and Patience. And the Power of darkness. A time when the Prince of darkness is putting forth his Power: or the Power of darkness, that is, a time of exceeding great darkness, of Affliction to me, and my Disciples. Wicked Mens Hour is always to Christs Disciples the Power of Darkness. And all his Disciples forsook him and fled. Probably all of them fled at first, tho Peter and another came back again: Or, All here signifieth the most of them. We never know our Hearts upon the prospect of great Tryals, until we come to grapple with them, and to be ingaged in them. These Disciples had all said, They would not forsake him, when it comes to the push, not one of them stands by him. But altho they shrunk at first, not without the Providence of God permitting them thus to fail in their Duty, then Governing their failers to his own Glory: yet they again returned to their Duty, after Christs Resurrection, owned Christ, preached his Gospel, and at last drank off the Cup, which he Drank of first, and were Baptized with the Baptisme, wherewith he was Baptized. All must not not be Condemned for Flight in a time of Persecution. We must observe whether they Apostatize from their Profession, or whether they do not return again, before we pass a Judgment against them.

Marginal references: La[illegible: 1 letter]. 4 [illegible: 2 letters]

57 And they that had laid hold on Jesus, led him away to Caiphas the high priest, where the scribes, and the elders were assembled.

Mark, Ch. 14.53. saith. They led Iesus away to the High Priest, and with him were assembled all the Chief Priests, and the Elders, and the Scribes. Luke saith no more but Then they took him, and led him, and brought him into the High Priests House, Ch. 22.54. John saith, Then the Band, and the Captain, and the Officers of the Iews, took Iesus, and Bound him. And led him away to Annas first, for he was Father-in-Law to Caiphas, who was the High Priest that same Year. Ioh. 18.12, 13. All things were now out of order in the Jewish Church. Regularly, their High Priests were to be such as derived from the Eldest Son of Aaron, and were to hold in their place for Life, but they were now chosen Annually, and their Conquerours ruled the choice as they pleased. Yet some think, that in this the Jews kept something of their Ancient form, and the High Priest was chosen Regularly of the House of Aaron and for Life, but the Romans when they listed turned him out, and sold the Place to another, and such a one was Caiphas, who was at that time High Priest, Son-in-Law to Annas; their carrying of Christ first to Annas his House, was no more than to stay there a while till Caiphas, and the Council which was appointed to meet that Morning at the House of Caiphas could assemble.

58 But Peter followed him afar off unto the high priests palace, and went in, and sate with the servants to see the end.

Mark adds, Ch. 14.54. and warmed himself at the Fire. Luke saith, Ch. 22.54, 55. Then took they him, and led him, and brought him to the High Priests House, and Peter followed afar off, and when they had Kindled a Fire in the midst of the Hall, and were set down together, Peter sate down amongst them. Iohn gives us a more particular account, how Peter came into the Hall, Ch. 18, 15. And Simon Peter followed Iesus, so did another Disciple, that Disciple was known unto the High Priest, and went in with Iesus into the Palace of the High Priest. But Peter stood at the Door without. Then went out that other Disciple, which was known unto the High Priest, and spake unto her that kept the Door, and brought in Peter. Some think that this other Disciple was Iohn himself, but it is not probable that Iohn and the High Priest should be so well acquainted, it is more probably judged, That it was none of the Twelve, but one who favoured Christ more secretly, some Citizen of Ierusalem whom the High Priest favoured, or at least knew by Face, and had some respect for, and therefore he was admitted in, and he helped Peter in, who being come in, and a Fire kindled in the Hall, the rest of the Company sate down and▪ warmed themselves by the Fire, Peter also sate down amongst them, being desirous to see the end.

60 But found none, yea, tho many false witnesses came, yet they found none. At the last came two false witnesses.

Mark Expounds this latter Verse, Ch. 14. v. 56. For many bare false Witness against him, but their Witness agreed not together. It is plain that they had taken up a Resolution to destroy Christ one way, or another, but they will make a Shew of Justice, in the Execution of their Malice. The Council being sate, it is not to be thought that they had then Leisure to send about for Witnesses, but out of their Malice, they screwed, and fifted such Witnesses as were brought to see if they could get of them upon their Oaths, to affirm any thing against them, which by their Law was Capital. Many false Witnesses came, yet they found none. That is, no two agreeing in the same Story, as the Law required, Deut. 19.15. for a single Testimony was none. Vox unius est Vox nullius. A single Witness, is no Witness. Or none that could testify any thing of a Capital Nature, many came and Witnessed Trivial things, but none Witnessed any thing which touched his Life, till at last came two false Witnesses.

61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Mark saith, Ch. 14.57, 58, 59. And there arose certain, and bare false Witness against him, saying, We heard him say, I will destroy this Temple, that is made with Hands, and within three Days I will build another made without Hands. But neither so did their Witness agree together. These are called by the Evangelists, false Witnesses; our Saviour said, Ioh. 2.19. Destroy ye this Temple, and in three Days I will raise it up, Speaking of his Body, as Iohn tells us there. v. 21. he did not say, I will destroy this Temple, made with Hands, and within three Days I will Build another, made without Hands. But Mark saith, These Witnesses could not agree in their Tale, or their Testimony, tho agreeing was not sufficient to make him guilty of a Capital Crime. The High Priest must use some other Arts.

Marginal references: Chap. 27.40,

63 But Jesus held his peace, And the high priest answered, and said unto him, I adjure thee by the living God, that thou tells us, whether thou be the Christ the Son of God.

Mark speaks to the same purpose, Ch. 14.60, 61. The High Priest, expected a long defence, and so to have had matter of Accusation against him out of his own Mouth. Christ disappointeth him, saying nothing at all, either out of Modesty, or not thinking what they said of any Moment, or worthy of any reply, or perhaps seeing that they could not agree in their Tale, so as what they said was of no force against him. The High Priest therefore comes at last to examine him, Ex officio. Mark saith Ch. 14.61. Again the High Priest asked him, and said unto him, Art thou the Christ the Son of the Blessed. Luke to give us the Story of Peter, from his fir[illegible: 1 letter]t coming into the High Priests Hall to his going out, entire, interrupteth himself a little in his Relation of their dealings with Christ, and then relates some Indignities offered him, which the other Evangelists do not mention. Which seem to have been offered him, while the Souldiers and the Rabble had been before he appeared in the Council, Ch. 22.63, 64, 65, 66, 67. And the Men that held Iesus mocked him, and Smote him, and when they had Blindfolded him, they stroke him on the Face, and asked him, saying, Prophesie who is it, that smote thee? And many other things, Blasphemously they spake against him. And as soon as it was Day, the Elders of the Peop[illegible: 1 letter]e, and the Chief Priests, and the Scribes came together, and led him into their Council. Then he mentioneth nothing of what the Witnesses said, possibly because it was nothing of Moment, nothing upon which they proceeded against our Saviour [illegible: 1 letter]or his Life, but goes on—Saying, art thou the Christ, tell us. Matthew saith, art thou the Christ the Son of the Living God. Mark, the Son of the B[illegible: 1 letter]essed. It is plain both from this Text, and from Iohn 1.49. that the Jews did expect a Messiah, who should be the Son of the Ever-living and Blessed God, but whether they understood that he should be the Son of God by Nature and Eternal Generation, or only by a more special Adoption, than the whole Iewish Nation was (to whom the Apostle saith belonged the Adoption) I cannot say. I adjure thee to tell us, that is, as some say, I charge thee upon thy Oath to tell me (but it doth not appear that they had given any such Oath to him, the Guilty Person was not wont to be forced by an Oath to accuse himself, neither is it very probable, that our Saviour would have taken such an Oath. The Sense therefore seemeth to be rather I command, or require, or charge thee, as Solemnly as if thou hadst taken an Oath (as in the presence of God) to tell us. Or I charge thee with a terrible imprecation on thee, if thou speakest falsely, or wilt be silent to declare, if thou be the Christ the Son of the living God.

Marginal references: Isa. 53.7. Cha. 22.12.

64 Jesus saith unto him, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man, sitting on the right hand of power, and coming in the clouds of heaven.

Mark, Ch. 14.62. saith, And Iesus said, I am, and you shall see, &c. Luke saith, And he said unto them, If I tell you, you will not believe. And if I also ask you, you will not Answer me, nor let me go. Hereafter shall the Son of Man sit on the Right Hand of the Power of God. What all the Evangelists say, put together, makes up our Saviours perfect Answer. To what purpose (saith Christ) should I Answer you? This is now but a Captious question, not propounded by you to that end that you might be satisfied as to the Truth, but only to ensnare me, for if I should tell you I am, you would not believe it. If I should argue the matter with you, you would give me no Answer. I have given you Proof enough, but yet, Caiaphas, thou hast said the Truth, I am the Christ, the Son of the ever Living blessed God, and to confirm you further; Hereafter you shall see me, whom you think to be no more than the Son of Man, sitting on the right hand of the Power of God, and coming in the Clouds of Heaven. There is a time for a Man to speak, and a time for him to hold his Peace: In the matter of Confession of Truth. The seasons for Silence, or Speech, are to be judged from the Honour and Glory of God; when we cannot be silent without betraying the Truth, we are bound to speak. Our Lord therefore, being so solemnly adjured in the Name of God, to tell them what was the Truth; now Confesseth, and denieth not, that he was the Son of God, and tells them, Hereafter they should see it, whither the term Hereafter, refers to the time soon following (as [non-Latin text not transcribed] in this Evangelist, and [non-Latin text not transcribed], in Luke seem to signifie) and be to be understood of Christ's Resurrection, his Ascen[illegible: 1 letter]ion into Heaven, the coming of the Holy Ghost, and the carrying of the Gospel to all Nations, or to the day of Judgment (which the New Testament often speaks of, as a thing at hand, and that Phrase coming in the Clouds of Heaven, seems rather to signifie) or (as others think) to both, referring the sitting on the right hand of Power, to the former, and the Coming in the Clouds to the latter, is hard to determine.

Marginal references: Psal. 110.1.; Chap. 16.27. & 24.30. Rom. 14.10. 1 Thes. 4.16. Rev. 1.7.

66 What think ye? They answered, and said, He is guilty of death.

Mark hath much the same, Ch. 14.63, 64. only he saith, They Condemned him, to be Guilty of Death. Luke, Ch. 22.70, 71. saith, Then said they all, Art thou then the Son of God. And he said unto them, ye say that I am? And they said, what need we any further Witness? For we our selves have heard of his own Mouth. This rending of Cloths was a thing very ordinary amongst the Iews, used by them, in Testimony of Sorrow, and of Indignation: They used it in Causes of great Sorrow, and Mourning, even before the Israelites were formed into a Nation; we find it Practised by Reuben and Iacob, Gen. 37.29.34. and by Iacobs Sons, Gen. 44.13. by Ioshua, and Caleb, Numb. 14.6. by Iephtah, Iud. 11.35. indeed he that was High Priest, was forbidden to do it, Levit. 21.10. and in Order to it, to come near a dead Body, v. 11. which Command, yet the Iews restrain to his Priestly Garments, but upon other occasions he might rend his Cloths, as Caiphas here did. It was usual in Case of Blasphemy, both to shew their Sorrow for it, and Detestation of it, 2 King. 19.1. Ier. 36.24. Acts 14.14. So as they Convicted our Saviour, not upon Oaths of Witnesses, b[illegible: 1 letter]t upon Words which they interpreted to be Blasphemy. The High Priest, being but the President in this Councel, asks the Opinion of the rest of the Councel. They all condemn him as Guilty of a Capital Crime, which is here Phrased Guilty of Death; that is, one who by their Law ought to dye.

Marginal references: Lev. 2[illegible: 1 letter] 16.

68 Saying, Prophesie to us, thou Christ, Who is he that smote thee.

Mark hath much the same, Ch. 14.65. And some began to spit on him, and to cover his Face, and to buffet him, and to say unto him, P[illegible: 1 letter]ophesie: And the Servants did strike him with the Palms of their hands. Tho there be nothing more Barbarous, and Inhumane, than to add to the Affliction of the afflicted; yet this is no more, than we ordinarily see done by a Rabble of brutish People; spitting in the Face, was but an ordinary Token of Contempt, Numb. 12.14. Deut. 25.9. And perhaps in all these Indignities, Isaiah was a Type of Christ, Is. 50.6. if that Text be not to be understood of Christ immediately. In the mean time it lets us see, that there is no Degree, or Mark of C[illegible: 2 letters]tempt▪ or Shame, or Suffering, which we ought to decline, and Grudge at, for the Name of Christ; who tho much more Excellent than us▪ yet for our sake endured the Cross, and Despised the Shame.

Marginal references: Luk. 22.64.

70 But he denied before them all, saying, I know not what thou sayest.

Mark hath this, Ch. 14.66, 67. only he saith, Peter was beneath in the Palace, and warming himself. Luke hath this whole Story before, what he saith of Christ's Examination, and Condemnation, Ch. 22.56. And a certain Maid beh[illegible: 1 letter]ld him, as he sate by the F[illegible: 1 letter]re, and earnestly lookt upon him, and said, This Man was also with him. And he denied him, saying, Woman, I know him not. We before left Peter in the High Priests Palace, warming himself by the Fire amongst the Servants. It is a dangerous thing for Christians, to come into places of Temptation. A Maid comes to him, and Chargeth him to have been with Christ, whom she calls Iesus of Galilee: So they called Christ, sometimes Iesus of Nazareth, the City in Galilee where Christ lived the greatest part of his Life: He denied before them all: So loud that all heard it. I know not what thou sayest, or (as Luke saith) I know him not, I neither know him, nor what thou sayest.

72 And again he denied with an oath, I do not know the man.

Mark hath the same, Ch. 14. v. 70. more shortly. So Luke, Ch. 22.58. It is like Peter upon the first Alarm, began to shift away, and was got into the Porch, but there another meets him, with the same Charge. Here to the former lye which he had told, and here repeateth, he adds an Oath for the Confirmation of what he had said. What are the best of Men, when God leaves them to their own strength? But the Temptation, yet riseth higher.

74 Then began he to curse, and to swear, saying, I know not the man. And immediately the cock crew.

Mark, Ch. 14. v. 70, 71. saith, And a little after, they that stood by, said again to Peter. Surely thou art one of them, for thou art a Galilean, and thy Speech agreeth thereto. But he began to Curse and to Swear, saying, I know not the Man of whom you speak, Luke hath it, Ch. 22.59, 60. And about the space of an hour after, Another Confidently affirmed, saying, Of a Truth this fellow also was with him, for he is a Galilean. And Peter said: Man I know not what thou say[illegible: 1 letter]st. And immediately the Cock crew. One spake in the Name of the rest, that were gathered about Peter, and he Chargeth Peter Confidently, and he might well, for Iohn saith, Ch. 18.26. That this was one of the Servants of the High Priests, being his Kinsman, whose Ear Peter cut off, he said, Did no[illegible: 1 letter] I see thee in the Garden with him? Temptations always grow upon us, in the Company of wicked Men. Here Peter adds to his Lying, Swearing, and Cursing; all Confirming of what he had said, in the denial of his Master. All in an exact fulfilling of what Christ had told Peter, v. 54. tho he was then Difficult to believe it, to teach us all, not to presume too far upon our own strength, but to Pray, that we be not led into Temptation. While we stand to take heed lest we fall, and in Order to it, to avoid the Society of wicked Men, and places in which we probably may be Tempted. To teach us also Charity to lapsed Brethren, and not too hastily to Condemn our Brethren, for falling a second and a third time, into the same sin; especially, while the same fit of Temptation holdeth. It is added, and immediately the Cock crew ▪ That is, the second time: So saith Mark, Ch. 14.72. who had mentioned the Cocks first Crowing, v. 68. upon Peters first denial of his Master.

75 And Peter remembred the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly.

Mark saith, Ch. 14.72. And the second time, the Cock crew, and Peter called to mind the Words, that Iesus had said unto him: Before the Cock crow twice, thou shalt deny me thrice; and when he thought thereon he wept. Luke saith, Ch. 22.61. And the Lord turned, and lookt upon Peter, and Peter remembred the Word of the Lord, how he had said unto him, Before the Cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. We have in this last Verse Peters Repentance, and the Occasion and Cause of it. A good Man may fall, and that foully, but he shall not fall, so as to rise no more: David lay longer than Peter under the Guilt of his sin, but bo[illegible: 1 letter]h of them wept bitterly. He went out of the Porch, whither he went is not said, possibly he was afraid, to what this Detection of him might rise, or else sought a place (as Ioseph did) to weep more privately, and plentifully than be durst do, or thought convenient to do in the Porch of the High Priest. That which gave occasion to this Reflection, was the Crowing of the Cock the second time, and his Remembrance of the Words of Iesus, v. 34. Our Memories serve us much in the business of Repentance, and therefore, that the Soul should be without knowledge of the Law of God, is not good. Peter remembred what Christ had personally said to him. True Peniten[illegible: 1 letter]s are still excited to Repentance, by remembring the Law of God, what Christ hath in his Word said to them; and considering their own ways: The Crowing of the Cock the second time, hel[illegible: 1 letter]t him to remember the Words of Jesus, for he had said, Before the Cock crow twice, &c. But the Cause of his Repentance, is expressed by Luke: The Lord turned, and looked upon Peter. More must be understood by this Look of Christ upon him, then the meer cast of Christ's bodily Eye, with that Look there was a Vertue which went from Christ, which healed Peter exciting his Habit of Grace, and assisting him in the Exercise of it, which double influence of Grace, is necessary to every renewed Soul. Christ lookt upon Iudas, when Iudas kissed him: Yea, and said to him, Iudas betrayest thou the Son of Man with a kiss? Yet, Iudas went on in his Villany without Remorse. He lookt upon Peter, and he went out and wept bitterly. He lookt only upon the Face of Iudas, but he lookt upon the Heart of Peter, as well as upon his Face.

Marginal references: Verse 3[illegible: 1 letter] ▪ Mark 14.32 John▪ 13.[illegible: 2 letters]

The Plot of the Chief Priests.

1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people.

Here is, 1. The notice Christ gave his disciples of the near approach of his sufferings, v. 1, 2. While his enemies were preparing trouble for him, he was preparing himself and his followers for it. He had often told them of his sufferings at a distance, now he speaks of them as at the door; after two days, Note, After many former notices of trouble we still have need of fresh ones. Observe,

(1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not till he had finished all he had to say. Note, Christ's witnesses die not till they have finished their testimony. When Christ had gone through his undertaking as a prophet, he entered upon the execution of his office as a priest. [2.] After he had finished these sayings, which go immediately before; he had bid his disciples to expect sad times, bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that they should fare no worse than he should, and that his sufferings should take the sting out of theirs. Note, Thoughts of a suffering Christ are great supports to a suffering Christian, suffering with him and for him.

(2.) The thing itself he gave them notice of; The Son of man is betrayed. The thing was not only so sure, but so near, that it was as good as done. Note, It is good to make sufferings that are yet to come, as present to us. He is betrayed, for Judas was then contriving and designing to betray him.

2. The plot of the chief priests, and scribes, and elders of the people, against the life of our Lord Jesus, v. 3-5. Many consultations had been held against the life of Christ but this plot was laid deeper than any yet, for the grandees were all engaged in it. The chief priests, who presided in ecclesiastical affairs; the elders, who were judges in civil matters, and the scribes, who, as doctors of the law, were directors to both—these composed the sanhedrim, or great council that governed the nation, and these were confederate against Christ. Observe (1.) The place where they met; in the palace of the high priest, who was the centre of their unity in this wicked project. (2.) The plot itself; to take Jesus by subtlety, and kill him; nothing less than his blood, his life-blood, would serve their turn. So cruel and bloody have been the designs of Christ's and his church's enemies. (3.) The policy of the plotters; Not on the feast-day. Why not? Was it in regard to the holiness of the time, or because they would not be disturbed in the religious services of the day? No, but lest there should be an uproar among the people. They knew Christ had a great interest in the common people, of whom there was a great concourse on the feast-day, and they would be in danger of taking up arms against their rulers, if they should offer to lay violent hands on Christ, whom all held for a prophet. They were awed, not by the fear of God, but by the fear of the people; all their concern was for their own safety, not God's honour. They would have it done at the feast; for it was a tradition of the Jews, that malefactors should be put to death at one of the three feasts, especially rebels and impostors, that all Israel might see and fear; but not on the feast-day.

Christ Anointed at Bethany.

6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

In this passage of story, we have,

I. The singular kindness of a good woman to our Lord Jesus in anointing his head, v. 6, 7. It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. Though he was cleansed, yet he was called Simon the leper. Those who are guilty of scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to them, and will hardly be wiped away. The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that was called Mary Magdalene. She had a box of ointment very precious, which she poured upon the head of Christ as he sat at meat. This, among us, would be a strange sort of compliment. But it was then accounted the highest piece of respect; for the smell was very grateful, and the ointment itself refreshing to the head. David had his head anointed, Ps. xxiii. 5; Luke vii. 46. Now this may be looked upon,

1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God's anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. i. 11. This is kissing the Son.

2. As an act of love and respect to him. Some think that this was she who loved much at first, and washed Christ's feet with her tears (Luke vii. 38, 47); and that she had not left her first love, but was now as affectionate in the devotions of a grown Christian as she was in those of a young beginner. Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him.

II. The offence which the disciples took at this. They had indignation (v. 8, 9), were vexed to see this ointment thus spent, which they thought might have been better bestowed.

1. See how they expressed their offence at it. They said, To what purpose is this waste? Now this bespeaks,

(1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.

(2.) Want of respect to their Master. The best we can make of it, is, that they knew their Master was perfectly dead to all the delights of sense; he that was so much grieved for the affliction of Joseph, cared not for being anointed with the chief ointments, Amos vi. 6. And therefore they thought such pleasures ill bestowed upon one who took so little pleasure in them. But supposing that, it did not become them to call it waste, when they perceived that he admitted and accepted it as a token of his friend's love. Note, We must take heed of thinking any thing waste, which is bestowed upon the Lord Jesus, either by others or by ourselves. We must not think that time waste, that is spent in the service of Christ, or that money waste, which is laid out in any work of piety; for, though it seem to be cast upon the waters, to be thrown down the river, we shall find it again, to advantage, after many days, Eccl. xi. 1.

2. See how they excused their offence at it, and what pretence they made for it; This ointment might have been sold for much, and given to the poor. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity.

III. The reproof Christ gave to his disciples for the offence at this good woman (v. 10, 11); Why trouble ye the woman? Note, It is a great trouble to good people to have their good works censured and misconstrued; and it is a thing that Jesus Christ takes very ill. He here took part with a good, honest, zealous, well-meaning woman, against all his disciples, though they seemed to have so much reason on their side; so heartily does he espouse the cause of the offended little ones, ch. xviii. 10.

Observe his reason; You have the poor always with you. Note,

1. There are some opportunities of doing and getting good which are constant, and which we must give constant attendance to the improvement of. Bibles we have always with us, sabbaths always with us, and so the poor, we have always with us. Note, Those who have a heart to do good, never need complain for want of opportunity. The poor never ceased even out of the land of Israel, Deut. xv. 11. We cannot but see some in this world, who call for our charitable assistance, who are as God's receivers, some poor members of Christ, to whom he will have kindness shown as to himself.

2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; "Me ye have not always, therefore use me while ye have me." Note, (1.) Christ's constant bodily presence was not to be expected here in this world; it was expedient that he should go away; his real presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, Me ye have not always. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith.

IV. Christ's approbation and commendation of the kindness of this good woman. The more his servants and their services are cavilled at by men, the more he manifests his acceptance of them. He calls it a good work (v. 10), and says more in praise of it than could have been imagined; particularly,

1. That the meaning of it was mystical (v. 12); She did it for my burial. (1.) Some think that she intended it so, and that the woman better understood Christ's frequent predictions of his death and sufferings than the apostles did; for which they were recompensed with the honour of being the first witnesses of his resurrection. (2.) However, Christ interpreted it so; and he is always willing to make the best, to make the most of his people's well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. "But," saith he, "If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score."

2. That the memorial of it should be honourable (v. 13); This shall be told for a memorial. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was graven as with an iron pen and lead in the rock for ever, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in Judea only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, Heb. vi. 12. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his saints, and admired in all them that believe.

Christ Anointed at Bethany.

14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him.

Immediately after an instance of the greatness kindness done to Christ, follows an instance of the greatest unkindness; such mixture is there of good and bad among the followers of Christ; he hath some faithful friends, and some false and feigned ones. What could be more base than this agreement which Judas here made with the chief priests, to betray Christ to them?

I. The traitor was Judas Iscariot; he is said to be one of the twelve, as an aggravation of his villany. When the number of the disciples was multiplied (Acts vi. 1), no marvel if there were some among them that were a shame and trouble to them; but when there were but twelve, and one of them was a devil, surely we must never expect any society perfectly pure on this side heaven. The twelve were Christ's chosen friends, that had the privilege of his special favour; they were his constant followers, that had the benefit of his most intimate converse, that upon all accounts had reason to love him and be true to him; and yet one of them betrayed him. Note, No bonds of duty or gratitude will hold those that have a devil, Mark v. 3, 4.

II. Here is the proffer which he made to the chief priests; he went to them, and said, What will ye give me? v. 15. They did not send for him, nor make the proposal to him; they could not have thought that one of Christ's own disciples should be false to him. Note, There are those, even among Christ's followers, that are worse than any one can imagine them to be, and want nothing but opportunity to show it.

Observe, 1. What Judas promised; "I will deliver him unto you; I will let you know where he is, and undertake to bring you to him, at such a convenient time and place that you may seize him without noise, or danger of an uproar." In their conspiracy against Christ, this was it they were at a loss about, v. 4, 5. They durst not meddle with him in public, and knew not where to find him in private. Here the matter rested, and the difficulty was insuperable; till Judas came, and offered them his service. Note, Those that give up themselves to be led by the devil, find him readier than they imagine to help them at a dead lift, as Judas did the chief priests. Though the rulers, by their power and interest, could kill him when they had him in their hands, yet none but a disciple could betray him. Note, The greater profession men make of religion, and the more they are employed in the study and service of it, the greater opportunity they have of doing mischief, if their hearts be not right with God. If Judas had not been an apostle, he could not have been a traitor; if men had not known the way of righteousness, they could not have abused it.

I will deliver him unto you. He did not offer himself, nor did they tamper with him, to be a witness against Christ, though they wanted evidence, v. 59. And if there had been any thing to be alleged against him, which had but the colour of proof that he was an impostor, Judas was the likeliest person to have attested it; but this is an evidence of the innocency of our Lord Jesus, that his own disciple, who knew so well his doctrine and manner of life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery.

2. What he asked in consideration of this undertaking; What will ye give me? This was the only thing that made Judas betray his Master; he hoped to get money by it: his Master had not given him any provocation, though he knew from the first that he had a devil; yet, for aught that appears, he showed the same kindness to him that he did to the rest, and put no mark of disgrace upon him that might disoblige him; he had placed him in a post that pleased him, had made him purse-bearer, and though he had embezzled the common stock (for he is called a thief, John xii. 6), yet we do not find he was in any danger of being called to account for it; nor does it appear that he had any suspicion that the gospel was a cheat: no, it was not the hatred of his Master, nor any quarrel with him, but purely the love of money; that, and nothing else, made Judas a traitor.

What will ye give me? Why, what did he want? Neither bread to eat, nor raiment to put on; neither necessaries nor conveniences. Was not he welcome, wherever his Master was? Did he not fare as he fared? Had he not been but just now nobly entertained at a supper in Bethany, in the house of Simon the leper, and a little before at another, where no less a person than Martha herself waited at table? And yet this covetous wretch could not be content, but comes basely cringing to the priests with, What will ye give me? Note, It is not the lack of money, but the love of money, that is the root of all evil, and particularly of apostasy from Christ; witness Demas, 2 Tim. iv. 10. Satan tempted our Saviour with this bait, All these things will I give thee (ch. iv. 9); but Judas offered himself to be tempted with it; he asks, What will ye give me? as if his Master was a commodity that stuck on his hands.

III. Here is the bargain which the chief priests made with him; they covenanted with him for thirty pieces of silver; thirty shekels, which in our money is about three pounds eight shillings, so some; three pounds fifteen shillings, so others. It should seem, Judas referred himself to them, and was willing to take what they were willing to give; he catches at the first offer, lest the next should be worse. Judas had not been wont to trade high, and therefore a little money went a great way with him. By the law (Exod. xxi. 32), thirty pieces of silver was the price of a slave—a goodly price, at which Christ was valued! Zech. xi. 13. No wonder that Zion's sons, though comparable to fine gold, are esteemed as earthen pitchers, when Zion's King himself was thus undervalued. They covenanted with him; estesan—appenderunt—they paid it down, so some; gave him his wages in hand, to secure him and to encourage him.

IV. Here is the industry of Judas, in pursuance of his bargain (v. 16); he sought opportunity to betray him, his head was still working to find out how he might do it effectually. Note, 1. It is a very wicked thing to seek opportunity to sin, and to devise mischief; for it argues the heart fully set in men to do evil, and a malice prepense. 2. Those that are in, think they must on, though the matter be ever so bad. After he had made that wicked bargain, he had time to repent, and to revoke it; but now by his covenant the devil has one hank more upon him than he had, and tells him that he must be true to his word, though ever so false to his Master, as Herod must behead John for his oath's sake.

The Treachery of Judas Foretold.

17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover. 20 Now when the even was come, he sat down with the twelve. 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 sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the rest; it was kept in remembrance of Israel's deliverance out of Egypt, the birth-day of that people; it was a tradition of the Jews, that in the days of the Messiah they should be redeemed on the very day of their coming out of Egypt; and it was exactly fulfilled, for Christ died the day after the passover, in which day they began their march.

I. The time when Christ ate the passover, was the usual time appointed by God, and observed by the Jews (v. 17); the first day of the feast of unleavened bread, which that year happened on the fifth day of the week, which is our Thursday. Some have advanced a suggestion, that our Lord Jesus celebrated the passover at this time of day sooner than other people did; but the learned Dr. Whitby has largely disproved it.

II. The place where, was particularly appointed by himself to the disciples, upon their enquiry (v. 17); they asked, Where wilt thou that we prepare the passover? Perhaps Judas was one of those that asked this question (where he would eat the passover,) that he might know the better how to lay his train; but the rest of the disciples asked it as usual, that they might do their duty.

1. They took it for granted that their Master would eat the passover, though he was at this time persecuted by the chief priests, and his life sought; they knew that he would not be put by his duty, either by frightenings without or fears within. Those do not follow Christ's example who make it an excuse for their not attending on the Lord's supper, our gospel passover, that they have many troubles and many enemies, are full of care and fear; for, if so, they have the more need of that ordinance, to help to silence their fears, and comfort them under their troubles, to help them in forgiving their enemies, and casting all their cares on God.

2. They knew very well that there must be preparation made for it, and that it was their business, as his servants, to make preparation; Where wilt thou that we prepare? Note, Before solemn ordinances there must be solemn preparation.

3. They knew that he had no house of his own wherein to eat the passover; in this, as in other things, for our sakes he became poor. Among all Zion's palaces there was none for Zion's King; but his kingdom was not of this world. See John i. 11.

4. They would not pitch upon a place without direction from him, and from him they had direction; he sent them to such a man (v. 18), who probably was a friend and follower of his, and to his house he invited himself and his disciples.

(1.) Tell him, My time is at hand; he means the time of his death, elsewhere called his hour (John viii. 20; xiii. 1); the time, the hour, fixed in the counsel of God, which his heart was upon, and which he had so often spoken of. He knew when it was at hand, and was busy accordingly; we know not our time (Eccl. ix. 12), and therefore must never be off our watch; our time is always ready (John vii. 6), and therefore we must be always ready. Observe, Because his time was at hand, he would keep the passover Note, The consideration of the near approach of death should quicken us to a diligent improvement of all our opportunities for our souls. Is our time at hand, and an eternity just before us? Let us then keep the feast with the unleavened bread of sincerity. Observe, When our Lord Jesus invited himself to this good man's house, he sent him this intelligence, that his time was at hand. Note, Christ's secret is with them that entertain him in their hearts. Compare John xiv. 21 with Rev. iii. 20.

(2.) Tell him, I will keep the passover at thy house. This was an instance of his authority, as the Master, which it is likely this man acknowledged; he did not beg, but command, the use of his house for this purpose. Thus, when Christ by his Spirit comes into the heart, he demands admission, as one whose own the heart is and cannot be denied, and he gains admission as one who has all power in the heart and cannot be resisted; if he saith, "I will keep a feast in such a soul," he will do it; for he works, and none can hinder; his people shall be willing, for he makes them so. I will keep the passover with my disciples. Note, Wherever Christ is welcome, he expects that his disciples should be welcome too. When we take God for our God, we take his people for our people.

III. The preparation was made by the disciples (v. 19); They did as Jesus had appointed. Note, Those who would have Christ's presence with them in the gospel passover, must strictly observe his instructions, and do as he directs; They made ready the passover; they got the lamb killed in the court of the temple, got it roasted, the bitter herbs provided, bread and wine, the cloth laid, and every thing set in readiness for such a sacred solemn feast.

IV. They ate the passover according to the law (v. 20); He sat down, in the usual table-gesture, not lying on one side, for it was not easy to eat, nor possible to drink, in that posture, but sitting upright, though perhaps sitting low. It is the same word that is used for his posture at other meals, ch. ix. 10; Luke vii. 37; ch. xxvi. 7. It was only the first passover in Egypt, as most think, that was eaten with their loins girded, shoes on their feet, and staff in their hand, though all that might be in a sitting posture. His sitting down, denotes the composedness of his mind, when he addressed himself to this solemnity; He sat down with the twelve, Judas not excepted. By the law, they were to take a lamb for a household (Exod. xii. 3, 4), which were to be not less than ten, nor more than twenty; Christ's disciples were his household. Note, They whom God has charged with families, must have their houses with them in serving the Lord.

V. We have here Christ's discourse with his disciples at the passover-supper. The usual subject of discourse at that ordinance, was the deliverance of Israel out of Egypt (Exod. xii. 26, 27); but the great Passover is now ready to be offered, and the discourse of that swallows up all talk of the other, (Jer. xvi. 14, 15). Here is,

1. The general notice Christ gives his disciples of the treachery that should be among them (v. 21); One of you shall betray me. Observe, (1.) Christ knew it. We know not what troubles will befal us, nor whence they will arise: but Christ knew all his, which, as it proves his omniscience, so it magnifies his love, that he knew all things that should befal him, and yet did not draw back. He foresaw the treachery and baseness of a disciple of his own, and yet went on; took care of those that were given him, though he knew there was a Judas among them; would pay the price of our redemption, though he foresaw some would deny the Lord that bought them; and shed his blood, though he knew it would be trodden under foot as an unholy thing. (2.) When there was occasion, he let those about him know it. He had often told them that the Son of man should be betrayed; now he tells them that one of them should do it, that when they saw it, they might not only be the less surprised, but have their faith in him confirmed, John xiii. 19; xiv. 29.

2. The disciples' feelings on this occasion, v. 22. How did they take it?

(1.) They were exceeding sorrowful. [1.] It troubled them much to hear that their Master should be betrayed. When Peter was first told of it, he said, Be it far from thee; and therefore it must needs be a great trouble to him and the rest of them, to hear that it was very near to him. [2.] It troubled them more to hear that one of them should do it. It would be a reproach to the fraternity, for an apostle to prove a traitor, and this grieved them; gracious souls grieve for the sins of others, especially of those that have made a more than ordinary profession of religion. 2 Cor. xi. 29. [3.] It troubled them most of all, that they were left at uncertainty which of them it was, and each of them was afraid for himself, lest, as Hazael speaks (2 Kings viii. 13), he was the dog that should do this great thing. Those that know the strength and subtlety of the tempter, and their own weakness and folly, cannot but be in pain for themselves, when they hear that the love of many will wax cold.

(2.) They began every one of them to say, Lord, is it I?

[1.] They were not apt to suspect Judas. Though he was a thief, yet, it seems, he had carried it so plausibly, that those who were intimate with him, were not jealous of him: none of them so much as looked upon him, much less said, Lord, is it Judas? Note, It is possible for a hypocrite to go through the world, not only undiscovered, but unsuspected; like bad money so ingeniously counterfeited that nobody questions it.

[2.] They were apt to suspect themselves; Lord, is it I? Though they were not conscious to themselves of any inclination that way (no such thought had ever entered into their mind), yet they feared the worst, and asked Him who knows us better than we know ourselves, Lord, is it I? Note, It well becomes the disciples of Christ always to be jealous over themselves with a godly jealousy, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, and therefore have reason, not to be high-minded, but fear. It is observable that our Lord Jesus, just before he instituted the Lord's supper, put his disciples upon this trial and suspicion of themselves, to teach us to examine and judge ourselves, and so to eat of that bread, and drink of that cup.

3. Further information given them concerning this matter (v. 23, 24), where Christ tells them, (1.) That the traitor was a familiar friend; He that dippeth his hand with me in the dish, that is, One of you that are now with me at the table. He mentions this, to make the treachery appear the more exceeding sinful. Note, External communion with Christ in holy ordinances is a great aggravation of our falseness to him. It is base ingratitude to dip with Christ in the dish, and yet betray him. (2.) That this was according to the scripture, which would take off the offence at it. Was Christ betrayed by a disciple? So it was written (Ps. lxi. 9); He that did eat bread with me, hath lifted up his heel against me. The more we see of the fulfilling of the scripture in our troubles, the better we may bear them. (3.) That it would prove a very dear bargain to the traitor; Woe to that man by whom the Son of man is betrayed. This he said, not only to awaken the conscience of Judas, and bring him to repent, and revoke his bargain, but for warning to all others to take heed of sinning like Judas; though God can serve his own purposes by the sins of men, that doth not make the sinner's condition the less woeful; It had been good for that man, if he had not been born. Note, The ruin that attends those who betray Christ, is so great, that it were more eligible by far not be at all than to be thus miserable.

4. The conviction of Judas, v. 25. (1.) He asked, Is it I? to avoid coming under the suspicion of guilt by his silence. He knew very well that it was he, and yet wished to appear a stranger to such a plot. Note, Many whose consciences condemn them are very industrious to justify themselves before men, and put a good face on it, with, Lord, is it I? He could not but know that Christ knew, and yet trusted so much to his courtesy, because he had hitherto concealed it, that he had the impudence to challenge him to tell: or, perhaps, he was so much under the power of infidelity, that he imagined Christ did not know it, as those who said, The Lord shall not see (Ps. xciv. 7), and asked, Can he judge through the dark clouds? (2.) Christ soon answered this question; Thou hast said, that is, It is as thou hast said. This is not spoken out so plainly as Nathan's Thou art the man; but it was enough to convict him, and, if his heart had not been wretchedly hardened, to have broken the neck of his plot, when he saw it discovered to his Master, and discovered by him. Note, They who are contriving to betray Christ, will, some time or other, betray themselves, and their own tongues will fall upon them.

Institution of the Lord's Supper.

26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung a hymn, they went out into the mount of Olives.

We have here the institution of the great gospel ordinance of the Lord's supper, which was received of the Lord. Observe,

I. The time when it was instituted—as they were eating. At the latter end of the passover-supper, before the table was drawn, because, as a feast upon a sacrifice, it was to come in the room of that ordinance. Christ is to us the Passover-sacrifice by which atonement is made (1 Cor. v. 7); Christ our Passover is sacrificed for us. This ordinance is to us the passover-supper, by which application is made, and commemoration celebrated, of a much greater deliverance than that of Israel out of Egypt. All the legal sacrifices of propitiation being summed up in the death of Christ, and so abolished, all the legal feasts of rejoicing were summed up in this sacrament, and so abolished.

II. The institution itself. A sacrament must be instituted; it is no part of moral worship, nor is it dictated by natural light, but has both its being and significancy from the institution, from a divine institution; it is his prerogative who established the covenant, to appoint the seals of it. Hence the apostle (1 Cor. xi. 23, &c.), in that discourse of his concerning this ordinance, all along calls Jesus Christ the Lord, because, as Lord, as Lord of the covenant, Lord of the church, he appointed this ordinance. In which,

1. The body of Christ is signified and represented by bread; he had said formerly (John vi. 35), I am the bread of life, upon which metaphor this sacrament is built; as the life of the body is supported by bread, which is therefore put for all bodily nourishment (ch. iv. 4; vi. 11), so the life of the soul is supported and maintained by Christ's mediation.

(1.) He took bread, ton apton—the loaf; some loaf that lay ready to hand, fit for the purpose; it was, probably, unleavened bread; but, that circumstance not being taken notice of, we are not to bind ourselves to that, as some of the Greek churches do. His taking the bread was a solemn action, and was, probably, done in such a manner as to be observed by them that sat with him, that they might expect something more than ordinary to be done with it. Thus was the Lord Jesus set apart in the counsels of divine love for the working out of our redemption.

(2.) He blessed it; set it apart for this use by prayer and thanksgiving. We do not find any set form of words used by him upon this occasion; but what he said, no doubt, was accommodated to the business in hand, that new testament which by this ordinance was to be sealed and ratified. This was like God's blessing the seventh day (Gen. ii. 3), by which it was separated to God's honour, and made to all that duly observe it, a blessed day: Christ could command the blessing, and we, in his name, are emboldened to beg the blessing.

(3.) He brake it; which denotes, [1.] The breaking of Christ's body for us, that it might be fitted for our use; He was bruised for our iniquities, as bread-corn is bruised (Isa. xxviii. 28); though a bone of him was not broken (for all his breaking did not weaken him), yet his flesh was broken with breach upon breach, and his wounds were multiplied (Job ix. 17; xvi. 14), and that pained him. God complains that he is broken with the whorish heart of sinners (Ezek. vi. 9); his law broken, our covenants with him broken; now justice requires breach for breach (Lev. xxiv. 20), and Christ was broken, to satisfy that demand. [2.] The breaking of Christ's body to us, as the father of the family breaks the bread to the children. The breaking of Christ to us, is to facilitate the application; every thing is made ready for us by the grants of God's word and the operations of his grace.

(4.) He gave it to his disciples, as the Master of the family, and the Master of this feast; it is not said, He gave it to the apostles, though they were so, and had been often called so before this, but to the disciples, because all the disciples of Christ have a right to this ordinance; and those shall have the benefit of it who are his disciples indeed; yet he gave it to them as he did the multiplied loaves, by them to be handed to all his other followers.

(5.) He said, Take, eat; this is my body, v. 26. He here tells them,

[1.] What they should do with it; "Take, eat; accept of Christ as he is offered to you, receive the atonement, approve of it, consent to it, come up to the terms on which the benefit of it is proposed to you; submit to his grace and to his government." Believing on Christ is expressed by receiving him (John i. 12), and feeding upon him, John vi. 57, 58. Meat looked upon, or the dish ever so well garnished, will not nourish us; it must be fed upon: so must the doctrine of Christ.

[2.] What they should have with it; This is my body, not outos—this bread, but touto—this eating and drinking. Believing carries all the efficacy of Christ's death to our souls. This is my body, spiritually and sacramentally; this signifies and represents my body. He employs sacramental language, like that, Exod. xii. 11. It is the Lord's passover. Upon a carnal and much—mistaken sense of these words, the church of Rome builds the monstrous doctrine of Transubstantiation, which makes the bread to be changed into the substance of Christ's body, only the accidents of bread remaining; which affronts Christ, destroys the nature of a sacrament, and gives the lie to our senses. We partake of the sun, not by having the bulk and body of the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body.

2. The blood of Christ is signified and represented by the wine; to make it a complete feast, here is not only bread to strengthen, but wine to make glad the heart (v. 27, 28); He took the cup, the grace-cup, which was set ready to be drank, after thanks returned, according to the custom of the Jews at the passover; this Christ took, and made the sacramental-cup, and so altered the property. It was intended for a cup of blessing (so the Jews called it), and therefore St. Paul studiously distinguished between the cup of blessing which we bless, and that which they bless. He gave thanks, to teach us, not only in every ordinance, but in every part of the ordinance, to have our eyes up to God.

This cup he gave to the disciples,

(1.) With a command; Drink ye all of it. Thus he welcomes his guests to his table, obliges them all to drink of his cup. Why should he so expressly command them all to drink, and to see that none let it pass them, and press that more expressly in this than in the other part of the ordinance? Surely it was because he foresaw how in after-ages this ordinance would be dismembered by the prohibition of the cup to the laity, with an express non obstante—notwithstanding to the command.

(2.) With an explication; For this is my blood of the New Testament. Therefore drink it with appetite, delight, because it is so rich a cordial. Hitherto the blood of Christ had been represented by the blood of beasts, real blood: but, after it was actually shed, it was represented by the blood of grapes, metaphorical blood; so wine is called in an Old-Testament prophecy of Christ, Gen. xlix. 10, 11.

Now observe what Christ saith of his blood represented in the sacrament.

[1.] It is my blood of the New Testament. The Old Testament was confirmed by the blood of bulls and goats (Heb. ix. 19, 20; Exod. xxiv. 8); but the New Testament with the blood of Christ, which is here distinguished from that; It is my blood of the New Testament. The covenant God is pleased to make with us, and all the benefits and privileges of it, are owing to the merits of Christ's death.

[2.] It is shed; it was not shed till next day, but it was now upon the point of being shed, it is as good as done. "Before you come to repeat this ordinance yourselves, it will be shed." He was now ready to be offered, and his blood to be poured out, as the blood of the sacrifices which made atonement.

[3.] It is shed for many. Christ came to confirm a covenant with many (Dan. ix. 27), and the intent of his death agreed. The blood of the Old Testament was shed for a few: it confirmed a covenant, which (saith Moses) the Lord has made with you, Exod. xxiv. 8. The atonement was made only for the children of Israel (Lev. xvi. 34): but Jesus Christ is a propitiation for the sins of the whole world, 1 John ii. 2.

[4.] It is shed for the remission of sins, that is, to purchase remission of sins for us. The redemption which we have through his blood, is the remission of sins, Eph. i. 7. The new covenant which is procured and ratified by the blood of Christ, is a charter of pardon, an act of indemnity, in order to a reconciliation between God and man; for sin was the only thing that made the quarrel, and without shedding of blood is no remission, Heb. ix. 22. The pardon of sin is that great blessing which is, in the Lord's supper, conferred upon all true believers; it is the foundation of all other blessings, and the spring of everlasting comfort, ch. ix. 2, 3. A farewell is now bidden to the fruit of the vine, v. 29. Christ and his disciples had now feasted together with a deal of comfort, in both an Old Testament and a New Testament festival, fibula utriusque Testamenti—the connecting tie of both Testaments. How amiable were these tabernacles! How good to be here! Never such a heaven upon earth as was at this table; but it was not intended for a perpetuity; he now told them (John xvi. 16), that yet a little while and they should not see him: and again a little while and they should see him, which explains this here.

First, He takes leave of such communion; I will not drink henceforth of this fruit of the vine, that is, now that I am no more in the world (John xvii. 11); I have had enough of it, and am glad to think of leaving it, glad to think that this is the last meal. Farewell this fruit of the vine, this passover-cup, this sacramental wine. Dying saints take their leave of sacraments, and the other ordinances of communion which they enjoy in this world, with comfort, for the joy and glory they enter into supersede them all; when the sun rises, farewell the candles.

Secondly, He assures them of a happy meeting again at last. It is a long, but not an everlasting, farewell; until that day when I drink it new with you. 1. Some understand it of the interviews he had with them after his resurrection, which was the first step of his exaltation into the kingdom of his Father; and though during those forty days he did not converse with them so constantly as he had done, yet he did eat and drink with them (Acts x. 41), which, as it confirmed their faith, so doubtless it greatly comforted their hearts, for they were overjoyed at it, Luke xxiv. 41. 2. Others understand it of the joys and glories of the future state, which the saints shall partake of in everlasting communion with the Lord Jesus, represented here by the pleasures of a banquet of wine. That will be the kingdom of his Father, for unto him shall the kingdom be then delivered up; the wine of consolation (Jer. xvi. 7) will there be always new, never flat or sour, as wine with long keeping; never nauseous or unpleasant, as wine to those that have drank much; but ever fresh. Christ will himself partake of those pleasures; it was the joy set before him, which he had in his eye, and all his faithful friends and followers shall partake with him.

Lastly, Here is the close of the solemnity with a hymn (v. 30); They sang a hymn or psalm; whether the psalms which the Jews usually sang at the close of the passover-supper, which they called the great hallel, that is, Ps. 113 and the five that follow it, or whether some new hymn more closely adapted to the occasion, is uncertain; I rather think the former; had it been new, John would not have omitted to record it. Note, 1. Singing of psalms is a gospel-ordinance. Christ's removing the hymn from the close of the passover to the close of the Lord's supper, plainly intimates that he intended that ordinance should continue in his church, that, as it had not its birth with the ceremonial law, so it should not die with it. 2. It is very proper after the Lord's supper, as an expression of our joy in God through Jesus Christ, and a thankful acknowledgment of that great love wherewith God has loved us in him. 3. It is not unseasonable, no, not in times of sorrow and suffering; the disciples were in sorrow, and Christ was entering upon his sufferings, and yet they could sing a hymn together. Our spiritual joy should not be interrupted by outward afflictions.

When this was done, they went out into the mount of Olives. He would not stay in the house to be apprehended, lest he should bring the master of the house into trouble; nor would he stay in the city, lest it should occasion an uproar; but he retired into the adjacent country, the mount of Olives, the same mount that David in his distress went up the ascent of, weeping, 2 Sam. xv. 30. They had the benefit of moon-light for this walk, for the passover was always at the full moon. Note, After we have received the Lord's supper, it is good for us to retire for prayer and meditation, and to be alone with God.

The Apostles' Cowardice Foretold.

31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

We have here Christ's discourse with his disciples upon the way, as they were going to the mount of Olives. Observe,

I. A prediction of the trial which both he and his disciples were now to go through. He here foretels,

1. A dismal scattering storm just arising, v. 31.

(1.) That they should all be offended because of Christ that very night; that is, they would all be so frightened with the sufferings, that they would not have the courage to cleave to him in them, but would all basely desert him; Because of me this night, en emoi en te nykti taute—because of me, even because of this night; so it might be read; that is, because of what happens to me this night. Note, [1.] Offences will come among the disciples of Christ in an hour of trial and temptation; it cannot be but they should, for they are weak; Satan is busy; God permits offences; even they whose hearts are upright may sometimes be overtaken with an offence. [2.] There are some temptations and offences, the effects of which are general and universal among Christ's disciples; All you shall be offended. Christ had lately discovered to them the treachery of Judas; but let not the rest be secure; though there will be but one traitor, they will be all deserters. This he saith, to alarm them all, that they might all watch. [3.] We have need to prepare for sudden trials, which may come to extremity in a very little time. Christ and his disciples had eaten their supper well together in peace and quietness; yet that very night proved such a night of offence. How soon may a storm arise! We know not what a day, or a night, may bring forth, nor what great event may be in the teeming womb of a little time, Prov. xxvii. 1. [4.] The cross of Christ is the great stumbling-block to many that pass for his disciples; both the cross he bore for us (1 Cor. i. 23), and that which we are called out to bear for him, ch. xvi. 24.

(2.) That herein the scripture would be fulfilled; I will smite the Shepherd. It is quoted from Zech. xiii. 7. [1.] Here is the smiting of the Shepherd in the sufferings of Christ. God awakens the sword of his wrath against the Son of his love, and he is smitten. [2.] The scattering of the sheep, thereupon, in the flight of the disciples. When Christ fell into the hands of his enemies, his disciples ran, one one way and another another; it was each one's care to shift for himself, and happy he that could get furthest from the cross.

2. He gives them the prospect of a comfortable gathering together again after this storm (v. 32); "After I am risen again, I will go before you. Though you will forsake me, I will not forsake you; though you fall, I will take care you shall not fall finally: we shall have a meeting again in Galilee, I will go before you, as the shepherd before the sheep." Some make the last words of that prophecy (Zech. xiii. 7), a promise equivalent to this here; and I will bring my hand again to the little ones. There is no bringing them back but by bringing his hand to them. Note, The captain of our salvation knows how to rally his troops, when, through their cowardice, they have been put into disorder.

II. The presumption of Peter, that he should keep his integrity, whatever happened (v. 33); Though all men be offended, yet will I never be offended. Peter had a great stock of confidence, and was upon all occasions forward to speak, especially to speak for himself; sometimes it did him a kindness, but at other times it betrayed him, as it did here. Where observe,

1. How he bound himself with a promise, that he would never be offended in Christ; not only not this night, but at no time. If this promise had been made in a humble dependence upon the grace of Christ, it had been an excellent word. Before the Lord's supper, Christ's discourse led his disciples to examine themselves with, Lord, is it I? For that is our preparatory duty; after the ordinance, his discourse leads them to an engaging of themselves to close walking, for that is the subsequent duty.

2. How he fancied himself better armed against temptation than any one else, and this was his weakness and folly; Though all men shall be offended yet will not I. This was worse than Hazael's, What! is thy servant a dog? For he supposed the thing to be so bad, that no man would do it. But Peter supposes it possible that some, nay that all, might be offended, and yet he escape better than any. Note, It argues a great degree of self-conceit and self-confidence, to think ourselves either safe from the temptations, or free from the corruptions, that are common to men. We should rather say, If it be possible that others may be offended, there is danger that I may be so. But it is common for those who think too well of themselves, easily to admit suspicions of others. See Gal. vi. 1.

III. The particular warning Christ gave Peter of what he would do, v. 34. He imagined that in the hour of temptation he should come off better than any of them, and Christ tells him that he should come off worse. The warning is introduced with a solemn asseveration; "Verily, I say unto thee; take my word for it, who know thee better than thou knowest thyself." He tells him,

1. That he should deny him. Peter promised that he would not be so much as offended in him, not desert him; but Christ tells him that he will go further, he will disown him. He said, "Though all men, yet not I;" and he did it sooner than any.

2. How quickly he should do it; this night, before to-morrow, nay, before cock-crowing. Satan's temptations are compared to darts (Eph. vi. 16), which wound ere we are aware; suddenly doth he shoot. As we know not how near we may be to trouble, so we know not how near we may be to sin; if God leave us to ourselves, we are always in danger.

3. How often he should do it; thrice. He thought that he should never once do such a thing; but Christ tells him that he would do it again and again; for, when once our feet begin to slip, it is hard to recover our standing again. The beginnings of sin are as the letting forth of water.

IV. Peter's repeated assurances of his fidelity (v. 35); Though I should die with thee. He supposed the temptation strong, when he said, Though all men do it, yet will not I. But here he supposeth it stronger, when he puts it to the peril of life; Though I should die with thee. He knew what he should do—rather die with Christ than deny him, it was the condition of discipleship (Luke xiv. 26); and he thought what he would do—never be false to his Master whatever it cost him; yet, it proved, he was. It is easy to talk boldly and carelessly of death at a distance; "I will rather die than do such a thing:" but it is not so soon done as said, when it comes to the setting-to, and death shows itself in its own colours.

What Peter said the rest subscribed to; likewise also said all the disciples. Note, 1. There is a proneness in good men to be over-confident of their own strength and stability. We are ready to think ourselves able to grapple with the strongest temptations, to go through the hardest and most hazardous services, and to bear the greatest afflictions for Christ; but it is because we do not know ourselves. 2. Those often fall soonest and foulest that are most confident of themselves. Those are least safe that are most secure. Satan is most active to seduce such; they are most off their guard, and God leaves them to themselves, to humble them. See 1 Cor. x. 12.

The Agony in the Garden.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. 40 And he cometh unto the disciples, 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. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me.

Hitherto, we have seen the preparatives for Christ's sufferings; now, we enter upon the bloody scene. In these verses we have the story of his agony in the garden. This was the beginning of sorrows to our Lord Jesus. Now the sword of the Lord began to awake against the man that was his Fellow; and how should it be quiet when the Lord had given it a charge? The clouds had been gathering a good while, and looked black. He had said, some days before, Now is my soul troubled, John xii. 27. But now the storm began in good earnest. He put himself into this agony, before his enemies gave him any trouble, to show that he was a Freewill offering; that his life was not forced from him, but he laid it down of himself. John x. 18. Observe,

I. The place where he underwent this mighty agony; it was in a place called Gethsemane. The name signifies, torculus olei—an olive-mill, a press for olives, like a wine-press, where they trod the olives, Mic. vi. 15. And this was the proper place for such a thing, at the foot of the mount of Olives. There our Lord Jesus began his passion; there it pleased the Lord to bruise him, and crush him, that fresh oil might flow to all believers from him, that we might partake of the root and fatness of that good Olive. There he trod the wine-press of his Father's wrath, and trod it alone.

II. The company he had with him, when he was in this agony.

1. He took all the twelve disciples with him to the garden, except Judas, who was at this time otherwise employed. Though it was late in the night, near bed-time, yet they kept with him, and took this walk by moonlight with him, as Elisha, who, when he was told that his master should shortly be taken from his head, declared that he would not leave him, though he led him about; so these follow the Lamb, wheresoever he goes.

2. He took only Peter, and James, and John, with him into that corner of the garden where he suffered his agony. He left the rest at some distance, perhaps at the garden door, with this charge, Sit ye here, while I go and pray yonder; like that of Abraham to his young men (Gen. xxii. 5), Abide ye here, and I will go yonder and worship. (1.) Christ went to pray alone, though he had lately prayed with his disciples, John xvii. 1. Note, Our prayers with our families must not excuse us from our secret devotions. (2.) He ordered them to sit here. Note, We must take heed of giving any disturbance or interruption to those who retire for secret communion with God. He took these three with him, because they had been the witnesses of his glory in his transfiguration (ch. xvii. 1, 2), and that would prepare them to be the witnesses of his agony. Note, Those are best prepared to suffer with Christ, that have by faith beheld his glory, and have conversed with the glorified saints upon the holy mount. If we suffer with Christ, we shall reign with him; and if we hope to reign with him, why should we not expect to suffer with him?

III. The agony itself that he was in; He began to be sorrowful, and very heavy. It is called an agony (Luke xxii. 44), a conflict. It was not any bodily pain or torment that he was in, nothing occurred to hurt him; but, whatever it was, it was from within; he troubled himself, John xi. 33. The words here used are very emphatical; he began lupeisthai kai ademunein—to be sorrowful, and in a consternation. The latter word signifies such a sorrow as makes a man neither fit for company nor desirous of it. He had like a weight of lead upon his spirits. Physicians use a word near akin to it, to signify the disorder a man is in in a fit of an ague, or beginning of a fever. Now was fulfilled, Ps. xxii. 14, I am poured out like water, my heart is like wax, it is melted; and all those passages in the Psalms where David complains of the sorrows of his soul, Ps. xviii. 4, 5; xlii. 7; lv. 4, 5; lxix. 1-3; lxxxviii. 3; cxvi. 3, and Jonah's complaint, ch. ii. 4, 5.

But what was the cause of all this? What was it that put him into his agony? Why art thou cast down, blessed Jesus, and why disquieted? Certainly, it was nothing of despair or distrust of his Father, much less any conflict or struggle with him. As the Father loved him because he laid down his life for the sheep, so he was entirely subject to his Father's will in it. But,

1. He engaged in an encounter with the powers of darkness; so he intimates (Luke xxii. 53); This is your hour, and the power of darkness: and he spoke of it just before (John xiv. 30, 31); "The prince of this world cometh. I see him rallying his forces, and preparing for a general assault; but he has nothing in me, no garrisons in his interest, none that secretly hold correspondence with him; and therefore his attempts, though fierce, will be fruitless: but as the Father gave me commandment, so I do; however it be, I must have a struggle with him, the field must be fairly fought; and therefore arise, let us go hence, let us hasten to the field of battle, and meet the enemy." Now is the close engagement in single combat between Michael and the dragon, hand to hand; now is the judgment of this world; the great cause is now to be determined, and the decisive battle fought, in which the prince of this world, will certainly be beaten and cast out, John xii. 31. Christ, when he works salvation, is described like a champion taking the field, Isa. lix. 16-18. Now the serpent makes his fiercest onset on the seed of the woman, and directs his sting, the sting of death, to his very heart; animamque in vulnere ponit—and the wound is mortal.

2. He was now bearing the iniquities which the Father laid upon him, and, by his sorrow and amazement, he accommodated himself to his undertaking. The sufferings he was entering upon were for our sins; they were all made to meet upon him, and he knew it. As we are obliged to be sorry for our particular sins, so was he grieved for the sins of us all. So Bishop Pearson, p. 191. Now, in the valley of Jehoshaphat, where Christ now was, God gathered all nations, and pleaded with them in his Son, Joel iii. 2, 12. He knew the malignity of the sins that were laid upon him, how provoking to God, how ruining to man; and these being all set in order before him, and charged upon him, he was sorrowful and very heavy. Now it was that iniquities took hold on him; so that he was not able to look up, as was foretold concerning him, Ps. xl. 7, 12.

3. He had a full and clear prospect of all the sufferings that were before him. He foresaw the treachery of Judas, the unkindness of Peter, the malice of the Jews, and their base ingratitude. He knew that he should now in a few hours be scourged, spit upon, crowned with thorns, nailed to the cross; death in its most dreadful appearances, death in pomp, attended with all its terrors, looked him in the face; and this made him sorrowful, especially because it was the wages of our sin, which he had undertaken to satisfy for. It is true, the martyrs that have suffered for Christ, have entertained the greatest torments, and the most terrible deaths, without any such sorrow and consternation; have called their prisons their delectable orchards, and a bed of flames a bed of roses: but then, (1.) Christ was now denied the supports and comforts which they had; that is, he denied them to himself, and his soul refused to be comforted, not in passion, but in justice to his undertaking. Their cheerfulness under the cross was owing to the divine favour, which, for the present, was suspended from the Lord Jesus. (2.) His sufferings were of another nature from theirs. St. Paul, when he is to be offered upon the sacrifice and service of the saints' faith, can joy and rejoice with them all; but to be offered a sacrifice, to make atonement for sin, is quite a different case. On the saints' cross there is a blessing pronounced, which enables them to rejoice under it (ch. v. 10, 12); but to Christ's cross there was a curse annexed, which made him sorrowful and very heavy under it. And his sorrow under the cross was the foundation of their joy under it.

IV. His complaint of this agony. Finding himself under the arrest of his passion, he goes to his disciples (v. 38), and,

1. He acquaints them with his condition; My soul is exceedingly sorrowful, even unto death. It gives some little ease to a troubled spirit, to have a friend ready to unbosom itself to, and give vent to its sorrows. Christ here tells them, (1.) What was the seat of his sorrow; it was his soul that was now in an agony. This proves that Christ had a true human soul; for he suffered, not only in his body, but in his soul. We had sinned both against our own bodies, and against our souls; both had been used in sin, and both had been wronged by it; and therefore Christ suffered in soul as well as in body. (2.) What was the degree of his sorrow. He was exceedingly sorrowful, perilypos—compassed about with sorrow on all hands. It was sorrow in the highest degree, even unto death; it was a killing sorrow, such sorrow as no mortal man could bear and live. He was ready to die for grief; they were sorrows of death. (3.) The duration of it; it will continue even unto death. "My soul will be sorrowful as long as it is in this body; I see no outlet but death." He now began to be sorrowful, and never ceased to be so till he said, It is finished; that grief is now finished, which began in the garden. It was prophesied of Christ, that he should be a Man of sorrows (Isa. liii. 3); he was so all along, we never read that he laughed; but all his sorrows hitherto were nothing to this.

2. He bespeaks their company and attendance; Tarry ye here, and watch with me. Surely he was destitute indeed of help, when he entreated theirs, who, he knew, would be but miserable comforters; but he would hereby teach us the benefit of the communion of saints. It is good to have, and therefore good to seek, the assistance of our brethren, when at any time we are in an agony; for two are better than one. What he said to them, he saith to all, Watch, Mark xiii. 37. Not only watch for him, in expectation of his future coming, but watch with him, in application to our present work.

V. What passed between him and his Father when he was in this agony; Being in an agony, he prayed. Prayer is never out of season, but it is especially seasonable in an agony.

Observe, 1. The place where he prayed; He went a little further, withdrew from them, that the scripture might be fulfilled, I have trod the wine-press alone; he retired for prayer; a troubled soul finds most ease when it is alone with God, who understands the broken language of sighs and groans. Calvin's devout remark upon this is worth transcribing, Utile est seorsim orare, tunc enim magis familiariter sese denudat fidelis animus, et simplicius sua vota, gemitus, curas, pavores, spes, et gaudia in Dei sinum exonerat—It is useful to pray apart; for then the faithful soul develops itself more familiarly, and with greater simplicity pours forth its petitions, groans, cares, fears, hopes and joys, into the bosom of God. Christ has hereby taught us that secret prayer must be made secretly. Yet some think that even the disciples whom he left at the garden door, overheard him; for it is said (Heb. v. 7), they were strong cries.

2. His posture in prayer; He fell on his face; his lying prostrate denotes, (1.) The agony he was in, and the extremity of his sorrow. Job, in great grief, fell on the ground; and great anguish is expressed by rolling in the dust, Mic. i. 10. (2.) His humility in prayer. This posture was an expression of his, eulabeia—his reverential fear (spoken of Heb. v. 7), with which he offered up these prayers: and it was in the days of his flesh, in his estate of humiliation, to which hereby he accommodated himself.

3. The prayer itself; wherein we may observe three things.

(1.) The title he gives to God; O my Father. Thick as the cloud was, he could see God as a Father through it. Note, In all our addresses to God we should eye him as a Father, as our Father; and it is in a special manner comfortable to do so, when we are in an agony. It is a pleasing string to harp upon at such a time, My Father; whither should the child go, when any thing grieves him, but to his father?

(2.) The favour he begs; If it be possible, let this cup pass from me. He calls his sufferings a cup; not a river, not a sea, but a cup, which we shall soon see the bottom of. When we are under troubles, we should make the best, the least, of them, and not aggravate them. His sufferings might be called a cup, because allotted him, as at feasts a cup was set to every mess. He begs that this cup might pass from him, that is, that he might avoid the sufferings now at hand; or, at least, that they might be shortened. This intimates no more than that he was really and truly Man, and as a Man he could not but be averse to pain and suffering. This is the first and simple act of man's will—to start back from that which is sensibly grievous to us, and to desire the prevention and removal of it. The law of self-preservation is impressed upon the innocent nature of man, and rules there till overruled by some other law; therefore Christ admitted and expressed a reluctance to suffer, to show that he was taken from among men (Heb. v. 1), was touched with the feeling of our infirmities (Heb. iv. 15), and tempted as we are; yet without sin. Note, A prayer of faith against an affliction, may very well consist with the patience of hope under affliction. When David had said, I was dumb, I opened not my mouth, because thou didst it; his very next words were, Remove thy stroke away from me, Ps. xxxix. 9, 10. But observe the proviso; If it be possible. If God may be glorified, man saved, and the ends of his undertaking answered, without his drinking of this bitter cup, he desires to be excused; otherwise not. What we cannot do with the securing of our great end, we must reckon to be in effect impossible; Christ did so. Id possumus quod jure possumus—We can do that which we can do lawfully. We can do nothing, not only we may do nothing, against the truth.

(3.) His entire submission to, and acquiescence in, the will of God; Nevertheless, not as I will, but as thou wilt. Not that the human will of Christ was adverse or averse to the divine will; it was only, in its first act, diverse from it; to which, in the second act of the will, which compares and chooses, he freely submits himself. Note, [1.] Our Lord Jesus, though he had a quick sense of the extreme bitterness of the sufferings he was to undergo, yet was freely willing to submit to them for our redemption and salvation, and offered himself, and gave himself, for us. [2.] The reason of Christ's submission to his sufferings, was, his Father's will; as thou wilt, v. 39. He grounds his own willingness upon the Father's will, and resolves the matter wholly into that; therefore he did what he did, and did it with delight, because it was the will of God, Ps. xl. 8. This he had often referred to, as that which put him upon, and carried him through, his whole undertaking; This is the Father's will, John vi. 39, 40. This he sought (John v. 30); it was his meat and drink to do it, John iv. 34. [3.] In conformity to this example of Christ, we must drink of the bitter cup which God puts into our hands, be it ever so bitter; though nature struggle, grace must submit. We then are disposed as Christ was, when our wills are in every thing melted into the will of God, though ever so displeasing to flesh and blood; The will of the Lord be done, Acts xxi. 14.

4. The repetition of the prayer; He went away again the second time, and prayed (v. 42), and again the third time (v. 44), and all to the same purport; only, as it is related here, he did not, in the second and third prayer, expressly ask that the cup might pass from him, as he had done in the first. Note, Though we may pray to God to prevent and remove an affliction, yet our chief errand, and that which we should most insist upon, must be, that he will give us grace to bear it well. It should be more our care to get our troubles sanctified, and our hearts satisfied under them, than to get them taken away. He prayed, saying, Thy will be done. Note, Prayer is the offering up, not only of our desires, but of our resignations, to God. It amounts to an acceptable prayer, when at any time we are in distress, to refer ourselves to God, and to commit our way and work to him; Thy will be done. The third time he said the same words, ton auton logon—the same word, that is the same matter or argument; he spoke to the same purport. We have reason to think that this was not all he said, for it should seem by v. 40 that he continued an hour in his agony and prayer; but, whatever more he said, it was to this effect, deprecating his approaching sufferings, and yet resigning himself to God's will in them, in the expressions of which we may be sure he was not straitened.

But what answer had he to this prayer? Certainly it was not made in vain; he that heard him always, did not deny him now. It is true, the cup did not pass from him, for he withdrew that petition, and did not insist upon it (if he had, for aught I know, the cup had passed away); but he had an answer to his prayer; for, (1.) He was strengthened with strength in his soul, in the day when he cried (Ps. cxxxviii. 3); and that was a real answer, Luke xxii. 43. (2.) He was delivered from that which he feared, which was, lest by impatience and distrust he should offend his Father, and so disable himself to go on with his undertaking, Heb. v. 7. In answer to his prayer, God provided that he should not fail or be discouraged.

VI. What passed between him and his three disciples at this time; and here we may observe,

1. The fault they were guilty of; that when he was in his agony, sorrowful and heavy, sweating and wrestling and praying, they were so little concerned, that they could not keep awake; he comes, and finds them asleep, v. 40. The strangeness of the thing should have roused their spirits to turn aside now, and see this great sight—the bush burning, and yet not consumed; much more should their love to their Master, and their care concerning him, have obliged them to a more close and vigilant attendance on him; yet they were so dull, that they could not keep their eyes open. What had become of us, if Christ had been now as sleepy as his disciples were? It is well for us that our salvation is in the hand of one who neither slumbers nor sleeps. Christ engaged them to watch with him, as if he expected some succour from them, and yet they slept; surely it was the unkindest thing that could be. When David wept at this mount of Olives, all his followers wept with him (2 Sam. xv. 30); but when the Son of David was here in tears, his followers were asleep. His enemies, who watched for him, were wakeful enough (Mark xiv. 43); but his disciples, who should have watched with him, were asleep. Lord, what is man! What are the best of men, when God leaves them to themselves! Note, Carelessness and carnal security, especially when Christ is in his agony, are great faults in any, but especially in those who profess to be nearest in relation to him. The church of Christ, which is his body, is often in an agony, fightings without and fears within; and shall we be asleep then, like Gallio, that cared for none of these things; or those (Amos vi. 6) that lay at ease, and were not grieved for the affliction of Joseph?

2. Christ's favour to them, notwithstanding. Persons in sorrow are too apt to be cross and peevish with those about them, and to lay it grievously to heart, if they but seem to neglect them; but Christ in his agony is as meek as ever, and carries it as patiently toward his followers as toward his Father, and is not apt to take things ill.

When Christ's disciples put this slight upon him,

(1.) He came to them, as if he expected to receive some comfort from them; and if they had put him in mind of what they had heard from him concerning his resurrection and glory perhaps it might have been some help to him; but, instead of that, they added grief to his sorrow; and yet he came to them, more careful for them than they were for themselves; when he was most engaged, yet he came to look after them; for those that were given him, were upon his heart, living and dying.

(2.) He gave them a gentle reproof, for as many as he loves he rebukes; he directed it to Peter, who used to speak for them; let him now hear for them. The reproof was very melting; What! could ye not watch with me one hour? He speaks as one amazed to see them so stupid; every word, when closely considered, shows the aggravated nature of the case. Consider, [1.] Who they were; "Could not ye watch—ye, my disciples and followers? No wonder if others neglect me, if the earth sit still, and be at rest (Zech. i. 11); but from you I expected better things." [2.] Who he was; "Watch with me. If one of yourselves were ill and in an agony, it would be very unkind not to watch with him; but it is undutiful not to watch with your Master, who has long watched over you for good, has led you, and fed you, and taught you, borne you, and borne with you; do ye thus requite him?" He awoke out of his sleep, to help them when they were in distress (ch. viii. 26); and could not they keep awake, at least to show their good-will to him, especially considering that he was now suffering for them, in an agony for them? Jam tua res agiture—I am suffering in your cause. [3.] How small a thing it was that he expected from them—only to watch with him. If he had bid them do some great thing, had bid them be in an agony with him, or die with him, they thought they could have done it; and yet they could not do it, when he only desired them to watch with him, 2 Kings v. 13. [4.] How short a time it was that he expected it—but one hour; they were not set upon the guard whole nights, as the prophet was (Isa. xxi. 8), only one hour. Sometimes he continued all night in prayer to God, but did not then expect that his disciples should watch with him; only now, when he had but one hour to spend in prayer.

(3.) He gave them good counsel; Watch and pray, that ye enter not into temptation, v. 41. [1.] There was an hour of temptation drawing on, and very near; the troubles of Christ were temptations to his followers to disbelieve and distrust him, to deny and desert him, and renounce all relation to him. [2.] There was danger of their entering into the temptation, as into a snare or trap; of their entering into a parley with it, or a good opinion of it, of their being influenced by it, and inclining to comply with it; which is the first step toward being overcome by it. [3.] He therefore exhorts them to watch and pray; Watch with me, and pray with me. While they were sleeping, they lost the benefit of joining in Christ's prayer. "Watch yourselves, and pray yourselves. Watch and pray against this present temptation to drowsiness and security; pray that you may watch; beg of God by his grace to keep you awake, now that there is occasion." When we are drowsy in the worship of God, we should pray, as a good Christian once did, "The Lord deliver me from this sleepy devil!" Lord, quicken thou me in thy way, Or, "Watch and pray against the further temptation you may be assaulted with; watch and pray lest this sin prove the inlet of many more." Note, When we find ourselves entering into temptation, we have need to watch and pray.

(4.) He kindly excused for them; The spirit indeed is willing, but the flesh is weak. We do not read of one word they had to say for themselves (the sense of their own weakness stopped their mouth); but then he had a tender word to say on their behalf, for it is his office to be an Advocate; in this he sets us an example of the love which covers a multitude of sins. He considered their frame, and did not chide them, for he remembered that they were but flesh; and the flesh is weak, though the spirit be willing, Ps. lxxviii. 38, 39. Note, [1.] Christ's disciples, as long as they are here in this world, have bodies as well as souls, and a principle of remaining corruption as well as of reigning grace, like Jacob and Esau in the same womb, Canaanites and Israelites in the same land, Gal. v. 17, 24. [2.] It is the unhappiness and burthen of Christ's disciples, that their bodies cannot keep pace with their souls in works of piety and devotion, but are many a time a cloud and clog to them; that, when the spirit is free and disposed to that which is good, the flesh is averse and indisposed. This St. Paul laments (Rom. vii. 25); With my mind I serve the law of God, but with my flesh the law of sin. Our impotency in the service of God is the great iniquity and infidelity of our nature, and it arises from these sad remainders of corruption, which are the constant grief and burthen of God's people. [3.] Yet it is our comfort, that our Master graciously considers this, and accepts the willingness of the spirit, and pities and pardons the weakness and infirmity of the flesh; for we are under grace, and not under the law.

(5.) Though they continued dull and sleepy, he did not any further rebuke them for it; for, though we daily offend, yet he will not always chide. [1.] When he came to them the second time, we do not find that he said any thing to them (v. 43); he findeth them asleep again. One would have thought that he had said enough to them to keep them awake; but it is hard to recover from a spirit of slumber. Carnal security, when once it prevails, is not easily shaken off. Their eyes were heavy, which intimates that they strove against it as much as they could, but were overcome by it, like the spouse; I sleep, but my heart waketh (Cant. v. 2); and therefore their Master looked upon them with compassion. [2.] When he came the third time, he left them to be alarmed with the approaching danger (v. 45, 46); Sleep on now, and take your rest. This is spoken ironically; "Now sleep if you can, sleep if you dare; I would not disturb you if Judas and his band of men would not." See here how Christ deals with those that suffer themselves to be overcome by security, and will not be awakened out of it. First, Sometimes he gives them up to the power of it; Sleep on now. He that will sleep, let him sleep still. The curse of spiritual slumber is the just punishment of the sin of it, Rom. xi. 8; Hos. iv. 17. Secondly, Many times he sends some startling judgment, to awaken those that would not be wrought upon by the word; and those who will not be alarmed by reasons and arguments, had better be alarmed by swords and spears than left to perish in their security. Let those that would not believe, be made to feel.

As to the disciples here, 1. Their Master gave them notice of the near approach of his enemies, who, it is likely, were now within sight or hearing, for they came with candles and torches, and, it is likely, made a great noise; The Son of man is betrayed into the hands of sinners. And again, He is at hand that doth betray me. Note, Christ's sufferings were no surprise to him; he knew what, and when, he was to suffer. By this time the extremity of his agony was pretty well over, or, at least, diverted; while with an undaunted courage he addresses himself to the next encounter, as a champion to the combat. 2. He called them to rise, and be going: not, "Rise, and let us flee from the danger;" but, "Rise, and let us go meet it;" before he had prayed, he feared his sufferings, but now he had got over his fears. But, 3. He intimates to them their folly, in sleeping away the time which they should have spent in preparation; now the event found them unready, and was a terror to them.

Christ Betrayed by Judas; The Priest's Servant Smitten by Peter; Christ Deserted by His Disciples.

47 And while 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 people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on 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's, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54 But how then shall the scriptures be fulfilled, that thus it must be? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

We are here told how the blessed Jesus was seized, and taken into custody; this followed immediately upon his agony, while he yet spake; for from the beginning to the close of his passion he had not the least intermission or breathing-time, but deep called unto deep. His trouble hitherto was raised within himself; but now the scene is changed, now the Philistines are upon thee, thou blessed Samson; the Breath of our nostrils, the Anointed of the Lord is taken in their pits, Lam. iv. 20.

Now concerning the apprehension of the Lord Jesus, observe,

I. Who the persons were, that were employed in it. 1. Here was Judas, one of the twelve, at the head of this infamous guard: he was guide to them that took Jesus (Acts i. 16); without his help they could not have found him in this retirement. Behold, and wonder; the first that appears with his enemies, is one of his own disciples, who an hour or two ago was eating bread with him! 2. Here was with him a great multitude; that the scripture might be fulfilled, Lord, how are they increased that trouble me! Ps. iii. 1. This multitude was made up partly of a detachment out of the guards, that were posted in the tower of Antonia by the Roman governor; these were Gentiles, sinners, as Christ calls them, v. 45. The rest were the servants and officers of the High Priest, and they were Jews; they that were at variance with each other, agreed against Christ.

II. How they were armed for this enterprise.

1. What weapons they were armed with; They came with swords and staves. The Roman soldiers, no doubt, had swords; the servants of the priests, those of them that had not swords, brought staves or clubs. Furor arma ministrat—Their rage supplied their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this ado? If they had been ten times as many, they could not have taken him had he not yielded; and, his hour being come for him to give up himself, all this force was needless. When a butcher goes into the field to take out a lamb for the slaughter, does he raise the militia, and come armed? No, he needs not; yet is there all this force used to seize the Lamb of God.

2. What warrant they were armed with; They came from the chief priests, and elders of the people; this armed multitude was sent by them upon this errand. He was taken up by a warrant from the great sanhedrim, as a person obnoxious to them. Pilate, the Roman governor, gave them no warrant to search for him, he had no jealousy of him; but they were men who pretended to religion, and presided in the affairs of the church, that were active in this prosecution, and were the most spiteful enemies Christ had. It was a sign that he was supported by a divine power, for by all earthly powers he was not only deserted, but opposed; Pilate upbraided him with it; Thine own nation and the chief priests delivered thee to me, John xviii. 35.

III. The manner how it was done, and what passed at that time.

1. How Judas betrayed him; he did his business effectually, and his resolution in this wickedness may shame us who fail in that which is good. Observe,

(1.) The instructions he gave to the soldiers (v. 48); He gave them a sign; as commander of the party in this action, he gives the word or signal. He gave them a sign, lest by mistake they should seize one of the disciples instead of him, the disciples having so lately said, in Judas's hearing, that they would be willing to die for him. What abundance of caution was here, not to miss him—That same is he; and when they had him in their hands, not to lose him—Hold him fast; for he had sometimes escaped from those who thought to secure him; as Luke vi. 30. Though the Jews, who frequented the temple, could not but know him, yet the Roman soldiers perhaps had never seen him, and the sign was to direct them; and Judas by his kiss intended not only to distinguish him, but to detain him, while they came behind him, and laid hands on him.

(2.) The dissembling compliment he gave his Master. He came close up to Jesus; surely now, if ever, his wicked heart will relent; surely when he comes to look him in the face, he will either be awed by its majesty, or charmed by its beauty. Dares he to come into his very sight and presence, to betray him? Peter denied Christ, but when the Lord turned and looked upon him, he relented presently; but Judas comes up to his Master's face, and betrays him. Me mihi (perfide) prodis? me mihi prodis?—Perfidious man, betrayest thou me to thyself? He said, Hail, Master; and kissed him. It should seem, our Lord Jesus had been wont to admit his disciples to such a degree of familiarity with him, as to give them his cheek to kiss after they had been any while absent, which Judas villainously used to facilitate this treason. A kiss is a token of allegiance and friendship, Ps. ii. 12. But Judas, when he broke all the laws of love and duty, profaned this sacred sign to serve his purpose. Note, There are many that betray Christ with a kiss, and Hail, Master; who, under pretence of doing him honour, betray and undermine the interests of his kingdom. Mel in ore, fel in corde—Honey in the mouth, gall in the heart. Kataphilein ouk esti philein. To embrace is one thing, to love is another. Philo Judæus. Joab's kiss and Judas's were much alike.

(3.) The entertainment his Master gave him, v. 50.

[1.] He calls him friend. If he had called him villain, and traitor, raca, thou fool, and child of the devil, he had not mis—called him; but he would teach us under the greatest provocation to forbear bitterness and evil-speaking, and to show all meekness. Friend, for a friend he had been, and should have been, and seemed to be. Thus he upbraids him, as Abraham, when he called the rich man in hell, son. He calls him friend, because he furthered his sufferings, and so befriended him; whereas, he called Peter Satan for attempting to hinder them.

[2.] He asks him, "Wherefore art thou come? Is it peace, Judas? Explain thyself; if thou come as an enemy, what means this kiss? If as a friend, what mean these swords and staves? Wherefore art thou come? What harm have I done thee? Wherein have I wearied thee? eph ho parei—Wherefore art thou present? Why hadst thou not so much shame left thee, as to keep out of sight, which thou mightest have done, and yet have given the officer notice where I was?" This was an instance of great impudence, for him to be so forward and barefaced in this wicked transaction. But it is usual for apostates from religion to be the most bitter enemies to it; witness Julian. Thus Judas did his part.

2. How the officers and soldiers secured him; Then came they, and laid hands on Jesus, and took him; they made him their prisoner. How were they not afraid to stretch forth their hands against the Lord's Anointed? We may well imagine what rude and cruel hands they were, which this barbarous multitude laid on Christ; and how, it is probable, they handled him the more roughly for their being so often disappointed when they sought to lay hands on him. They could not have taken him, if he had not surrendered himself, and been delivered by the determinate counsel and foreknowledge of God, Acts ii. 23. He who said concerning his anointed servants, Touch them not, and do them no harm (Ps. cv. 14, 15), spared not his anointed Son, but delivered him up for us all; and again, gave his strength into captivity, his glory into the enemies' hands, Ps. lxxviii. 61. See what was the complaint of Job (ch. xvi. 11), God hath delivered me to the ungodly, and apply that and other passages in that book of Job as a type of Christ.

Our Lord Jesus was made a prisoner, because he would in all things be treated as a malefactor, punished for our crime, and as a surety under arrest for our debt. The yoke of our transgressions was bound by the Father's hand upon the neck of the Lord Jesus, Lam. i. 14. He became a prisoner, that he might set us at liberty; for he said, If ye seek me, let these go their way (John xviii. 8); and those are free indeed, whom he makes so.

3. How Peter fought for Christ, and was checked for his pains. It is here only said to be one of them that were with Jesus in the garden; but John xviii. 10, we are told that it was Peter who signalized himself upon this occasion. Observe,

(1.) Peter's rashness (v. 51); He drew his sword. They had but two swords among them all (Luke xxii. 38), and one of them, it seems, fell to Peter's share; and now he thought it was time to draw it, and he laid about him as if he would have done some great matter; but all the execution he did was the cutting off an ear from a servant of the High Priest; designing, it is likely, to cleave him down the head, because he saw him more forward than the rest in laying hands on Christ, he missed his blow. But if he would be striking, in my mind he should rather have aimed at Judas, and have marked him for a rogue. Peter had talked much of what he would do for his Master, he would lay down his life for him; yea, that he would; and now he would be as good as his word, and venture his life to rescue his Master: and thus far was commendable, that he had a great zeal for Christ, and his honour and safety; but it was not according to knowledge, nor guided by discretion; for [1.] He did it without warrant; some of the disciples asked indeed, Shall we smite with the sword? (Luke xxii. 49) But Peter struck before they had an answer. We must see not only our cause good, but our call clear, before we draw the sword; we must show by what authority we do it, and who gave us that authority. [2.] He indiscreetly exposed himself and his fellow-disciples to the rage of the multitude; for what could they with two swords do against a band of men?

(2.) The rebuke which our Lord Jesus gave him (v. 52); Put up again thy sword into its place. He does not command the officers and soldiers to put up their swords that were drawn against him, he left them to the judgment of God, who judges them that are without; but he commands Peter to put up his sword, does not chide him indeed for what he had done, because done out of good will, but stops the progress of his arms, and provides that it should not be drawn into a precedent. Christ's errand into the world was to make peace. Note, The weapons of our warfare are not carnal, but spiritual; and Christ's ministers, though they are his soldiers, do not war after the flesh, 2 Cor. x. 3, 4. Not that the law of Christ overthrows either the law of nature of the law of nations, as far as those warrant subjects to stand up in defence of their civil rights and liberties, and their religion, when it is incorporated with them; but it provides for the preservation of public peace and order, by forbidding private persons, qua tales—as such, to resist the powers that are; nay, we have a general precept that we resist not evil (ch. v. 39), nor will Christ have his ministers propagate his religion by force of arms, Religio cogi non potest; et defendenda non occidendo, sed moriendo—Religion cannot be forced; and it should be defended, not by killing, but by dying. Lactantii Institut. As Christ forbade his disciples the sword of justice (ch. xx. 25, 26), so here the sword of war. Christ bade Peter put up his sword, and never bade him draw it again; yet that which Peter is here blamed for is his doing it unseasonably; the hour was come for Christ to suffer and die, he knew Peter knew it, the sword of the Lord was drawn against him (Zech. xiii. 7), and for Peter to draw his sword for him, was like, Master, spare thyself.

Three reasons Christ give to Peter for this rebuke:

[1.] His drawing the sword would be dangerous to himself and to his fellow-disciples; They that take the sword, shall perish with the sword; they that use violence, fall by violence; and men hasten and increase their own troubles by blustering bloody methods of self-defence. They that take the sword before it is given them, that use it without warrant or call, expose themselves to the sword of war, or public justice. Had it not been for the special care and providence of the Lord Jesus, Peter and the rest of them had, for aught I know, been cut in pieces immediately. Grotius gives another, and a probable sense of this blow, making those that take the sword to be, not Peter, but the officers and soldiers that come with swords to take Christ; They shall perish with the sword. "Peter, thou needest not draw they sword to punish them. God will certainly, shortly, and severely, reckon with them." They took the Roman sword to seize Christ with, and by the Roman sword, not long after, they and their place and nation were destroyed. Therefore we must not avenge ourselves, because God will repay (Rom. xii. 19); and therefore we must suffer with faith and patience, because persecutors will be paid in their own coin. See Rev. xiii. 10.

[2.] It was needless for him to draw his sword in defence of his Master, who, if he pleased, could summon into his service all the hosts of heaven (v. 53); "Thinkest thou that I cannot now pray to my Father, and he shall send from heaven effectual succours? Peter, if I would put by these sufferings, I could easily do it without thy hand or thy sword." Note, God has no need of us, of our services, much less of our sins, to bring about his purposes; and it argues our distrust and disbelief of the power of Christ, when we go out of the way of our duty to serve his interests. God can do his work without us; if we look into the heavens, and see how he is attended there, we may easily infer, that, though we be righteous, he is not beholden to us, Job xxxv. 5, 7. Though Christ was crucified through weakness, it was a voluntary weakness; he submitted to death, not because he could not, but because he would not contend with it. This takes off the offence of the cross, and proves Christ crucified the power of God; even now in the depth of his sufferings he could call in the aid of legions of angels. Now, arti—yet; "Though the business is so far gone, I could yet with a word speaking turn the scale." Christ here lets us know,

First, What a great interest he had in his Father; I can pray to my Father, and he will send me help from the sanctuary. I can parakalesai—demand of my Father these succours. Christ prayed as one having authority. Note, It is a great comfort to God's people, when they are surrounded with enemies on all hands, that they have a way open heavenward; if they can do nothing else, they can pray to him that can do every thing. And they who are much in prayer at other times, have most comfort in praying when troublesome times come. Observe, Christ saith, not only that God could send him such a number of angels, but that, if he insisted upon it, he would do it. Though he had undertaken the work of our redemption, yet, if he had desired to be released, it should seem by this that the Father would not have held him to it. He might yet have gone out free from the service, but he loved it, and would not; so that it was only with the cords of his own love that he was bound to the altar.

Secondly, What a great interest he had in the heavenly hosts; He shall presently give me more than twelve legions of angels, amounting to above seventy-two thousand. Observe here, 1. There is an innumerable company of angels, Heb. xii. 2. A detachment of more than twelve legions might be spared for our service, and yet there would be no miss of them about the throne. See Dan. vii. 10. They are marshalled in exact order, like the well-disciplined legions; not a confused multitude, but regular troops; all know their post, and observe the word of command. 2. This innumerable company of angels are all at the disposal of our heavenly Father, and do his pleasure, Ps. ciii. 20, 21. 3. These angelic hosts were ready to come in to the assistance of our Lord Jesus in his sufferings, if he had needed or desired it. See Heb. i. 6, 14. They would have been to him as they were to Elisha, chariots of fire, and horses of fire, not only to secure him, but to consume those that set upon him. 4. Our heavenly Father is to be eyed and acknowledged in all the services of the heavenly hosts; He shall give them me: therefore angels are not to be prayed to, but the Lord of the angels, Ps. xci. 11. 5. It is matter of comfort to all that wish well to the kingdom of Christ, that there is a world of angels always at the service of the Lord Jesus, that can do wonders. He that has the armies of heaven at his beck, can do what he pleases among the inhabitants of the earth; He shall presently give them me. See how ready his Father was to hear his prayer, and how ready the angels were to observe his orders; they are willing servants, winged messengers, they fly swiftly. This is very encouraging to those that have the honour of Christ, and the welfare of his church, much at heart. Think they that they have more care and concern for Christ and his church, than God and the holy angels have?

[3.] It was no time to make any defence at all, or to offer to put by the stroke; For how then shall the scripture be fulfilled, that thus it must be? v. 54. It was written, that Christ should be led as a lamb to the slaughter, Isa. liii. 7. Should he summon the angels to his assistance, he would not be led to the slaughter at all; should he permit his disciples to fight, he would not be led as a lamb quietly and without resistance; therefore he and his disciples must yield to the accomplishment of the predictions. Note, In all difficult cases, the word of God must be conclusive against our own counsels, and nothing must be done, nothing attempted, against the fulfilling of the scripture. If the easing of our pains, the breaking of our bonds, the saving of our lives, will not consist with the fulfilling of the scripture, we ought to say, "Let God's word and will take place, let his law be magnified and made honourable, whatever becomes of us." Thus Christ checked Peter, when he set up for his champion, and captain of his life-guard.

4. We are next told how Christ argued the case with them that came to take him (v. 55); though he did not resist them, yet he did reason with them. Note, It will consist with Christian patience under our sufferings, calmly to expostulate with our enemies and persecutors, as David with Saul, 1 Sam. xxiv. 14; xxvi. 18. Are ye come out, (1.) With rage and enmity, as against a thief, as if I were an enemy to the public safety, and deservedly suffered this? Thieves draw upon themselves the common odium; every one will lend a hand to stop a thief: and thus they fell upon Christ as the offscouring of all things. If he had been the plague of his country, he could not have been prosecuted with more heat and violence. (2.) With all this power and force, as against the worst of thieves, that dare the law, bid defiance to public justice, and add rebellion to their sin? You are come out as against a thief, with swords and staves, as if there were danger of resistance; whereas ye have killed the just One, and he doth not resist you, Jam. v. 6. If he had not been willing to suffer, it was folly to come with swords and staves, for they could not conquer him; had he been minded to resist, he would have esteemed their iron as straw, and their swords and staves would have been as briars before a consuming fire; but, being willing to suffer, it was folly to come thus armed, for he would not contend with them.

He further expostulates with them, by reminding them how he had behaved himself hitherto toward them, and they toward him. [1.] Of his public appearance; I sat daily with you in the temple teaching. And, [2.] Of their public connivance; Ye laid no hold on me. How comes then this change? They were very unreasonable, in treating him as they did. First, He had given them no occasion to look upon him as a thief, for he had taught in the temple. And such were the matter, and such the manner of his teaching, that he was manifested in the consciences of all that heard him, not to be a bad man. Such gracious words as came from his mouth, were not the words of a thief, nor of one that had a devil. Secondly, Nor had he given them occasion to look upon him as one that absconded, or fled from justice, that they should come in the night to seize him; if they had any thing to say to him, they might find him every day in the temple, ready to answer all challenges, all charges, and there they might do as they pleased with him; for the chief priests had the custody of the temple, and the command of the guards about it; but to come upon him thus clandestinely, in the place of his retirement, was base and cowardly. Thus the greatest hero may be villainously assassinated in a corner, by one that in open field would tremble to look him in the face.

But all this was done (so it follows, v. 56) that the scriptures of the prophets might be fulfilled. It is hard to say, whether these are the words of the sacred historian, as a comment upon this story, and a direction to the Christian reader to compare it with the scriptures of the Old Testament, which pointed at it; or, whether they are the words of Christ himself, as a reason why, though he could not but resent this base treatment, he yet submitted to it, that the scriptures of the prophets might be fulfilled, to which he had just now referred himself, v. 54. Note, The scriptures are in the fulfilling every day; and all those scriptures which speak of the Messiah, had their full accomplishment in our Lord Jesus.

5. How he was, in the midst of this distress, shamefully deserted by his disciples; They all forsook him, and fled, v. 56.

(1.) This was their sin; and it was a great sin for them who had left all to follow him, now to leave him for they knew not what. There was unkindness in it, considering the relation they stood in to him, the favours they had received from him, and the melancholy circumstances he was now in. There was unfaithfulness in it, for they had solemnly promised to adhere to him, and never to forsake him. He had indented for their safe conduct (John xviii. 8); yet they could not rely upon that, but shifted for themselves by an inglorious flight. What folly was this, for fear of death to flee from him whom they themselves knew and had acknowledged to be the Fountain of life? John vi. 67, 68. Lord, what is man!

(2.) It was a part of Christ's suffering, it added affliction to his bonds, to be thus deserted, as it did to Job (ch. xix. 13), He hath put my brethren far from me; and to David (Ps. xxxviii. 11), Lovers and friends stand aloof from my sore. They should have staid with him, to minister to him, to countenance him, and, if need were, to be witnesses for him at his trial; but they treacherously deserted him, as, at St. Paul's first answer, no man stood with him. But there was a mystery in this. [1.] Christ, as a sacrifice for sins, stood thus abandoned. The deer that by the keeper's arrow is marked out to be hunted and run down, is immediately deserted by the whole herd. In this he was made a curse for us, being left as one separated to evil. [2.] Christ, as the Saviour of souls, stood thus alone; as he needed not, so he had not the assistance of any other in working out our salvation; he bore all, and did all himself. He trod the wine-press alone, and when there was none to uphold, then his own arm wrought salvation, Isa. lxiii. 3, 5. So the Lord alone did lead his Israel, and they stand still, and only see this great salvation, Deut. xxxii. 12.

Christ in the High Priest's Palace.

57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? 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 whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the 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 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 buffeted him; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

We have here the arraignment of our Lord Jesus in the ecclesiastical court, before the great sanhedrim. Observe,

I. The sitting of the court; the scribes and the elders were assembled, though it was in the dead time of the night, when other people were fast asleep in their beds; yet, to gratify their malice against Christ, they denied themselves that natural rest, and sat up all night, to be ready to fall upon the prey which Judas and his men, they hoped, would seize.

See, 1. Who they were, that were assembled; the scribes, the principal teachers, and elders, the principal rulers, of the Jewish church: these were the most bitter enemies to Christ our great teacher and ruler, on whom therefore they had a jealous eye, as one that eclipsed them; perhaps some of these scribes and elders were not so malicious at Christ as some others of them were; yet, in concurrence with the rest, they made themselves guilty. Now the scripture was fulfilled (Ps. xxii. 16); The assembly of the wicked have enclosed me. Jeremiah complains of an assembly of treacherous men; and David of his enemies gathering themselves together against him, Ps. xxxv. 15.

2. Where they were assembled; in the palace of Caiaphas the High Priest; there they assembled two days before, to lay the plot (v. 3), and there they now convened again, to prosecute it. The High Priest was Ab-beth-din—the father of the house of judgment, but he is now the patron of wickedness; his house should have been the sanctuary of oppressed innocency, but it is become the throne of iniquity; and no wonder, when even God's house of prayer was made a den of thieves.

II. The setting of the prisoner to the bar; they that had laid hold on Jesus, led him away, hurried him, no doubt, with violence, led him as a trophy of their victory, led him as a victim to the altar; he was brought into Jerusalem through that which was called the sheep-gate, for that was the way into town from the mount of Olives; and it was so called because the sheep appointed for sacrifice were brought that way to the temple; very fitly therefore is Christ led that way, who is the Lamb of God, that takes away the sin of the world. Christ was led first to the High Priest, for by the law all sacrifices were to be first presented to the priest, and delivered into his hand, Lev. xvii. 5.

III. The cowardice and faint-heartedness of Peter (v. 58); But Peter followed afar off. This comes in here, with an eye to the following story of his denying him. He forsook him as the rest did, when he was seized, and what is here said of his following him is easily reconcilable with his forsaking him; such following was no better than forsaking him; for,

1. He followed him, but it was afar off. Some sparks of love and concern for his Master there were in his breast, and therefore he followed him; but fear and concern for his own safety prevailed, and therefore he followed afar off. Note, It looks ill, and bodes worse, when those that are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him; for to follow him afar off, is by little and little to go back from him. There is danger in drawing back, nay, in looking back.

2. He followed him, but he went in, and sat with the servants. He should have gone up to the court, and attended on his Master, and appeared for him; but he went in where there was a good fire, and sat with the servants, not to silence their reproaches, but to screen himself. It was presumption in Peter thus to thrust himself into temptation; he that does so, throws himself out of God's protection. Christ had told Peter that he could not follow him now, and had particularly warned him of his danger this night; and yet he would venture into the midst of this wicked crew. It helped David to walk in his integrity, that he hated the congregation of evil doers, and would not sit with the wicked.

3. He followed him, but it was only to see the end, led more by his curiosity than by his conscience; he attended as an idle spectator rather than as a disciple, a person concerned. He should have gone in, to do Christ some service, or to get some wisdom and grace to himself, by observing Christ's behaviour under his sufferings: but he went in, only to look about him; it is not unlikely that Peter went in, expecting that Christ would have made his escape miraculously out of the hands of his persecutors; that, having so lately struck them down, who came to seize him, he would now have struck them dead, who sat to judge him; and this he had a mind to see: if so, it was folly for him to think of seeing any other end than what Christ had foretold, that he should be put to death. Note, It is more our concern to prepare for the end, whatever it may be, than curiously to enquire what the end will be. The event is God's, but the duty is ours.

IV. The trial of our Lord Jesus in this court.

1. They examined witnesses against him, though they were resolved, right or wrong, to condemn him; yet, to put the better colour upon it, they would produce evidence against him. The crimes properly cognizable in their court, were, false doctrine and blasphemy; these they endeavoured to prove upon him. And observe here,

(1.) Their search for proof; They sought false witness against him; they had seized him, bound him, abused him, and after all have to seek for something to lay to his charge, and can show no cause for his commitment. They tried if any of them could allege seemingly from their own knowledge any thing against him; and suggested one calumny and then another, which, if true, might touch his life. Thus evil men dig up mischief, Prov. xvi. 27. Here they trod in the steps of their predecessors, who devised devices against Jeremiah, Jer. xviii. 18; xx. 10. They made proclamation, that, if any one could give information against the prisoner at the bar, they were ready to receive it, and presently many bore false witness against him (v. 60); for is a ruler hearken to lies, all his servants are wicked, and will carry false stories to him, Prov. xxix. 12. This is an evil often seen under the sun, Eccl. x. 5. If Naboth must be taken off, there are sons of Belial to swear against him.

(2.) Their success in this search; in several attempts they were baffled, they sought false testimonies among themselves, others came in to help them, and yet they found none; they could make nothing of it, could not take the evidence together, or give it any colour of truth or consistency with itself, no, not they themselves being judges. The matters alleged were such palpable lies, as carried their own confutation along with them. This redounded much to the honour of Christ now, when they were loading him with disgrace.

But at last they met with two witnesses, who, it seems, agreed in their evidence, and therefore were hearkened to, in hopes that now the point was gained. The words they swore against him, were, that he should say, I am able to destroy the temple of God, and to build it in three days, v. 61. Now by this they designed to accuse him, [1.] As an enemy to the temple, and one that sought for the destruction of it, which they could not bear to hear of; for they valued themselves by the temple of the Lord (Jer. vii. 4), and, when they abandoned other idols, made a perfect idol of that. Stephen was accused for speaking against this holy place, Acts vi. 13, 14. [2.] As one that dealt in witchcraft, or some such unlawful arts, by the help of which he could rear such a building in three days: they had often suggested that he was in league with Beelzebub. Now, as to this, First, The words were mis-recited; he said, Destroy ye this temple (John ii. 19), plainly intimating that he spoke of a temple which his enemies would seek to destroy; they come, and swear that he said, I am able to destroy this temple, as if the design against it were his. He said, In Three days I will raise it up—egero auton, a word properly used of a living temple; I will raise it to life. They come, and swear that he said, I am able, oikodomesai—to build it; which is properly used of a house temple. Secondly, The words were misunderstood; he spoke of the temple of his body (John ii. 21), and perhaps when he said, this temple, pointed to, or laid his hand upon, his own body; but they swore that he said the temple of God, meaning this holy place. Note, There have been, and still are, such as wrest the sayings of Christ to their own destruction, 2 Pet. iii. 16. Thirdly, Make the worst they could of it, it was no capital crime, even by their own law; if it had been, no question but he had been prosecuted for it, when he spoke the words in a public discourse some years ago; nay, the words were capable of a laudable construction, and such as bespoke a kindness for the temple; if it were destroyed, he would exert himself to the utmost to rebuild it. But any thing that looked criminal, would serve to give colour to their malicious prosecution. Now the scriptures were fulfilled, which said, False witnesses are risen up against me (Ps. xxvii. 12); and see Ps. xxxv. 11. Though I have redeemed them, yet they have spoken lies against me, Hos. vii. 13. We stand justly accused, the law accuseth us, Deut. xxvii. 26; John v. 45. Satan and our own consciences accuse us, 1 John iii. 20. The creatures cry out against us. Now, to discharge us from all these just accusations, our Lord Jesus submitted to this, to be unjustly and falsely accused, that in the virtue of his sufferings we may be enabled to triumph over all challenges; Who shall lay any thing to the charge of God's elect? Rom. viii. 33, 34. He was accused, that he might not be condemned; and if at any time we suffer thus, have all manner of evil, not only said, but sworn, against us falsely, let us remember that we cannot expect to fare better than our Master.

(3.) Christ's silence under all these accusations, to the amazement of the court, v. 62. The High Priest, the judge of the court, arose in some heat, and said, "Answerest thou nothing? Come, you the prisoner at the bar; you hear what is sworn against you, what have you now to say for yourself? What defence can you make? Or what plea have you to offer in answer to this charge?" But Jesus held his peace (v. 63), not as one sullen, or as one self-condemned, or as one astonished and in confusion; not because he wanted something to say, or knew not how to say it, but that the scripture might be fulfilled (Isa. liii. 7); As the sheep is dumb before the shearer, and before the butcher, so he opened not his mouth; and that he might be the Son of David, who, when his enemies spoke mischievous things against him, was as a deaf man that heard not, Ps. xxxviii. 12-14. He was silent, because his hour was come; he would not deny the charge, because he was willing to submit to the sentence; otherwise, he could as easily have put them to silence and shame now, as he had done many a time before. If God had entered into judgment with us, we had been speechless (ch. xxii. 12), not able to answer for one of a thousand, Job ix. 3. Therefore, when Christ was made sin for us, he was silent, and left it to his blood to speak, Heb. xii. 24. He stood mute at this bar, that we might have something to say at God's bar.

Well, this way will not do; aliâ aggrediendum est viâ—recourse must be had to some other expedient.

2. They examined our Lord Jesus himself upon an oath like that ex officio; and, since they could not accuse him, they will try, contrary to the law of equity, to make him accuse himself.

(1.) Here is the interrogatory put to him by the High Priest.

Observe, [1.] The question itself; Whether thou be the Christ, the Son of God? That is, Whether thou pretend to be so? For they will by no means admit it into consideration, whether he be really so or no; though the Messiah was to be the Consolation of Israel, and glorious things were spoken concerning him in the Old Testament, yet so strangely besotted were they with a jealousy of any thing that threatened their exorbitant power and grandeur, that they would never enter into the examination of the matter, whether Jesus was the Messiah or no; never once put the case, suppose he should be so; they only wished him to confess that he called himself so, that they might on that indict him as a deceiver. What will not pride and malice carry men to?

[2.] The solemnity of the proposal of it; I adjure thee by the living God, that thou tell us. Not that he had any regard to the living God, but took his name in vain; only thus he hoped to gain his point with our Lord Jesus; "If thou hast any value for the blessed name of God, and reverence for his Majesty, tell us this." If he should refuse to answer when he was thus adjured, they would charge him with contempt of the blessed name of God. Thus the persecutors of good men often take advantage against them by their consciences, as Daniel's enemies did against him in the matter of his God.

(2.) Christ's answer to this interrogatory (v. 64), in which,

[1.] He owns himself to be The Christ the Son of God. Thou hast said; that is, "It is as thou hast said;" for in St. Mark it is, I am. Hitherto, he seldom professed himself expressly to be the Christ, the Son of God; the tenour of his doctrine bespoke it, and his miracles proved it: but now he would not omit to make a confession of it, First, Because that would have looked like a disowning of that truth which he came into the world to bear witness to. Secondly, It would have looked like declining his sufferings, when he knew the acknowledgment of this would give his enemies all the advantage they desired against him. He thus confessed himself, for example and encouragement to his followers, when they are called to it, to confess him before men, whatever hazards they run by it. And according to this pattern the martyrs readily confessed themselves Christians, though they knew they must die for it, as the martyrs at Thebais, Euseb. Hist. 50.8, 100.9. That Christ answered out of a regard to the adjuration which Caiaphas had profanely used by the living God, I cannot think, any more than that he had any regard to the like adjuration in the devil's mouth, Mark v. 7.

[2.] He refers himself, for the proof of this, to his second coming, and indeed to his whole estate of exaltation. It is probable that they looked upon him with a scornful disdainful smile, when he said, "I am;" "A likely fellow," thought they, "to be the Messiah, who is expected to come in so much pomp and power;" and to that this nevertheless refers. "Though now you see me in this low and abject state, and think it a ridiculous thing for me to call myself the Messiah, nevertheless the day is coming when I shall appear otherwise." Hereafter, ap arti—à modo—shortly; for his exaltation began in a few days; now shortly his kingdom began to be set up; and hereafter ye shall see the Son of man sitting on the right hand of power, to judge the world; of which his coming shortly to judge and destroy the Jewish nation would be a type and earnest. Note, The terrors of the judgment-day will be a sensible conviction to the most obstinate infidelity, not in order to conversion (that will be then too late), but in order to an eternal confusion. Observe, First, Whom they should see; the Son of man. Having owned himself the Son of God, even now in his estate of humiliation, he speaks of himself as the Son of man, even in his estate of exaltation; for he had these two distinct natures in one person. The incarnation of Christ has made him Son of God and Son of man; for he is Immanuel, God with us. Secondly, In what posture they should see him; 1. Sitting on the right hand of power, according to the prophecy of the Messiah (Ps. cx. 1); Sit thou at my right hand; which denotes both the dignity and the dominion he is exalted to. Though now he stood at the bar, they should shortly see him sit on the throne. 2. Coming in the clouds of heaven; this refers to another prophecy concerning the Son of man (Dan. vii. 13, 14), which is applied to Christ (Luke i. 33), when he came to destroy Jerusalem; so terrible was the judgment, and so sensible the indications of the wrath of the Lamb in it, that it might be called a visible appearance of Christ; but doubtless it has reference to the general judgment; to this day he appeals, and summons them to an appearance, then and there to answer for what they are now doing. He had spoken of this day to his disciples, awhile ago, for their comfort, and had bid them lift up their heads for joy in the prospect of it, Luke xxi. 27, 28. Now he speaks of it to his enemies, for their terror; for nothing is more comfortable to the righteous, nor more terrible to the wicked, than Christ's judging the world at the last day.

V. His conviction upon this trial; The High Priest rent his clothes, according to the custom of the Jews, when they heard or saw any thing done or said, which they looked upon to be a reproach to God; as Isa. xxxvi. 22; xxxvii. 1; Acts xiv. 14. Caiaphas would be thought extremely tender of the glory of God (Come, see his zeal for the Lord of hosts); but, while he pretended an abhorrence of blasphemy, he was himself the greatest blasphemer; he now forgot the law which forbade the High Priest in any case to rend his clothes, unless we will suppose this an excepted case.

Observe, 1. The crime he was found guilty of; blasphemy. He hath spoken blasphemy; that is, he hath spoken reproachfully of the living God; that is the notion we have of blasphemy; because we by sin had reproached the Lord, therefore Christ, when he was made Sin for us, was condemned as a blasphemer for the truth he told them.

2. The evidence upon which they found him guilty; Ye have heard the blasphemy; why should we trouble ourselves to examine witnesses any further? He owned the fact, that he did profess himself the Son of God; and then they made blasphemy of it, and convicted him upon his confession. The High Priest triumphs in the success of the snare he had laid; "Now I think I have done his business for him." Aha, so would we have it. Thus was he judged out of his own mouth at their bar, because we were liable to be so judged at God's bar. There is no need of witnesses against us; our own consciences are against us instead of a thousand witnesses.

VI. His sentence passed, upon this conviction, v. 66.

Here is, 1. Caiaphas's appeal to the bench; What think ye? See his base hypocrisy and partiality; when he had already prejudged the cause, and pronounced him a blasphemer, then, as if he were willing to be advised, he asks the judgment of his brethren; but hide malice ever so cunningly under the robe of justice, some way or other it will break out. If he would have dealt fairly, he should have collected the votes of the bench seriatim—in order, and begun with the junior, and delivered his own opinion last; but he knew that by the authority of his place he could sway the rest, and therefore declares his judgment, and presumes they are all of his mind; he takes the crime, with regard to Christ, pro confesso—as a crime confessed; and the judgment, with regard to the court, pro concesso—as a judgment agreed to.

2. Their concurrence with him; they said, He is guilty of death; perhaps they did not all concur: it is certain that Joseph of Arimathea, if he was present, dissented (Luke xxiii. 51); so did Nicodemus, and, it is likely, others with them; however, the majority carried it that way; but, perhaps, this being an extraordinary council, or cabal rather, none had notice to be present but such as they knew would concur, and so it might be voted nemine contradicente—unanimously. The judgment was, "He is guilty of death; by the law he deserves to die." Though they had not power now to put any man to death, yet by such a judgment as this they made a man an outlaw among his people (qui caput gerit lupinum—he carries a wolf's head; so our old law describes an outlaw), and so exposed him to the fury either of a popular tumult, as Stephen was, or to be clamoured against before the governor, as Christ was. Thus was the Lord of life condemned to die, that through him there may be no condemnation to us.

VII. The abuses and indignities done to him after sentence passed (v. 67, 68); Then, when he was found guilty, they spat in his face. Because they had not power to put him to death, and could not be sure that they should prevail with the governor to be their executioner, they would do him all the mischief they could, now that they had him in their hands. Condemned prisoners are taken under the special protection of the law, which they are to make satisfaction to, and by all civilized nations have been treated with tenderness; sufficient is this punishment. But when they had passed sentence upon our Lord Jesus, he was treated as if hell had broken loose upon him, as if he were not only worthy of death, but as if that were too good for him, and he were unworthy of the compassion shown to the worst malefactors. Thus he was made a curse for us. But who were they that were thus barbarous? It should seem, the very same that had passed sentence upon him. They said, He is guilty of death, and then did they spit in his face. The priests began, and then no wonder if the servants, who would do any thing to make sport to themselves, and curry favour with their wicked masters, carried on the humour. See how they abused him.

1. They spat in his face. Thus the scripture was fulfilled (Isa. l. 6), He hid not his face from shame and spitting. Job complained of this indignity done to him, and herein was a type of Christ (Job xxxi. 10); They spare not to spit in my face. It is an expression of the greatest contempt and indignation possible; looking upon him as more despicable than the very ground they spit upon. When Miriam was under the leprosy, it was looked upon as a disgrace to her, like that of her father spitting in her face, Num. xii. 14. He that refused to raise up seed to his brother, was to undergo this dishonour, Deut. xxv. 9. Yet Christ, when he was repairing the decays of the great family of mankind, submitted to it. That face which was fairer than the children of men, which was white and ruddy, and which angels reverence, was thus filthily abused by the basest and vilest of the children of men. Thus was confusion poured upon his face, that ours might not be filled with everlasting shame and contempt. They who now profane his blessed name, abuse his word, and hate his image in his sanctified ones; what do they better than spit in his face? They would do that, if it were in their reach.

2. They buffeted him, and smote him with the palms of their hands. This added pain to the shame, for both came in with sin. Now the scripture was fulfilled (Isa. l. 6), I gave my cheeks to them that plucked off the hair; and (Lam. iii. 30), He giveth his cheek to him that smiteth him; he is filled with reproach, and yet keepeth silence (v. 28); and (Mic. v. 1), They shall smite the Judge of Israel with a rod upon the cheek; here the margin reads it, They smote him with rods; for so errapisan signifies, and this he submitted to.

3. They challenged him to tell who struck him, having first blindfolded him; Prophesy unto us, thou Christ, who is he that smote thee? (1.) They made sport of him, as the Philistines did with Samson; it is grievous to those that are in misery, for people to make merry about them, but much more to make merry with them and their misery. Here was an instance of the greatest depravity and degeneracy of the human nature that could be, to show that there was need of a religion that should recover men to humanity. (2.) They made sport with his prophetical office. They had heard him called a prophet, and that he was famed for wonderful discoveries; this they upbraided him with, and pretended to make a trial of; as if the divine omniscience must stoop to a piece of children's play. They put a like affront upon Christ, who profanely jest with the scripture, and make themselves merry with holy things; like Belshazzar's revels in the temple bowls.

Christ Denied by Peter.

69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, 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. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

We have here the story of Peter's denying his Master, and it comes in as a part of Christ's sufferings. Our Lord Jesus was now in the High Priest's hall, not to be tried, but baited rather; and then it would have been some comfort to him to see his friends near him. But we do not find any friend he had about the court, save Peter only, and it would have been better if he had been at a distance. Observe how he fell, and how he got up again by repentance.

I. His sin, which is here impartially related, to the honour of the penmen of scripture, who dealt faithfully. Observe,

1. The immediate occasion of Peter's sin. He sat without in the palace, among the servants of the High Priest. Note, Bad company is to many an occasion of sin; and those who needlessly thrust themselves into it, go upon the devil's ground, venture into his crowds, and may expect either to be tempted and ensnared, as Peter was, or to be ridiculed and abused, as his Master was; they scarcely can come out of such company, without guilt or grief, or both. He that would keep God's commandments and his own covenant, must say to evil-doers, Depart from me, Ps. cxix. 115. Peter spoke from his own experience, when he warned his new converts to save themselves from that untoward generation; for he had like to have ruined himself by but going once among them.

2. The temptation to it. He was challenged as a retainer to Jesus of Galilee. First one maid, and then another, and then the rest of the servants, charged it upon him; Thou also wert with Jesus of Galilee, v. 69. And again, This fellow was with Jesus of Nazareth, v. 71. And again (v. 73), Thou also art one of them, for thy speech betrayeth thee to be a Galilean; whose dialect and pronunciation differed from that of the other Jews. Happy he whose speech betrays him to be a disciple of Christ, by the holiness and seriousness of whose discourse it appears that he has been with Jesus! Observe how scornfully they speak of Christ-Jesus of Galilee, and of Nazareth, upbraiding him with the country he was of: and how disdainfully they speak of Peter—This fellow; as if they thought it a reproach to them to have such a man in their company, and he was well enough served for coming among them; yet they had nothing to accuse him of, but that he was with Jesus, which, they thought, was enough to render him both a scandalous and a suspected person.

3. The sin itself. When he was charged as one of Christ's disciples, he denied it, was ashamed and afraid to own himself so, and would have all about him to believe that he had no knowledge of him, nor any kindness or concern for him.

(1.) Upon the first mention of it, he said, I know not what thou sayest. This was a shuffling answer; he pretended that he did not understand the charge, that he knew not whom she meant by Jesus of Galilee, or what she meant by being with him; so making strange of that which his heart was now as full of as it could be. [1.] It is a fault thus to misrepresent our own apprehensions, thoughts, and affections, to serve a turn; to pretend that we do not understand, or did not think of, or remember, that which yet we do apprehend, and did think of, and remember; this is a species of lying which we are more prone to than any other, because in this a man is not easily disproved; for who knows the spirit of a man, save himself? But God knows it, and we must be restrained from this wickedness by a fear of him, Prov. xxiv. 12. [2.] It is yet a greater fault to be shy of Christ, to dissemble our knowledge of him, and to shift off a confession of him, when we are called to it; it is, in effect, to deny him.

(2.) Upon the next attack, he said, flat and plain, I know not the man, and backed it with an oath, v. 72. This was, in effect, to say, I will not own him, I am no Christian; for Christianity is the knowledge of Christ. Why, Peter? Canst thou look upon yonder Prisoner at the bar, and say thou dost not know him? Didst not thou quit all to follow him? And hast thou not been the man of his counsel? Hast thou not known him better than any one else? Didst thou not confess him to be the Christ, the Son of the Blessed? Hast thou forgotten all the kind and tender looks thou hast had from him, and all the intimate fellowship thou hast had with him? Canst thou look him in the face, and say that thou dost not know him?

(3.) Upon the third assault, he began to curse and to swear, saying, I know not the man, v. 74. This was worst of all, for the way of sin is down-hill. He cursed and swore, [1.] To back what he said, and to gain credit to it, that they might not any more call it in question; he did not only say it, but swear it; and yet what he said, was false. Note, We have reason to suspect the truth of that which is backed with rash oaths and imprecations. None but the devil's sayings need the devil's proofs. He that will not be restrained by the third commandment from mocking his God, will not be kept by the ninth from deceiving his brother. [2.] He designed it to be an evidence for him, that he was none of Christ's disciples, for this was none of their language. Cursing and swearing suffice to prove a man no disciple of Christ; for it is the language of his enemies thus to take his name in vain.

This is written for warning to us, that we sin not after the similitude of Peter's transgression; that we never, either directly or indirectly, deny Christ the Lord that bought us, by rejecting his offers, resisting his Spirit, dissembling our knowledge of him, and being ashamed of him and his words, or afraid of suffering for him and with his suffering people.

4. The aggravations of this sin, which it may be of use to take notice of, that we may observe the like transgressions in our own sins. Consider, (1.) Who he was: an apostle, one of the first three, that had been upon all occasions the most forward to speak to the honour of Christ. The greater profession we make of religion, the greater is our sin if in any thing we walk unworthily. (2.) What fair warning his Master had given him of his danger; if he had regarded this as he ought to have done, he would not have run himself into the temptation. (3.) How solemnly he had promised to adhere to Christ in this night of trial; he had said again and again, "I will never deny thee; no, I will die with thee first;" yet he broke these bonds in sunder, and his word was yea and nay. (4.) How soon he fell into this sin after the Lord's supper. There to receive such an inestimable pledge of redeeming love, and yet the same night, before morning, to disown his Redeemer, was indeed turning aside quickly. (5.) How weak comparatively the temptation was; it was not the judge, nor any of the officers of the court, that charged him with being a disciple of Jesus, but a silly maid or two, that probably designed him no hurt, nor would have done him any if he had owned it. This was but running with the footmen, Jer. xii. 5. (6.) How often he repeated it; even after the cock had crowed once he continued in the temptation, and a second and third time relapsed into the sin. Is this Peter? How art thou fallen!

Thus was his sin aggravated; but on the other hand there is this to extenuate it, that, what he said he said in his haste, Ps. cxvi. 11. He fell into the sin by surprise, not as Judas, with design; his heart was against it; he spoke very ill, but it was unadvisedly, and before he was aware.

II. Peter's repentance for this sin, v. 75. The former is written for our admonition, that we may not sin; but, if at any time we be overtaken, this is written for our imitation, that we may make haste to repent. Now observe,

1. What it was, that brought Peter to repentance.

(1.) The cock crew (v. 74); a common contingency; but, Christ having mentioned the crowing of the cock in the warning he gave him, that made it a means of bringing him to himself. The word of Christ can put a significancy upon whatever sign he shall please to choose, and by virtue of that word he can make it very beneficial to the souls of his people. The crowing of a cock is to Peter instead of a John Baptist, the voice of one calling to repentance. Conscience should be to us as the crowing of the cock, to put us in mind of what we had forgotten. When David's heart smote him the cock crew. Where there is a living principle of grace in the soul, though for the present overpowered by temptation, a little hint will serve, only for a memorandum, when God sets in with it, to recover it from a by-path. Here was the crowing of a cock made a happy occasion of the conversion of a soul. Christ comes sometimes in mercy at cock-crowing.

(2.) He remembered the words of the Lord; this was it that brought him to himself, and melted him into tears of godly sorrow; a sense of his ingratitude to Christ, and the slight regard he had had to the gracious warning Christ had given him. Note, A serious reflection upon the words of the Lord Jesus will be a powerful inducement to repentance, and will help to break the heart for sin. Nothing grieves a penitent more than that he has sinned against the grace of the Lord Jesus and the tokens of his love.

2. How his repentance was expressed; He went out, and wept bitterly.

(1.) His sorrow was secret; he went out, out of the High Priest's hall, vexed at himself that ever he came into it, now that he found what a snare he was in, and got out of it as fast as he could. He went out into the porch before (v. 71); and if he had gone quite off then, his second and third denial had been prevented; but then he came in again, now he went out and came in no more. He went out to some place of solitude and retirement, where he might bemoan himself, like the doves of the valleys, Ezek. vii. 16; Jer. ix. 1, 2. He went out, that he might not be disturbed in his devotions on this sad occasion. We may then be most free in our communion with God, when we are most free from the converse and business of this world. In mourning for sin, we find the families apart, and their wives apart, Zech. xii. 11, 12.

(2.) His sorrow was serious; He wept bitterly. Sorrow for sin must not be slight, but great and deep, like that for an only son. Those that have sinned sweetly, must weep bitterly; for, sooner or later, sin will be bitterness. This deep sorrow is requisite, not to satisfy divine justice (a sea of tears would not do that), but to evidence that there is a real change of mind, which is the essence of repentance, to make the pardon the more welcome, and sin for the future the more loathsome. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often and openly, and in the mouth of danger; so far from ever saying, I know not the man, that he made all the house of Israel know assuredly that this same Jesus was Lord and Christ. True repentance for any sin will be best evidenced by our abounding in the contrary grace and duty; that is a sign of our weeping, not only bitterly, but sincerely. Some of the ancients say, that as long as Peter lived, he never heard a cock crow but it set him a weeping. Those that have truly sorrowed for sin, will sorrow upon every remembrance of it; yet not so as to hinder, but rather to increase, their joy in God and in his mercy and grace.

CHAP. XXVI.

Verse 1. And it came to passe when, &c.] THis is our Evangelists transition from the Ministery of Christs Doctrine, to the Mystery of his passion. He had hitherto taught salvation, and now is declared how he wrought it. He had done the office of a Doctour, now of a Redeemer: of a Prophet, now of a Priest.

Verse 2. Is the feast of the passeover] At which feast, Christ [illegible: 2 words] was sacrificed for us, 1 Cor. 5. 7. and we were purchased by his bloud, as Israel was typically out of the world, by the bloud of the paschall lamb; our hearts being sprinkled therewith by the [illegible: 1 word] bunch of faith, from an evil conscience, and our bodies washed with pure water, Heb. 10. 22.

Verse 3. Then assembled together, &c.] Here was met a whole Councel of [illegible: 1 word] to crucifie Christ. Generall Councels may [illegible: 1 word] then in necessary and fundamentall points: as the Councel of [illegible: 1 word] and Seleucia (held in two Cities, because no one was able to contain them for multitude, yet) [illegible: 1 word] for Arrius against the deity of Christ. The truth of [illegible: 2 words] be locked up within the hearts of such a company, as in competition of [illegible: 1 word] ages, cannot make a greater part, in a generall Councell.

Verse 4. Take Iesus by [illegible: 1 word], and kill him] Craft and cruelty go commonly coupled in the Churches [illegible: 1 word]. Neither of them wants their mate, as the Scripture speaks of those birds of prey and desolation, Isa. 34. 16. These [illegible: 1 word] and Elders were so bitterly bent against Christ, [illegible: 1 word] nothing would satisfie them but his bloud. All plants and other [illegible: 1 word] have their growth and encrease to a period, and [illegible: 1 word], their declination and decay, [illegible: 1 word] only the [illegible: 1 word], who grows bigger and bigger, even till death. So [illegible: 1 word] all passions and perturbations in mans minde their intentions and remissions, except only malicious revenge. This dies not, many times, but with the man (if that) as nothing [illegible: 1 word] quench the combustible slime in Samosaris, nor the [illegible: 1 word] Plin. l. 2. 6. 104. & 105. flame of the [illegible: 1 word] [illegible: 1 word], but only earth. Saint [illegible: 1 word] tells us, That our Saviour being reviled, did not only commit1 Pet. 2. 23. his cause to God, but Himselfe to God: as expecting the encrease of his enemies opposition, till they had put him to death.

Verse 5. Not on the feast-day, lest, &c.] But God would have it on that feast-day, and no other, Act. 4. 27. And here these wicked ones fulfill the divine decree: but no thank to them: more then to Haman for [illegible: 1 word] advancement, whereunto Haman [illegible: 1 word]. held the stirrop only. [illegible: 3 words] devitatur impletur, saith a [illegible: 1 word].

Verse 6. Now when [illegible: 2 words] in [illegible: 1 word] ] This History of a thing acted before Christ came to [illegible: 1 word], comes in here somewhat out of place; to shew the ground and occasion of Iudas his treason, which was discontent at the [illegible: 1 word] of such a prize, and our Saviours sharping him up, for shewing his dislike. In the house of Simon the [illegible: 1 word]] A leper he had been, but was now healed, and haply by Christ: whom therefore he entertaineth in way of thankfulnesse, as Matthew also did.

Verse 7. An Alabaster box of very precious, &c.] Pliny telleth us, That they were wont to keep the most costly [illegible: 1 word] in boxes of Alabaster. And [illegible: 1 word] reckoneth [non-Latin text not transcribed],In [illegible: 1 word]. an Alabaster box of ointment, among the [illegible: 1 word] things, that [illegible: 1 word] the Persian sent for a present to the King of [illegible: 1 word]. Mary thought nothing too costly for Christ. See the Notes on Ioh. 12. 3.

Verse 8. [illegible: 3 words]:] Not all, but one of them was [illegible: 1 word], [illegible: 1 word]. [illegible: 1 word], (as Iohn explains Matthew) who yet was of such esteem and authority amongst [illegible: 2 words], that what he did, they are all said to do, and possibly they might, some of them, be drawn to do the same by his example, and upon so specious a pretence of charity to the poor. [illegible: 4 words] this [illegible: 1 word]?] All seems to be [illegible: 1 word] to [illegible: 1 word] and blood, that is laid out upon Christ, his [illegible: 1 word] and [illegible: 1 word]. The people is [illegible: 1 word], said [illegible: 1 word], when theyAug deciv. Dei. would needs go worship in the wildernesse. And [illegible: 1 word] jeers the [illegible: 1 word] for wasting a seventh part of their lives on a weekly [illegible: 1 word].

Verse 9. For this [illegible: 3 words] been sold.] [illegible: 1 word], and [illegible: 1 word] it had [illegible: 1 word] sold, had it been a [illegible: 1 word] and idle expence; such as is now-adaies ordinary in fine-clothes, sumptuous feasts, over stately buildings, &c. But here it is a senslesse sentence that [illegible: 1 word] uttereth, out of discontent only, that he missed of so fat a [illegible: 1 word]. A varice made [illegible: 1 word], as it did [illegible: 1 word], [illegible: 1 word]. think all which he acquired not, to be lost, Quicquid non [illegible: 1 word], [illegible: 1 word] est.

Verse 10. Why [illegible: 1 word] ye the [illegible: 1 word]?] Christ will patronize his well-doers, and stick to them though all forsake them, 2 Tim. 4. 16, 17. He many times pleads for them in the consciences of [illegible: 3 words], who [illegible: 1 word] more thoughts [illegible: 1 word] such, then the world is [illegible: 1 word] of: and [illegible: 1 word] afraid of the name of God, whereby they are called, Deut. 28. 9, 10.

Verse 11. The poor [illegible: 1 word] have [illegible: 1 word] with you] To try andMat. 6. [illegible: 1 word]. to exercise your liberality, [illegible: 1 word] your justice, as the Syriack calleth it, Prov. 3. 27. With-hold not thy goods from these owners thereof. But me ye have not alwaies] Christ dwelt in the flesh, as in [illegible: 1 word] tent or booth, Joh. 1. 14. He sojourned here for a while only; his [illegible: 1 word] with us was but temporary, as the Greek word there [illegible: 1 word]. [non-Latin text not transcribed], ex quo intelligitur Christi moram apud nos temporariam [illegible: 1 word].

Verse 12. She did it for my buriall] This Mary perhaps understood not. So things that we think come to passe by hap-hazard, are preordained, and sweetly ordered by Almighty God in [illegible: 1 word]. his secret counsell, and by his fatherly providence, to excellent ends many times, such as we never thought on-

Verse 13. Be told for a memoriall of her] Though now she be sharply [illegible: 1 word] by the [illegible: 1 word] for a wast-good. Do well, and [illegible: 1 word] ill, is written upon heaven gates, said that Martyr. But God will both right his wronged, and honour his disparaged. [illegible: 1 word] [illegible: 1 word] now smels as sweet in all Gods house, as ever her ointment did; when Judas his name rots, and shall do to all posterity. Yea in the next world, Mary and such, we shall look upon, likely, with thoughts of extraordinary love and sweetnesse thorowout all eternity: as Judas and such, with execrable and everlasting detestation.

Verse 14. Then one of the twelve, &c.] sc. When he heard of the chief Priests and Elders meeting about such a matter, Satan [illegible: 1 word] him on being now malecontent, to make one amongst them. That spirit of darknesse loves to dwell in a soul that is clouded by passion: as in Saul when he was envious at David, and here in [illegible: 1 word], when defeated of his designe, and [illegible: 1 word] at his Masters [illegible: 1 word].

Verse 15. What will ye give [illegible: 1 word] ] Take heed and beware of [illegible: 1 word], saith our Saviour: for it is the root of all evil, saithLuk. 12. 15. Paul; a breach of the whole decalogue, as some Divines have demonstrated,1 Tim. 6. 10. and universall experience hath confirmed. TheseSee M. Dikes Caveat for the Covetous. [illegible: 2 words], as one calleth them, are still found every where: such as will sell their soules to the devil with Ahab, [illegible: 1 word] [non-Latin text not transcribed] Isid. Pelus. 2 3 ep. 24. for seven years enjoyment of the Popedome, as some have done, but for a few paltry shillings, as Iudas here did, or some other pidling profit. This our Saviour calleth the Mammon of iniquity, which is the next odious [illegible: 1 word] to the devil himself.Luk 16 9. For thirty peeces of silver] A goodly price, as the Prophet in scorn and [illegible: 1 word] calleth it. It was a known set price for the basest slave, Exod. 21. 31. Ioel 3. 3, 6. For so small a summe sold this traytour, so sweet a master, as had not only admitted him into his company, but committed the bag to him, and let himVirgil. [illegible: 1 word] for nothing. Quid non [illegible: 2 words] a cogis, [illegible: 1 word] sacra fames? Look well to it. For as there were many Marij in one Cesar, so are there many Iudasses in the best. Let Patrons especially look to it: for many of them are worse then Iudas; He sold the head, they the members: he the sheep, they the sheepherd: he but the body, they the souls, as that scarlet strumpet, Revel. 1813.

Verse 16. And from that time he sought] So it was no sudden but a prepensed wickednesse, done in cold blood, and upon mature deliberation. Gods people when they sinne, they are preoccupated, and taken before they are aware, Gal. 6. 1. There isPsal 139 ult. no way of wickednesse in them, ordinarily. It is of incogitancy: put them in minde, and they mend all. Or it is of passion; and passions last not long. They deny not Christ that bought them: they can do nothing against the truth, they will not fongoe God upon any tearms, they never sinne with deliberation about this chief end: if they erre, it is only in the way, as thinking that they may fulfill such a lust, and keep God too.

Verse 17. Now the first day] That is, on the fourteenth day of the first moneth, according to the law. The Priests for politique respects, had adjourned this feast to the [illegible: 1 word] day being the Sabbath, against the letter of the law; that the celebrity might be the greater, and the people were ruled by them. Our Saviour followeth not a multitude, not observeth mans tradition herein, but Gods preseription: No more must we. This St Luke plainly intimateth in his [non-Latin text not transcribed] Luk. 22. 7. Then came the day of unleavened bread when the Passeover ought to be killed; though the custome were otherwise.

Verse 18. Go into the city to such a man] Meaning some man [non-Latin text not transcribed]. of his speciall acquaintance, for so the Greek imports, though he named him not. So Palmoni hammedabber, such an one the speaker, Dan. 8. 13.

Verse 19. Did as Iesus had appointed them] With a kinde of blinde obedience: such as we must yeeld to God, notwithstanding all unlikely hoods or scruples whatsoever, cast in by carnall reason. This the scripture calls the obedience of faith, and commends it to us, in the examples of Abraham, Moses, others, Heb. 11.

Verse 20. He sat down with the [illegible: 1 word] ] With Iudas among the rest: though Hilary hold otherwise, for what reason I know not. Christ sat at the Sacrament, when yet the gesture imported in the Law was standing: and this sitting at the Passeover was no where commanded, yet by the godly Jews, was generally used. Let this heap of wheat (the Lords supper, as some interpret it) be set about with lillies, that is with Christians, [illegible: 1 word]. 7. [illegible: 1 word]. white, and of holy life: that's the main matter to be looked to.

Verse 21. And as they did eat, he said] With a great deal of detestation of so horrid a fact; to see the frontlesse traytour bear himself so bold amongst them, having now hatcht so prodigious [illegible: 1 word] villany. One of you shall betray me] But shall any therefore condemn the whole twelve, as if there were never a better? This were to offend against the generation of the righteous, Psal. 73. 15. This were to match in immanity that cruell Prince of Valachia, whose Turk. hist sol. 363. custom was, together with the offendour to execute the whole family, yea sometimes the whole kindred. And yet this justice is done Gods people many times by the Church Malignant.

Verse 22. And they were exceeding sorrowfull] Not joyfull (as some would have been,) to finde out other mens faults, and to exagitate them. Not only those that make but that lovelies, yeaRevel. 22. 15. or unseasonable truths in this kinde, are shut out of heaven among dogs and devils. Lord is it I?] He puts them all to a search, afore the Sacrament.1 Cor. 11 28. Let a man therefore examine himself, &c. who knowsPsal. 19. 12. the errours of his life? saith David. In our hearts are volumes of corruptions, in our lives infinite Errata's. Socrates would say, when he saw one drunk or otherwise disordered, Num ego talis? So would Mr Bradford, when he looked into the leud lives of any others.

Verse 23. He that dippeth his hand, &c.] My fellow-commoner,Psal. 41. 10. my familiar friend. This greatly aggravateth the indignity of the matter. He was ex societate Iesu that betrayed him. So do the pretended Jesuites, Jebusites, at this day. Iulius Caesar was slain in the Senate-house by more of his friends then of his enemies, quorum non expleverat spes inexplebiles, saith Seneca. Sen l 3. de ira. But the wound that went nearest his heart, was that he received from his son Brutus. [non-Latin text not transcribed]; this peirced him worse [illegible: 1 word]. then any ponyard. Q. Elizabeths grief and complaint was, that in trust she had found treason.

Verse 24. The sonne of man goeth] That is dyeth, suffereth. Death was to him but an [non-Latin text not transcribed] as it is called Luke 9. 31. that is, an outgoing, or a departure. It was no more betwixt God and Moses, but Go [illegible: 1 word] and dy, as it was said to another Prophet, Up and eat. He that hath conversed with God here, cannot fear to go to him; cannot hold death either uncouth, or unwelcome. But woe unto that man by whom, &c.] He bewails not himself, but Iudas. So should we do those by whom we are traduced, and injured. They poor wretches, have the worst of it. Let us pity them, and pray for them, as the holy Martyrs dealt by their persecutours. Ah! I [illegible: 1 word] the infidelity of England, Act. and Mon. sol. 1667. said Mr Philpot. Ah! great be the plagues that hang over England, yea though the Gospel should be restored again. Happy shall that person be whom the Lord shall take out of the world not to see them.

Verse 25. Master, is it I?] Desperate impudency! debauched hypocrisie! Had he the face to ask such a question? He could not but know that Christ knew all: yet hoped he perhaps, that of his wonted gentlenesse, he would conceal him still, as he had done for certain daies before. But incorrigible and incurable persons are no longer to be born with. He heareth therefore, Thou [illegible: 1 word] res est [illegible: 1 word], [illegible: 1 word], stolidos, impudentes [illegible: 1 word] pro [illegible: 1 word], & daemones ex [illegible: 2 words]. Chrys. hast said it: that is, Thou art the man I mean. Thus Christ pulls of his vizour, washeth off his varnish, and maketh him to appear in his own colours, a covetous caytiffe, an impudent dog, a breathing devil, as Chrysostom hath it.

Verse 26. Iesus took bread] From bread and wine used by the Jews at the eating of the Paschall lamb, without all command of Moses, but resting upon the common reason given by the Creatour, Christ autorizeth a seal of his very flesh and blood. And as the housholder, at the end of that solemn supper, blessed God, B oughton on [illegible: 1 word]. 9. first, taking bread, and again, taking wine: so, that we should not turn his seal into superstition, he followeth that plainnesse: [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word]. 104. [illegible: 1 word] miseri mortales, in istorum mysteriorum usu, in rebus terrestribus haereant & [illegible: 1 word], as Beza gives the reason. For which cause also, saith he, even in the old Liturgy they used to cry out to the people at the Lords table, Sursum corda, Lift up your hearts: that is, Look not so much to the outward signes,Ut in [illegible: 1 word] us que [illegible: 3 words]. in the Sacraments, but use them as ladders to mount you up to Christ in heaven. This [illegible: 1 word] my body] This is referred to Bread by an [illegible: 1 word] ofIbid. the gender (the like whereof we finde, Ephes. 5. 6.) and so the [non-Latin text not transcribed] resertur [illegible: 1 word] [non-Latin text not transcribed] [illegible: 2 words]. Apostle interpreteth it, 1 Cor. 10. 16. & 11. 26. The sense then is, This bread is my true essentiall body, which is given for you:Pasor. that is, by an ordinary metonymy. This bread is the signe of my body, as circumcision is called the covenant, that is the signe of the covenant, and seal of the righteousnes of faith, Rom. 4. 11. And-[non-Latin text not transcribed] as Homer calls [illegible: 1 word] sacrifices, covenants; because thereby the covenants were confirmed: Virgil calleth it fallere dextras, to deceive the right hands, for to break the oath that was taken, by [illegible: 1 word]. lib. 3. the taking of right hands, &c. Transubstantiation is a meer fiction: and the learnedest Papists are not yet agreed whether the substance of the bread in this Sacrament be turned into the substance of Christs body productivè, as one thing is made of another, or whether the bread goes away, and Christs body comes into the room of it adductivè, as one thing succeeds into the place of another, the first being voided. [illegible: 1 word] is for the first, Bellarmine for the latter sense. And yet because Luther and Calvin agree not upon the meaning of these words, This is my body, the Jesuites cry out, Spiritus sanctus a seipso non discordat, Hae interpretationes discordant, Ergo: for Luther interpreteth the words Synechdochically, Calvin Metonymically, after Tertullian and Augustine; This is my body, for this is a signe or figure of my body, a seal also to every faithfull receiver, that Christ is his, with all his benefits.

Verse 27. And he took the cup] Anciently of glasse, afterwards of wood, and lastly of silver or gold. Whence that saying of a Father, Once there were wooden cups, golden preists: now there are golden cups, but wooden preists. Drink ye all of it] This is expresse against that Antichristian sacriledge of robbing the people of the cup. Eckius saith the people ought to content themselves with the bread onely, because, Equi donati non sunt inspiciendi dentes, A gift-horse is not to be Apud Manlium in loc. com. looked in the mouth. He thought belike that Lay-men could not [illegible: 1 word] any right to the bread neither. Bellarmine, a little wiser, grants they have right to the bread, but adds, that in eating the bread transubstantiated by the Priest into the body of Christ, they drink his blood also. But Lombard (his master) denies this: saying that the bread is not turned but into Christs flesh, [illegible: 1 word] the wine but into his blood. And thus these Babel-builders are confounded in their language, and hard it is to know what the Church of Rome holdeth. The counsell of Constance speaketh out, and saith, that albeit Christ instituted, and accordingly administred this Sacrament in both kindes, tamen hoc non-obstante, Caranza Sum. All this notwithstanding, the authority of the holy Canons, Concel. sess. 13. and the approved custom of the Church hath and doth deny the cup to the Laity. And Nicolas Shetterden Martyr, in his answerAct. and Mon. compelled the commissary to grant, that Christs testament was broken, and his institution changed from that he left it. But he said, they had power so to do. Christs redemption is both precious and plentious. He makes his people a full feast. Bread and wine comprehend entire food: for humidum & siccum, moist and dry are all that is required unto food, Isa. 25. 6. Therefore as he gave them in the wildernesse the bread of Angels, so he set the Rock abroach for them, and so fed them with Sacraments. They did all eat the same spirituall bread, and they did 1 Cor. 10. 3. 4. all drink the same spirituall drink: that the ancient Church might give no warrant of a dry Communion. The Russians, [illegible: 1 word] [illegible: 1 word]. kinde of mongrell-Christians, communicate in both kindes; butEnquires. mingling both together in a chalice, they distribute it both together in a spoon.

Verse 28. For this is my blood] This cup is my blood, viz. in a Sacramentall sense; as before the bread is said to be Christs body: Act. and Mon. 1615. If the words of Christ when he said, This is my body, did change the substance, then belike, when Christ said, This cup is my blood, the substance of the cup was likewise changed into his blood, said Shetterden the Martyr to Archdeacon Harpfield. And you can no more enforce of necessity (said another Martyr) from the words of Christ the changing of the bread and wine into his body and blood, then the wives flesh to be the naturall and reall flesh of her husband, because it is written, They are not two but one flesh. Besides whereas it is forbidden that any should eat or drink blood, The Apostles notwithstanding took and drank of the [illegible: 1 word]. [illegible: 1 word]. cup, &c. And when the Sacrament was administred, none of them all crouched down, and took it for his God. Quandoquidem Christiani manducant Deum quem adorant, said Averroes the Arabian, sit anima mea cum Philosophis. Sith Christians eat their God, I'll have none. Which is shed] That is, shall shortly be shed. But all is delivered and set down in the present tense, here and elsewhere in this businesse: Because to faith (which at this Sacrament we should chiefly actuate and exercise) all things are made present, whether they be things to come (as to these Disciples) or things past, as now to us. A communicant must call up his faith, and bespeak it as Deborah did her self, Judg. 5. 12. Awake, awake Deborah, utter a song. Ascend up to heaven in the act of receiving, and fetch down Christ: lean by faith upon his blessed bosome, cleave to his crosse, suck hony out of this rock, and oyle [illegible: 1 word]. de [illegible: 1 word] Dom. out of the flinty rock, Deut. 32. 13. & intra ipsa redemptoris vulnera figite linguam, as Cyprian expresseth it. Let faith have her perfect work: sith she is both the hand, mouth, and stomack of the soul. For remission of sinnes] This includes all the benefits of the new covenant, all the purchase of Christs passion, sweetly sealed up to every faithfull receiver. Christ instituted his holy supper, tanquam [non-Latin text not transcribed] a soveraign preservative or purgative,It a ut nos sugiat tanquam fi leones ignem exspuentes [illegible: 1 word]. [illegible: 1 word]. saith Ignatius. And by this Sacrament we are fenced and and strengthned against the devil and all his assaults, saith [illegible: 1 word], so that he shunneth us, as if we were so many lions spetting fire at him.

Verse 29. I will not drink hence forth] So he takes his farewell of his Disciples: alluding, likely, to that custom among them of Poculum [non-Latin text not transcribed]. drinking no more, till the next day after they had drunk, each his part, of the parting-cup. Drink it new with you in my Fathers kingdom] Understand it either of the kingdom of grace (Peter saith, that he and others did eat and drink with Christ after he rose from the dead, Act. 10. 41. we also feast with him dayly by faith, at his table especially, where he is both feast-maker and feast-master,) Or of his kingdom of glory, frequently and fitly set forth by the similitude of a sumptuous supper, Matth. 8. Luk. 14. &c. such as to which all other feasts are but hunger.

Verse 30. And when they had sung an hymne] The Jews at the Passeover sang the great Hallelujah, that is the hundred and thirteenth Psalme, with the five following Psalmes. This they began to sing, after that dimissory cup aformentioned. At all times we should sing Hallelujah's, with grace in our hearts to the Lord: but at the Sacrament the great Hallelujah, the Hosanna Rabbah. We should credit the feast by our spirituall jollity, [non-Latin text not transcribed] shouting as a giant after his wine, singing and making melody to the Lord in our hearts. Chrysostom maketh mention of an hymne: Hom 55. in Matth. of thanksgiving, wont to be used by the Monks of his time, after they had supped: and he calleth them Angels for their holy and heavenly life and conversation. We should come from the Lords table, as Moses did from the mount, with our faces shining, as the good women did from the sepulcher, with fear and great joy, as the people went to their tents from Solomons feast, joyfull and glad of heart, 1 King. 8. 66. If those in the wildernesse were so cheared and cherished by their idolatrous feast afore the golden1 Cor. 10. 7. calfe that they did eat and drink, and rise up to play, how much more should we by this blessed banquet? To whet our stomacks, let faith feed upon some promise before the Sacrament. A moderate break-fast gets a man the better stomack to his dinner, &c.

Verse 31. All ye shall be offended because of me] Why? what had that righteous one done? Nothing but that his crosse lay in their way, whereat they stumbled shamefully, and left him, to [non-Latin text not transcribed] Ovid. wonder that he was left alone, Isa. 63. 5. Adversity is friendlesse, saith one Heathen: Et cum fortuna, stat que cadit que fides, saith another. Job found his friends like the brooks of Tema, which in a moisture swell, in a drought fail. Tempora si fuerint nubila, solus eris. For it is written, I will smite] This our Saviour purposely subjoyneth, for their support under the sense of their base deserting him. A foul sinne it was, but yet such as was long since set down of them; not without a sweet promise of their recollection,Zach. 13. 7. I will turn my hand upon the little ones: Or, I willAt reducam manum meam ad parvulos. bring back my hand to the little ones, as Tremellius readeth it.

Verse 32. But after I am risen again, &c.] Infirmities bewailed, break no square. Our sinnes hurt us not, if they please usTrem. not. The Church stands as right with Christ, when penitent, asPeccata nobis non nocent, si non placent. whiles innocent, Cant. 7. 12. with chap. 4. 1. 2. &c. Her hair, teeth, temples, all as fair and well featured as ever.Aug.

Verse 33. Though all men should be offended] Peter spake as he meant, but his heart deceived him, as did likewise Davids, Psal. 39. 1, 2, 3. and Orphah's, Ruth 1. 10. and those Israelites in the wildernesse, that were turned aside like deceitfull bowes, Psal. 78. 57. They levelled both eyes and arrowes (that is both purposes and promises) to the mark of amendment, and thought verily to hit: but their deceitfull hearts, as naughty bows, carried their arrows a clean contrary way. So did Peters here, so will the best of ours, if we watch them not.

Verse 34. Before the cock crow, &c.] Christ mentioneth the cock, quià tum strenuum pugnatorem decebat tale praeconium, saith one. The presumption of proud flesh never but miscaries: when humble self-suspition holds out, and hath favour. The story Act and Mon. fol. 1363. of Pendleton and Saunders is better known, then that it needs here to be related.

Verse 35. Though I should die with thee] Quot verba tot absurda, as one saith of Peters proposition of three tabernacles, &c. Sure it is he knew as little what he said here, as there: How much more considerately those Martyrs, who both said it, and did it? The heavens shall as soon fall, as I will forsake my faith, Act. and Mon. fol. 1430 said William Flower. And, if every hair of my head were a man, Ibid. 1438. I would suffer death in the opinion and faith, that I am now in, said John Ardely. Likewise also said all the Disciples] Misled, as Barnabas afterward was (Gal. 2.) by Peters example. The leaders of this people cause them to erre, Isa. 9. 16. Our Saviour (to teach us what to do in like case) striveth not with them for the last word: but lets them enjoy their own over-good conceits of themselves, till time should confute them.

Verse 36. Unto a place, called Gethseman] By mount Olivet stood this garden: and here he began his passion, as well to expiate that first sinne committed in a garden, as to sanctifie unto us our repasts and recreations. Here, after our Saviour had prayed himself into an agony (to teach us to strive also in prayer [non-Latin text not transcribed] as for life, and to struggle even to an agony as the word signifieth,Joh. 18. 2. Colos. 4. 12.) he was taken quasi ex condicto, and led into the city thorow the sheep-gate (so called of the multitude of sheep driven in by it to be offered in the Temple,) to be sacrificed, as a lamb [illegible: 2 letters]defiled and without spot. Sit ye here while I go and pray yonder] It may be lawfull therefore in some cases to pray secretly, in the presence or with the privity of others, so there be some good use of them.

Verse 37. And he took with him Peter, &c.] He took the same that had seen his glory in the mount, to see his agony in the garden: that they might the better stick to him. Let no man envy others their better parts or places; sith they have them on no other condition, but to be put upon greater temptations, hotter services. If we could wish another mans honour, when we feel the weight of his cares, as David once did of Sauls armour, we should be glad to be in our own coat. And very heavy] To faint, or fall away in his soul, to be out [non-Latin text not transcribed] [illegible: 2 words] vitat. of the world, as we say, He sitteth alone, and keepeth silence, because he hath born it upon him, Lam. 3. 28.

Verse 38. My soul is exceeding sorrowfull] He had a true humane soul then; neither was his Deity to him for a soul, as some Heriticks fancied: for then our bodies only had been redeemed by him, and not our souls ([non-Latin text not transcribed], as that Father hath it,) if he had not in soul also suffered, and so, descended into hell. The sufferings of his body were but the body of his sufferings: the soul of his sufferings, were the sufferings of his [non-Latin text not transcribed]. soul, which was now undequa que tristis beset with sorrows, and heavy as heart could hold. The sorrows of death compassed him, the cords of hell surrounded him, Psal. 18. 4, 5. the pain whereof he certainly suffered, non specie & loco sed [non-Latin text not transcribed], something answerable to hell, and altogether unspeakable. [non-Latin text not transcribed]. Hence the Greek Letany. By thine unknown sufferings, good Lord deliver us. Faninus an Italian Martyr, being asked by one why he was so merry at his death, sith Christ himself was so sorrowfull? Act. and [illegible: 1 word]. [illegible: 1 word]. 853. Christ, said he, sustained in his soul all the sorrows and conflicts with hell and death due to us: by whose sufferings we are delivered from sorrow, and fear of them all. Tarry ye here and watch with me] Yet not for my sake so [illegible: 1 word], as for your own; that ye enter not into temptation.Luk. [illegible: 1 word]. 40.

Verse 39. And he went a little further] Amat secessum ardens oratio. St Luke saith he was violently withdrawn from them,Luk. 22 41. about a stones cast, and there he kneeled down and prayd: for [non-Latin text not transcribed]. Illud [illegible: 1 word] precandi eum incessit, ut illum quodammodò [illegible: 1 word]. further he could not go, thorough earnest desire of praying to his heavenly father. And fell on his face] He putteth his mouth in the dust, if so be there may be hope, Lam. 3. 29. This and the like humbleCartw. gestures in Gods service do at once testifie, and excite inward devotion. Let this cup passe] In the time of execution, they gave the malefactour a cup of wine mingled with myrrhe, Mark 15. 23. to stupifie his senses, and so to mitigate his pains. Hence the word Calix or cup is put here and elsewhere for death it self: which being terrible to nature, is therefore here with strong crying andHeb. 5. 7. tears deprecated by our Saviour. This was naturall in him, and not sinfull in us, so it do not degenerate into that which is carnall fear of death. Neverthelesse not as I will, but, &c.] Here Christ doth not correct his former request (for then there should have been some kinde of fault in it) but explicateth only on what condition he desired deliverance; and becometh obedient unto death, even the death of the crosse, Philip. 2. 8. crying out, Not as I will, but as thou wilt: which shews that he had a distinct humane will, from the will of his Father, and so was very man, as well as God. And here Aristotle, that great Philosopher, is clearly confuted. [non-Latin text not transcribed]. [illegible: 1 word]. E. b. For he denies that a magnanimious man can be exceeding sorrowfull for any thing that befalls him. Our Saviour (his Churches stoutest Champion,) was exceeding sorrowfull even to the death; and yet of so great a spirit, that he yeelds up himself wholly to God. Magnus est animus, qui so-Deo tradidit; pufillus & degener, Sen. epist. 107. qui obluctatur, saith Seneca. He is a brave man that trusts God with all.

Verse 40. And he cometh unto the Disciples] They were his care in the midst of his agony: so was Peter; upon whom he found time to look back, when he stood to answer for his life. So was the penitent thief; whose prayer Christ answered, even when he hung upon the tree, and was paying dear for his redemption. Our high-priest bears the names of all his people on his shoulders and on his breast, so that he cannot be unmindfull of them. Behold he hath graven them upon [illegible: 1 word] palms of his hands, their walles are continually [illegible: 1 word] him, Isa. 49. 16. he loveth to look upon the houses where they dwell. And findeth them asleep] When he should have found them at prayer for him. Prayer is [illegible: 1 word] creature of the holy Ghost: and unlesse he hold up mens eyes there while, even Peter, James, and John will fall asleep in prayer, and put up yawning petitions to God. And saith unto Peter] Who had promised so much forwardnesse, and stood in so great danger above the rest, Luk. 22. [non-Latin text not transcribed]. 31. For Satan earnestly desired to deal with him, he challenged Peter forth, as Goliah called for one to combate with. And was it for them to sleep then? or, with Agrippa's dormouse, not to awake, till boyled in lead? What? could you not watch with me, &c.] How then will ye do to dye with me, as erst ye promised me? If the footmen have wearied you, how will ye contend with horses, Jer. 12. 5. If you cannot endure words, how will you endure wounds? If ye cannot strive against sin, how will you resist unto bloud, Heb. 12. 4? If ye cannot burn your finger with Bilney, your right-hand with Cranmer, how will you bear the burning of your whole body? Alice Coberly being pitiously burnt in the hand by the Keepers Act. and [illegible: 1 word]. sol. 17 19. wife, with a hot key which she cunningly sent her to fetch, revoked.

Verse 41. Watch and pray] Yea watch, whiles ye are praying, against corruption within, temptations [illegible: 1 word]. Satan will be interrupting as the Pythonisse did Paul praying, Act. 16. 16. as the fowls did Abraham sacrificing, Gen. 15. 11. as the enemies did [illegible: 1 word] with his Jews, building, who therefore praid and watcht, watcht and praid. Amongst all actions, Satan is ever busiest in the best; and most in the best part of the best, as in the end of praier, when the heart should close up it self with most comfort. Watch therefore unto praier. Set all aside for it, and [non-Latin text not transcribed] wait on it, as the word imports, Coloss. 4. 2. while praier stands still, the trade of godlinesse stands still: Let this therefore be done, whatever is left undone. Take heed the devil take you not out of your trenches, as he did David, likely, 2 Sam. 11. 2. Out of your strong-hold, as Joshua did the men of Ai. [illegible: 1 word] children, saith Saint John, abide in God, keep home, keep [illegible: 1 word] Joh. 2. 28. close to your Father, if you mean to be safe, if that evil one shall not touch you, 1 Joh. 5. 18. nor thrust his deadly sting into you, &c. The spirit indeed is willing] q. d. Though the spirit purpose otherwise, yet the flesh will falter, and ye will be foiled else. Or, our Saviour speaks this by way of excuse of their infirmity, q. d. I see you are willing, so farre as you are spirituall and regenerate: but the flesh is treacherous and tyrannicall. It rebels ever and anon, and would gladly raign. It hangs off, when called to suffer, and makes shy of the businesse. So Peter was carried whether he would not, Joh. 21. 18. So Hilarion chides out his soul (which plaid loth to depart) with Egredere ô anima, &c. So M. Saunders, Martyr, in a letter to his wife, a little afore his death, Fain would this flesh, said he, make strange of that which Act. and Mon. sol. 1359 the spirit doth embrace. O Lord, how loth is this loitering sluggard, to passe forth in Gods path, &c? So M. Bradford going to his death, Now I am climing up the hill, said he, It will cause Ibid. 1497. me to puff and blow, before I come to the [illegible: 1 word]. The hill [illegible: 1 word] steep and high: my breath is short, and my strength is feeble. Pray therefore to the Lord for me; pray for me, pray for me, for Gods sake, pray for me. See more in the Notes on [illegible: 1 word]. 21. 18.

Verse 42. The second time and praid] Praier is that arrow of deliverance that would be multiplied. God holds off on purpose, that he may hear oft of us, that we may ply the throne of grace,2 King. 13. 19. and give him no rest. The Church, Psal. 80. commenceth thrice the same sute, but riseth every time in her earnestnesse, [illegible: 1 word]. 3, 7, 19. If thy petition be not lawfull never preferre it: as if it [illegible: 1 word], never give it over. God suspends thee to [illegible: 1 word] thee. If this cup may not passe, except I drink] It passeth then, even while we are drinking of it. [non-Latin text not transcribed], Hold our faith and [illegible: 1 word]. It is but a storm, and will soon be over. It is but a death, and that's but the day-break of eternall brightnesse. It is but winking (as that Martyr said) and thou shalt be in heaven presently.

Verse 43. He came and found them asleep again] After so sweet [illegible: 1 word] admonition, so soveraign a reproof, Who knows how oft an [illegible: 1 word] may recurre, even after [illegible: 1 word]? See it in [illegible: 1 word], in [illegible: 1 word], in these Apostles, for their [illegible: 1 word]; Who should [illegible: 1 word] greatest, &c. For their eyes were heavy] For sorrow (saith S. Luke) which,Luk. 26. 45. exhausting the spirits, renders a man more sluggish: and hindering concoction, sends up vapours to the brain, and so causeth sleep. This was somewhat, but not sufficient to excuse them. Christ took them with him into the garden for their society and [illegible: 1 word]. But they not only not help him, but wound him by their dulnesse unto duty: and instead of wiping off his bloudy sweat, they draw more out of him. Judas had somewhat else to do now then to sleep, when Peter was fast, and could not hold up. [illegible: 1 word] the Prophet lay under such a like drowsie distemper, chap. 4. 1. for though awaked and set to work, he was even ready to fall asleep at it.

Verse 44. And he left them, and [illegible: 1 word] away again] A most memorable and imitable pattern of patience toward those that condole not, or that keep not touch with us; we must neither startle [illegible: 1 word] storm, but passe it by as a frailty. And praid the third time] A number of perfection. And, Si [illegible: 1 word] pulsanti, &c. Paul praid thrice, and gave over, 2 Cor. 12. because he saw it [illegible: 1 word] Gods will it [illegible: 1 word] be otherwis:: pardoning grace he had, but not prevailing, vers. 9. So our Saviour here, had an Angel sent from heaven to strengthen him, that he might the better drink that cup, which he had so [illegible: 1 word] deprecated.Luk 22. 43. [illegible: 1 word]. 5. 7. Hence the Apostle doubts not to [illegible: 1 word], That he was heard in that he feared: he was, and he was not; there's no praying against that, which Gods providence hath disposed of by an infallible order. And when we see how God will have it, we must sit down and be satisfied: That which he will have done, we may be sure is best to be done. Saying the same words] And they were no whit the worse for being the same. Let [illegible: 1 word] comfort those that complain they cannot vary in prayer: though that be a desirable ability. The [illegible: 1 word] were enriched by God in all utterance and knowledge, 1 Cor. 1. 5. But the businesse of praier is more dispatcht by inward groanings, then outward [illegible: 1 word].

Verse 45. Sleep on now, and take your rest] q. d. Doe so, if [illegible: 1 word] quo egebat [illegible: 3 words]. you can at least. But now the hour is come, wherein you shall have small either leasure or list to sleep, though never so drousieBeza. spirited: for, The Sonne of man is [illegible: 1 word], &c. Luther readeth the words [illegible: 1 word], and by way of [illegible: 1 word], thus, Ah, Do ye [illegible: 1 word] sleep and take your rest? Will ye, with Solomons drunkard sleep upon a mast-pole? Take a nap upon a Weather-cock? Thus this heavenly Eagle, though he love his young ones dearly, yet he pricketh and beateth them out of the nest. The best (as Bees) are killed with the honey of flattery, but quickned with the [illegible: 1 word] of reproof.

Verse 46. Rise, Let us be going] To meet that death, which till he had praied, he greatly feared. So it was with Esther, chap. 4. 16. and with David, Psal. 116. 3, 4. See the power of faithfull praier to disarme death, and to alter the countenanceBern. Serm 33. in Cant. of greatest danger. Quoties me oratio, quem paenè desperantem susceperat, reddidit exsultantem, &c? How oft hath praier recruted me? Behold, He is at hand] Behold, for the miracle of the matter, yet now no miracle. [illegible: 1 word] frequens que via est per amicifallere nomen: Tnta frequen que licet sit via, crimen habet.

Verse 47. Lo, Iudas one of the twelve] Lo, for the reason next afore-mentioned. The truth hath no such pestilent persecutours as Apostates. Corruptio optimi pessima; sweetest wine maketh sowrest vineger. With swords and staves] What need all this ado? But that theExod. 23. 28. bornet haunted them, an ill conscience abused them. When heJoh. 18. 6. put forth but one [illegible: 1 word] of his Deity, these armed men fell all to the ground: nor could they rise again, till he had done indenting with them.

Verse 48. Whomsoever I shall kisse] Ah lewd losell! Betraiest thou the Son of man with a kisse? Givest thou thy Lord such rank [non-Latin text not transcribed]. Philo [illegible: 1 word] pacis tradidit sacrisicium pacis. poison in such a golden cup? Consignest thou thy treachery with so sweet a symboll of peace and love? But this is still usuall with those of his Tribe. Caveatur osculum Iscarioticum. Jesuites at this day kisse and kill familiarly: [illegible: 1 word] occidunt, as one saith of [illegible: 1 word]. false Physitians. When those Rhemish Incendiaries, Giffard, Hodgeson, and others, had set Savage awork to kill Queen Elizabeth, Camd. Elizab. they first set forth a book to perswade the English Catholikes to attempt nothing against her. So when they had sent. Squire out of Spain to poison the Queen, they taught him to anoint Ibid. an. 1598. the pummel of her saddle with poison covertly, and then to pray with a loud voice, God save the Queen. Lopez, another of their agents, affirmed at Tiburn, That he had loved the Queen as Ibid sol. 431. he had loved Jesus Christ: Which, from a Jew, was heard not without laughter. So Parsons, when he had hatched that namelesse villany the powder-plot, set forth his book of resolution: as if he had been wholly made up of devotion, Esocietate Iesu fuit qui Iesum tradidit.

Verse 49. Hail Master, and kissed him] But love is not alwaies in a kisse, saith Philo the Jew; nor in crying Rabbi, Rabbi, as the traitour here did, Mark 14. 45. out of a seeming pitty of his Masters misery. There are that think that he would have carried this his treachery so cunningly, as if he had [illegible: 1 word] no hand inAretius. it: and therefore kissed him as a friend, and so would still have been taken.

Verse 50. Friend] Sith thou wilt needs be so esteemed, though [non-Latin text not transcribed]. [illegible: 1 word]. most unfriendly. Wherefore art thou come?] As a friend, or as a foe: If as a friend, What mean these swords? If as a foe, What means this kisse? Christ knew well enough wherefore he came: but thinks good to sting [illegible: 1 word] conscience by this cutting question. Laid hands on Iesus and took him] By his own consent, and [non-Latin text not transcribed], as Irenaeus hath it, while the Deity rested, and refused to put forth it self.

Verse 51. One of them which were with Iesus] This was Peter, who asked [illegible: 1 word] to strike, but staid [illegible: 1 word] till he had it, out of a preposterous zeal to his Master, and because he would be a man of his word. A wonderfull work of God it was surely, that hereupon he was not [illegible: 1 word] in an hundred pieces, by the barbarous souldiers. Well might the [illegible: 1 word] say, He that is our God is the God of salvation; and unto God the Lord belong the issues from death, Psal. 68. 20. My times are in thine hands, Psal. 31. 15. But this stout [illegible: 1 word] could not be found, when his Master was, after this, apprehended and arraigned. Plato hath observed, That the most skilfull [illegible: 1 word] Peritissimi [illegible: 2 words] in ludo, sunt [illegible: 4 words]. are the most cowardly [illegible: 1 word].

Verse 52. Put up again thy sword] See the Notes on Iohn 18. 11. For all they that take the sword] Without a just calling, [illegible: 1 word] those sworn sword-men of the devil the Jesuites, whose faction (as one saith of them) is a most agile sharp sword; the blade whereof is sheathed at pleasure, in the bowels of every Common-wealth, but the handle reacheth to Rome and Spaine: Their design is to subdue all to the Pope, and the Pope to themselves.

Verse 53. Thinkest thou that I cannot pray] q. d. Need I be beholden to thee for help? [illegible: 1 word] very boldly told his [illegible: 1 word] [illegible: 1 word] Celfitul Vest. [illegible: 1 word] a [illegible: 2 words] & tu [illegible: 2 words] esse, quam mibi [illegible: 9 words], &c. and Protectour, the Electour of Saxony, That he, by his [illegible: 1 word] gained him more help and safegard, then he received from him: and that this cause of Christ needeth not the [illegible: 1 word] of man to carry it on, but the power of God, set a work by the prayer of faith: And this way, saith [illegible: 1 word], I will undertake to secure your Highnesses soul, body, and estate, engaged in the Cause of the Gospel, from whatsoever danger or disaster, Sive id credat C. V. sive non credat, whether your [illegible: 1 word] believe me herein, [illegible: 2 words]. or not. More then twelve legions] A legion is judg'd to be six thousand [illegible: 1 word], and seven hundred horse. And this great army of Angels is by praier dispatcht from heaven in an instant. Are we then in any imminent [illegible: 1 word]? send up to heaven for help by praier, and God will send from heaven and help us. We need not help our selves by seeking private revenge, as Peter here, or using [illegible: 1 word] shifts, as David, Ps. 34. 1. for in the same [illegible: 1 word], Men are exhorted to ensue peace, and [illegible: 1 word] by private wrongs; [illegible: 1 word] the Angels of the Lord [illegible: 1 word] round about them that fear him, and deliver them.

Verse 54. But how then shall the Scriptures, &c.] Why dost thou not then pray (might they object) for an army of Angels, to rescue thee out of these wicked hands, that now hold thee prisoner, and will let out thy life-bloud? How then should the Scriptures be fulfilled, saith he, that have fore-told my death? This was his constant care, even when he hung upon the crosse, to fulfill the Scriptures: and so to assure us, that he was the very Christ. That thus it must be] Why must? but because it was, 1. So [illegible: 1 word] by God. 2, Fore-told by the Prophets; every particular of Christs [illegible: 1 word], even to their very spetting in his face. 3. Prefigured in the daily morning and evening [illegible: 1 word]; this lamb of God was sacrificed from the beginning of the world. A necessity then there was of our Saviours suffering. Not a necessity of coaction (for he died freely and voluntarily) but of immutability and infallibility, for the former reasons and respects.

Verse 55. Are ye come out as against a thief?] Secretly, and by night, with all this clutter of people, and clashing of arms, so to make the world believe strange matters of me? whereas, had your [illegible: 1 word] and conscience bin good, you would [illegible: 1 word] taken a fitter time. and I should have had fairer dealing. ANd ye laid no hand on me] Ye wanted no will, but ye could never finde [illegible: 1 word]: and which of you now accuseth me of sinne? It is doubtlesse very lawfull, and in some cases needfull for Christians to defend their own [illegible: 1 word], and [illegible: 1 word] their wronged credit, as did Moses, Samuel, Paul, [illegible: 1 word]: I never have sought profits, pleasures, nor preferments, saith he, [illegible: 1 word] was I ever moved with emulation or envy against any man, [illegible: 1 word] conscientiam aufero, quocun que discedo. This conscience I carry with me [illegible: 1 word] I go. [illegible: 1 word] of all that ever lived, might best challenge his [illegible: 1 word] of [illegible: 1 word]: For of him it might be truly affirmed, what Xenophon [illegible: 2 words] Socrates, what Paterculus Velleius. l. [illegible: 1 word] doth of Scipio, Quod [illegible: 1 word] in [illegible: 1 word] nisi laudandum aut fecit, aut dixit, aut sensit, that he did all [illegible: 1 word] well, as the people testified of him, and never said or thought any thingamisse.

Verse 56. That the Scriptures, &c.] Which yet were no more the cause of the Jews cruelty, then Ioseph was of the famine, then the Astrologer is of the eclipse, or Tenterton-steeple of the [illegible: 1 word] and flowing of the sea. Then all the Disciples for sook him and fled] Then, when there was no such need or danger to enforce them, Christ having capitulated with the enemy for their safety. They had leave to go free before: what staid they for then? Or why flee they now? This was the fruit and punishment of their former sleeping, vers. 43. Had they watcht and praid then, they had not now thus entred into temptation.

Verse 57. Where the Scribes and the Elders were] A full Councel then may erre. See the Notes on Chap. 2. 4. and on Chap. 26. 3.

Verse 58. But, Peter followed] First, he fled with the rest, and then, remembring his promise, followed afarre off: but better he had kept him away: for he sat with the servants, so venturing upon the occasion of sin, which he should have studiously shunned; and meerly out of curiosity, to see the end and issue of Christs captivity. We many times tempt Satan to tempt us, by our imprudence. Evil company is contagious, and sin more catching then the plague. Israel going down to AEgypt brought a golden Calf from thence: Jeroboam brought two. A man may passe thorow Ethiopia unchanged, but he cannot reside there, and not to be discoloured.

Verse 59. Sought false witnesse] Here Christ is convented and examined in the [illegible: 1 word] Court, with a great deal of injustice and subornation. They first sought false witnesse, as if they had obey'd our Saviour, who bad them ask those that heard him, what he had said unto them, Joh. 18. 21.

Verse 60. Yea, though many false-witnesses came] So adultery was objected to Athanasius, heresie and treason to Cranmer. Also I lay to thy charge, said Bonner to Philpot, Martyr, that thou killedst thy father, and wast accursed of thy mother on her death-bed, &c. Q. Elizabeth wrote these lines in the window at Woodstock; Act. and Mon. [illegible: 1 word]. 1650. Much alledg'd against me, Nothing proved can be. Freedome of speech used by the Waldenses against the sins of those times, caused, Ut [illegible: 1 word] nefariae eis affingerentur opiniones, a quibus See Alex [illegible: 1 word] [illegible: 1 word]. to his [illegible: 1 word] of Pop brags. omninè fuerant alieni, saith Gerard, That many false opinions were fathered upon them, such as they never favoured. So deal the Papists by us at this day; They tell the seduced people, [illegible: 1 word]. Iohan [illegible: 2 words]. that we worship no God, count gain godlinesse, keep no promises, eat young children, make nothing of adultery, murther, &c. Good people, these men deny Christ to be God, and the holy Ghost to be God, &c. said White Bishop of Act. and Mon. [illegible: 1 word]. 813. Winchester concerning Woodman, and other holy Martyrs, in a Sermon. Yet found they none] The enemies likeliest projects oft fail. These false witnesses, as those [illegible: 1 word]-builders of old, disagreed in their language, which God confounded; and so he doth to this day.

Verse 61. I am able to destroy the temple] Novum crimen Caie Caesar. For, what if Christ had said so? Could not he as easily have reared a temple as raised the dead, restored the blinde, &c? But the truth is he never said so, but was misreported, and falsely [illegible: 1 word] (saith Father Latymer,) both as touching his words and meaning also. He said Destruite, Destroy ye; they made it Possum destruere, I am able to destroy. He said Templum hoc, this temple, meaning his own body: they added manufactum made with hands, to bring it to a contrary sense, &c. Thus mutilando vel mutando, by chopping or changing, ill-minded men do usually deprave and wrest to a wrong meaning, the most innocent passages and practises.

Verse 62. Answerest thou nothing?] No, nothing: unlesse it had been to better purpose: for [non-Latin text not transcribed], saith the wise Heathen. Either hold thy peace, or say something that's worth hearing. And, [non-Latin text not transcribed]. To answer [illegible: 1 word]. every slight accusation is servile. Some are so thin they mayTenue [illegible: 1 word] pellucet. be seen thorow, others so grosse, that they need no refutation.Sen. These hypocrites were not worthy of an answer from our Saviour; who knew also that now was the time not of apologizing, but of suffering: therefore as a sheep before her shearer is dumb, [illegible: 1 word]. 53. 7. so he opened not his mouth. Besides, he saw that his enemies were [illegible: 1 word] to have his blood, and therefore held it more glorious, [non-Latin text not transcribed], as Basil hath it, to choak their spite Epist. 172. with silence, & injuriam tacendo fugere, potiùs quam respondendo superare, as another saith, to set them down by saying nothing.

Verse 63. I adjure thee by the living God] So had the devil done once before, horrendo impudentiae exemplo Mark 3. 7. Sed os Caiaphae & culeus Satanaein [illegible: 1 word] sunt praedicamento. It is nothing with the devil and his, to pollute and dissallow that nomen majestativum, as Tertullian stileth it, that glorius and fearfull name of God, as Moses calleth it: and to call him in, at [illegible: 1 word] Deut [illegible: 2 words] turns, as an author or abettour at least, of their abominable plot and practises. How much better that holy man that said, My heart, head, and tongue, trembleth as oft as I speak of God? Yea [illegible: 1 word], mente, & cogitatione [illegible: 3 words] Deo [illegible: 1 word] habeo. the very Heathen Sages had the same thoughts, that men ought to be better advised, then to tosse Gods reverend name upon their tongues as a tennis-ball, or to wear his image for an ornament, &c. And surely, as St Mark relateth this history, one would [illegible: 1 word]. think Caiaphas a very conscientious person. For he brings him [non-Latin text not transcribed]. in saying to our Saviour, Art thou the son of that Blessed one, Mark 14 61. So he calls God by a periphrasis, as if he were afraid Praecept. Pyth. once to name God: when as yet presently after, he profanely [non-Latin text not transcribed]. adjureth our blessed Saviour by the living God, that thou tell [illegible: 1 word] bu, [illegible: 1 word] ipsum Dei nomen exprimire vereatur. us whether thou be the Christ, &c. And this he doth, not out of any desire to know the truth: but as seeking an occasion, from his bold and free confession of the truth, to put him to death: so going about to entitle God himself to his villanous enterprizes. See here the hatefull nature of damned hypocrisie, and abandon it.

Verse 64. Thou hast said] That is, as St Mark expresseth the Hebraisme in plainer tearms, I am. q. d. Thou hast said it, and I must second it, I am indeed the promised Messias, and the only-begotten sonne of God. This was the naked truth without Equivocation: a device that the Jesuites have lately fet from hell, for the consolation of afflicted Catholikes, and for the instruction of all the godly, as Blackwell and Garnet blush not to professe in print. Let us learn here of our Saviour, to make a bold and wise confession of the truth, when called thereunto: although we create our selves thereby never so much danger from the enemy who shall so be either converted, or at least convinced, and left inexcusable. Hereafter shall ye see, &c.] q. d. Now I am in a state of abasement, God having hid his sonne under the Carpenters son, whom ye have now bound, and shall shortly crucifie. But not long hence, ye shall see me in a state of advancement, sitting on the right hand of power, powring out my spirit upon all flesh, Acts 2 33. and, after that, coming in the clouds of heaven, as in a charet of state, to judge you that are now my Judges, &c.

Verse 65. Then the high-priest rent his clothes] Which the high-priest ought not by the law to have done, howsoever, Levit. 10. 6. & 21. 10. and here had no colour of cause at all to do: no not so much as Joab had, when for company, and at his Lords command, he rent his clothes at Abners funerall, whom he had basely murthered, 1 Sam. 3. 31.

Verse 66. He is guilty of death] Servile souls! they durst do no otherwise then concur with [illegible: 1 word]. So in popish councels and conclaves the Bishops and others (those Aiones & Negones [illegible: 1 word] ) have no more to do, but simply inclinato capite to say Placet to that which in the Popes name is proposed unto them.History of the Counc of Trent. fol 680. The Legats in the Councell of Trent were blamed for suffering the article of Priests marriage to be disputed. And in Colloquio [illegible: 1 word], after that Beza had spoken much of the Eucharist Ibid. [illegible: 1 word]. before the young King of France, the Queen-mother and the Princes of the blood, a Spanish Jesuite, having reproached the Protestants, did reprehend the Queen-mother for medling in matters that belongd not to her, but to the Pope, Cardinalls, and Bishops.

Verse 67. Then did they spit in his [illegible: 1 word] ] Condemned prisoners are sacred things: and, by the law of Nations, should not be misused and trampled on, but rather pitied and prepared for death. But these barbarous miscreants (not without the good liking of their Lords the Priests and Elders,) spare for no kinde of cruelty toward Christ, who was content to be spit upon, to cleanse our faces from the filth of sinne, to be buffeted with fists [non-Latin text not transcribed] [illegible: 2 words]. and beaten with staves, to free us from that mighty hand of God,Beza. 1 Peter 5. 6. and from those scourges and scorpions of infernall fiends.

Verse 68. Saying, prophesie unto us, thou Christ] This is dayly done to Christ by the children of darknesse, which sin securely, and say, who seeth us? they put it to the triall, as Ananias and Sapphria did, whether they shall be detected.

Verse 69. And a damsell came unto him] A silly wench daunteth and dispiriteth this stout champion. Sic & Elias ille [illegible: 1 word]. [illegible: 1 word] ad mulierculae ([illegible: 1 word]) minas trepidat, factus seipso imbecillior. What poor things the best of us are, when left a little to our selves, when our faith is in the wain! Thou also wast with Jesus] She was just of her masters minde and making. We had need take heed where we set our children to service: for, like water on a table, they will be led any way, with a wet finger: and as any liquid matter, they will conform to the vessell whereinto they are powred. Be sure to teach them Gods fear, and to pray, and then where ever they come to [illegible: 1 word], they shall do good, and finde favour, as [illegible: 3 words] in the court of Babylon, [illegible: 1 word]. 1. and as the [illegible: 2 words] [illegible: 1 word] family: that great Lord [illegible: 3 words] maids coal: so [illegible: 1 word] a thing is [illegible: 4 words] works of God, [illegible: 1 word] the [illegible: 2 words].

Verse 70. I know [illegible: 1 word] what thou [illegible: 1 word] [illegible: 1 line] [illegible: 1 word] not either her words, or her [illegible: 1 word]. [illegible: 1 word] this [illegible: 1 word] dissembling, was a true denying. St [illegible: 1 word] saith, [illegible: 1 word] now the cock crew, chap. 14. 68. A fair warning to so soul a sinner; but he took no notice of it, till Christ looked back upon him; to teach us, that without the helpe of divine grace, no means can convert a sinner from the errour of his way. God himself preached a Sermon of repentance to Cain, but it prevailed not. Whereas Christ no sooner looked back upon this falne Apostle, but he went out and wept bitterly. Christ cured him with lesse ado, then he did Malchus his ear: that was healed by a touch, this by a look only.

Verse 71. And when he was gon out, &c.] The orifice of his wound was not yet close: and therefore bled afresh so soon again. Thus Lot committed incest two nights together, &c. See the Note on vers. 43.

Verse 72. And again he denied with an oath] This was fearfull: and the worse, because his master, whom ne forswore, was now (even as Peters faith was,) upon his triall, and might say, with wounded Cesar, What, thou my sonne Brutus? Is this thy [illegible: 1 word] to thy friend? Scipio had rather that Hannibal should eat his heart with salt, then that Lelius do him the least discourtesie.

Verse 73. For thy [illegible: 1 word] bewrayeth [illegible: 1 word] ] Jacob must name himself Jacob, with the voice of Jacob. The Ephraimite must [illegible: 1 word] out his Sibboleth in despight of his heart, or habit. Each countryman is known by his idiome or dialect. The fool saith to every one that he is a fool, Eccles. 10. 3. when the wise mans tongue talketh of [illegible: 1 word], Psal. 37. 30.

Verse 74. Then began he to curse and swear] This he had [illegible: 1 word], belike, of the ruffianly souldiers, with whom usually, [illegible: 1 word] are but expletives, and horrible oathes, interjections of speech. But though Israèl play the [illegible: 1 word], yet why should Judah [illegible: 2 words]. [illegible: 1 word] offend? come not ye to [illegible: 1 word], [illegible: 1 word] goe ye up to Bethaven, nor swear The Lord [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word] once such an oath, and it was enough of that once, 1 Sam. 25 22. But Peter swears and forswears again and again, and that after warning: as Aaron went down aud did that in the valley, which [illegible: 1 word] forbidden in the mount, and then excuseth it by his fear of the [illegible: 1 word]. That [illegible: 2 words] is the mother of many sinnes, [illegible: 1 word] lying especially Zeph. 3. 13. and [illegible: 1 word] too, to save the life. But [illegible: 1 word] dye then lye; and better bear then swear. We may not break the [illegible: 1 word] of any commandment to avoid any peece of foul way, but go in a right line to God. Quas non oportet mortes praeligere, quod non supplicium potiùs ferre, imò in quam profundam in ferni [illegible: 1 word] non [illegible: 1 word], quàm [illegible: 2 words] attestari, saith holy Zuinglius in his third epistle? What should not a man [illegible: 1 word] rather then sinne? And immediately the cock crew] Gallicinium complevit Christi vaticinium. The cock proved a preacher to Peter. Despise not the Minister though never so mean: it is the foolishnesse of preaching that must bring men to heaven. Cocks call men out of their beds, and therehence have their name in the Greek tongue. [non-Latin text not transcribed] [illegible: 1 line]. They constantly keep the law of crowing at set times that nature hath enjoyned them: they cry loud and thick against a storm. So do faithfull Ministers, when gotten upon their battlements: they clap their own sides first, and then constantly call up others. [illegible: 1 word] cry aloud, and spare not, but lift up their voice like a trumpet, to tell Judah of their sinnes, &c. The roaring lion of hell trembleth at their note: and the worlds Sybantes cannot bear their disturbances, and therefore wish them banished. [illegible: 1 word] wisedome is justified of her children, and (though fierce before and untameable,) yet now a little childe shall lead them, Isa 11. 6.

Verse 75. And Peter remembred the words of Jesus.] Here began his repentance. If we remember not what is preached unto us, ali's lost, saith the Apostle, 1 Cor 15. 2. If we leak and let slip, saith another, how shall we escape? [illegible: 1 word]. 2. 1, 3. The Spirit [non-Latin text not transcribed]. shall be the Saints remembrancer: and as the [illegible: 1 word] casts up her dead; so shall that come seasonably to minde, that was long before delivered, when Gods good time is come to work upon the dead heart. God will be found of his that seek him not. Surely [illegible: 1 word] and truth shall follow them all the daies of their [illegible: 1 word], as the Sun-beams follow the traveller that turns his back on them. He will bring back his banished, he will reduce his runagates, he will not suffer any of his to be utterly drowned, though haply they have been drenched in the waves of sinne, lain some while in them, yea and have also sunk twice or thrice, as Peter, to the verry bottome. Now then how can any either presume of not sinning, or despair for sinne, when they read of Peter thus fallen, and now thus remembring, thus rising again by repentance, and and received to mercy? The like instances we have not a few, of Origen and other primitive Christians, who recanting for a season through fear of death, were therefore utterly excluded by Novatus from all hope of mercy: but not so by Christ. Be not Jer. 17 17. thou a terrour unto me, ô Lord, saith Jeremy, and then I care not, though all the world condemn and cast me out. [illegible: 1 word], Bainham, Act. and Mon. fol. 918, 938. 1857, 1633. [illegible: 1 word], 1861. Benbridge, Abbes, Whittle, Charp, and many other Martyrs, having denied their Lord God, as they called it, for fear of the fagot, could have no rest till they had repented, and publikely revoked their much bewailed recantations. Steven Gardiner indeed, like another Ecebolius, cryed out that he had denied with Peter, but never repented with Peter, and so both stinkingly and unrepentantly dyed, saith Mr Fox. It was a saying of Ibid. 1904. the same Mr Fox that his graces did him most hurt, and his sinnes [illegible: 1 word]. of Tempt. most good. A paradox; but, by our temptations, we know his meaning. As pain easeth a Christian, death revives him, dissolution unites him, so corruption clarifies him. I dare be bold to sayAug. de civit. dei. l. 14. c. 13. (saith Augustine,) that it is good for proud persons to fall into some foule sinne, unde sibi displiceant, qui jam sibi placendo ceciderunt. Salubrius enim Petrus sibi displicuit quando [illegible: 1 word], quam sibi placuit quando praesumpsit, that they may be humbled, as Peter was, and so saved. He wept bitterly] That one sweet look from Christ, melted him; as Gods kindnesse did the heardhearted Israelites at the meet of Mizpeh. In this troubled pool Peter washed himself,Semper [illegible: 1 word] suffusos [illegible: 1 word] oculos adeò ut etiam [illegible: 1 word] cutem genarum exederint. in this red Sea the army of his iniquities was drowned. As once his faith was so great, that he leapt into a sea of waters to come to Christ: so now his repentance was so great, that he leapt, as it were, into a sea of tears for that he had gone from Christ. There are that say (and it may very well be) that henceforth he was ever and anon weeping: and that his face was even furrowed [non-Latin text not transcribed] [illegible: 1 word]. with continuall tears. He began soon after his sinne, Mark. 14. [illegible: 1 word]. cùm se proripuisset, when he had thrown himself out, as Beza renders it. He had no sooner took in poyson, but he vomited it up again ere it got to the vitals. He had no sooner handled his serpent, but he turned it into a rod, to scourge his soul with remorse. Peccatum tristitiam peperit, & tristitia peccatum contrivit, ut [illegible: 1 word] in ligno natus, sed ipsum comminuit.

See also Mk 14:1-11, Lk 22:1-6, Jn 12:1-7

After two days is the feast of the Passover. Mt 12:1-8. The festival of the passover was celebrated to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their firstborn in that night when the firstborn of the Egyptians perished, Ex 12:1. The name passover was given to the feast because the Lord passed over the houses of the Israelites without slaying their firstborn, while the Egyptians were cut off, Ex 12:13. It was celebrated seven days, viz., from the 15th to the 21st of the month ABIB, or NISAN, (April,) Ex 12:15-20. During all this period the people ate unleavened bread, and hence the festival was sometimes called the feast of unleavened bread, Ex 12:18, Lev 23:6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time--a circumstance to which the apostle alludes in 1Cor 5:7. On the 10th day of the month the master of a family separated a lamb or a goat of a year old from the flock, (Ex 12:1-6,) which he slew on the 14th day before the altar, De 16:2,5,6. The lamb was commonly slain at about 3 o'clock, P.M . The blood of the paschal lamb was, in Egypt, sprinkled on the doorposts of the houses; afterwards it was poured by the priests at the foot of the altar, Ex 12:7. The lamb thus slain was roasted whole, with two spits thrust through it ---one lengthwise, and one transversely--crossing each other near the fore legs; so that the animal was, in a manner, crucified. Not a bone of it might be broken--a circumstance strongly representing the sufferings of our Lord Jesus, the Passover slain for us, Jn 19:36, 1Cor 5:7. Thus roasted, the lamb was served up with wild and bitter herbs. Not fewer than ten, nor more than twenty persons, were admitted to these sacred feasts. At first it was observed with the loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This, in Egypt, was significant of the haste with which they were about to depart from the land of bondage. The custom was afterwards retained.

The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the first cup. Then followed the washing of hands, with another short form of thanksgiving to God. The table was then supplied with the provisions, viz., the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving, and ate it. After which, all the dishes were removed from the table, and a second cup of wine set before each guest as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Ex 12:26,27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the passover. The dishes were then returned to the table, and he said, "This is the passover which we eat, because that the Lord passed over the houses of our fathers in Egypt;" and then holding up the salad and the unleavened bread, he stated the design, viz., that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance. This done, he repeated the 113th and 114th Psalms, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the second cup. The hands were then again washed, and the meal then eaten, with the usual forms and solemnities. After which they washed the hands again, and then drank another cup of wine, called the cup of blessing, because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lord's Supper, called by Paul the cup of blessing, 1Cor 10:16. There was still another cup, which was drunk when they were about to separate, called the Hallel, because in connexion with it they were accustomed to repeat the lesser Hallel, or the 115th, 116th, 117th, 118th Psalms. In accordance with this, our Saviour and his disciples sang a hymn, as they were about to go to the Mount of Olives, Mt 26:30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the passover was about to be accomplished, and he instituted in place of it the Supper--the communion--and of course the obligation to keep the passover then ceased.

The Son of man is betrayed. Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time. But they knew that the passover was at hand, and he then informed them that he would be betrayed.

To be crucified. To be put to death on the cross. Mt 27:35.

(r) "Ye know" Mk 14:1, Lk 22:1, Jn 13:1

Then assembled, etc. This was a meeting of the great council or sanhedrim. Mt 5:22.

The palace. The original word properly denotes the hall or large area in the centre of the dwelling, called the court. Mt 9:2. It may be understood, however, as referring to the palace itself.

The High Priest. Holding the office that was first conferred on Aaron, Ex 28:1 and following. The office was at first hereditary, descending on the eldest son Nu 3:10. Antiochus Epiphanes, (B. C. 160) when he had possession of Judea, sold the office to the highest bidder. In the year 152 B.C., Alexander, king of Syria, conferred the office on JONATHAN, 1Mac 10:18-20, whose brother Simon was afterwards created by the Jews both prince and high priest, 1Mac 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest till the time of Herod, who changed the incumbents of the office at pleasure: a liberty which the Romans ever afterwards exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence it is said that Caiaphas was high priest for that year, Jn 11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence more than one high priest is sometimes mentioned, though strictly there was but one who held the office.

By subtilty. By guile, deceit, or in some secret manner, so that the people would not know it. Jesus was regarded by the people as a distinguished prophet, and by most of them probably, as the Messiah; and the sanhedrim did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some of the places adjacent to the city; and as he passed his nights there, and not in the city, there was need of guile to ascertain the place where he remained, and to take him.

(v) "And consulted" Ps 2:2

Not on the feast day. Not during the feast. The feast lasted seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times three millions of people. Amidst such a multitude there were frequent tumults and seditions; and the sanhedrim was justly apprehensive there would be now, if in open day, and in the temple, they took away a teacher so popular as Jesus, and put him to death. They therefore sought how they might do it secretly, and by guile.

In Bethany. Mt 21:1.

Simon the leper Simon who had been a leper.

Leper. Mt 8:2. It was unlawful to eat with persons that had the leprosy; and it is more than probable, therefore, that this Simon had been healed--perhaps by our Lord himself. Mt 12:1 says, that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon's, and was living with him. He farther says that they made Jesus a supper, and that Martha served. John says that this was six days before the passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the passover, and after the cleansing of the temple. But it is to be observed,

(1.) that Matthew and Mark often neglect the exact order of the events that they record.

(2.) That they do not affirm at what time this was. They leave it indefinite, saying that while Jesus was in Bethany he was anointed by Mary.

(3.) That Matthew introduced it here for the purpose of giving a connected account of the conduct of Judas. Judas murmured at the waste of the ointment, Jn 12;4 and one of the effects of his indignation, it seems, was to betray his Lord.

There came unto him a woman. This woman was Mary, the sister of Lazarus and Martha, Jn 12:3.

Having an alabaster box. The alabaster is a species of marble, distinguished for being light, and of a beautiful white colour, almost transparent. It was much used by the ancients for the purpose of preserving various kinds of ointment in.

Of very precious ointment. That is, of ointment of much value; that was rare, and difficult to be obtained. Mark (Mk 14:3) and John (Jn 12:3) say, that it was ointment of spikenard. In the original it is nard. It was procured from an herb growing in the Indies, chiefly obtained from the root--though sometimes also from the bark. It was liquid, so as easily to flow when the box or phial was open, and was distinguished particularly for an agreeable smell. See Song 1:12. The ancients were much in the habit of anointing or perfuming their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a pound of this, (Jn 12:3.) The pound in use among them was the Roman, of twelve ounces, answering to our Troy weight. That there was a large quantity is farther evident from the fact that Judas says it might have been sold for three hundred pence, (forty dollars,) [or 9,] and that the house was filled with the odour of the ointment, (John.)

And poured it on his head. They were accustomed chiefly to anoint the head, or hair. John says (Jn 12:3) that she poured it on the feet of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it both on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, relates that the ointment was also poured on the feet of the Saviour. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded.

As he sat at meat. That is, at supper. In the original, as he reclined at supper. The ancients did not sit at their meals, but reclined at length on couches. Mt 23:6. She came up, therefore, behind him, as he lay reclined at the table; and bending down over the couch, poured the ointment on his head and his feet; and probably kneeling at his feet, wiped them with her hair.

(t) "Then came" Jn 11:1,2, 12:3

They had indignation. John says that Judas expressed indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was that he had the bag, (Jn 12:6;) i.e., the purse, or repository of articles given to the disciples and to the Saviour. He was a thief; and was in the habit, it seems, of taking out and putting to his own use what was put in for them in common. The leading trait of Judas' character was avarice; and no opportunity was suffered to pass without attempting by base and wicked means, to make money. In his example, an avaricious man may learn the true nature and the effect of that grovelling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death; and it will always lead its possessor to guilt. No small part of the sins of the men of the world can be traced to avarice; and many and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity.

Is this waste. This loss or destruction of property. They could see no use in it, and they therefore supposed it was lost.

Sold for much. Mark and John say for 300 pence; that is, for about 40 dollars, [about 9.] This, to them, was a large sum. Mark says, they murmured against her. There was also an implied murmuring against the Saviour for suffering it to be done. The murmuring was, however, without cause. It was the property of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. They had no right over it, and no cause of complaint ff it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to heathen nations, or in aiding the poor. The world, like Judas, esteems it to be wasted. Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other men, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be waste, yet if their Lord commands it, it will be found to be the only way in which it was right for them to dispose of that property, and will be found not to have been in vain.

Trouble ye the woman. That is disturb her mind by insinuations, as if she had done wrong.

A good work upon me. She has done it with a mind grateful, and full of love to me. The work was good, also, as it was preparative to his death, Mt 26:12.

For ye have the poor, etc. Mark adds, "Whensoever ye will ye may do them good." It was right that they should regard the poor. It was a plain precept of religion, (see Ps 41:1, Prov 14:21; Prov 29:7; Gal 2:10,) and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty then incumbent was that which Mary had performed. They would afterwards have abundant occasion to show their regard for the poor.

Me ye have not always. He alludes here to his dying, and his going away to heaven. He would be their Friend and their Saviour, but he would not be bodily present with them always, so that they could show kindness in this way to him.

(u) "For ye have the poor" De 15:11 (v) "me ye have not" Jn 14:19, 17:11

She did it for my burial. It is not to be supposed that Mary understood clearly that he was then about to die, for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord. He said that it was a proper preparation for his burial. Anciently, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was really a preparation for that burial, as fitting him in a proper manner for the tomb.

A memorial. Anything to produce remembrance. This should be told to her honour and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection.

Then one of the twelve, etc. Luke says that Satan entered into Judas. That is, Satan tempted or instigated him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favourable opportunity to make money rapidly, by selling his Lord.

Judas Iscariot. Mt 10:4.

Unto the Chief Priests. The high priest, and those who had been high priests. The ruling men of the sanhedrim. Luke adds, that he went also to the captains, (Mt 22:4.) It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were caned captains, Acts 4:1. These men were commonly of the tribe of the Levites, were closely connected with the priests, were men of influence; and Judas went to them, therefore, as well as to the priests, to offer himself as a traitor. Probably his object was to get as much money as possible; and he might therefore have attempted to make a bargain with several of them apart from each other.

(w) "of the twelve" Mt 10:4

And they covenanted with him. Made a bargain with him. Agreed to give him. Mark says they promised to give him money. They did not pay it to him then, lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him. See Mt 27:3, Acts 1:18.

Thirty pieces of silver. Mark and Luke do not mention the sum. They say that they promised him money--in the original, silver. In Matthew, in the original, it is thirty silvers, or silverlings. This was the price of a slave. See Ex 21:32. And it is not unlikely that this sum was fixed on by them to show their contempt of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum. The money usually denoted by pieces of silver, when the precise sum is not mentioned, is a shekel --a silver Jewish coin, amounting to about fifty cents, [or 2s. 3d.] The whole sum, therefore, for which Judas committed this crime, was fifteen dollars, [or 3l 7s. 6d.]

(x) "covenanted" Zech 11:12,13, Mt 27:3

Sought opportunity to betray him. Luke adds, "in the absence of the multitude." This was the chief difficulty, to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult. The opportunity which he sought, therefore, was one in which the multitude would not see him, or could not rescue the Saviour.

To betray him. The word means to deliver into the hands of an enemy by treachery or breach of trust; to do it while friendship or faithfulness is professed. All this took place in the case of Judas. But the word in the original does not necessarily imply this. It means simply to deliver up, or to give into their hands. He sought opportunity how he might deliver him up to them, agreeably to the contract.

See also Mk 14:12-16, Lk 22:7-13

The first day, etc. The feast continued eight days, including the day on which the paschal lamb was killed and eaten, Ex 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April.

Of unleavened bread. Called so because, during those eight days, no bread made with yeast or leaven was allowed to be eaten. Luke says, "when the Passover must be killed." That is, in which the paschal lamb, or the lamb eaten on the occasion, must be killed. The word in the original, translated passover, commonly means, not the feast itself, but the lamb that was killed on the occasion.

See Ex 12:43, Nu 9:11, Jn 18:28, 1Cor 5:7, where Christ our Passover, is said to be slain for us; i.e. our Paschal Lamb, so called on account of his innocence, and his being offered as a victim, or sacrifice, for our sins.

(y) "Now the first day" Ex 12:6,18

Go into the city to such a man. That is, Jerusalem, called the city, by way of eminence. Luke says that the disciples whom he sent were Peter and John. The man to whom they were to go, it seems, he did not mention by name, but he told them that when they came into the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him they were to follow, and in the house which he entered they would find a room prepared. The name of the man was not mentioned. The house in which they were to keep the passover was not mentioned. The reason of this probably was, that Christ was desirous of concealing from Judas the place where they would keep the passover. He was acquainted with the design of Judas to betray him. He knew that if Judas was acquainted with the place beforehand, he could easily give information to the chief priests, and it would give them a favourable opportunity to surprise them, and apprehend him without making a tumult. Though it was certain that he would not be delivered up before the time appointed by the Father, yet it was proper to use the means to prevent it. There can be but little doubt that Jesus was acquainted with this man, and that he was a disciple. The direction which he gave his disciples most clearly proves that he was omniscient. Amidst so great a multitude going at that time into the city, it was impossible to know that a particular man would be met a man bearing a pitcher of water--unless Jesus had all knowledge, and was therefore Divine.

The Master saith. This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. See Mt 23:8,10. It means, literally, the teacher, as opposed to the disciple, or learner; not the master, as opposed to the servant or slave. The fact that they used this name as if the man would know whom they meant, and the fact that he understood them, and made no inquiries about him, shows that he was acquainted with Jesus, and was probably himself a disciple.

My time is at hand. That is, is near. By his time here may be meant, either his time to eat the passover, or the time of his death. It has been supposed by many, that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavoured also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus it is said a difference arose between them about the time of the passover, and that Jesus kept it one day sooner than most of the people. The foundation of the opinion that Jesus anticipated the usual time of keeping the passover is the following:

(1.) In Jn 18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the passover, the chief priests would not go into the judgment-hall, lest they should be defiled, but that they might eat the passover, evidently meaning that it was to be eaten that day.

(2.) In Jn 19:14, the day on which he was crucified is called the preparation of the passover; that is, the day on which it was prepared to be eaten in the evening.

(3.) In John 19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath, "an high day." That is, the day after the passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of peculiar solemnity. Yet our Saviour had partaken of it two days before, and therefore the day before the body of the people. If this opinion be true, then the phrase "my time is at hand" means, my time for keeping the passover is near. Whether the opinion be true or not, there may be a reference also to his death. This was probably a disciple of his, though perhaps a secret one. Jesus might purpose to keep the passover at his house, that he might inform him more particularly respecting his death, and prepare him for it. He sent therefore to him, and said, "I will keep the passover at thy house."

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 as the table, after the manner of the East. Mt 23:6.

They made ready the Passover. That is, they procured a paschal lamb, multitudes of which were kept for sale in 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.

When the even was come. The lamb was killed between the evenings, Ex 12:6, (Hebrew) that is, between 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 12:8.

He sat down. At first, the supper was eaten standing, with the 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 reclining posture, in the usual manner in which they partook of their meals. Mt 23:6. While sitting there at the supper, the disciples had a dispute which should be the greatest. Lk 22:24 and Lk 22:25-30. At this time also, before the institution of the Lord's Supper, Jesus washed the feet of his disciples, to teach them humility. Jn 13:1 and Jn 13:2-20.

As they did eat, etc. The account contained in these verses is also recorded in Mk 14:18-21, Lk 22:21-23, Jn 13:21-22. John xiii. 21, 22. John says, that before Jesus declared that one of them should betray him, he was 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.

He testified. He bore witness, or he declared.

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 they were to the least suspicion of the kind. It 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, Mt 26:25. Thus showing,

(1.) that guilt is slow to suspect itself;

(2.) that it shrinks from the light;

(3.) that it was his purpose to conceal his intention; and,

(4.) 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.

He that dippeth his hand with me in the dish. The Jews, at the observance of this ordinance, used a bitter sauce, made 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, (Jn 13:23-30); Jn 13:23 and following, 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 meat, dipped in the thick sauce; and that Judas, having received it, went out to accomplish his wicked design of betraying him. Judas was not, therefore, present at the institution of the Lord's Supper.

(z) "He that" Ps 41:9, 55:12-15

The Son of man goeth. That is, the Messiah; the Christ. Mt 8:20.

Goeth. Dies, or will die. The Hebrews often spoke in this manner of death, Ps 39:13, Gen 15:2.

As it is written of him. That is, as it is written or prophesied of him in the Old Testament. Compare Ps 41:9, with Jn 13:18. See also Dan 9:26,27, Isa 53:4-9. Luke Lk 22:22 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 intention 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 2:23.

Woe unto that man, etc. The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery in the phrase following.

It had been good, etc. 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 was to be as if he had not been born, or if 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:

(1.) that the crime which he was about to commit was exceedingly great;

(2.) that the misery or punishment due to it would certainly come upon him;

(3.) that he would certainly deserve that misery, or it would not be threatened or inflicted; and,

(4.) that his punishment would be eternal. If there should be any period when the sufferings of Judas should end, and he be restored and raised to heaven, the blessings of that happiness without end would infinitely overbalance all the sufferings he will endure in a limited time; and consequently it would not 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 one wicked man, the sufferings of hell will be eternal. If of 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 beforehand that the Saviour should be betrayed and die in this manner, it may be answered:

(1.) 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.

(2.) 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.

(3.) A previous knowledge 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.

(4.) God, who is the best judge of the nature of crime, holds all that was done in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, "to be by wicked hands," "Ac 2:23". This punishment of Judas proves also that sinners cannot take shelter for their sins in the decrees of God, or plead them as an excuse. 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 of those actions, or screen the sinner from the punishment which he deserves.

(a) "written of him" Ps 22:1 and following; Isa 53:1-12

Thou hast said. That is, thou hast said the truth. It is so. Thou art the man. Compare Mt 26:64, with Mk 14:62.

See also Mk 14:22-26, Lk 22:15-20, 1Cor 11:23-25

As they were eating. As they were eating the paschal supper, near the close of the meal. Luke adds, that he said, just before instituting the sacramental Supper, "With desire have I desired to eat this Passover with you before I suffer." This is a Hebrew manner of expression, signifying, I have greatly desired, he had desired it, doubtless,

(1.) that he might institute the Supper, to be a perpetual memorial of him;

(2.) that he might strengthen them for their approaching trials;

(3.) that he might explain to them the true 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.

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 sought a blessing on it; or gave thanks to God for it. The word rendered blessed not unfrequently means, to give thanks. Compare Lk 9:16, Jn 6:11. 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 writings of Philo and the Rabbins, that the 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.

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 1Cor 11:24 adds, "This is my body, which is broken for you." That is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins.

This is my body. This represents my body. This broken bread 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 his 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. And there is no 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 them. Yet 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 12:11) "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 Israelites. 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, which is broken for you: this do IN REMEMBRANCE of me." This expresses the whole design of the sacramental bread. It is to call to remembrance in a vivid manner the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Mt 13:37: He that soweth the good seed is the Son of man; i.e., represents the Son of man. Gen 41:26: The seven good kine ARE seven years; i.e., represent or signify seven years. See also Jn 15:1,5, Gen 17:10. 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."

(b) "And as they" 1Cor 11:23 (1) "blessed it", "Many Greek copies have gave thanks.

And he took the cup. That is, the cup of wine which they used at the feast of the passover, called the cup of Hallel, or praise, because they commenced then repeating the psalms with which they closed the passover. See Mt 26:30. This cup, Luke says, he took after supper. That is, after they had finished the ordinary celebration of eating the passover. The bread was taken while they were eating, the cup after they had done eating.

And gave thanks. Mt 26:26.

Drink ye all of it. That is, "all of you, disciples, drink of it ;" not, "drink all the wine."

For this is my blood. This represents my blood: as the bread did his body. Luke and Paul vary the expression, adding what Matthew and Mark have omitted. "This cup is the new testament in my blood." By this cup, he meant the wine in 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 new covenant, referring to the 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 sprinkled of the blood of sacrifices. See Ex 24:8. 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, etc. In allusion to that, Jesus says, this cup is the NEW covenant in my blood; that is, ratified, or sealed and sanctioned by my blood. Anciently, covenants 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.

Which is shed for many for the remission of sins. In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:

(1.) Because it is the life of Jesus; the blood being used by the sacred writers as representing life itself, or as containing the elements of life, Gen 9:4, Lev 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, 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. Rom 3:25.

(2.) His life was given for sinners, or he died in the place of sinners, as their substitute. By his death on the cross, the death or punishment due to them in hell may 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 eternal torments of all the redeemed. The interests of justice, the honour 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 truth, 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: Jn 1:29, Ep 5:2, Heb 7:27, 1Jn 2:2, 4:10; Isa 53:10, Rom 8:32, 2Cor 5:15.

(c) "new testament" Jer 31:31

But I say unto you, etc. 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 ceremonial observances; the blessings and triumphs of redemption.

Fruit of the vine. Wine, the fruit or produce of the vine, made of the grapes of the vine.

Until that day. Probably the time when they should be received to heaven. It does not mean here on earth, farther than that they would partake with him in the happiness of spreading the gospel, and the triumphs of his kingdom.

When I drink it new with you. Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honours and happiness of the heavenly world.

New. In a new manner; or, perhaps, afresh.

In my Father's kingdom. In heaven. The place where God shah reign in a kingdom fully established and pure.

(d) "my Father's kingdom" Isa 25:6

And when they had sung an hymn. The passover was observed by the Jews by singing, or chanting, the 113th, 114th, 115th, 116th, 117th, and 118th psalms. These they divided into two parts. The 118th and 114th psalms they sung during the observance of the passover, and the others at the close. There can be 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 particle, literally meaning hymning, not confined to a single hymn, but admitting many.

Mount of Olives. Mt 21:1.

(1) "hymn" or, "Psalm"

Jesus foretells the fall of Peter. This is also recorded in Mk 14:27-31, Lk 21:31-34, Jn 13:36-38.

Then saith Jesus unto them, etc. The occasion of his saying this was Peter's bold affirmation that that he was ready to die with him, Jn 13:37. 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 for him. Jesus then distinctly informed them that all of them would leave him that night.

All ye shall be offended because of me. Mt 5:29. 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 my disciples. Or, my being betrayed will prove a snare to you all, so that you shall be guilty of the sin of forsaking me, and by your conduct of denying me.

For it is written, etc. See Zech 13:7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him.

I will smite. This is the language of God the Father. I will smite, means either that I will give him up to be smitten, (compare Ex 4:21, 8:16, etc.,), or that I will do it myself. Both of thrum things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world, (Rom 8:32;) and he himself left him to deep and awful sorrows, to bear "the burden of the world's atonement" alone. See Mk 15:34.

The shepherd. The Lord Jesus--the Shepherd of his people, Jn 10:11,14; comp. Isa 11:11. The sheep. This means here particularly the apostles. It also refers sometimes to all the followers of Jesus, the friends of God, Jn 10:16; Ps 100:3.

Shall be scattered abroad. This refers to their fleeing, and was fulfilled in that. See Mt 26:66.

(e) "is written" Zech 13:7

But after I am risen, etc. 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 Galilee. This was done. See Mk 16:7, Mt 28:16.

Galilee. Mt 2:22.

(f) "I will go before you" Mt 28:7,10,16

Peter answered--though all, etc. The word men is improperly inserted here by the translators. Peter meant only to affirm this of the disciples. This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration was made, evidently:

(1.) From true love to Jesus.

(2.) From too much reliance on his own strength.

(3.) From ignorance of himself, and of the trials which he was soon to pass through. And it most impressively teaches us: (1.) That no strength of attachment to Jesus can justify such confident promises of fidelity, made without dependence on him.

(2.) That all promises to adhere to him, should be made relying on him for aid.

(3.) That we little know how feeble we are, till we are tried.

(4.) That Christians may be left to great and disgraceful 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; that he might thoroughly try him. But Jesus says that he had prayed for him, that his faith should not fail, and charged him when he was converted, i.e., when he was turned from this sin, to strengthen his brethren, i.e., by teaching them to take warning by his example. Lk 22:31-33.

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.

Before 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 Mk 13:35. 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 knowest me. See Mt 26:74.

Will I not deny thee. Will not deny my connexion with thee, or that I knew thee. All the disciples said the same thing, and all fled at the approach of danger, forsaking their Master and Friend, and practically denying that they knew him, Mt 26:56.

Jesus' agony in Gethsemane. This account is also recorded in Mk 14:32-42; Lk 22:39-46, Jn 18:1.

Then cometh, etc. After the institution of the Supper, in the early part of the night, he went out to the Mount of Olives. In his journey he passed over the brook Cedron, (Jn 18:1,) which bounded Jerusalem on the east.

Unto 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 climate, 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 missionaries, were there in 1823. They tell us that the garden is about a stone's cast from 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 trees, and read Isa 53:1-12, 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 of a party of Bedouins, armed with spears and swords. Jesus, in the silence of the night, free from interruption, made it a place of retirement and prayer.

Luke says, he went as he was wont, i.e., accustomed, to the Mount of 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 had so often done by his precepts, the duty of retiring from the noise and bustle of the world to hold communion with God.

Gethsemane. 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.

Sit ye here. That is, in one part of the garden, to which they first came.

While I go and pray yonder. That is, at the distance of a stone's cast, Lk 22:41. 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 afflictions--or, more probably, into scenes and dangers that would tempt them to deny him.

(g) "Then cometh Jesus" Mk 14:32, Lk 22:39, Jn 18:1

And he took with him Peter and the two sons of Zebedee. That is, James and John, Mt 10:2. On two other occasions he had favoured 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, (Lk 8:51,) and at his transfiguration on the mount, Mt 17:1.

Sorrowful. Affected with grief.

Very heavy. The word in the original is much stronger than the one translated sorrowful. 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.

My soul is exceeding sorrowful. His human nature-his soul- -was much and deeply affected and pressed down.

Even unto death. This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are, therefore, put for extreme and indescribable anguish. The meaning may be thus expressed: My sorrows are so great, that 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.

(h) "My soul" Ps 116:3, Is 53:3,10, Jn 12:27

And he went a little farther. That is, at the distance that a man could conveniently cast a stone, (Luke.)

Fell on his face. Luke says, he "kneeled doom." He did both. He first 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 Nu 16:22, 2Chr 20:18, Neh 8:6.

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 without this extremity of sorrow, let it be done. There is no doubt that if it had been possible, it would have been done; and 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 the justice of God, and with the welfare of the universe, that men should be saved without the awful sufferings of such an atonement.

Let this cup. These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings. Mt 20:22.

Not as I will, but as thou wilt. As Jesus was man, as well as God, there is nothing inconsistent in supposing that, like a man, he was deeply affected in view of these sorrows. When he speaks of his will, he expresses what human nature, in view of such great sufferings, would desire. It naturally shrunk from them, and sought deliverance. 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 all these trials, he is wise, and merciful, and good.

(i) "and prayed" Heb 5:7 (k) "let this cup" Mt 20:22 (l) "nevertheless" Jn 5:30, 6:38, Rom 15:3, Php 2:8

And findeth them asleep. It may seem remarkable that, in such circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch, i.e., not to sleep, they should so soon have fallen asleep. It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lard's sufferings. The truth is, however, 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 is in accordance with the regular effects of grief: Dr. Bush says, "There is another symptom of grief, which is not often noticed, and that is profound 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 soundly 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.

Saith unto Peter, etc. This reproof was administered to Peter particularly, in account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with 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!

Watch. See Mt 26:38. Greater trials are coming on. It is necessary, therefore, still to be on your guard.

And pray. Seek aid from God by supplication in view of the thickening calamities.

That ye enter not into temptation. That ye be not overcome and oppressed with 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, they 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 deliver himself, then would be the trial of their faith; and in view of it, he exhorted them to pray that they might not so enter temptation as to be overcome by it, and fall.

The spirit indeed is willing, etc. The mind, the disposition is ready, and disposed to bear these trials; but the flesh, the natural feelings, through the fear of danger, is weak, and will be likely to lead you astray when the trial comes. Though you may have strong faith, and believe now that you will not deny me, yet human nature is weak, shrinks at trials, and you should, therefore seek strength from on high. This was not intended for an apology for their sleeping, but to excite them, notwithstanding he knew that they loved him, to be on guard, lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation.

(m) "Watch" Mk 13:33, 14:38, Lk 22:40, Eph 6:18, Rev 16:15 (n) "ye enter" Prov 4:14,15 (o) "into temptation" Rev 3:10 (p) "spirit indeed" Isa 26:8,9, Rom 7:18-25, Gal 5:17

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 sufferings 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 sufferings, and a messenger from heaven appeared, to support him in these heavy trials. It may seem strange, that since Jesus was Divine, (Jn 1:1,) the Divine nature did not minister strength to the human, and that he that was God should receive strength from an angel. But it should be remembered 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 live 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 favour 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 by seeking the usual ways of human prudence 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 nature should be strengthened, as they are, by those who are set forth to be ministering spirits to the heirs of salvation, Heb 1:14.

Luke farther adds, (Mt 22:44) that being in an agony, he 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 the anxiety, fear, effort, 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 calamities.

Great drops of blood, Lk 22:44. 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 agony 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 in 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 that this was caused in some way in view of his approaching death. This effect of extreme sufferings--of mental anguish--has been known in several other instances. Bloody sweats have been mentioned by many writers as caused by extreme suffering. Dr. Doddridge says, (Note on Luke 22:44,) 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 like phenomenon, to which Dr. Jackson adds another from Thuanus. It has been objected to this account, that it is improbable, and that such an event could not occur. The instances, however, which are referred 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 the mouths of infidels. Speaking of Charles IX, of France, 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 temperament."

Various opinions have been given of the probable causes of these sorrows of the Saviour. Some have thought it was a strong shrinking from the manner of dying on the cross, or from an apprehension of being forsaken there by the Father; others that Satan was permitted in a peculiar manner to try him, and to fill his mind with horrors, having departed from him at the beginning of his ministry for a season, (Lkke 4:13) only to renew his temptations in a more dreadful manner now; and others that these sufferings were sent upon him as the wrath of God manifested against sin, that God inflicted them directly upon him by his own hand, to show his abhorrence 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 suffering 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 at the concentration of the sufferings of the atonement pouring together upon him, and filling him with unspeakable anguish.

Mt 26:42

(q) "the third" 2Cor 12:8

Sleep on now, and take your rest. Most interpreters have supposed that this should be translated as a question, 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?" This construction is strongly countenanced by Luke, Lk 22:46,) where the 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 passed, he kindly permitted them to seek repose 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; take rest, if possible, in such dangers, and at such a time." But this supposition is unworthy of 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.

The hour is at hand. The time when the Son of man is to be betrayed is near.

Sinners. Judas, the Roman soldiers, and the Jews.

Rise, let us be going. That is, probably, with them. Let us go wheresoever they shall lead us. The time when I must die is come. It is no longer proper to attempt an escape.

The account of Jesus' being betrayed by Judas is recorded by all the evangelists. See Mk 14:43-52, Lk 22:47-53, Jn 18:2-12.

Judas, one of the twelve, came. This was done while he was addressing 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 and staves. John says, that he had received a band of men and officers from the chief priests, etc. 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, Mt 27:65. It was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the north-west side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with swords. The other persons that went out carried probably whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.

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 conveniently collect. John says, that they had lanterns and torches. The passover was celebrated at the full moon. But this night might have been cloudy. The place to which they were going was also shaded with trees; and lights, therefore, might be necessary.

(r) "Judas" Acts 1:16

Gave them a sign. That is, told them of a way by which they might know whom to apprehend, i.e., by his kissing him. It was night. Jesus was, besides, probably personally unknown to the Romans,perhaps to the others also. Judas, therefore, 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 replied, Jesus of Nazareth. Jesus informed them that he was the person they sought. They, when they heard it, overawed by his presence, and smitten with 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 suffered to escape;-- "that the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none," Jn 18:9. See also Jn 17:12.

(s) "saying" Ps 38:12

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 express the joy of Judas at finding his Master, and again being with him.

Master. In the original, Rabbi. Mt 23:7.

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.

(t) "kissed him" 2Sam 3:27, 20:9, Ps 28:3

And Jesus said unto him, Friend. It seems strange to us that Jesus should give the endeared name friend to a man that he knew was his enemy, and that was about to betray him. It should be 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 labourer in the vineyard: "Friend, I do thee no wrong," (Mt 20:13) to the guest which had not on the wedding garment, in the parable of the marriage feast, (Mt 22:12) and to Judas in this place.

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 what he was doing.

(u) "Friend" Ps 41:9, 55:13

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 known.

And drew his sword. The apostles were not commonly armed. On this occasion they had provided two swords, Lk 22:38. In seasons of danger, when travelling through the country, they were under the necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. Lk 10:30. 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's. 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 life, and giving them proof that they were attacking Him that was sent from heaven.

Thy sword into his place. Into the sheath.

For all they that take the sword, etc. This passage is capable of different significations.

(1.) They who resist by the sword the civil magistrate, shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.

(2.) 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,

(3.) the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defence might be the occasion of his own destruction. In doing it, he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.

(v) Gen 9:6, Eze 35:5,6, Rev 13:10

Thinkest thou, etc. 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. Mt 8:29. 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 easily protect him, if he should pray to him, and if it was his will.

(w) "angels" 2Kgs 6:17, Dan 7:10, Mt 4:11

But how then shall the Scriptures be fulfilled, etc. 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 his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him.

(x) "that thus" Lk 24:26,46

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 little 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.

Daily with you teaching in the temple. For many days before the passover, as recorded in the previous chapter.

Scriptures of the prophets. The writings of the prophets-- for this is the meaning of the word scriptures. He alludes to those parts of the prophets which foretold his sufferings and death.

Then all the disciples, etc. Overcome with fear, when they saw their Master actually taken; alarmed with the terrific appearance of armed men, and torches in a dark night; and forgetting their promises not to forsake him, they all left their Saviour to go alone. Alas! how many, when attachment to Christ would lead them to danger, leave him, and also flee! Mark adds, that after the disciples had fled, a young man, having a linen cloth cast about his naked body, attempted to follow him. Probably he was the owner of the garden, and a friend of Jesus. Aroused by the noise from his repose, he came to defend the Saviour. He cast, in his hurry, a garment at hand round his body, and came to him. The young men among the Romans and Jews attempted to secure him also; but he escaped from them, and fled. Mk 14:50,51.

(y) "Scriptures" Gen 3:15, Ps 22:1-31, 69:1-36, Isa 53:1-12, Lam 4:20 Da 9:24,26 Zec 13:7 Ac 1:16

The trial of our Lord before the council, and the denial of Peter happening at the same time, 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 Mk 14:53-72, Lk 22:54-71, Jn 18:13-27.

To Caiaphas. John says, that they led him first to Annas, the father-in-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.

The High Priest. Mt 26:3. 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 Caiaphas had prophesied that it was expedient that one should die for the people. Jn 11:49,50.

The Scribes and the elders. The men composing the great council of the nation or sanhedrim. Mt 5:22. 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.

(z) "And they" Mk 14:53, Lk 22:54, Jn 18:12

Peter followed him 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.

2nd. Fear respecting his personal safety. He therefore kept so far off as to be out of danger, and yet so near as that he might 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 measure 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 himself. He was acquainted with the high priest, and went immediately into the hall.

Unto the High Priest's 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. Mt 9:2.

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 warming himself. John says; it being cold, they 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 say, that though the days are warm in Judea at that season of the year, yet that the nights are often uncomfortably cold. This fire was made in the hall, (Luke:) The fire was not in a fireplace, 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 Mt 26:69.

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 false 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, we learn from Jn 18:19-23 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, Lk 22:66 that the council came together as soon as it was day; that is, probably near the morning, or not far from break of day--after Peter had denied him, and gone out.

Found they none. That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says, Mk 14:56 that "their witness agreed not together." They differed about facts, 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.

(a) "the last" Ps 27:12, 35:11

And said, This fellow said, etc. Mark has recorded this testimony differently. According to him, they said, "We heard him say, I will destroy this 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 recorded 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 witness agree together." That which they attempted to accuse him of, is what he had said respecting his body, and their destroying it. Jn 2:19, "Destroy this temple, and in three days I will raise it up." This he spoke of his body; they perverted it, endeavouring to show that he meant the temple at Jerusalem. They neither stated it as it was, nor did they state correctly its meaning: nor did they agree about the words used. It was, therefore, very little to their purpose.

(b) "I am able" Jn 2:19-21

Jesus held his peace. Was silent. He knew that the evidence did not even appear to amount to anything worth a reply. He 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.

I adjure thee by the living God. I put thee upon thy oath before God. This was the usual form of putting an oath among the Jews. It implies, calling God to witness the truth of what was said. The law respecting witnesses also made it a violation 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 difficulty of the question consisted in this: If he confessed that he was the Son of God, they stood ready to condemn him for blasphemy; if he denied it, they were prepared to condemn him for being an impostor, for deluding the people under the pretence of being the Messiah.

The living God. Jehovah is called the living God, in opposition to idols, which were without life.

The Christ. The Messiah, the Anointed. Mt 1:1.

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, Jn 10:31-36. To claim that title was, therefore, in their view, blasphemy; and as they had determined beforehand, in their own minds, that he was not the Messiah, they were ready at once to accuse him of blasphemy.

Mt 26:62

(e) "But Jesus" Isa 53:7, Mt 27:12,14

Thou hast said. This is a form of assenting or affirming. Thou hast said the truth; or, as Lk 22:70 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, Lk 22:67-69 "If I tell you, ye will not believe: and if I also ask you" --i.e., propose the proofs of my mission, and require you to give your opinion of them--" ye will not answer me, nor let me go."

Nevertheless. This word should have been translated moreover, or furthermore. What follows is designed to explain and give confirmation to what he had said.

Sitting on the right hand of power. That is, of God, called here the Power; equivalent to the Mighty, or the Almighty. It denotes dignity and majesty; for, to sit at the right hand of a prince was the chief place of honour. Mt 20:21.

Coming in the clouds of heaven. See Barnes Mt 24, Mt 25. 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 sign, with great glory, to destroy your city, and to judge the world.

(f) "shall ye" Dan 7:13, Jn 1:51, 1Thes 4:16, Rev 1:7 (g) "hand of power" Ps 110:1, Acts 7:55

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 10:6, 21:10. 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.

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 what is therefore an invasion of the Divine prerogative. If he had not been the Messiah, the charge would have been true. But the question was, whether he had not given evidence that he was the Messiah, and that therefore his claims were just. This point, the only proper point of inquiry, they never examined. They assumed that he was an impostor; and that point being assumed, everything like a pretension to being the Messiah was, in their view, proof that he deserved to die.

What think ye? What is your opinion? What sentence do you pronounce? As president of the sanhedrim he demanded their judgment.

He is guilty of death. This was the form which was used when criminal was condemned to die. The meaning is, he is found guilty 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 guilt of an offender. The law under which they condemned him was that recorded in Lev 24:10-16, which sentenced him that was guilty of blasphemy to death by stoning. The chief priests, however, were unwilling 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 say excitement among the people.

(h) "death" Lev 24:16, Jn 19:7

They spit in his face. This, among the Jews, as among us, was significant of the highest contempt and insult, Nu 12:14; Isa 1:6, Job 30:10.

And buffeted him. That is, they struck him with their hands closed, or with the fist.

Others smote him with 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 spoken.

(i) "Then did" Isa 1:6 (1) "with the palms" or "rods"

Saying, Prophesy unto us, etc. Mark informs us, that before they said this they had blindfolded 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 anything that is unknown, or anything which cannot be known by natural knowledge, or without 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.

Now Peter sat without in the palace. Mark says, the first denial took place while Peter was "beneath in the palace." This palace was the large 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 the hall with the servants--both narratives are therefore consistent.

And a damsel came unto him. Jn 18:17 says, that this damsel was one that kept the door.

Thou also wast with Jesus of Galilee. Probably she suspected him from his being in company with John. This was in the early part of the trial of Jesus.

(k) "Now Peter" Mk 14:66, Lk 22:55, Jn 18:16

But he denied before them all, etc. He 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 must 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 off by the insinuation that John was known to be a disciple--thou also wast with Jesus of Galilee.

When he was gone out into the porch. The entrances or the small apartment between the outer door and the large hall in the centre of the building. See plan of a house, Mt 9:2. Peter was embarrassed and confused by the question; and to save his confusion attracting notice, he went away from the fire into the porch, where he expected 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, that all these things were foreseen!

Another maid saw him. Mark simply says that a maid saw him, From Luke, it would appear that a man spoke to him, Lk 22:58. The truth probably is, that both were done. When he first went out, a maid charged him with being a follower of Jesus. He was probably there a considerable time. To this charge he might have been silent, thinking, perhaps, that he was concealed, and there was no need of denying Jesus then. Yet it is very likely that the charge would he 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.

And after a while. That is, about an hour after, (Luke.) Peter, by this time, had returned into the palace or hall, and stood warming himself by the fire, Jn 18:25.

Thy speech betrayeth thee. Your language makes it manifest that you are of 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 peculiarity of pronunciation, perhaps some peculiar rusticity or coarseness in their manner of speaking, that distinguished them from the refinement of the capital, Jerusalem. This charge, John says, Jn 18:26 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.

Then began he to curse, etc. 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 felt 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, what he must have known was false, that he knew not the man. Immediately then the cock crew; that is, the second crowing, or not far from three in the morning.

And Peter remembered the word of Jesus, etc. Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew "Jesus turned and looked 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 remembrance 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 flew from the palace, he went alone in the darkness of the night, and wept bitterly.

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 favours; 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 know 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 palliate his crime, we should draw from it important practical uses:

1st. The danger of self-confidence. "Let him that thinketh he standeth 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.

2nd. The highest favours, the most exalted privileges, do not secure us from the danger of falling into sin. Few men were ever so highly favoured as Peter; few ever so dreadfully departed from the Saviour, and brought so deep a scandal on religion.

3rd. When a man begins to sin, his fall from one act to another is easy--perhaps almost certain. At first Peter's sin was only simple denial; then it increased to more violent affirmation, and ended with open profaneness. So the downward road of crime is easy. When sin is once indulged, the way is open for a whole deluge of crime; nor is the course easily stayed till the soul is overwhelmed in awful guilt.

4th. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow--sorrow proportioned to the nature of the offence he had committed.

5th. A look from Jesus--a look of mingled affection, pity, and reproof-- produces bitter sorrow for sin. Him we injure by our crimes, and his tender look, when we 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 receive 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, Lk 22:32. Jesus was always heard in his prayer, Jn 11:42. He was heard, therefore, then. Peter's faith did not fail; that is, his belief in Jesus, his real piety, his true 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 may be suffered 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 it, thinking that he might, like 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, cannot be a Christian.

It is worthy of further remark, that the fact that the fall of Peter is recorded by all the evangelists is high proof of their honesty. 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 honesty and candour of the evangelists could not be demanded.

(l) "word of Jesus" Mt 26:34, Lk 22:31-34

[Assembled together unto the palace of the high priest.] Those ominous prodigies are very memorable, which are related by the Talmudists to have happened forty years before the destruction of the Temple.

"A tradition. Forty years before the Temple was destroyed, the western candle" (that is, the middlemost in the holy candlestick) "was put out. And the crimson tongue" (that was fastened to the horns of the scapegoat, or the doors of the Temple) "kept its redness. And the lot of the Lord" (for the goat that was to be offered up on the day of Expiation) "came out on the left hand. And the gates of the Temple, which were shut over night, were found open in the morning. Rabban Jochanan Ben Zaccai said, 'Therefore, O Temple, wherefore dost thou trouble us? we know thy fate; namely, that thou art to be destroyed: for it is said, Open, O Lebanon, thy gates, that the flame may consume thy cedars.'" "A tradition. Forty years before the Temple was destroyed, judgment in capital causes was taken away from Israel." "Forty years before the Temple was destroyed, the council removed and sat in the sheds."

With these two last traditions lies our present business. What the Jews said, John 18:31, It is not lawful for us to put any man to death, signifies the same thing with the tradition before us, "Judgments in capital causes are taken away from Israel." When were they first taken away? "Forty years before the destruction of the Temple," say the Talmudists: no doubt before the death of Christ; the words of the Jews imply so much. But how were they taken away? It is generally received by all that the Romans did so far divest the council of its authority, that it was not allowed by them to punish any with death; and this is gathered from those words of the Jews, "It is not lawful for us to put any man to death."

But if this, indeed, be true, 1. What do then those words of our Saviour mean, they will deliver you up to the councils? 2. How did they put Stephen to death? 3. Why was Paul so much afraid to commit himself to the council, that he chose rather to appeal to Caesar?

The Talmudists excellently well clear the matter: "What signifieth that tradition (say they) of the removal of the council forty years before the ruin of the Temple? Rabh Isaac Bar Abdimi saith, 'It signifieth thus much, that they did not judge of fines.'" And a little after; "But R. Nachman Bar Isaac saith, 'Do not say that it did not judge of fines, but that it did not judge in capital causes.' And the reason was this, because they saw murderers so much increase that they could not judge them. They said therefore, 'It is fit that we should remove from place to place, that so we may avoid the guilt.'" That is, the number and boldness of thieves and murderers growing so great that, by reason thereof, the authority of the council grew weak, and neither could nor dared put them to death. "It is better (say they) for us to remove from hence, out of this chamber Gazith, where, by the quality of the place, we are obliged to judge them, than that, by sitting still here, and not judging them, we should render ourselves guilty." Hence it is that neither in the highest nor in the inferior councils any one was punished with death. ("For they did not judge of capital matters in the inferior councils in any city, but only when the great council sat in the chamber Gazith," saith the Gloss.) The authority of them was not taken away by the Romans, but rather relinquished by themselves. The slothfulness of the council destroyed its own authority. Hear it justly upbraided in this matter: "The council which puts but one to death in seven years is called Destruction. R. Lazar Ben Azariah said, 'Which puts one to death in seventy years.' R. Tarphon and R. Akiba said, 'If we had been in the council' (when it judged of capital matters), 'there had none ever been put to death by it.' R. Simeon Ben Gamaliel said, 'These men have increased the number of murderers in Israel.'" Most certainly true, O Simeon! for by this means the power of the council came to be weakened in capital matters, because they, either by mere slothfulness, or by a foolish tenderness, or, as indeed the truth was, by a most fond estimation of an Israelite as an Israelite, they so far neglected to punish bloodshed and murder, and other crimes, till wickedness grew so untractable that the authority of the council trembled for fear of it, and dared not kill the killers. In this sense their saying must be understood, It is not lawful for us to put any man to death: their authority of judging not being taken from them by the Romans, but lost by themselves, and despised by their people.

Notwithstanding it was not so lost, but that sometimes they exercised it; namely, when they observed they might do it safely and without danger. "Dat veniam corvis," &c spares crows, but vexeth pigeons. Thieves, murderers, and wicked men armed with force, they dared not call into their judgment; they were afraid of so desperate a crew: but to judge, condemn, torture, and put to death poor men and Christians, from whom they feared no such danger, they dreaded it not, they did not avoid it. They had been ready enough at condemning our Saviour himself to death if they had not feared the people, and if Providence had not otherwise determined of his death.

We may also, by the way, add that also which follows after the place above cited, In the day of Simeon Ben Jochai, judgments of pecuniary matters were taken away from Israel. In the same tract this is said to have been in "the days of Simeon Ben Shetah," long before Christ was born: but this is an error of the transcribers.

But now, if the Jewish council lost their power of judging in pecuniary causes by the same means as they lost it in capital, it must needs be that deceits, oppressions, and mutual injuries were grown so common and daring that they were let alone, as being above all punishment. The Babylonian Gemarists allege another reason; but whether it be only in favour of their nation, this is no fit place to examine.

That we may yet further confirm our opinion, that the authority of that council in capital matters was not taken away by the Romans, we will produce two stories, as clear examples of the thing we assert: one is this; "R. Lazar son of R. Zadok said, 'When I was a little boy, sitting on my father's shoulders, I saw a priest's daughter that had played the harlot compassed round with fagots and burnt.'" The council no doubt judging and condemning her, and this after Judea had then groaned many years under the Roman yoke; for that same R. Lazar saw the destruction of the city.

The other you have in the same tract, where they are speaking of the manner of pumping out evidence against a heretic and seducer of the people: "They place (say they) two witnesses in ambush, in the inner part of the house, and him in the outward, with a candle burning by him that they may see and hear him. Thus they dealt with Ben Satda in Lydda. They placed two disciples of the wise in ambush for him, and they brought him before the council, and stoned him." The Jews openly profess that this was done to him in the days of R. Akiba, long after the destruction of the city; and yet then, as you see, the council still retained its authority in judging of capital causes. They might do it for all the Romans, if they dared do it to the criminals.

But so much thus far concerning its authority: let us now speak of its present seat. "The council removed from the chamber Gazith to the sheds, from the sheds into Jerusalem, from Jerusalem to Jafne, from Jafne to Osha, from Osha to Shepharaama, from Shepharaama to Bethshaarim, from Bethshaarim to Tsippor, from Tsippor to Tiberias," &c. We conjecture that the great bench was driven from its seat, the chamber Gazith, half a year, or thereabout, before the death of Christ; but whether they sat then in the sheds [a place in the Court of the Gentiles] or in the city, when they debated about the death of Christ, does not clearly appear, since no authors make mention how long it sat either here or there. Those things that are mentioned in chapter 27:4-6, seem to argue that they sat in the Temple; these before us, that they sat in the city. Perhaps in both places; for it was not unusual with them to return thither, as occasion served, from whence they came; only to the chamber Gazith they never went back. Whence the Gloss upon the place lately cited, "They sat in Jafne in the days of Rabban Jochanan; in Osha, in the days of Rabban Gamaliel; for they returned from Osha to Jafne," &c. Thus the council, which was removed from Jerusalem to Jafne before the destruction of the city, returned thither at the feast, and sat as before. Hence Paul is brought before the council at Jerusalem when Jafne at that time was its proper seat. And hence Rabban Simeon, president of the council, was taken and killed in the siege of the city; and Rabban Jochanan his vice-president was very near it, both of them being drawn from Jafne to the city, with the rest of the bench, for observation of the Passover.

Whether the hall of the high priest were the ordinary receptacle for the council, or only in the present occasion, we do not here inquire. It is more material to inquire concerning the bench itself, and who sat president in judging. The president of the council at this time was Rabban Gamaliel, (Paul's master,) and the vice-president, Rabban Simeon his son, or Rabban Jochanan Ben Zaccai (which we do not dispute now). Whence therefore had the chief priest, here and in other places, the precedence and the chief voice in judging? For thus in Stephen's case the high priest is the chief of the inquisition, Acts 7:1; also in Paul's case, Acts 23:2, see also Acts 9:1. Had the priests a council and judgment seat of their own? or might they in the chief council, when the president was absent, hear causes of life and death? To this long question, and that enough perplexed, we reply these few things:

I. We confess, indeed, that the priests had a bench and council of their own, yet denying that there was a double council, one for ecclesiastical, the other for civil affairs, as some would have it.

We meet often with mention of the chamber of the counsellors, next the court...Concerning which thus the Babyl. Joma: "The tradition of R. Juda. What, was it the chamber of? Was it not the chamber of the counsellors? At first it was called the chamber of the counsellors: but when the high priesthood came to be bought with money, and changed yearly as the king's presidents are changed every year, from that time forward it was called the chamber of the presidents."

Hear the Glosser on this place: "The high priests were wicked, and did not fulfil their whole year; and he that succeeded the other changed this building and adorned it, that it might be called by his own name." Hear also the Gemara: "The first Temple stood four hundred and ten years, and there were not above eighteen priests under it. The second stood four hundred and twenty years, and there were more than three hundred under it. Take out forty years of Simeon the Just, eighty of Jochanan, ten of Ismael Ben Phabi, and eleven of Eleazar Ben Harsum, and there doth not remain one whole year to each of the rest."

Behold the chamber of the counsellors, properly so called, because the priests did meet and sit there not to judge, but to consult; and that only of things belonging to the Temple! Here they consulted, and took care that all persons and things belonging and necessary to the worship of God should be in readiness; that the buildings of the Temple and the courts should be kept in repair; and that the public Liturgy should be duly performed: but in the meantime they wanted all power of judging and punishing; they had not authority to fine, scourge, or put to death, yea, and in a word, to exercise any judgment; for by their own examination and authority they could not admit a candidate into the priesthood, but he was admitted by the authority of the council: "In the chamber Gazith sat the council of Israel, and held the examinations of priests: whosoever was not found fit was sent away in black clothes, and a black veil; whosoever was found fit was clothed in white, and had a white veil, and entered and ministered with his brethren the priests."

2. We meet also with mention of the council house of the priests. "The high priests made a decree, and did not permit an Israelite to carry the scapegoat into the wilderness." But in the Gloss, The council of the priests did not permit this. "The council of the priests exacted for the portion of a virgin four hundred zuzees, and the wise men did not hinder it."

First, This was that council of which we spoke before in the chamber of the counsellors. Secondly, That which was decreed by them concerning the carrying away of the scapegoat belonged merely to the service of the Temple, as being a caution about the right performance of the office in the day of atonement. Thirdly, and that about the portion of a virgin was nothing else but what any Israelite might do: and so the Gemarists confess; "If any noble family in Israel (say they) would do what the priests do, they may." The priests set a price upon their virgins, and decreed by common consent, that not less than such a portion should be required for them; which was lawful for all the Israelites to do for their virgins if they pleased.

3. There is an example brought of "Tobias a physician, who saw the new moon at Jerusalem, he and his son, and his servant whom he had freed. The priests admitted him and his son for witnesses, his servant they rejected: but when they came before the bench, they admitted him and his servant, and rejected his son." Observe, 1. That the council is here opposed to the priests. 2. That it belonged to the council to determine of the new moon, because on that depended the set times of the feasts: this is plain enough in the chapter cited. 3. That what the priests did was matter of examination only, not decree.

4. "The elders of the city (Deut 22:18) are the triumvirate bench": 'at the gate' (v 24) means the bench of the chief priest. The matter there in debate is about a married woman, who is found by her husband to have lost her virginity, and is therefore to be put to death: Deuteronomy 22:13, &c. In that passage, among other things, you may find these words, verse 18: "And the elders of that city shall lay hold of that man and scourge him." The Gemarists take occasion from thence to define what the phrase there and in other places means, "The elders of the city": and what is the meaning of the word gate, when it relates to the bench: "That (say they) signifies the triumvirate bench: this the bench or council of the high priest": that is, unless I be very much mistaken, every council of twenty-three; which is clear enough both from the place mentioned and from reason itself:

1. The words of the place quoted are these: "R. Bon Bar Chaija inquired before R. Zeira, What if the father [of the virgin] should produce witnesses which invalidate the testimony of the husband's witnesses? if the father's witnesses are proved false, he must be whipped, and pay a hundred selaim in the triumvirate court; but the witnesses are to be stoned by the bench of the twenty-three, &c. R. Zeira thought that this was a double judgment: but R. Jeremias, in the name of R. Abhu, that it was but a single one: but the tradition contradicts R. Abhu; for To the elders of the city, verse 5, is, To the triumvirate-bench, but at the gate, means the bench of the high priest." It is plain, that the bench of the high priest is put in opposition to the triumvirate bench; and, by consequence, that it is either the chief council, or the council of the twenty-three, or some other council of the priests, distinct from all these. But it cannot be this third, because the place cited in the Talmudists, and the place in the law cited by the Talmudists, plainly speak of such a council, which had power of judging in capital causes. But they that suppose the ecclesiastical council among the Jews to have been distinct from the civil, scarce suppose that that council sat on capital causes, or passed sentence of death; much less is it to be thought that that council sat only on life and death; which certainly ought to be supposed from the place quoted, if the council of the high priest did strictly signify such a council of priests. Let us illustrate the Talmudical words with a paraphrase: R. Zeira thought, that that cause of a husband accusing his wife for the loss of her virginity belonged to the judgment of two benches; namely, of the triumvirate, which inflicted whipping and pecuniary mulcts; and of the 'twenty-three,' which adjudged to death; but Rabbi Abhu thinks it is to be referred to the judgment of one bench only. But you are mistaken, good Rabbi Abhu; and the very phrase made use of in this case refutes you; for the expression which is brought in, "To the elders of the city," signifies the triumviral bench; and the phrase, "at the gate," signifies the bench of twenty-three; for the chief council never at in the gate.

2. Now the council of twenty-three is called by the Talmudists the bench, or the council of the chief priest, alluding to the words of the lawgiver, Deuteronomy 17:9, where the word priests denotes the inferior councils, and judge the chief council.

II. In the chief council, the president sat in the highest seat, (being at this time, when Christ was under examination, Rabban Gamaliel, as we said); but the high priest excelled him in dignity everywhere: for the president of the council was chosen not so much for his quality, as for his learning and skill in traditions. He was (a phrase very much used by the author of Juchasin, applied to presidents), that is, keeper, father, and deliver of traditions; and he was chosen to this office, who was fittest for these things. Memorable is the story of Hillel's coming to the presidentship, being preferred to the chair for this only thing, because he solved some doubts about the Passover, having learned it, as he saith himself, from Shemaiah and Abtalion. We will not think it much to transcribe the story: "The sons of Betira once forgot a tradition: for when the fourteenth day [on which the Passover was to be celebrated] fell out on the sabbath, they could not tell whether the Passover should take place of the sabbath or no. But they said, There is here a certain Babylonian, Hillel by name, who was brought up under Shemaiah and Abtalion; he can resolve us whether the Passover should take place of the sabbath or no. They sent therefore for him, and said to him, 'Have you ever heard in your life, [that is, have you received any tradition,] whether, when the fourteenth day falls on the sabbath, the Passover should take place of the sabbath or no?' He answered, 'Have we but one Passover that takes place of the sabbath yearly? or are there not many Passovers that put by the sabbath yearly? namely, the continual sacrifice.' He proved this by arguments a pari, from the equality of it, from the less to the greater, &c. But they did not admit of this from him, till he said, 'May it thus and thus happen to me, if I did not hear this of Shemaiah and Abtalion.' When they hear this they immediately submitted, and promoted him to the presidentship," &c.

It belonged to the president chiefly to sum up the votes of the elders, to determine of a tradition, to preserve it, and transmit it to posterity; and, these things excepted, you will scarce observe any thing peculiar to him in judging which was not common to all the rest. Nothing therefore hindered but that the high priest and the other priests (while he excelled in quality, and they in number) might promote acts in the council above the rest, and pursue them with the greatest vigour; but especially when the business before them was about the sum of religion, as it was here, and in the examples alleged of Paul and Stephen. It was lawful for them, to whose office it peculiarly belonged to take care of scared things, to show more officious diligence in matters where these were concerned than other men, that they might provide for their fame among men, and the good of their places. The council, indeed, might consist of Israelites only, without either Levites or priests, in case such could not be found fit: "Thus it is commanded that in the great council there should be Levites and priests; but if such are not to be found, and the council consists of other Israelites only, it is lawful." But such a scarcity of priests and Levites is only supposed, was never found; they were always a great part, if not the greatest, of the council. Rabban Jochanan Ben Zacchai, the priest, was either now vice-president of the council, or next to him. Priests were everywhere in such esteem with the people and with the council, and the dignity and veneration of the high priest was so great, that it is no wonder if you find him and them always the chief actors, and the principal part in that great assembly.

[Now when Jesus was in Bethany, &c.] That this supper in Bethany was the same with that mentioned John 13, I dare venture to affirm; however that be taken by very many for the paschal supper. Let us examine the matter a little home:

I. This supper was before the Passover; so was that: that this was, none need doubt; no more may they of the other, if we consider these things:

1. It is said by John in express words, before the feast of the Passover, verse 1, Passover, indeed, not seldom signifies the lamb itself; sometimes the very time of eating the lamb; sometimes the sacrifice of the day following, as John 18:28. But the feast of the Passover, alway signifies the whole seven days' paschal feast, both in the language of the Scripture and of the Talmudists: a Jew would laugh at one that should interpret it otherways.

2. When Christ said to Judas going out, "What thou doest, do quickly," some thought he meant this, "Buy those things that we have need of against the feast," at the twenty-ninth verse. For what feast, I pray? for the paschal supper? That, according to the interpreters which we here oppose, was just past. For the remaining part of the feast of that solemnity? Alas, how unseasonable! Where were those things, I pray, then to be bought, if this were the very night on which they had just eaten the lamb? The night of a feast day was festival: where were there any such markets to be found then? It was an unusual thing indeed, and unheard of, to rise from the paschal supper to go to market: a market on a festival-night was unusual and unheard of. It would argue some negligence, and a little good husbandry, if those things that were necessary for the feast were not yet provided; but that they must be to run, now late at night, to buy those things they knew not where, they knew not how. It is certainly very harsh, and contrary to reason, to understand these things thus, when, from the first verse, the sense is very plain, before the feast of the Passover. The Passover was not yet come, but was near at hand: the disciples, therefore, thought that our Saviour had given order to Judas to provide all those things that were necessary to the paschal solemnity against it came.

3. Observe that also of Luke 22:3, &c.: "Satan entered into Judas, and he went his way, and communed with the chief priests," &c. And after, in the seventh verse, "Then came the day of unleavened bread." Hence I inquire, Is the method of Luke direct or no? If not, let there be some reason given of the transposition; if it be direct, then it is plain that the devil entered into Judas before the Passover: but he entered into him at that supper in John 13:27; therefore that supper was before the Passover. For,

4. Let them who take that supper in John 13 for the paschal supper, tell me how this is possible, that Judas after the paschal supper (at which they do not deny that he was present with the rest of the disciples) could make his agreement with the priests, and get his blades together ready to apprehend our Saviour, and assemble all the council, verse 57. The evangelists say that he made an agreement with the chief priests, Matthew 26:14, and with the captains, Luke 22:4, and "with all the council," Mark 14:10,11. But now, which way was it possible that he could bargain with all these in so small a space as there was between the going out of Judas from supper and the betraying of our Lord in the garden? What! were these all together at supper that night? This is a matter to be laughed at rather than credited. Did he visit all these from door to door? And this is as little to be thought, since he had scarce time to discourse with any one of them. Every one supped this night at home, the master of a family with his family. It would be ridiculous to suppose that these chief priests supped together, while, in the mean time, their families sat down at home without their head. It is required by the law that every master of a family should be with his family that night, instructing them, and performing sacred rites with and for them. These were, therefore, to be sought from house to house by Judas, if that were the first time of his treating with them about this matter: and let reason answer whether that little time he had were sufficient for this? We affirm, therefore, with the authority of the evangelists, that that supper, John 13, was before the Passover; at which, Satan entering into Judas, he bargained with the priests before the Passover, he appointed the time and place of his betraying our Saviour, and all things were by them made ready for this wicked deed before the Passover came. Observe the method and order of the story in the evangelists, Matthew 26:14-17; Mark 14:10-12: "Then went Judas to the priests, and said, 'What will ye give me,' &c. And from that time he sought opportunity to betray him. Now, the first day of the feast of unleavened bread, the disciples came," &c. When was it that Judas came to the priests to treat about betraying Christ? surely before the first day of unleavened bread. Luke also, whom we quoted before, proceeds in the very same method: "From that time (say they), he sought for an opportunity to betray him." If then first he went to and agreed with the priests when he rose up from the paschal supper, as many suppose, he did not then seek for an opportunity, but had found one. The manner of speaking used by the evangelists most plainly intimates some space of deliberation, not sudden execution.

5. Let those words of John be considered, chapter 14:31, Arise, let us go hence, and compared with the words, chapter 18:1, "When Jesus had spoken these words, he went forth with his disciples over the brook Cedron." Do not these speak of two plainly different departures? Did not Christ rise up and depart when he said, "Arise, let us go hence?" Those words are brought in by the evangelist without any end or design, if we are not to understand by them that Christ immediately changed his place: and certainly this change of place is different from that which followed the paschal supper, John 18:1.

6. In that thirteenth chapter of John there is not the least mention nor syllable of the paschal supper. There is, indeed, plain mention of a supper before the feast of the Passover, that is, before the festival day; but of a paschal supper there is not one syllable. I profess seriously, I cannot wonder enough how interpreters could apply that chapter to the paschal supper, when there is not only no mention at all in it of the paschal supper, but the evangelist hath also pronounced, in most express words, and than which nothing can be more plain, that that supper of which he speaks was not on the feast of the Passover, but before the feast.

7. If those things which we meet with, John 13, of the sop given to Judas, &c. were acted in the paschal supper, then how, I pray, was it possible for the disciples to mistake the meaning of those words, "What thou doest, do quickly?" In the paschal supper he said, "He that dips with me in the dish is he"; and the hand of Judas, as some think, was at that very moment in the dish. To Judas asking, "Is it I?" he plainly answered, "Thou hast said": and besides, he gave him a sop for a token, as they say who maintain that opinion: then with what reason, or with what ignorance, after so clear a discovery of the thing and person, could the disciples imagine that Christ said, "Buy quickly those things that are necessary, or give something to the poor?"

8. And to what poor, I pray? It was unseasonable, truly, late at night, to go to seek for poor people here and there, who were now dispersed all about in several families eating the passover: for the poorest Israelite was obliged to that duty as well as the richest. They who supposed that Christ commanded him to give something to the poor, could not but understand it of a thing that was presently to be done. For it had been ridiculous to conceive, that Christ sent him so hastily away form supper to give something to the poor tomorrow. But, if it be granted that the matter was transacted at Bethany, and that two days before the Passover, which we assert, then it is neither necessary you should suppose that supper to have been so late at night; nor were poor people, then and there, to be far sought for, since so great a multitude of men followed Christ everywhere.

II. This supper was at Bethany, two days before the Passover: the same we conclude of that supper, John 13, both as to the place and time; and that, partly, by the carrying on of the story to that time, partly, by observing the sequel of that supper. Six days before the Passover Christ sups at Bethany, John 12:1.

The next day (five days before the Passover) he came to Jerusalem riding on an ass, John 12:12: and in the evening he returned to Bethany, Matthew 21:17; Mark 11:11.

The day following (four days before the Passover) he went to Jerusalem, Mark 11:11,15, &c.; and at evening he returned the same way to Bethany, Mark 11:19.

The day after (three days before the Passover), he goes again to Jerusalem, Mark 11:27. In the evening, he went out to the mount of Olives, Matthew 24:1,3; Mark 13:1,3; Luke 21:37. Now where did he sup this night? at Bethany. For so Matthew and Mark, "After two days was the Passover," &c. "Now when Jesus was in Bethany." And from this time forward there is no account either of his supping or going to Jerusalem till the evening of the Passover.

From that supper both the evangelists begin their story of Judas' contriving to betray our Lord; Matthew 26:14; Mark 14:10: and very fitly; for at that supper the devil had entered into him, and hurried him forward to accomplish his villainy.

We therefore thus draw up the series of the history out of the holy writers: Before the feast of the Passover (John 13:1), namely, two days (Matt 26:2,6), as Jesus was supping in Bethany, a woman anoints his head: and some of the disciples murmur at it. Our Saviour himself becomes both her advocate and encomiast. Before supper was done Christ riseth from the table, and washeth his disciples' feet; and, sitting down again, acquaints them with the betrayer. John asking privately about him, he privately also gives him a token by a sop, and gives a sop to Judas. With this the devil entered into him, and now he grows ripe for his wickedness: "The devil had before put it into his heart to betray him," verse 2; now he is impatient till he hath done it. He riseth up immediately after he had the sop, and goes out. As he was going out, Jesus said to him, "What thou doest, do quickly": which some understood of buying necessaries for the feast, that was now two days off. It was natural and easy for them to suppose, that he, out of his diligence (having the purse, and the care of providing things that were necessary), was now gone to Jerusalem, though it were night, there being a great deal to be done, to get all things ready against the feast. He goes away; comes to Jerusalem; and the next day treats with the priests about betraying our Lord, and concludes a bargain with them. They were afraid for themselves, lest they should be either hindered by the people, or suffer some violence from them on the feast day. He frees them from this fear, provided they would let him have soldiers and company ready at the time appointed. Our Saviour lodges at Bethany that night, and spends the next day and the night after there too: and, being now ready to take his leave of his disciples, he teaches, instructs, and comforts them at large. Judas, having craftily laid the design of his treachery, and set his nets in readiness, returns, as is probable, to Bethany; and is supposed by the disciples, who were ignorant of the matter, to have performed his office exceeding diligently, in providing necessaries for the approaching feast. On the day itself of the Passover, Jesus removes from Bethany with his disciples: "Arise (saith he), let us go hence," John 14:31, and comes to Jerusalem.

[Poured it upon his head, as he sat at meat.] Therefore, it was not the same supper with that in John 12:1; for then our Saviour's feet were anointed, now his head. I admire that any one should be able to confound these two stories. Oil, perfumed with spices, was very usual in feasts, especially sacred; and it was wont to be poured upon the head of some one present.

"The school of Shammai saith, He holds sweet oil in his right hand, and a cup of wine in his left. He says grace first over the oil, and then over the wine. The school of Hillel saith, Oil in his right hand, and wine in his left. He blesseth the sweet oil, and anoints the head of him that serves: but if the waiter be a disciple of the wise, he anoints the wall; for it is a shame for a disciple of the wise to smell of perfumes." Here the waiter anoints the head of him that sits down.

[To what purpose is this waste?] It was not without cause that it was called "precious ointment," verse 7, and "very costly," John 12:3: to shew that it was not of those common sorts of ointments used in feasts, which they thought it no waste to pour upon the waiter's head, or to daub upon the wall. But this ointment was of much more value, and thence arose the cavil.

[And be given to the poor.] That it was Judas especially who cavilled at this, we have reason to believe from what is said of him in another supper, John 12:4. Compare this with those words, John 13:29. When Jesus said to Judas, "What thou doest, do quickly," some thought he had meant, "Give something to the poor." That supper, I presume, was the same with this: and see, how these things agree! When a complaint arose of that prodigal waste of the ointment here, and before in John 12, and that it seemed unfit to some that that should be spent so unadvisedly upon our Lord which might have been bestowed much better, and more fitly, upon the poor, how easily might the others think that Christ had spoken to him about giving somewhat to the poor, that he might show his care of the poor, notwithstanding what he had before said concerning them, and the waste of the ointment.

[She did it for my burial.] She had anointed his feet, John 12:3, out of love, duty, and honour to him; but this (which is added over and above to them) is upon account of his burial; and that not only in the interpretation of Christ, but in the design of the woman. She, and she first, believes that Christ should die; and, under that notion, she pours the ointment upon his head, as if she were now taking care of his body, and anointing it for burial: and it is as if Christ had said to those that took exceptions and complained, "You account her too officious and diligent for her doing this; and wasteful rather than prudent, in the immoderate profession of her friendship and respect; but a great and weighty reason moves her to it. She knows I shall die, and now takes care of my burial: what you approve of towards the dead, she hath done to one ready to die. Hence her fame shall be celebrated, in all ages, for this her faith, and this expression of it."

[Thirty pieces of silver.] The price of a slave, Exodus 21:32. Maimon. "The price of a slave, whether great or little, he or she, is thirty selaim of pure silver: if the slave be worth a hundred pounds, or worth only one penny." Now a selaa, in his weight, weighed three hundred and eighty-four barleycorns.

[Where wilt thou that we prepare, &c.] For they might anywhere; since the houses at Jerusalem were not to be hired, as we have noted elsewhere, but during the time of the feast they were of common right.

[Please see "The Temple: Its Ministry and Services" by Alfred Edersheim, "The Passover" for information on the workings of the Temple during this feast.]

[They made ready the Passover.] Peter and John were sent for this purpose, Luke 22:8: and perhaps they moved the question, where wilt thou, &c. They only knew that Judas was about another business, while the rest supposed he was preparing necessaries for the Passover.

This Peter and John were to do, after having spoken with the landlord, whom our Saviour pointed out to them by a sign, to prepare and fit the room.

I. A lamb was to be bought, approved, and fit for the Passover.

II. This lamb was to be brought by them into the court where the altar was.

"The Passover was to be killed only in the court where the other sacrifices were slain: and it was to be killed on the fourteenth day after noon, after the daily sacrifice, after the offering of the incense," &c. The manner of bringing the Passover into the court, and of killing it, you have in Pesachin, in these words: "The Passover is killed in three companies; according as it is said, [Exodus 12:6,] and all the assembly of the congregation of Israel shall kill it (the Passover); assembly, congregation, and Israel. The first company enters and fills the whole court: they lock the doors of the court: the trumpets sound: the priests stand in order, having golden and silver vials in their hands: one row silver, and the other gold; and they are not intermingled: the vials had no brims, lest the blood should stay upon them, and be congealed or thickened: an Israelite kills it, and a priest receives the blood, and gives it to him that stands next, and he to the next, who, taking the vial that was full, gives him an empty one. The priest who stands next to the altar sprinkles the blood at one sprinkling against the bottom of the altar: that company goes out, and the second comes in," &c. Let them tell me now, who suppose that Christ ate his Passover one day sooner than the Jews did theirs, how these things could be performed by him or his disciples in the Temple, since it was looked upon as a heinous offence among the people not to kill or eat the Passover in the due time. They commonly carried the lambs into the court upon their shoulders: this is called its carrying, in Pesachin: where the Gloss, "The carrying of it upon a man's shoulders, to bring it into the court, as into a public place."

III. It was to be presented in the court under the name of the Paschal lamb, and to be killed for the company mentioned. See what the Gemarists say of this thing in Pesachin: "If they kill it for such as are not to eat, or as are not numbered, for such as are not circumcised or unclean, it is profane: if for those that are to eat, and not to eat, numbered and not numbered, for circumcised and not circumcised, clean and unclean, it is right": that is, for those that are numbered, that atonement may be made for the not numbered; for the circumcised, that atonement may be made for the uncircumcised, &c. So the Gemarists and the Glosses.

IV. The blood being sprinkled at the foot of the altar, the lamb flayed, his belly cut up, the fat taken out and thrown into the fire upon the altar, the body is carried back to the place where they sup: the flesh is roasted, and the skin given to the landlord.

V. Other things were also provided. Bread according to God's appointment, wine, some usual meats, and the same called Charoseth: of which commentators speak everywhere.

[He sat down with the twelve.]

I. The schools of the Rabbins distinguish between sitting at the table, and lying at the table: "If they sit to eat, every one says grace for himself; if they lie, one says grace for all." But now "that lying," as the Gloss on the place saith, "was when they leaned on their left side upon couches, and ate and drank as they thus leaned." And the same Gloss in another place; "They used to eat lying along upon their left side, their feet being on the ground, every one on a single couch": Babyl. Berac. As also the Gemara; to lie on one's back is not called lying down; and to lie on one's right side is not called lying down.

II. The Israelites accounted such lying down in eating a very fit posture requisite in sacred feasts, and highly requisite and most necessary in the Paschal supper: "We do not use lying down but only to a morsel," &c. "And indeed to those that did eat leaning, leaning was necessary. But now our sitting is a kind of leaning along. They were used to lean along every one on his own couch, and to eat his meat on his own table: but we eat all together at one table."

Even the poorest Israelite must not eat till he lies down. The canon is speaking about the Paschal supper; on which thus the Babylonians: "It is said that the feast of unleavened bread requires leaning or lying down, but the bitter herbs not: concerning wine, it is said in the name of Rabh Nachman that it hath need of lying down: and it is said in the name of Rabh Nachman, that it hath not need of lying down: and yet these do not contradict one another; for that is said of the two first cups, this of the two last." They lie down on the left side, not on the right, "because they must necessarily use their right hand in eating." So the Gloss there.

III. They used and were fond of that custom of lying down, even to superstition, because it carried with it a token and signification of liberty: "R. Levi saith, It is the manner of slaves to eat standing: but now let them eat lying along, that it may be known that they are gone out of bondage to liberty. R. Simon in the name of R. Joshua Ben Levi, Let that which a man eats at the Passover, and does his duty, though it be but as big as an olive, let it be eaten lying along." "They eat the unleavened bread the first night lying down, because it is a commemoration of deliverance. The bitter herbs have no need of lying down, because they are in memory of bondage. Although it be the bread of affliction, yet it is to be eaten after the manner of liberty." See more there. "We are obliged to lie down when we eat, that we may eat after the manner of kings and nobles."

IV. "When there were two beds, the worthiest person lay uppermost; the second to him, next above him. But when there were three beds, the worthiest person lay in the middle, the second above him, the third below him." On which thus the Gloss: "When there were two, the principal person lay on the first couch, and the next to him lay above him, that is, on a couch placed at the pillow of the more worthy person. If there were three, the worthiest lay in the middle, the next above him, and the third below him; that is, at the coverlids of his feet. If the principal person desires to speak with the second, he must necessarily raise himself so as to sit upright; for as long as he sits bending he cannot speak to him; for the second sat behind the head of the first, and the face of the first was turned another away: and it would be better with the second [in respect of discourse] if he sat below him; for then he might hear his words, even as he lay along." This affords some light to that story, John 13:23,24; where Peter, as seems likely, lying behind our Saviour's head in the first place next after him, could not discourse with him, nor ask about the betrayer: therefore looking over Christ's head upon John, he gave him a sign to inquire. He sitting in the second place from Christ with his face towards him, asketh him,

[Lord, is it I?] The very occasion, namely, eating together and fellowship, partly renews the mention of the betrayer at the Paschal supper; as if he had said, "We are eating here friendly together, and yet there is one in this number who will betray me": partly, that the disciples might be more fully acquainted with the matter itself: for at the supper in John 13, he had privately discovered the person to John only; unless perhaps Peter understood it also, who knew of John's question to Christ, having at first put him upon it by his beckoning. The disciples ask, Is it I? partly through ignorance of the thing, partly out of a sincere and assured profession of the contrary.

[It had been good for him if he had not been born] It were better for him that he were not created. A very usual way of speaking in the Talmudists.

[Jesus took bread, &c.] Bread at supper, the cup after supper: "After supper he took the cup," saith Luke 22:20; and Paul, 1 Corinthians 11:25; but not so of the bread.

That we may more clearly perceive the history of this supper in the evangelists, it may not be amiss to transcribe the rubric of the paschal supper, with what brevity we can, out of the Talmudists; that we may compare the things here related with the custom of the nation.

I. The paschal supper began with a cup of wine: "They mingle the first cup for him. The school of Shammai saith, He gives thanks, first for the day, and then for the wine: but the school of Hillel saith, He first gives thanks for the wine, and then for the day." The Shammeans confirm their opinion, Because the day is the cause of their having wine: that is, as the Gloss explains it, that they have it before meat. "They first mingle a cup for every one, and [the master of the family] blesseth it; 'Blessed be he that created the fruit of the vine': and then he repeats the consecration of the day, [that is, he gives thanks in the plural number for all the company, saying, 'Let us give thanks,'] and drinks up the cup. And afterward he blesseth concerning the washing of hands, and washeth." Compare this cup with that, Luke 22:17.

II. Then the bitter herbs are set on: "They bring in a table ready covered, upon which there is sour sauce and other herbs." Let the Glossers give the interpretation: "They do not set the table till after the consecration of the day: and upon the table they set lettuce. After he hath blessed over the wine, they set herbs, and he eats lettuce dipped, but not in the sour sauce, for that is not yet brought: and this is not meant simply of lettuce, unless when there be other herbs." His meaning is this, before he comes to those bitter herbs which he eats after the unleavened bread, when he also gives thanks for the eating of the bitter herbs, "as it is written," Ye shall eat (it) with unleavened bread and bitter herbs: "First unleavened bread, and then bitter herbs. And this first dipping is used only for that reason, that children may observe and inquire; for it is unusual for men to eat herbs before meat."

III. "Afterward there is set on unleavened bread, and the sauce...and the lamb, and the flesh also of the Chagigah of the fourteenth day." Maimonides doth not take notice of any interposition between the setting on the bitter herbs, and the setting on the unleavened bread: but the Talmudic Misna notes it in these words; They set unleavened bread before him. Where the Gloss, "This is said, because they have moved the table from before him who performed the duty of the Passover: now that removal of the table was for this end, that the son might ask the father, and the father answered him, 'Let them bring the table again, that we may make the second dipping'; then the son would ask, 'Why do we dip twice?' Therefore they bring back the table with unleavened bread upon it, and bitter herbs," &c.

IV. He begins, and blesseth, "'Blessed be He that created the fruits of the earth': and he takes the herbs and dips them in the sauce Charoseth, and eats as much as an olive, he, and all that lie down with him; but less than the quantity of an olive he must not eat: then they remove the table from before the master of the family." Whether this removal of the table be the same with the former is not much worth our inquiry.

V. "Now they mingle the second cup for him: and the son asks the father; or if the son doth not ask him, he tells him himself, how much this night differs from all other nights. 'On other nights (saith he) we dip but once, but this night twice. On other nights we eat either leavened or unleavened bread; on this, only unleavened, &c. On other nights we eat either sitting or lying; on this, all lying.'"

VI. "The table is set before them again; and then he saith, 'This is the passover, which we therefore eat, because God passed over the houses of our fathers in Egypt.' Then he lifts up the bitter herbs in his hand and saith, 'We therefore eat these bitter herbs, because the Egyptians made the lives of our fathers bitter in Egypt.' He takes up the unleavened bread in his hand, and saith, 'We eat this unleavened bread, because our fathers had not time to sprinkle their meal to be leavened before God revealed himself and redeemed them. We ought therefore to praise, celebrate, honour, magnify, &c. him, who wrought all these wonderful things for our fathers and for us, and brought us out of bondage into liberty, out of sorrow into joy, out of darkness into great light; let us therefore say, Hallelujah: Praise the Lord, praise him, O ye servants of the Lord, &c. to, And the flint-stone into foundations of waters' [that is, from the beginning of Psalm 113 to the end of Psalm 114]. And he concludes, 'Blessed be thou, O Lord God, our King eternal, redeeming us, and redeeming our fathers out of Egypt, and bringing us to this night; that we may eat unleavened bread and bitter herbs': and then he drinks off the second cup."

VII. "Then washing his hands, and taking two loaves, he breaks one, and lays the broken upon the whole one, and blesseth it; 'Blessed be he who causeth bread to grow out of the earth': and putting some bread and bitter herbs together, he dips them in the sauce Charoseth,--and blessing, 'Blessed be thou, O Lord God, our eternal King, he who hath sanctified us by his precepts, and hath commanded us to eat,' he eats the unleavened bread and bitter herbs together; but if he eats the unleavened bread and bitter herbs by themselves, he gives thanks severally for each. And afterward, giving thanks after the same manner over the flesh of the Chagigah of the fourteenth day, he eats also of it, and in like manner giving thanks over the lamb, he eats of it."

VIII. "From thenceforward he lengthens out the supper, eating this or that as he hath a mind, and last of all he eats of the flesh of the passover, at least as much as an olive; but after this he tastes not at all of any food." Thus far Maimonides in the place quoted, as also the Talmudists in several places in the last chapter in the tract Pesachin.

And now was the time when Christ, taking bread, instituted the eucharist: but whether was it after the eating of those farewell morsels, as I may call them, of the lamb, or instead of them? It seems to be in their stead, because it is said by our evangelist and Mark, As they were eating, Jesus took bread. Now, without doubt, they speak according to the known and common custom of that supper, that they might be understood by their own people. But all Jews know well enough, that after the eating of those morsels of the lamb it cannot be said, As they were eating; for the eating was ended with those morsels. It seems therefore more likely that Christ, when they were now ready to take those morsels, changed the custom, and gave about morsels of bread in their stead, and instituted the sacrament. Some are of opinion, that it was the custom to taste the unleavened bread last of all, and to close up the supper with it; of which opinion, I confess, I also sometimes was. And it is so much the more easy to fall into this opinion, because there is such a thing mentioned in some of the rubrics about the passover; and with good reason, because they took up this custom after the destruction of the Temple.

[Blessed and brake it.] First he blessed, then he brake it. Thus it always used to be done, except in the paschal bread. One of the two loaves was first divided into two parts, or, perhaps, into more, before it was blessed. One of them is divided: they are the words of Maimonides, who also adds, "But why doth he not bless both the loaves after the same manner as in other feasts? Because this is called the bread of poverty. Now poor people deal in morsels, and here likewise are morsels."

Let not him that is to break the bread, break it before Amen be pronounced from the mouths of the answerers.

[This is my body.] These words, being applied to the Passover now newly eaten, will be more clear: "This now is my body, in that sense, in which the paschal lamb hath been my body hitherto." And in the twenty-eighth verse, "This is my blood of the new testament, in the same sense, as the blood of bulls and goats hath been my blood under the Old." Exodus 24, Hebrews 9.

[The cup.] Bread was to be here at this supper by divine institution: but how came the wine to be here? and how much? and of what sort?

I. "A tradition. It is necessary that a man should cheer up his wife and his children for the feast. But how doth he cheer them up? With wine." The same things are cited in the Babylonian Talmud: "The Rabbins deliver," say they, "that a man is obliged to cheer up his wife and his domestics in the feast; as it is said, 'And thou shalt rejoice in thy feast.' (Deut 16:14). But how are they cheered up? With wine. R. Judah saith, 'Men are cheered up with something agreeable to them; women, with that which is agreeable to them.' That which is agreeable to men to rejoice them is wine. But what is that which is agreeable to women to cheer them? Rabh Joseph saith, 'Dyed garments in Babylon, and linen garments in the land of Israel.'"

II. Four cups of wine were to be drunk up by every one: "All are obliged to four cups, men, women, and children: R. Judah saith, 'But what have children to do with wine?' But they give them wheat and nuts," &c.

The Jerusalem Talmudists give the reason of the number, in the place before quoted, at full. Some, according to the number of the four words made use of in the history of the redemption of Israel out of Egypt, And I will bring forth, and I will deliver, and I will redeem, and I will take: some, according to the number of the repetition of the word cup, in Genesis 40:11,13, which is four times; some, according to the number of the four monarchies; some, according to the number of the four cups of vengeance which God shall give to the nations to drink, Jeremiah 25:15, 51:7; Psalm 11:6, 75:8. And according to the number of the four cups which God shall give Israel to drink, Psalm 23:5, 16:5, 116:13. The cup of two salvations.

III. The measure of these cups is thus determined: "Rabbi Chaia saith, 'Four cups contain an Italian quart of wine.'" And more exactly in the same place: "How much is the measure of a cup? Two fingers square, and one finger and a half, and a third part of a finger deep." The same words you have in the Babylonian Talmud at the place before quoted, only with this difference, that instead of the third part of a finger, there is the fifth part of a finger.

IV. It is commanded, that he should perform this office with red wine. So the Babylonian, "It is necessary that it should taste, and look like wine." The Gloss, that it should be red.

V. If he drinks wine pure, and not mingled with water, he hath performed his duty; but commonly they mingled water with it: hence, when there is mention of wine in the rubric of the feasts, they always use the word they mingle him a cup. Concerning that mingling, both Talmudists dispute in the forecited chapter of the Passover: which see. "The Rabbins have a tradition. Over wine which hath not water mingled with it they do not say that blessing, 'Blessed be He that created the fruit of the vine'; but, 'Blessed be he that created the fruit of the tree.'" The Gloss, "Their wine was very strong, and not fit to be drunk without water," &c. The Gemarists a little after: "The wise agree with R. Eleazar, 'That one ought not to bless over the cup of blessing till water be mingled with it.'" The mingling of water with every cup was requisite for health, and the avoiding of drunkenness. We have before taken notice of a story of Rabban Gamaliel, who found and confessed some disorder of mind, and unfitness for serious business, by having drunk off an Italian quart of wine. These things being thus premised, concerning the paschal wine, we now return to observe this cup of our Saviour.

After those things which used to be performed in the paschal supper, as is before related, these are moreover added by Maimonides: "Then he washeth his hands, and blesseth the blessing of the meat" [that is, gives thanks after meat], "over the third cup of wine, and drinks it up." That cup was commonly called the cup of blessing; in the Talmudic dialect. The cup of blessing is when they give thanks after supper, saith the Gloss on Babyl. Berac. Where also in the text many thinkings are mentioned of this cup: "Ten things are spoken of the cup of blessing. Washing and cleansing": [that is, to wash the inside and outside, namely, that nothing should remain of the wine of the former cups]. "Let pure wine" be poured into the cup, and water mingled with it there. "Let it be full: the crowning"; that is, as the Gemara, "by the disciples." While he is doing this, let the disciples stand about him in a crown or ring. The veiling; that is, "as Rabh Papa, he veils himself and sits down; as R. Issai, he spreads a handkerchief on his head. He takes up the cup in both hands, but puts it into his right hand; he lifts it from the table, fixeth his eyes upon it, &c. Some say he imparts it (as a gift) to his family."

Which of these rites our Saviour made use of, we do not inquire; the cup certainly was the same with the "cup of blessing": namely, when, according to the custom, after having eaten the farewell morsel of the lamb, there was now an end of supper, and thanks were to be given over the third cup after meat, he takes that cup, and after having returned thanks, as is probable, for the meat, both according to the custom, and his office, he instituted this for a cup of eucharist or thanksgiving; The cup of blessing which we bless, 1 Corinthians 10:16. Hence it is that Luke and Paul say that he took the cup "after supper"; that is, that cup which closed up the supper.

It must not be passed by, that when he instituted the eucharistical cup, he said, "This is my blood of the new testament," as Matthew and Mark: nay, as Luke and Paul, "This cup is the new testament in my blood." Not only the seal of the covenant, but the sanction of the new covenant: the end of the Mosaical economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine; because, under the new testament, there was no further shedding of blood. As it is here said of the cup, "This cup is the new testament in my blood," so it might be said of the cup of blood (Exo 24:8), "That cup was the old testament in the blood of Christ." There, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, "This is the blood of the covenant which God hath made with you": and thus that old covenant or testimony was confirmed. In like manner, Christ having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith, "This is the new testament in my blood": and thus the new covenant is established.

There was, besides, a fourth cup, of which our author speaks also; "Then he mingled a fourth cup, and over it he finished the Hallel; and adds, moreover, the blessing of the hymn, which is, 'Let all thy works praise thee, O Lord,' &c.; and saith, 'Blessed is He that created the fruit of the vine'; and afterward he tastes of nothing more that night," &c. 'Finisheth the Hallel'; that is, he begins there where he left off before, to wit, at the beginning of Psalm 115, and goes on to the end of Psalm 118.

Whether Christ made use of this cup also, we do not dispute; it is certain he used the hymn, as the evangelist tells us, when they had sung a hymn, at the thirtieth verse. We meet with the very same word in Midras Tillim.

And now looking back on this paschal supper, let me ask those who suppose the supper in John 13 to be the same with this, What part of this time they do allot to the washing of the disciples' feet? what part to Judas' going out? and what part to his discoursing with the priests, and getting ready his accomplices for their wicked exploit?

I. It seems strange, indeed, that Christ should put off the washing of the disciples' feet to the paschal supper, when, 1. That kind of action was not only unusual and unheard of at that supper, but in nowise necessary or fitting: for 2. How much more conveniently might that have been performed at a common supper before the Passover, as we suppose, when he was not straitened by the time, than at the paschal supper, when there were many things to be done which required despatch!

II. The office of the paschal supper did not admit of such interruption, nor was it lawful for others so to decline from the fixed rule as to introduce such a foreign matter: and why should Christ so swerve from it, when in other things he conformed himself to the custom of the nation, and when he had before a much more fit occasion for this action than when he was thus pressed and straitened by the time?

III. Judas sat at super with the rest, and was there when he did eat, Matthew 26:20,21; Mark 14:18: and, alas! how unusual was it for any to depart, in that manner, from that supper before it was done! It is enough doubted by the Jewish canons whether it were lawful; and how far any one, who had joined himself to this or that family, might leave it to go to another, and take one part of the supper here, and another part there: but for a person to leave the supper and go about another business, is a thing they never in the least dreamed of; they would not, they could not, suppose it. You see how light a matter Judas' going away to buy necessaries, as the disciples interpreted it, seemed to them, because he went away from a common supper: but if they had seen him thus dismissed, and sent away from the paschal supper, it would have seemed a monstrous and wonderful thing. What! to leave the paschal supper, now begun, to go to market! To go from a common supper at Bethany, to buy necessaries for the Passover, against the time of the Passover, this was nothing strange or unusual: but to go from the paschal supper, before it was done, to a market or fair, was more unusual and strange than that it should be so lightly passed over by the disciples.

We, therefore, do not at all doubt that Judas was present both at the Passover and the eucharist; which Luke affirms in direct words, 22:20,21: nor do we doubt much of his being present at the hymn, and that he went not away before all was done: but when they all rose up from the table, and prepared for their journey to mount Olivet (in order to lie at Bethany, as the disciples supposed), the villainous traitor stole away, and went to the company [cohortes], that he had appointed the priests two days before to make ready for him at such a time and place. Methinks I hear the words and consultations of this bloody wretch: "Tomorrow (saith he) will be the Passover, and I know my Master will come to it: I know he will not lie at Jerusalem, but will go back to Bethany, however late at night, where he is used to lie. Make ready, therefore, for me armed men, and let them come to a place appointed immediately after the paschal supper; and I will steal out privately to them while my Master makes himself ready for his journey; and I will conduct them to seize upon him in the gardens without the city, where, by reason of the solitariness of the place and the silence of the night, we shall be secure enough from the multitude. Do ye make haste to despatch your passovers, that you may meet together at the council after supper, to examine and judge him, when we shall bring him to you; while the silence of the night favours you also, and protects you from the multitude." Thus, all things are provided against the place and time appointed; and the thief, stealing away from the company of the disciples as they were going out towards the mount of Olives and hastening to his armed confederates without delay, brings them prepared along with him, and sets upon his Master now in the garden.

[Before the cock crow, thou shalt deny me thrice.] The same also he had said, John 13:38, "The cock shall not crow till thou hast denied me thrice." Therefore some say, that that was the same supper with this of the Passover. Very right indeed, if [it] ought to be rendered, the cock shall not crow once, or the cock shall not crow at all. But it is not so; but it amounts to this sense, "Within the time of cockcrowing" thou shalt deny me thrice; for Peter had denied him but once before the first crowing of the cock, and thrice before the second, Mark 14:68,72. From hence, therefore, we may easily observe in what sense those words are to be understood, which were spoken to Peter two days before the Passover, John 13:38, "The cock shall not crow," &c.: not that the cock should not crow at all between that time and Peter's denying; but as if our Saviour had said, "Are you so secure of yourself, O Peter? Verily, I say unto you, the time shall be, and that shortly, when you shall deny me thrice within the time of cockcrowing." At cockcrowing, Mark 13:35. At the Paschal supper it is said, "This night, before the cock crow," &c. Matt 26:34; Mark 14:30; Luke 22:34. But there is nothing of this said in that supper, John 13.

Concerning the cockcrowing, thus the masters: "R. Shilla saith, Whosoever begins his journey before cockcrowing, his blood be upon his head. R. Josia saith, If before the second crowing: but some say, Before the third. But of what kind of cock is this spoken?" Of a middling cock; that is, as the Gloss explains it, "a cock that doth not crow too soon nor too late." The Misna on which this Gloss is hath these words; "Every day they remove the ashes from the altar about cockcrowing; but on the day of atonement at midnight," &c.

You may wonder that a dunghill cock should be found at Jerusalem, when it is forbid by the canons that any cocks should be kept there: "They do not keep cocks at Jerusalem, upon account of the holy things; nor do the priests keep them throughout all the land of Israel." The Gloss gives the reason; "Even Israelites are forbid to keep cocks at Jerusalem, because of the holy things: for Israelites have eaten there peace offerings and thank offerings: but now it is the custom of dunghill cocks to turn over dunghills, where perhaps they might find creeping things that might pollute those holy things that are to be eaten." By what means, and under what pretence, the canon was dispensed with, we do not dispute. It is certain there were cocks at Jerusalem, as well as at other places. And memorable is the story of a cock which was stoned by the sentence of the council for having killed a little child.

[Gethsemane.] The place of the olive presses, at the foot of mount Olivet. In John, it is "a garden beyond Cedron." "They do not make gardens or paradises in Jerusalem, because of the stink. The Gloss, "Because of the stink that riseth from the weeds which are thrown out: besides, it is the custom to dung gardens; and thence comes a stink." Upon this account there were no gardens in the city, (some few gardens of roses excepted, which had been so from the days of the prophets,) but all were without the walls, especially at the foot of Olivet.

[Kissed him.] It was not unusual for a master to kiss his disciple; but for a disciple to kiss his master was more rare. Whether therefore Judas did this under pretence of respect, or out of open contempt and derision, let it be inquired.

[Many false witnesses came.] ...

[Then the high priest rent his clothes.] "When witnesses speak out the blasphemy which they heard, then all, hearing the blasphemy, are bound to rend their clothes." "They that judge a blasphemer, first ask the witnesses, and bid him speak out plainly what he hath heard; and when he speaks it, the judges standing on their feet rend their garments, and do not sew them up again," &c. See there the Babylonian Gemara discoursing at large why they stand upon their feet, why they rend their garments, and why they may not be sewed up again [Sanhedr. cap. 7. hal. 10].

Several things are here observable; as, 1. The persons conspiring against our blessed Redeemer's life, namely, the chief priests, and scribes, and elders, that is, the whole sanhedrin, or general council of the Jewish church: these lay their malicious heads together, to contrieve the destruction of the innocent Jesus. Here was a general council of them, consisting of priests, doctors, and elders, with the high priest their president, yet erring in a point of doctrine concerning the Messiah, not believing Jesus to be the Son of God, notwithstanding all the convincing miracles which he had wrought before them.

Observe, 2. The manner of this conspiracy against our Saviour's life; it was clandestine, secret, and subtile: They consulted how they might take him by subtilty and kill him.

Learn hence, That Satan makes use of the subtilty of crafy men, and abuseth their parts as well as their power, for his own purposes. Satan never sends a fool on his errand.

Observe, 3. The time when this conspiracy was managed; at the time of the passover. Indeed at first the chief priests did not incline to that time, fearing a tumult and uproar among the people; but Judas presenting them with a fair opportunity to apprehend him, they changed their purpose, and accordingly at the feast of the passover our Saviour suffered. This was not without a mystery, that Christ the true Lamb of God, whom the paschal lamb typified and represented, should be offered up at the feast of the passover: signifying thereby, that he was the true paschal Lamb, and that the legal shadow ought to cease in the exhibition of him.

Learn hence, That not only the death of Christ in general, but all circumstances relating to it, were fore-ordained by God himself; as the place where, at Jerusalem; the time when, at the feast of the passover; that time did God devise best for this Lamb to be a sacrifice.

This woman, St. John says, was Mary, the sister of Lazarus, who, to show her love to Christ, and put honour upon him, took a precious box of ointment, and poured it upon our Saviour's head, according to the custom of the eastern country, who used so to do at their feasts and banquets; to which David alludes, Ps 23:5.

Learn hence, 1. That where true love to Christ prevails in the heart, nothing is adjudged too dear for Christ. This box of ointment murmuring Judas valued at three hundred pence which, reckoning the Roman penny at seven pence halfpenny, makes of our money nine pounds seven shillings and sixpence. Love (we see) spares for no cost but where the esteem of Christ is high, the affection will be strong.

Note, 2. That where strong love prevails towards Jesus Christ, will piously strive with the greatest apostle to express the fervour of her love unto him. I do not find any of the apostles at so much cost to put honour upon Christ, as this poor woman was at. Love knows no bounds, no measures.

That is, when Judas, and some other disciples whom he had influenced, saw this action, they murmured; particularly Judas blamed this holy woman for needless prodigality, and did tacitly reflect upon Christ himself, for suffering that wasteful expence. O! how doth a covetous heart think everthing too good for Christ: he that sees a pious action well done, and seeks to undervalue it, show himself possessed with a spirit of envy. Judas's invidious spirit makes him censure an action which Christ highly approved.

Learn thence, That men who know not our hearts, may through ignorance or prejudice, censure and condemn those actions which God doth commend and will graciously reward. Happy for this poor woman that she had a more righteous judge to pass sentence upon her action than wicked Judas!

Observe here, How readily our Lord vindicates this good woman: she says nothing for herself, nor need she having such an advocate.

1. Christ rebukes Judas, Why trouble ye the woman? plainly intimating, that it is so small trouble to a gracious spirit, to find their good works misinterpreted and misrepresented.

Next, He defends the action, calling it a good work; because done out of a principle of love to Christ: she hath wrought a good work upon me

And lastly, He gives the reason of her action; she did it for my burial. As kings and great persons were wont, in those eastern countries, at their funerals to be embalmed with odours and sweet perfumes; so says our Saviour, this woman, to declare her faith in me as her King and Lord, doth with this box of ointment, as it were before-hand, embalm my body for its burial. True faith puts honour upon a crucified, as well as a glorified, Saviour. This holy woman accounts Christ worthy of all honour in his death, believing it would be a sweet smelling sacrifice unto God, and the savour of life unto his people.

Observe farther, From these words, But me ye have not always, the doctrine of transubstantiation is overthrown: for if Christ be, as to soul, body, and divinity, perpetually present in the host amongst those of the church of Rome, then have they Christ always with them: contrary to what our Saviour here declares; though his poor members would be always present with them, yet he himself should not be so; The poor ye have always, but me ye have not always.

Our Saviour having defended this holy woman from the calumny of Judas in the foregoing verses, in this he declares, that she should be rewarded with an honourable memorial in all ages of the church: Wheresoever this gospel is preached, this shall be spoken of her. O what care doth Christ take to have the good deeds of his children not buried in the dust with them, but be had in everlasting remembrance. Though sin causes men to rot above ground, to stink alive, and, when they are dead, leave an inglorious memory upon their graves; yet will the actions of the just smell sweet, and blossom in the dust.

Learn hence, That we may laudably prosecute that which will procure us a good name, and spread our reputation to future ages.

Observe here, 1. The person betraying our blessed Redeemer, Judas: Judas, a professor; Judas, a preacher; Judas, an apostle, and one of the twelve whom Christ had chosen out of the world to be his dearest friends, and his own family and household. Shall we wonder to find friends unfriendly and unfaithful towards us, when our Saviour had a traitor in his own house?

Observe, 2. The heinousness of his sin in betraying Christ; he betrayed Christ Jesus, a Man; Christ Jesus, his Master; Christ Jesus, his Maker; the first was murder, the second treason.

Learn thence, That it is no strange or uncommon thing for the vilest of sins, and most horrid impieties, to be acted by such persons as make the most eminent profession of holiness and religion.

Observe, 3. What was the sin occasioning and leading Judas to the committing of this horrid sin; it was covetousness. I do not find that Judas had any particular malice against Christ's person, but a base and unworthy spirit of covetousness possessed him; this made him sell his Master. Covetousness is a root-sin; and inordinate desire and love of riches, an eager and unsatiable thirst after the world, is the parent of the most monstrous and unnatural sins: Therefore remember we our Saviour's caution, Take heed and beware of covetousness Luke 12:15; he doubles the caution, to show us both the great danger of the sin, and the great care we ought to take to preserve ourselves from it.

Observe, 4. How small a sum tempted the covetous mind of Judas to betray his Master, thirty pieces of silver; which amounted but to three pounds fifteen shillings of our money. This was the price of a slave or common servant, Exod 21:32. As Christ took upon him the form of a servant, so his life was valued at the rate of an ordinary servant's life. it may seem a wonder, that the high-priests should offer no more for the life of our Saviour, and that Judas should accept so little; seeing that his covetousness was so great, and their rage so grievous, how comes it to pass that he demands so little, and that they offer no more? Had the reward been proportioned to the greatness of their malice, it had been thirty thousand rather than thirty pieces of silver. But the scripture must be fulfilled; accordingly the wisdom of God overruled this matter, for fulfilling that prophecy, They weighed for my price thirty pieces of silver. Zech 11:12 Let not any Christian be concerned that he is despised and undervalued; he can never meet with so great a reproach, with so low an abasement, for Christ, as Christ underwent for him.

Observe lastly, Judas's folly, as well as treachery; he that might have demanded what he pleased for this purchase, He says unto the chief priests, What will ye give me? As if he had said, "I am resolved to sell him at any rate, give me what you will for him." Nay, farther, Judas covenanted, and they promised, but whether it was now paid, appeareth not.

Learn, that such a person as has a vile and base esteem of Jesus Christ, will part with him upon any terms. The bare expectation of a few shekels of silver, will make such a one willing to part with a pearl of great price. Wonder not then to see some persons selling their country, their friends, their God, and their religion, for money. Judas did so before them.

The time for the celebration of the passover being now at hand, Christ sends two of his disciples to Jerusalem, to prepare things necessary in order thereunto: accordingly they enter the city, and find the master of an house, whose heart Christ, by his divine power, had so inclined, that he willingly accommodated them upon this occasion. Our blessed Saviour had not a lamb of his own, and possibly no money in his purse to buy one, but he finds as excellent accommodations in this poor man's house, as if he had dwelt in Ahab's ivory palace, and had had the provisions of Solomon's table.

Learn hence, that Christ has such an influence upon, and command over, the spirits of men, that he can incline them to do what service soever he pleaseth for him. When Christ has a passover to celebrate, he will prepare an house, and dispose the heart to a free reception of himself.

Learn, 2. That Christ, being under the law, observes and keeps the law of the passover. Thus he fulfilled all righteousness; and although the ceremonial law was to receive its abolishment in the death of Christ, yet all the time of his life he punctually observes it.

Observe here, The impudent forehead of this bold traitor, Judas, who presumed, as soon as he had sold his Master, to sit down at the table with him, and partake with the other disciples of the solemn ordinance of the passover; had the presence of Judas polluted the ordinance to any besides himself, doubtless our Saviour would never have permitted this bold intrusion.

Learn hence, 1. That nothing is more ordinary than for unholy persons presumptuously to rush in upon the solemn ordinances of God, which they have no right, whilst such, to partake of.

2. That the presence of such persons pollutes the ordinances only to themselves; holy persons are not polluted by the sins of such: for to the pure all things are pure.

What an astonishing word was this! "One of you my disciples shall betray me." Can any church on earth expect purity in all its members, when Christ's own family of twelve had a traitor and a devil in it? Yet though it was very sad to hear that one should betray him, it was matter of joy that it was but one; one hypocrite in a congregation is too much, but their is cause of rejoicing if there be no more. But why did not Christ name Judas, and say, "Thou art he that shall betray me?" Doubtless to draw him to repentance, and to prevent giving Judas any provocation.

Lord, how sad it is for such as pretend friendship to Christ, and call themselves of his family and acquaintance, who eat of his bread, and yet lift up the heel against him!

Observe here, 1. The disciples' sorrow, and next, the effect of that sorrow. Their sorrow was (as well it might) exceeding great. Well might innocent disciples be overwhelmed with sorrow, to hear that their Master should die; that he should die by treason; that the traitor should be one of themselves.

2. But though their sorrow was great, yet was the effect of their sorrow very good; it wrought in them a holy suspicion of themselves, and caused every one to search himself, and say, Master, is it I?

Thence learn, That it is possible for such secret wickedness to lurk in our hearts as we never suspected, which time and temptation may draw forth in such a manner as we could not believe: and therefore it is both wise and holy to suspect ourselves, and to be often saying, Lord, is it I? There is no better preservative from sin, than to be jealous over ourselves with a godly jealousy.

Observe farther, that though the disciples' fear and sorrow made them jealous and suspicious, yet was it of themselves, not of one another, nay, not of Judas himself: every one said, Master, is it I? Not, Master, is it Judas?

Learn hence, That true sincerity and Christian charity will make us more suspicious of ourselves than of any other person whatsoever; it always hopes the best of others, and fears the worst concerning ourselves.

Here our Saviour acquaints his disciples who it was that had designed his death, even he that dipped with him in the dish, or he to whom he gave the sop.

Observe, The traitor, whom Christ less loved, he has the sop given to him; the other disciples, whom Christ loved better, had no such particular boon. Outward good things are not always given to the children of men in love, but are sometimes bestowed in displeasure; there is no measuring Christ's affections by temporal blessings, no concluding either love or hatred by these things.

Observe farther, How Judas could sit still and hear the threats of judgment denounced against himself without concern; he hears Christ say, Woe to the man by whom the Son of man is betrayed, and is no more blanked than innocence itself: resolved sinners run on desperately in their wicked courses, and with open eyes see and meet their own destruction; and are neither dismayed at it, nor concerned about it.

Observe farther, That this shameless man had the impudence to say to Christ, Master, is it I? Our Saviour gives him a direct affirmation, Thou hast said. Did Judas, think ye, blush, and cast down his gulty eyes, and let fall his drooping head, at so galling an intimation. Nothing less.

Lord, how does obduracy in sin steel the brow, and make it incapable of all relenting impressions!

Observe lastly, How Christ prefers nonentity before damnation. It had been better for that man if he had never been born. A temporal miserable being is not worse than no being, but an eternal miserable being is worse than no being at all; eternal misery is much worse than nonentity. It had been better for Judas if he had never been born, than to commit such a sin, and lie under such wrath, and that everlasting. O, better to have no being, than not to have a being in Christ.

Immediately after the celebration of the passover, follows the institution of the Lord's supper.

In which observe, 1. The Author of this new sacrament, Jesus took bread.

Note thence, That to institute a sacrament is Christ's sole prerogative; it is the church's duty to celebrate the sacraments, but she has power to make none. This belongs only to Christ.

Observe, 2. The time of the institution, the night before his passion. The night before he was betrayed, Jesus took bread.

Learn thence, That it is very necessary, when sufferings are approaching, to have recourse to the table of the Lord, which affords both an antidote against fear, and is restorative to faith.

Observe here, 3. The sacramental elements, bread and wine: bread representing his body; and wine his blood.

Observe, 4. The ministerial actions, the breaking of the bread, and the blessing of the cup. As to the bread, Jesus took it; that is, set it apart from common use, and separated it for holy ends and purposes. He blessed it; that is, prayed for a blessing upon it; and brake it, thereby shadowing forth his body broken upon the cross. And he gave it to is disciples, saying, "This broken bread signifies my body suddenly to be broken upon the cross for your redemption and salvation; do this in remembrance of me, and of my death."

Thus the Scriptures constantly speak in sacramental matters. So circumcision is called the covenant, and the lamb the passover. In like manner, here, the bread is called Christ's body, because instituted to represent to all future ages his body broken.

Moreover, how could the disciples think they had eaten Christ's body, when they saw his body whole before them? And besides, to eat human flesh, and drink blood, was not only against the express letter of the law, but abhorred by all mankind. True it is, that the heathens laid it to the Christians' charge, that they ate human flesh; but falsely, as it appears by the apology made for the primitive Christians; which apology had been false, had they daily eaten the flesh of Christ in sacrament. The very heathens owned it a thing more detestable than death to eat human flesh, and more to eat the God they worship, and to devour him whom they adore.

Again, as to the cup; Christ having set it apart by prayer and thanksgiving, he commands his disciples to drink all of it; and subjoins a reasons for it; for this is my blood of the new testament, which is shed for the remission of sins; that is, the wine in this cup represents the shedding of my blood, by which the new covenant betwixt God and man was ratified and confirmed.

Whence we learn, That every communicant has as undoubted a right to the cup as to the bread, in the Lord's supper; Drink ye all of it, says Christ; therefore to deny the cup to the laity is contrary to the institution of Christ. After the celebration was over, our Saviour and his disciples sang an hymn, as the Jews were wont to do at the passover the six eucharistical psalms, from the 113th to the 119th psalm.

Learn hence, How fit it is that God be glorified in his church, by singing of psalms, and in particular, when the sacrament of the Lord's supper is celebrated. When they had sung an hymn, they went out into the mount of Olives.

Here our Saviour acquaints his disciples, that by reason of his approaching sufferings, they should all of them be so exceedingly offended, that they would certainly forsake and leave him; which accordingly came to pass.

Learn thence, That Christ's dearest friends forsook him, and left him alone in the midst of his greatest distress and danger.

Observe, 2. What was the cause of this their flight, it was the prevalency of their fear.

Thence note, How sad it is for the holiest and best of men to be left under the power of their own fears in a day of temptation.

Observe here, The wonderful lenity of Christ towards his timorous and fearful disciples; notwithstanding their cowardly flight from him, he tells them he would not forsake them, but love them still; and as an evidence of it, would meet them in Galilee: I will go before you into Galilee; there shall you see me. And when they did see him he never upbraided them with their timorousness, but was friends with them, notwithstanding their late cowardice. Christ's love to is disciples is like himself, unchangeable and everlasting. Having loved his own, he loved them to the end.

See here what strong purposes and settled resolutions both Peter and all the apostles had, to keep close to Christ; but how did their self-confidence fail them!

Learn thence, That self-confidence is a sin, too, too incident to the holiest and best of men. Though all men forsake thee, yet will not I. Good man, he resolved honestly; but too, too much in his own strength. Little, little did he think what a feather he should be in the wind of temptation, if once God left him to the power and prevalence of his own fears.

Observe farther, That the rest of the apostles had the like confidence of their own strength with St. Peter. Likewise also said they all.

Note thence, That the holiest of men know not their own strength till it comes to the trial. Little did these good men imagine what a cowardly spirit they had in them, till temptation put it to the proof.

Our blessed Saviour being now come with his disciples into the garden, he falls there into a bitter and bloody agony, in which he prayed with wonderful fervency and importunity to his heavenly Father. His sufferings were now coming on a great pace, and he meets them upon his knees, and would be found in a praying posture.

Learn thence, That prayer is the best preparative for, as well as the most powerful support under, the heaviest sufferings that can befall us. As to this prayer of our Saviour's in the garden, many things are very observable.

As, 1. The place where he prayed, in the garden; but why went Christ thither? Was it to hide or shelter himself from his enemies? Nothing less: for if so, it had been the most improper place, because he was wont to retire thither to pray, Judas knew the place, for Jesus oft-times resorted thither; so that Christ went thither not to shun, but to prepare himself by prayer to meet, his enemies.

Observe, 2. The time when he entered the garden for prayer, it was in the evening: here he spent some hours in pouring out his soul to God: for about midnight Judas and the soldiers came and apprehended him in a praying posture.

Teaching us by his example, that when imminent dangers are before us, especially when death is apprehended by us, to be very much in prayer to God, and very fervent in our wrestling with him.

Observe, 3. The matter of our Lord's prayer, that if possible the cup might pass from him; that is, those bitter sufferings which were then before him; particularly the insupportable burden of his father's wrath. He prays, if possible, that his Father would excuse him from this dreadful wrath, his soul being amazed at it.

But what! Did Christ then begin to repent of his undertaking for sinners? Did he shrink and give back when it came to the pinch? No, no; as Christ had two natures, being God and Man, so he had two distinct wills; as Man, he feared and shunned death; as God-man, he willingly submitted to it; the divine spirit and the human nature of Christ did now assault each other with disagreeing interests, till at last victory was got on the spirit's side.

Again, this prayer was not absolute, but conditional if it be possible. Father, if it may be, if thou art willing, if it please thee, let it pass: if not, I will drink it.

Learn hence, 1. That the cup of suffering is in itself considered as a very bitter and distasteful cup, which human nature abhors, and cannot by desire and pray may pass from it.

2. That yet oft-times the wisdom of God is pleased to put this bitter cup of affliction into the hands of those whom he doth most sincerely love.

3. That when God doth so, it is their duty to drink it with humble submission, and cheerful resignation. Not my will, but thine be done.

Observe, 4. The manner how our Lord prayed; and here we shall find it, 1. A solitary prayer; he went by himself alone, out of the hearing of his disciples; he saith unto them, Tarry ye here, while I go and pray yonder.

Mark, Christ did neither desire his disciples to pray with him, nor to pray for him. No, he must tread the winepress alone; not but that Christ loved and delighted in his disciples' company; but their were occasions when he thought fit to leave them, and to go alone to God in prayer.

Thence learn, That the company of our best friends is not always seasonable. Peter, James, and John, were three good men; but Christ bids them tarry, while he went aside for private prayer. There are times and cases when a Christian would not be willing that the dearest friend he has in the world should be with him, or understand and hear what passes betwixt him and his God.

2. This prayer of Christ was an humble prayer; that is evident by the postures into which he cast himself; sometimes kneeling, sometimes lying prostrate upon his face. He lies in the very dust; lower he cannot fall; and his heart was as low as his body. And such was the fervour of his spirit, that he prayed himslef into an agony. O let us blush to think how unlike we are to Christ in prayer, as to our praying frame of spirit!

Lord, what drowsiness and deadness! what laziness and dulness! what stupidity and formality, is found in our prayers! how often do our lips move, and our hearts stand still!

3. It was a repeated and reiterated prayer. He prayed the first, second, and third time. He returns upon God over and over, plies him again and again, resolving to take no denial.

Learn thence, That Christians ought not to be discouraged, though they have besought God again and again for a particular mercy, and no answer of prayer has come unto them.

Observe also, how our Lord used the same prayer three times over, saying the same words. A person then may pray with and by a form of prayer, and yet not pray formally, but in a very acceptable manner unto God. Christ both gave a form of prayer to his disciples, and also used one himself.

Observe next, The posture in which our holy Lord found his own disciples, when he was in his agony: they were sleeping, when he was praying. O wonderful! that they could sleep at such a time.

Hence we gather, that the best of Christ's disciples may be sometimes overtaken with infirmities, with great infirmities, when the most important duties are performing. He cometh to his disciples and findeth them sleeping.

Observe farther, The gentle reproof he gave the disciples for sleeping: What! could ye not watch with me one hour? Could not you watch, when your Master is in such danger? Could not you watch with me, when I am going to deliver up my life for you? What! not one hour, and that the parting hour too? After this reprehension, he subjoins an exhortation: Watch and pray, that ye enter not into temptation: and superadds a forcible reason, for though the spirit is willing, yet the flesh is weak.

Thence learn, That the holiest and best resolved Christians, who have willing spirits for Christ and his service, yet in regard of the weakness of the flesh, or the frailty of human nature, it is their duty to watch and pray, and thereby guard themselves against temptations. Watch and pray,--for though the spirit is willing, yet the flesh is weak; though you have sincerely resolved rather to die with me than deny me, yet be assured, that when temptation actually assaults you, when fear and shame, pain and suffering, death and danger, are before you, and present to your sense, the weakness of your flesh will prevail over these resolutions, if you do not watch diligently, and pray fervently for divine assistance.

Our Saviour having poured out his soul in prayer to God in the garden, he is now ready, and waits for the coming of his enemies; being first in the field: accordingly, while he yet spake, came Judas, one of the twelve, and under his conduct a band of soldiers to apprehend him. It was the lot and portion of our blessed Redeemer to be betrayed into the hands of his mortal enemies, by the treachery of a false and dissembling friend.

Observe here, The traitor, the treason, the manner how, and the time when, this treasonable design was executed.

Observe, 1. The betrayer, Judas; all the evangelists carefully describe him by his name, Judas, by his surname, Iscariot; lest he should be mistaken for Jude, the brother of James. God is tender and careful of the names and reputations of his upright-hearted servants. He is also described by his office, one of the twelve. The eminence of his place of station was an high aggravation of his transgression. Nay, in some respect he was preferred above the rest, having a peculiar trust reposed in him; he bare the bag: that is, he was almoner and steward of Christ's family, to take care for the necessary accommodations of Christ and his apostles; and yet this man, thus called, thus honoured, thus respectfully treated, by Christ, for the lucre of a little money perfidiously betrays him. O whither will not a bad heart, and a busy devil, carry a man!

Learn hence, 1. That the greatest professors had need be jealous of their own hearts, and look well to the grounds and principles of their profession. A profession begun in hypocrisy, will certainly end in apostasy.

Learn, 2. That persons are never in such imminent danger, as when they meet with temptations exactly suited to their master-lust. Covetousness was Judas's master-sin; the love of the world made him a slave to Satan, and the devil lays a temptation before him which suits his temper, hits his humour, and it prevails immediately. O pray, pray that ye may be kept from a strong and suitable temptation, a temptation suited to your predominant lust and inclination.

Observe, 2. As the betrayer Judas, so the treason itself, with its aggravating circumstances: he led an armed multitude to the place where Christ was, gave them a signal to discover him, and encouraged them to lay hands upon him, and hold him fast. This was the hellish design Satan put into his heart, and it has these aggravating circumstances attending it. He had seen the miracles which Christ wrought by the power of God, and could not but know him to be a Divine Person. He could not sin out of ignorance or blind zeal, but the love of money made him do what he did.

Farther, what he did was not done by the persuasions of any, but he was a volunteer in this service. The high priest neither sent to him, nor sent for him, but he offers his service, and no doubt they were very much surprised to find one of Christ's own disciples at the head of a conspiracy against him.

Learn hence, That no man knows where he shall stop or stand when he first enters the ways of sin; should any one have told Judas, that his love of money would at last so far prevail upon him, as to make him sell the blood of Jesus Christ, he would have answered, as Hazael did Elisha, Is thy servant a dog, that I should do this thing? Wickedness, like holiness, doth not presently come to its full strength in the soul, but grows up by insensible degrees. Men do not commence masters in the art of villany in an instant; they begin first with lesser, then with greater sins; first wih secret, then with open sins. Doubtless Judas was an old though secret sinner; surely he could not immediately attain to such an height of impudence, and so great a degree of stupidity.

Hear, ye professors of religion, ye that partake of ordinances, frequent sacraments, take heed of living as Judas did, in the allowed commission of any secret sin, to the wasting of your consciences, and the destroying of your souls.

Observe, 3. The manner how this hellish plot was executed; partly by force, and partly by fraud: by force, in that he came with a multitude armed with swords and staves: and by fraud; he gives him a kiss, and says, Hail, Master. Here was the honey in the tongue, and poison in the heart. This treacherous kiss enhanced his crime beyond expression. O vilest of hypocrites, how durst thou approach so near thy Lord in the exercise of so much baseness and ingratitude! But none sin with so much impudence and abstinacy as apostates.

Learn we hence, To beware of men: when we see too, too glittering appearances, we may suspect the inside. Charity for others is our duty, but too great confidence may be our snare. There is so much hypocrisy in many, and so much corruption in all, that we must not be too confident.

Observe, 4. The time when this treasonable design was executed upon Christ; when he was in the garden with his disciples, exhorting them to prayer and watchfulness, dropping heavenly and most seasonable counsels upon them. While he yet spake, lo, Judas came, and the multitude with him. Judas found Christ in the most heavenly and excellent employment, when he came to apprehend him. O how happy is it, when our sufferings find us in God's way, engaged in his service, and engaging his assistance by fervent supplication? Thus did our Lord's sufferings meet him; may they so meet us!

The rude multitude laying hands upon Christ, the disciples, who had remitted their watch, do resume their courage, and are willing to rescue their Master if they can; particularly Peter draws his sword, and cuts off the ear of Malchus, one of the forwardest to lay hold on Jesus.

Observe here St. Peter's zeal and sincere love for his Lord and Master: it was in great sincerity spoken, Though I die with thee, yet will I not deny thee. But why did not Peter draw his sword upon Judas, rather than Malchus? Perhaps because though Judas was more faulty, yet Malchus was more forward to arrest and carry off our Saviour. How doth a pious breast swell with indignation at the sight of any open affront offered unto Christ!

Observe here, That though St. Peter's heart was sincere, yet his hand was rash: good intentions are no warrant for irregular actions; and accordingly Christ, who accepted his affection, reproves him for the action: put up thy sword; for they that take the sword, shall perish by the sword.

Learn hence, That Christ will thank no man to fight for him wihtout a warrant and commission from him. To resist a lawful magistrate, even in Christ's own defence, is rash zeal, and discountenanced by the gospel. To a lawful power lawfully executed, there must be yielded due obedience.

Observe lastly, Our Lord's absolute refusal to be rescued out of his enemies' hands, with the reason of it: "Did I incline to be rescued by force, (as if our Lord had said,) I could demand all the troops of angels in heaven to show themselves upon that occasion, but how can this stand with the decree of my Father, with the declaration of the scripture, with the demonstration of my mercy, and with the salvation of miserable mankind?"

Learn thence, That Christ was infinitely more concerned for the salvation of lost sinners, than for his own death and sufferings; more concerned for our eternal salvation, than for his own temporal preservation. Had he been rescued by the power of angels, we had fallen a prey into the paw of devils.

We had an account of our Lord's apprehension in the former verses; here, the sad effect of it upon his disciples: They all forsook him, and fled. Had this been done by the giddy multitude who followed him for the loaves, it had been no cause of wonder; but for those who had already forsaken all to follow him, who were faithful though fearful friends; what an addition to his sufferings must this be! no doubt, but the ingratitude of his friends made deeper wounds in his soul than the malice of enemies could make in his body. They that said all to Christ, verse 35, Though we should die with thee, yet we will not deny thee, do here all of them desert and forsake him; when it came to the push, not a man of them stands by him.

Learn thence, That the holiest of men know not their own hearts when great temptations and trials are before them, till they come to grapple with them, and to be engaged in them. We know not our own strength till temptation puts us to the proof.

Judas having made good his promise to the high priest, and delivered Jesus a prisoner into their hands, these wolves of the evening no sooner seize the Lamb of God, but they thirst and long to suck his innocent blood. Yet lest it should look like a downright murder, they will allow him a mock-trial, by abusing the law, and perverting it to injustice and bloodshed; accordingly, they industriously suborn false witnesses to take away his life, not sticking at the grossest perjury, so they might destroy him. The chief priests and elders, and all the council, sought false witness against Jesus, to put him to death. Abominable wickedness! innocency itself cannot protect from slander and false accusation. No man is so innocent or good whom false witness may not condemn.

Yet observe farther, our Lord's meekness and patience, his submissive silence under all these wicked suggestions and false accusations; Jesus held his peace, verse 63. Guilt is clamorous and impatient; innocence is silent, and careless of misreports.

Learn hence, That to bear the revilings, contradictions, and false accusations of men, with a silent and submissive spirit, is an excellent and Christ-like temper. Our Lord stood before his unjust judges and false accusers, as a sheep before his shearer, dumb, and not opening his mouth. Although a trial for his life was managed most maliciously and illegally against him, when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. O let the same humble mind be in us, which was also in Christ Jesus.

We observed even now that our Lord was silent, and did make no reply to the false witnesses that evidenced against him at his trial; because being so manifestly contradictory, they did fall to the ground of themselves. But now when the question was solemnly put by the high priest, Art thou the Christ? he said, I am.

Thence learn, That although we are not obliged to answer every cavilling or ensnaring question, yet we are bound faithfully to own and freely to confess the truth, when we are solemnly called thereunto. Christ, who in the former verses was silent, and as a deaf man heard not, now witnesses a good confession; teaching us, both by his example and command, to confess and own both him and his truth, when lawfully required; when our silence would be a denying of the truth, a dishonour to God, and a scandal to our brethren. Christ knew that his answer would cost him his life, and yet he durst not but give it. Art thou the Son of the Blessed? Jesus said, I am.

Yea, farther observe, That as Christ answered directly and plainly at his trial, so he did not refuse to answer upon oath; I adjure thee by the living God, says the judge of the court, that thou tell us whether thou art the Christ; that is, I requie thee to answer this question upon oath; for adjuring a person, or requiring him to answer upon oath, was the manner of swearing among the Jews. Now to this adjuration our Saviour answered plainly and directly, I am, Mr 14:61.

Hence learn, That swearing before a magistrate, upon a just and great occasion, is lawful; if Christ in the fifth of St. Matthew forbid all oaths, then here his practice was contrary to his own doctrine; but it is evident that Christ answered the magistrate upon oath, and so may we.

Observe lastly, The sentence of condemnation which the council passed upon him for owning himself to be the Son of God: He hath spoken blasphemy, and is worthy to die. Hereupon the unruly rabble affront him with the vilest abuses, and most horrid indignities; They spit in his face, they blindfolded him, they smote him with their fists and palms of their hands; and in the way of contempt and mockery, they bid him divine or prophesy who it was that smote him.

Learn hence, That there is no degree of contempt, no mark of shame, no kind of suffering, which we ought to decline or stick at for Christ's sake, who hid not his face from shame and spitting upon our account. O monstrous impiety! How do they spit on that awful lovely face! How do they revile and blaspheme his noble office of a Prophet of the most high God! Prophesy, say they, in a mocking derision, who was it that smote thee? To such acts of inhumanity did the barbarous rage of the bloody Jews carry them.

This last paragraph of the chapter gives us an account of the fall and rising of Peter, of his sin in denying Christ, and of his recovery by a speedy and severe repentance. Both must be considered distinctly.

First, As touching his sin and fall, there are four particulars observable, namely, the sin itself, the occasion of that sin, the reiteration and repetition of it, and the aggravating circumstances attending it.

Observe, 1. The sin itself, the denial of Christ, I know not the man; a manifest untruth: next he adds an oath to confirm that untruth; he swore that he knew not the man.

And, last of all, he wished an horrid curse and imprecation upon himself, that is, he wished himself excommunicated and cast out of the church, say some: he wished himself eternally separated from the presence of God, say others: he wished in effect that the devil might take him, if he were acquainted with Jesus. The inordinate love of life, and slavish fear of sufferings and death, may draw the best of men to commit the worst of sins.

Observe, 2. The occasions of this sin, and they were three: his following Christ afar off; his being in bad company, amongst Christ's enemies; and his presumptuouss confidence of his own strength and standing.

1. His following of Christ afar off. To follow Christ is the work of faith, and fruit of love; but to follow him afar off, was the effect of fear and frailty. Woe unto us, when a temptation comes, if we be far off from Christ's presence and assistance.

2. His being in wicked company among Christ's enemies. O Peter, thou hadst better have been a-cold by thyself alone, than sitting by a fire encompassed with the blasphemies of the wicked: where thy conscience, though not seared, was yet made hard. The way to escape prevailing temptations to sin is to shun such places, and to avoid such companions, as in all probability will invite and draw us into sin.

3. Confidence of his own strength and standing was another occasion of Peter's falling. Pride and presumptuous confidence have been ever the fore-runners and occasions of a fall.

O Lord! to presume upon ourselves is the ready way to provoke thee to leave us to ourselves: if ever we stand in the day of trial, it is the fear of falling must enable us to stand. Not only they who go forth in the strength of nature, but also they who go forth in the strength of inherent grace, may quickly fall from their own stedfastness.

Observe, 3. The reiteration and repetition of his sin. He denies him a first, a second, and a third time. He denies him first with a lie, then with an oath, and after all with an anathema and a curse. O how dangerous is it not to resist the first beginnings of sin! If we yield to one temptation, Satan will assault us with more and stronger. Peter proceeded from a bare denial, first to perjury, then to cursing and imprecation.

Observe, 4. The aggravating circumstances attending this sin of Peter, and they are these:

1. The character of the person thus falling: a disciple, an apostle, a chief apostle, a special favourite; who, with James and John, had the special honour to be with Christ upon mount Tabor; Peter, who had preached and prophesied in Christ's name, cast out devils, and wrought miracles by Christ's power, yet he denies him.

2.Consider the person whom he denies: his Master, his Saviour, and Redeemer; he that had washed Peter's feet but a little before; that eat the passover with Peter, and gave the sacrament to Peter; yet this kind and condescending Saviour was denied by Peter.

3. Consider before whom he denies him: in the company and presence of the chief priests, scribes, and elders, and their servants, who rejoiced at it, and were hardened by it; that one disciple should sell him for money, and another disciple deny him through fear.

4. Consider the time when he denied him; verily it was but a few hours after he had received the sacrament of the Lord's supper from Christ's own hand. How unreasonable then is their objection against coming to the Lord's table, because some that go to it dishonour Christ as soon as they come from it! Such examples must not discourage us from coming to the ordinance, but excite and increase our watchfulness after we have been there, to take heed that the future conduct of our lives be suited to the solemnity of a sacramental table.

5. Consider the smallness of his temptation to deny Christ; a damsel only put the question to him, Art thou not one of his disciples? If a band of armed soldiers had appeared to him, and affrighted him, had he been terrified by the high priest's threatenings, bound and led away to judgment, sentenced to an ignominious, painful death, some excuse might have been made for him: but to disown his relation to Christ at the question of a maid-servant that kept the door only, the smallness of the temptation was an aggravation of the crime! "Ah, Peter, how unlike thyself art thou at this time? Not a rock, but a reed; a pillar blown down by a woman's breath! o frail humanity, whose strength is weakness and infirmity!"

Observe here, That in most of the saints' falls recorded in scripture, either the first enticers, or the accidental occasions, were women. Thus in Adam's, Lot's, Samson's, David's Solomon's, and Peter's. A weak creature may be a strong tempter; nothing is too impotent or useless for the devil's service. It was a great aggravation of Peter's sin, that the voice of a maid, a doorkeeper only, should be stronger to overcome him than his faith in Jesus to sustain him. But what shall we say? Small things are sufficient to cast us down, if God doth not hold us up: we sink under any burden, if he sustain us not, and yield to every temptation, if he leave us to ourselves. A temptation, if he leave us to ourselves. A damsel shall then make a disciple shrink, and a doorkeeper is enough to drive an apostle before her. And immediately the cock crew. And Peter remembered the words of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly.

Here we have an account of St. Peter's rising and recovery after his shameful fall, by a renewed act and exercise of repentance.

Where observe, The suddenness of his repentance, the means of his repentance, and the manner of it.

Observe, 1. The suddenness of his repentance: although his sin was great, yet his repentance was speedy and without delay.

From whence note, That sins committed by the surprisal of a sudden temptation, are much sooner repented of, than where the sin is presumptuous and deliberate sins; he continued a long time in them, and lived almost a twelve month without any solemn repentance of them. St. Peter's sin was hasty and sudden, under a violent passion of fear, contrary to his settled purpose and resolution of constancy; and he takes the warning of the second crowing of the cock, and goes forth to express his repentance.

Observe, 2. The means of his repentance, which was twofold. Less principal, the crowing of the cock; more principal, Christ's looking upon Peter, and Peter's remembering the words of Christ.

1. The less principal means of St. Peter's repentance, was the crowing of the cock: as the voice of the maid occasioned him to sin, so the voice of the cock occasioned him to repent.

That God, who can work without means, doth sometimes work by weak and contemptible means, and when he pleases can open the mouth of a bird or beast for the for the conversion of a man. But why should our Saviour choose the crowing of a cock as a mean to bring St. Peter to repentance? There is ever some mystery in Christ's instruments; the cock was a preacher to call Peter to repentance, there being something of emblem between the cock and a preacher. A true minister must have the wings of a cock to rouse up himself from security, and to awaken others to a sense of their duty. He must have the watchfulness of a cock, to be ever ready to discover and forewarn danger. He must have the voice of a cock, to cry aloud and tell Israel of their sin, and terrify the roaring lion, and make him tremble. In a word, he must observe the hours of the cock, to crow at all seasons of the night, to preach in season and out of season the glad tidings of salvation.

But, 2. The more principal means of St. Peter's recovery, was, 1. Christ's looking upon Peter. Christ first looks upon Peter with an eye of mercy, grace, and pity, before Peter looks upon his sin in order to repentance.

Here take notice of the greatness of Christ's grace, of his wonderful love and mercy to his poor disciple. When our Saviour was upon his trial for his life, a time when our thoughts are wholly taken up about ourselves: even then did Christ find leisure to think upon Peter, remember to turn about, and give him a pitiful but piercing look; a look that melted his heart, and dissolved it into tears. We never begin to lament for sin, till we are first lamented by our Saviour. Jesus looked upon Peter. That is the first more principal means of Peter's repentance.

The second is, Peter's remembering the words of Christ, Before the cock crow twice thou shalt deny me thrice. This remembrance of Christ's words was an applicative and feeling remembrance of them. He remembered the prediction of Christ, and applies it sensibly to himself.

Teaching us, That the efficacy of Christ's word, in order to the bringing of a soul unto repentance, depends not upon the historical remembrance of it, but upon the close application of it to every man's conscience. A sanctified remembrance of Christ's words, and our own sins, is an excellent preparative to repentance.

Observe lastly, The manner of Peter's repentance: it was secret, he went out; it was sincere, he wept bitterly; it was lasting and abiding all the days of his life, and attended with an extraordinary zeal and forwardness for the service of Christ to the end of his life.

1. It was secret, he went out; Vere dolet, qui sine teste dolet. he sought a place of retirement where he might mourn in secret; he cannot well be thought to dissemble his grief, who chooses no other witness but the omnipresent God. Solitariness is most agreeable to an afflicted spirit; and as St. Peter's sorrow caused him to go forth, so might also his shame. Christ looked upon Peter, but how ashamed must Peter be to look upon Christ, considering that he so lately denied to have ever seen him!

2. His repentance was sincere, he wept bitterly; his grief was extraordinary, and his tears abundant. There is ever a weeping that follows sin; sin must cost the soul sorrow, either here or in hell; we must mourn awhile, or lament for ever. Doubtless, with Peter's tears there was joined hearty confession of sin to God, and smart reflections upon himself after this manner: "Lord, what have I done? I that did once acknowledge my master to be Christ the Son of the living God, have since denied him with oaths, curses, and imprecations. I that promised to lay down my life for his sake, have yet disowned and denied him at the voice of a damsel. O what unfaithfulness, what weakness, what wretchedness! O that my head were waters, and mine eyes a fountain of tears, that I might weep all my days for the fault of this one night!"

Blessed, indeed, are the tears of a converted revolter, and happy is the very misery of a mournful offender.

3. This holy man's repentance was lasting and abiding; he had a lively sense and remembrance of this sin upon his soul all his life. Ecclesiastical history reports, that ever after, when St. Peter heard the crowing of a cock, he fell upon his knees and mourned; others say, that he was wont to rise at midnight, and spend the time in penitent devotion between cock-crowing and day-light. And the Papists, who love to turn every thing into superstition, began that practice of setting a cock upon the top of towers, and steeples, and chimneys, to put the people in mind of this sin of Peter, and his repentance, by that signal.

Lastly, St. Peter's repentance was attended with an extraordinary zeal and forwardness for the service of Christ to the end of his life. He had an earnest love towards Christ, Thou that knowest all things, knowest that I love thee: and as an evidence of it, he fed Christ's sheep; for, in the Acts of the Apostles, we read of his extraordinary diligence to spread the gospel, and his travels in order thereunto are computed to be nine hundred and fifty miles: and the wisdom of God thought fit that this apostle should preach the gospel to the Jews, as St. Paul did to the Gentiles; that as he had joined with the Jews in denying and disowning Christ, so he should endeavour to persuade them to join with him in repentance, as he had joined with them in their sin. His sin was in some respect like theirs, therefore he is sent to preach the gospel to them, and his diligence therein is an undoubted proof and evidence of his repentance.

Have any of us fallen with Peter, though not with a formal abjuring, yet by a practical denying of him, let us go forth and weep with him; let us be more vigilant nd watchful over ourselves for the time to come: let us express more extraordinary love unto and zeal for Christ, more diligence in his service, and more concernedness for his honour and glory. This would be an happy improvement of this example. The Lord grant it may have that blessed effect. Amen.

Reynolds on St. Peter's Fall.

We now approach the closing scene of our Lord Jesus Christ’s earthly ministry. Hitherto we have read of his sayings and doings: we are now about to read of his sufferings and death. Hitherto we have seen him as the Great Prophet; we are now about to see him as the great High Priest.

It is a portion of Scripture which ought to be read with peculiar reverence and attention. The place we on we stand is holy ground. Here we see how the seed of the woman bruised the serpent’s head; here we see the great sacrifice to which all the sacrifices of the Old Testament had long pointed; here we see how the blood was shed which “cleanseth from all sin” ( 1 John 1:8 ), and the Lamb slain who “taketh away the sin of the world” ( John 1:29 ). We see in the death of Christ the great mystery revealed, how God can be just, and yet justify the ungodly. No wonder that all the four Gospels contain a full account of this wonderful event: on other points in our Lord’s history, we often find that when one evangelist speaks the other three are silent; but when we come to the crucifixion, we find it minutely described by all four.

In the verses we have now read let us first observe how careful our Lord is to call the attention of his disciples to his own death. He said to them, “Ye know, that after two days is the feast of the passover—and the Son of Man is betrayed to be crucified.”

The connection of these words with the preceding chapter is exceedingly striking. Our Lord had just been dwelling on his own second coming in power and glory at the end of the world; he had been describing the last judgment and all its awful accompaniments; he had been speaking of himself as the judge before whose throne all nations would be gathered. Then at once, without pause or interval, he goes on to speak of his crucifixion. While the marvelous predictions of his final glory were yet ringing in the ears of his disciples, he tells them once and again of his coming sufferings: he reminds them that he must die as a sin-offering before he reigns as a King; that he must make atonement on the cross before he took the crown.

We can never attach too much importance to the atoning death of Christ: it is the leading fact in the Word of God, on which the eyes of our soul ought to be ever fixed. Without the shedding of his blood, there is no remission of sin. It is the cardinal truth on which the whole system of Christianity hinges. Without it the Gospel is an arch without a keystone, a fair building without a foundation, a solar system without a sun. Let us make much of our Lord’s incarnation and example, his miracles and his parables, his works and his words, but above all let us make much of his death. Let us delight in the hope of his second personal coming and millennial reign, but let us not think more even of these blessed truths than of the atonement on the cross. This after all is the master-truth of Scripture, that Christ died for our sins. To this let us daily return. On this let us daily feed our souls. Some, like the Greeks of old, may sneer at the doctrine and call it “foolishness”; but let us never be ashamed to say with Paul, “God forbid that I should glory save in the cross of our Lord Jesus Christ” ( Galatians 6:14 ).

Let us observe in the second place in these verses what honor Christ loves to put on those that honor him.

We are told that when he was in “the house of Simon the Leper,” a certain woman came while he sat at meat and poured a box precious ointment on his head. She did it, no doubt, out of reverence and affection: she had received soul-benefit from him, and she thought no mark of honor too costly to be bestowed on him in return. But this deed of hers called forth from some who saw it: they called it “waste;” they said it might have been better to sell the ointment and give the money to the poor. At once our Lord rebuked these cold-hearted fault-finders. He tells them that the woman “has wrought a good work,” and one that he accepts and approves; and he goes on to make a striking prediction: “Wheresoever this gospel is preached in the whole world, there shall also this that this woman hath done be told, for a memorial of her.”

We see in this little incident how perfectly our Lord knew things to come, and how easy it is for him to confer honor. This prophecy of his about this woman is receiving a fulfilment every day before our eyes: wherever the Gospel of St. Matthew is read, the deed that she did is known. The deeds and titles of many a king and emperor and general are as completely forgotten as if written in the sand; but the grateful act of one humble Christian woman is recorded in 150 different languages, and is known all over the globe. The praise of man is but for a few days: the praise of Christ endureth forever. The pathway to lasting honor is to honor Christ.

Last but not least we see in this incident a blessed foretaste of things that will yet take place in the day of judgment. In that great day no honor done to Christ on earth will be found to have been forgotten. The speeches of parliamentary orators, the exploits of warriors, the works of poets and painters, shall not be mentioned in that day; but the least work that the weakest Christian woman has done for Christ, or his members, shall be found written in a book of everlasting remembrance. Not a single kind word or deed, not a cup of cold water, or a box of ointment, shall be omitted from the record. Silver and gold she may have had; none rank, power and influence she may not have possessed; but if she loved Christ, and confessed Christ and worked for Christ her memorial shall be found on high: she shall be commended before assembled worlds.

Do we know what it is to work for Christ? If we do, let us take courage, and work on. What greater encouragement can we desire than we see here? We may be laughed at and ridiculed by the world. Our motives may be misunderstood; our conduct may be misrepresented; our sacrifices for Christ’s sake may be called “waste”—waste of time, waste of money, waste of strength. Let none of these things move us. The eye of him who sat in Simon’s house at Bethany is upon us: he notes all we do, and is well pleased. “Let us be stedfast, unmoveable, always abounding in the work of the Lord, for as much as we know that our labour is not in vain in the Lord.( 1 Corinthians 15:58 ).

We read, in the beginning of this passage, how our Lord Jesus Christ was betrayed into the hands of his deadly enemies. The priests and scribes, anxious to put him to death, were at a loss how to effect their purpose, for fear of an uproar among the people. At this juncture a fitting instrument for carrying out their designs offered himself to them in the person of Judas Iscariot. That false apostle undertook to deliver his Master into their hands for thirty pieces of silver.

There are few blacker pages in all history than the character and conduct of Judas Iscariot: there is no more awful evidence of the wickedness of man. A poet of our own has said that “sharper than a serpent’s tooth is a thankless child”; but what shall we say of a disciple who would betray his own Master: an apostle who could sell Christ? Surely this was not the least bitter part of the cup of suffering which our Lord drank.

Let us learn in the first place from these verses that a man may enjoy great privileges, and make a great religious profession, and yet his heart all the time may not be right before God.

Judas Iscariot had the highest possible religious privileges. He was a chosen apostle and companion of Christ; he was an eyewitness of our Lord’s miracles and a hearer of his sermons; he saw what Abraham and Moses never saw, and heard what David and Isaiah never heard; he lived in the society of the eleven apostles; he was a fellow-laborer with Peter, James and John: but for all this his heart was never changed. He clung to one darling sin.

Judas Iscariot made a reputable profession of religion: there was nothing but what was right and proper and becoming in his outward conduct. Like the other apostles, he appeared to believe and to give up all for Christ’s sake: like them, he was sent forth to preach and work miracles. No one of the eleven seems to have suspected him of hypocrisy. When our Lord said, “One of you shall betray me,” no one said, “Is it Judas?” Yet all this time his heart was never changed.

We ought to observe these things: they are deeply humbling and instructive. Like Lot’s wife, Judas is intended to be a beacon to the whole church. Let us often think about him, and say, as we think, “Search me, O Lord, and try my heart; ˆand see if there be any wicked way in me.” Let us resolve, by God’s grace, that we will never be content with anything short of sound and thorough heart conversion.

Let us learn in the second place from these verses that the love of money is one of the greatest snares toa man’s soul. We cannot conceive a clearer proof of this, than the case of Judas. That wretched question, “What will ye give me?” reveals the secret sin which was his ruin. He had given up much for Christ’s sake, but he had not given up his covetousness.

The words of the apostle Paul should often ring in our ears: “the love of money is the root of all evil.” ( 2 Timothy 6:10 ). The history of the church abounds in illustrations of this truth. For money Joseph was sold by his brethren; for money Samson was betrayed to the Philistines; for money Gehazi deceived Naaman and lied to Elisha; for money Ananias and Sapphira tried to deceive Peter; for money the son of God was delivered into the hands of wicked men. Wonderful indeed does it seem that the cause of so much evil should be loved so well.

Let us all be on our guard against the love of money. The world is full of it in our days: the plague is abroad. Thousands who would abhor the idea of worshiping Juggernaut are not ashamed to make an idol of gold. We are all liable to the infection, from the least to the greatest. We may love money without having it, just as we may have money without loving it: it is an evil that works very deceitfully: it carries us captives before we are aware of our chains. Once let it get the mastery, and it will harden, palsy, sear, freeze, blight and wither our souls. It overthrew an apostle of Christ: let us take heed that it does not overthrow us. One leak may sink a ship: one unmortified sin may ruin a soul.

We ought frequently to call to mind the solemn words, “What shall it profit a man if he gain the whole world, and lose his own soul?” brought nothing into this world and it is certain we can carry nothing out.” me neither poverty nor riches, feed me with food convenient for me.” ( Proverbs 30:8 ). Our constant aim should be to be rich in grace. “They that will be rich” in worldly possessions often find at last that they have made the worst of bargains ( 1 Timothy 6:9 ). Like Esau, they have bartered an eternal portion for a little temporary gratification; like Judas Iscariot, they have sold themselves to everlasting perdition.

Let us learn in the last place from these verses the hopeless condition of all who die unconverted. The words of our Lord on this subject are peculiarly solemn: he says of Judas, “It had been good for that man if he had not been born”

This saying admits of only one interpretation. It teaches plainly that it is better never to live at all than to live without faith and die without grace. To die in this state is to be ruined forevermore: it is a fall from which there is no rising, a loss which is utterly irretrievable. There is no change in hell: the gulf between hell and heaven is one that no man can pass.

This saying could never have been used if there was any truth in the doctrine of universal salvation. If it really was true that all would sooner or later reach heaven, and hell sooner or later be emptied of inhabitants, it never could be said that it would have been “good for a man not to have been born.” Hell itself would lose its terrors if it had an end: hell itself would be endurable if after millions of ages there were a hope of freedom and of heaven. But universal salvation will find no foothold in Scripture: the teaching of the Word of God is plain and express on the subject. There is a worm that never dies, and a fire that is not quenched ( Mark 9:44)Except a man be born again,” he will wish one day he had never been born at all. “Better,” says Burkett, “have no being, than not have a being in Christ.”

Let us grasp this truth firmly, and not let it go. There are always persons who deny the reality and eternity of hell. We live in a day when a morbid charity induces many to exaggerate God’s mercy at the expense of his justice, and when false teachers are daring to talk of a “love of God lower even than hell.” Let us resist such teaching with a holy jealousy, and abide by the doctrine of Holy Scripture: let us not be ashamed to walk in the old paths, and to believe that there is an eternal God, and an eternal heaven and an eternal hell. Once depart from this belief, and we admit the thin end of the wedge of skepticism, and may at last deny any doctrine of the Gospel. We may rest assured that there is no firm standing ground between a belief in the eternity of hell, and downright infidelity.

These verses describe the appointment of the sacrament of the Lord’s Supper. Our Lord knew well the things that were before him, and graciously chose the last quiet evening that he could have before his crucifixion as an occasion for bestowing a parting gift on his church. How precious must this ordinance have afterwards appeared to his disciples when they remembered the events of the night! How mournful is the thought that no ordinance has led to such fierce controversy, and been so grievously misunderstood, as the ordinance of the Lord’s Supper! It ought to have united the church, but our sins have made it a cause of division. The thing which should have been for our welfare has been too often made an occasion of falling.

The first thing that demands our notice in these verses is the right meaning of our Lord’s words, “This is my body ˆ this is my blood.”

It is needless to say, that this question has divided the visible church of Christ. It has caused volumes of controversial theology to be written: but we must not shrink from having decided opinions upon it because theologians have disputed and differed. Unsoundness on this point has given rise to many deplorable superstitions.

The plain meaning of our Lord’s words appears to be this: “This bread represents my body. This wine represents my blood.” He did not mean that the bread he gave to his disciples was really and literally his body; he did not mean that the wine he gave to his disciples was really and literally his blood. Let us lay firm hold on this interpretation: it may be supported by several grave reasons.

The conduct of the disciples at the Lord’s Supper forbids us to believe that the bread they received was Christ’s body, and the wine they received was Christ’s blood. They were all Jews, taught from their infancy to believe that it was sinful to eat flesh with the blood ( Deuteronomy 12:23–25 ); yet there is nothing in the narrative to show that they were startled by our Lord’s words. They evidently perceived no change in the bread and wine.

Our own senses at the present day forbid us to believe that there is any change in the bread and wine in the Lord’s Supper; our own taste tells us that they are really and literally what they appear to be. Things above our reason the Bible requires us to believe; but we are never bid to believe that which contradicts our senses.

The true doctrine about our Lord’s human nature forbids us to believe that the bread in the Lord’s Supper can be his body, or the wine his blood; the natural body of Christ cannot be at one time in more places than one. If our Lord’s body could sit at table, and at the same time be eaten by the disciples, it is perfectly clear that it was not a human body like our own. But this we must never allow for one moment. It is the glory of Christianity that our Redeemeer is perfect man as well as perfect God.

Finally, the genius of the language in which our Lord spoke at the Lord’s Supper makes it entirely unnecessary to interpret his words literally. The Bible is full of expressions of a similar kind, to which no one thinks of giving any but a figurative meaning. Our Lord speaks of himself as the “door” and the “vine,” and we know that he is using emblems and figures when he so speaks; there is therefore no inconsistency in supposing that he used figurative language when he instituted the Lord’ Supper. We have the more right to say so when we remember the grave objections which stand in the way of a literal view of his words.

Let us lay up these things in our minds, and not forget them. In a day of abounding heresy, it is good to be well armed. Ignorant and confused views of the meaning of Scripture language are one great cause of religious error.

The second thing which demands our notice in these verses is the purpose and object for which the Lord’s Supper was appointed.

This is a subject again on which great darkness prevails. The ordinance of the Lord’s Supper has been regarded as something mysterious and past understanding. Immense harm has been done to Christianity by the vague and high flown language in which many writers have indulged in treating of the sacrament. There is certainly nothing to warrant such language in the account of its original institution. The more simple our views of its purpose, the more scriptural they are likely to be.

The Lord’s Supper is not a sacrifice. There is no oblation in it, no offering up of anything but our prayers, praises and thanksgivings. From the day that Jesus died there needed no more offering for sin: “by one offering he perfected forever them that are sanctified.” ( Hebrews 10:14 ). Priests, altars and sacrifices all ceased to be necessary when the Lamb of God offered up himself. Their office came to an end; their work was done.

The Lord’s Supper has no power to confer benefit on those who come to it if they do not come to it with faith. The mere formal act of eating the bread and drinking the wine is utterly unprofitable unless it is done with a right heart. It is eminently an ordinance for the living soul, not for the dead; for the converted, not for the unconverted.

The Lord’s Supper was ordained for a continual remembrance of the sacrifice of Christ’s death, until he comes again. The benefits it confers are spiritual, not physical: its effects must be looked for in our inward man. It was intended to remind us, by the visible, tangible emblems of bread and wine, that the offering of Christ’s body and blood for us on the cross is the only atonement for sin, and the life of a believer’s soul; it was meant to help our poor weak faith to closer fellowship with our crucified Saviour, and to assist us in spiritually feeding on Christ’s body and blood. It is an ordinance for redeemed sinners, and not for unfallen angels. By receiving it we publicly declare our sense of guilt, and our need of a Saviour—our trust in Jesus, and our love to him, our desire to live upon him, and our hope to live with him. Using it in this spirit, we shall find our repentance deepened, our faith increased, our hope brightened, and our love enlarged, our besetting sins weakened and our graces strengthened. It will draw us nearer to Christ.

Let us bear these things in mind: they need to be remembered in these latter days. There is nothing in our religion which we are so ready to pervert and misunderstand as those parts which approach our senses. Whatever we can touch with our hand and see with our eyes, we are apt to exalt into an idol, or to expect good from it as a mere charm: let us specially beware of this tendency in the matter of the Lord’s Supper. Above all, “let us take heed,” in the words of the Church of England Homily, “lest of the memory it be made a sacrifice.”

The last thing which deserves a brief notice in this passage is the character of the first communicants. It is a point full of comfort and instruction.

The little company to which the bread and wine were first administered by our Lord was composed of the apostles whom he had chosen to accompany him during his earthly ministry. They were poor and unlearned men, who loved Christ, but were weak alike in faith and knowledge: they knew but little of the full meaning of their Master’s sayings and doings; they knew but little of the frailty of their own hearts. They thought they were ready to die with Jesus, and yet that very night they all forsook him and fled. All this our Lord knew perfectly well. The state of their hearts was not hid from him, and yet he did not keep back from them the Lord’s Supper!

There is something very teaching in this circumstance. It shows us plainly that we must not make great knowledge and great strength of grace an indispensable qualification for communicants. A man may know but little, and be no better than a child in spiritual strength, but he is not on that account to be excluded from the Lord’s table. Does he really feel his sins? Do he really love Christ? Do he really desire to serve him? If this be so, we ought to encourage and receive him. Doubtless we must do all we can to exclude unworthy communicants: no graceless person ought to come to the Lord’s Supper. But we must take heed that we do not reject those whom Christ has not rejected. There is no wisdom in being more strict than our Lord and his disciples.

Let us leave the passage with serious self-inquiry as to our own conduct with respect to the Lord’s Supper. Do we turn away from it when it is administered? If so, how can we justify our conduct? It will not do to say it is not a necessary ordinance: to say so is to pour contempt on Christ himself and declare that we do not obey him. It will not do to say that we feel unworthy to come to the Lord’s table: to say so is to declare that we are unfit to die and unprepared to meet God. These are solemn considerations: all non-communicants should ponder them well.

Are we in the habit of coming to the Lord’s table? If so, in what frame of mind do we come? Do we draw near intelligently, humbly and with faith? Do we understand what we are about? Do we really feel our sinfulness and our need of Christ? Do we really desire to live a Christian life, as well as profess the Christian faith? Happy is that soul who can give a satisfactory answer to these questions! Let him go forward, and persevere.

The verses we have now read describe what is commonly called Christ’s agony at Gethsemane. It is a passage which undoubtedly contains deep and mysterious things. We ought to read it with reverence and wonder, for there is much in it which we cannot fully comprehend.

Why do we find our Lord so “sorrowful and very heavy,” as he is here described? What are we to make of his words, “My soul is exceeding sorrowful even unto death.” Why do we see him going apart from his disciples, and falling on his face, and crying to his Father with strong cries, and thrice repeated prayer? Why is the almighty Son of God, who had worked so many miracles, so heavy and disquieted? Why is Jesus, who came into the world to die, so like one ready to faint at the approach of death? Why is all this?

There is but one reasonable answer to these questions: the weight that pressed down our Lord’s soul was not the fear of death and its pains. Thousands have endured the most agonizing sufferings of body, and died without a groan, and so, no doubt, might our Lord. But the real weight that bowed down the heart of Jesus was the weight of the sin of the world, which seems to have now pressed down upon him with peculiar force: it was the burden of our guilt imputed to him, which was now laid on him, as on the head of the scapegoat. How great that burden must have been no human heart can conceive! It is known only to God. Well may the Greek Litany speak of the “unknown sufferings of Christ.” The words of Scott on this subject are probably correct: “Christ at this time endured as much misery of the same kind with that of condemned spirits, as could possibly consist with a pure conscience, perfect love of God and man, and an assured confidence of a glorious event.”

But however mysterious this part of our Lord’s history may seem to us, we must not fail to observe the precious lessons of practical instruction which it contains. Let us now see what those lessons are.

Let us learn in the first place that prayer is the best practical remedy that we can use in time of trouble. We see that Christ himself prayed when his soul was sorrowful: all true Christians ought to do the same.

Trouble is a cup that all must drink in this world of sin: we are “born unto trouble as surely as sparks fly upward” ( Job 5:7 ); we cannot avoid it. Of all creatures, none is so vulnerable as man: our bodies, our minds, our families, our business, our friends, are all so many doors through which trial will come in. The holiest saints can claim no exemption from it: like their Master, they are often men of sorrow.

But what is the first thing to be done in time of trouble? We must pray. Like Job, we must fall down and worship ( Job ); like Hezekiah, we must spread our matters before the Lord ( 2 Kings 19:14 ). The first person we must turn to for help must be our God. We must tell our Father in heaven all our sorrow; we must believe confidently that nothing is too trivial or minute to be laid before him, so long as we do it with entire submission to his will. It is the mark of faith to keep nothing back from our best Friend: so doing, we may be sure we shall have an answer. “If it be possible,” and the thing we ask is for God’s glory, it shall be done: the thorn in the flesh will either be removed, or grace to endure it will be given to us, as it was to St. Paul ( 2 Corinthians 12:9 ). May we all store up this lesson against the day of need. It is a true saying that “prayers are the leeches of care.”

Let us learn in the second place that entire submission of will to the will of God should be one of our chief aims in this world. The words of our Lord are a beautiful example of the spirit that we should follow after in this matter: he says, “Not as I will, but as thou wilt.” He says again, “Thy will be done”

A will unsanctified and uncontrolled is one great cause of unhappiness in life. It may be seen in little infants; it is born with us. We all like our own way. We wish and want many things, and forget that we are entirely ignorant what is for our good, and unfit to choose for ourselves. Happy is he who has learned to have no “wishes,” and in every state to be content! It is a lesson which we are slow to learn and, like St. Paul, we must learn it not in the school of mortal man, but of Christ ( Philippians ).

Do we want to know whether we are born again and growing in grace? Let us see how it is with us in the matter of our wills. Can we bear disappointment? Can we put up patiently with unexpected trials and vexations? Can we see our favorite plans and darling schemes crossed, without murmuring and complaint? Can we sit still, and suffer calmly, as well as go up and down and work actively? These are the things that prove whether we have the mind of Christ. It ought never to be forgotten that warm feelings and joyful frames are not the truest evidences of grace: a mortified will is a far more valuable possession. Even our Lord himself did not always rejoice; but he could always say, “Thy will be done.”

Let us learn in the last place that there is great weakness even in true disciples of Christ, and that they have need to watch and pray against it. We see Peter, James and John, those three chosen apostles, sleeping when they ought to have been watching and praying. We find our Lord addressing them in these solemn words: “Watch and pray that ye enter not into temptation. The spirit is indeed is willing, but the flesh is weak”

There is a double nature in all believers. Converted, renewed, sanctified as they are, they still carry about with them a mass of indwelling corruption, a body of sin. St. Paul speaks of this, when he says, “I find a law that when I would do good evil is present with me. For I delight in the law of God after the inward man; but I see another law in my members, waring against the law of my mind” ( Romans –23 ). The experience of all true Christians in every age confirms this. They find within two contrary principles, and a continual strife between the two; to these two principles our Lord alludes when he addresses his half-awakened disciples: he calls the one “flseh” and the other “spirit.” He says, “the spirit is willing, but the flesh is weak.”

But does our Lord excuse this weakness of his disciples? Be it far from us to think so. Those who draw this conclusion mistake his meaning. He uses that very weakness as an argument for watchfulness and prayer; he teaches us that the very fact that we are encompassed with infirmity should stir us up continually to “watch and pray.”

If we know anything of true religion, let us never forget this lesson. If we desire to walk with God comfortably, and not to fall like David or Peter, let us never forget to watch and pray. Let us live like men on enemy’s ground, and be always on our guard. We cannot walk too carefully; we cannot be too jealous over our souls. The world is very ensnaring; the devil is very busy. Let your Lord’s words ring in our ears daily, like a trumpet. Our spirits may sometimes be very willing; but our flesh is also very weak. Then let us always watch and always pray.

We see in these verses the cup of our Lord Jesus Christ’s sufferings beginning to be filled. We see him betrayed by one of his disciples, forsaken by the rest, and taken prisoner by his deadly enemies. Never surely was there sorrow like his sorrow. Never may we forget, as we read this part of the Bible, that our sins were the cause of these sorrows! Jesus was “delivered was delivered for our offences.” ( Romans 4:25).

Let us notice for one thing in these verses what gracious condescension marked our Lord’s intercourse with his disciples.

We have this point proved by a deeply touching circumstance at the moment of our Lord’s betrayal. When Judas Iscariot undertook to guide the multitude to the place where his Master was, he gave them a sign by which they might distinguish Jesus in the dim moonlight from his disciples: he said, “Whomsoever I shall kiss that same is he.” And so, when he came to Jesus, he said, “Hail master, and kissed him!” That simple fact reveals the affectionate terms on which the disciples associated with our Lord. It is a universal custom in eastern countries, when friend meets friend, to salute one another with a kiss ( ). It would seem therefore, that when Judas kissed our Lord, he only did what all the apostles were accustomed to do when they met their Master after an absence.

Let us draw comfort from this little circumstance for our own souls. Our Lord Jesus Christ is a most gracious and condescending Saviour. He is not an “austere man,” repelling sinners and keeping them at a distance; he is not a being so different from us in nature that we must regard him with awe rather than affection: he would have us rather regard him as an elder brother, and a beloved friend. His heart in heaven is still the same that it was on earth: he is ever meek merciful and condescending to men of low estate. Let us trust him, and not be afraid.

Let us notice for another thing how our Lord condemns those who think to use carnal weapons in defense of him and his cause. He reproves one of his disciples for striking a servant of the high priest “He bids him put up his sword into its place,” and he adds a solemn declaration of perpetual significance, “all they that take the sword shall perish by the sword.”

The sword has a lawful office of its own. It may be used righteously, in the defense of nations against oppression; it may become positively necessary to use it to prevent confusion plunder and rapine upon earth; but the sword is not to be used in the propagation and maintenance of the Gospel. Christianity is not to be enforced by bloodshed, and belief in it extorted by force. Happy would it have been for the church if this sentence had been more frequently remembered! There are few countries in Christendom where the mistake has not been made of attempting to change men’s religious opinions by compulsion, penalties, imprisonment and death. And with what effect? The pages of history supply an answer. No wars have been so bloody as those which have arisen out of the collision of religious opinions: often, mournfully often, the very men who have been most forward to promote those wars have themselves been slain. May we never forget this! The weapons of the Christian warfare are not carnal, but spiritual (2 Cor.10:4)

Let us notice for another thing how our Lord submitted to be a prisoner of his own free will. He was not taken captive because he could not escape; it would have been easy for him to scatter his enemies to the winds if he had thought fit. “Thinkest thou,” he says to a disciple that I cannot pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled that thus it must be?”

We see in those words the secret of his voluntary submission to his foes. He came on purpose to fulfill the types and promises of Old Testament Scriptures and, by fulfilling them, to provide salvation for the world. He came intentionally to be the true Lamb of God, the Passover Lamb. He came voluntarily to be the scapegoat on whom the iniquities of the people were to be laid. His heart was set on accomplishing this great work. It could not be done without the “hiding of his power,” for a time: to do it he became a willing sufferer. He was taken, tried, condemned and crucified entirely of his own free will.

Let us observe this: there is much encouragement in it. The willing sufferer will surely be a willing Saviour. The almighty Son of God, who allowed men to bind him and lead him away captive when he might have prevented them with a word, must surely be full of readiness to save the souls that flee to him. Once more then let us learn to trust him and not be afraid.

Let us notice in the last place how little Christians know the weakness of their own hearts until they are tried. We have a mournful illustration of this in the conduct of our Lord’s apostles. The verses we have read conclude with the words, “Then all the disciples forsook him and fled.” They forgot their confident assertions made a few hours before; they forgot that they had declared their willingness to die with their Master; they forgot everything but the danger that stared them in the face. The fear of death overcame them: they “forsook him and fled.”

How many professing Christians have done the same! How many, under the influence of excited feelings, have promised that they would never be ashamed of Christ! They have come away from the communion table, or the striking sermon, or the Christian meeting, full of zeal and love and ready to say to all who caution them against backsliding, “Is thy servant dog, that he should do this thing?” And yet in a few days these feelings have cooled down and passed away: a trial has come and they have fallen before it. They have forsaken Christ!

Let us learn, from this passage, lessons of humiliation and self-abasement. Let us resolve, by God’s grace, to cultivate a spirit of lowliness, and self-distrust. Let us settle it in our minds that there is nothing too bad for the very best of us to do unless he watches, prays and is held up by the grace of God; and let it be one of our daily prayers. “Hild thou me up, and I shall be safe.” ( Psalm 119:117 ).

We read, in these verses, how our Lord Jesus Christ was brought before Caiaphas, the high priest, and solemnly pronounced guilty. It was fitting that it should be so. The great day of atonement was come: the wondrous type of the scapegoat was about to be completely fulfilled. It was only suitable that the Jewish high priest should do his part, and declare sin to be upon the head of the victim, before he was led forth to be crucified ( Leviticus 16:21 ). May we ponder these things and understand them. There was a deep meaning in every step of our Lord’s passion.

Let us observe in these verses that the chief priests were the principal agents in bringing about our Lord’s death. It was not so much the Jewish people, we must remember, who pushed forward this wicked deed, as Caiaphas and his companions, the chief priests.

This is an instructive fact, and deserves notice. It is a clear proof that high ecclesiastical office exempts no man from gross errors in doctrine, and tremendous sins in practice. The Jewish priests could trace up their pedigree to Aaron, and were his lineal successors; their office was one of peculiar sanctity, and entailed peculiar responsibilities. A nd yet these very men were the murderers of Christ.

Let us beware of regarding any minister of religion as infallible: his orders however regularly conferred are no guarantee that he may not lead us astray, and even ruin our souls. The teaching and conduct of all ministers must be tried by the Word of God: they are to be followed so long as they follow the Bible, but no longer. The maxim laid down in Isaiah must be our guide: “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” ( Isaiah 8:20 ).

Let us observe in the second place how fully our Lord declared to the Jewish council his own Messiahship and his future coming in glory.

The unconverted Jew can never tell us at the present day that his forefathers were left in ignorance that Jesus was the Messiah. Our Lord’s answer to the solemn aduration of the high priest is a sufficient reply: he tells the council plainly that he is “the Christ, the Son of God”. He goes on to warn them that though he had not yet appeared in glory, as they expected the Messiahs would have done, a day would come when he would do so. “Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” They would yet see that very Jesus of Nazareth, whom they had arraigned at their bar, appear in all majesty as King of kings ( Revelation 1:7 ).

It is a striking fact which we should not fail to notice, that almost the last word spoken by our Lord to the Jews was a warning prediction about his own second advent: he tells them plainly that they would yet see him in glory. No doubt he referred to seventh chapter of Daniel in the language that he used. (Dan.7:13) But he spoke to deaf ears. Unbelief, prejudice, self-righteousness covered them like a thick cloud: never was there such an instance of spiritual blindness. Well may the Church of England litany contain the prayer, “From all blindness, and from hardness of heart, Good Lord, deliver us.”

Let us observe in the last place how much our Lord endured before the council from false witness and mockery.

Falsehood and ridicule are old and favorite weapons of the devil. “He is a liar, and the father of it.” ( John 8:44). All through our Lord’s earthly ministry we see these weapons continually employed against him. He was called “a glutton a winebibber, and a friend of publicans and ‘sinners.’ ” He was held up to contempt as “a Samaritan.” The closing scene of his life was only in keeping with all the past tenor of it. Satan stirred up his enemies to add insult to injury: no sooner was he pronounced guilty than every sort of mean indignity was heaped upon him: “they spit in his face and buffeted him, they smote him with the palms of their hands. They said mockingly, ‘Prophesy unto us, thou Christ. Who is he that smote thee?’ 

How wonderful and strange it all sounds! How wonderful that the Holy Son of God should have voluntarily submitted to such indignities to redeem such miserable sinners as we are! How wonderful, not least, that every title of these insults was foretold 700 years before they were inflicted! Seven hundred years before, Isaiah had written down the words, “I hid not my face from shame and spitting” ( Isaiah 50:6 ).

Let us draw from this passage one practical conclusion. Let it never surprise us if we have to endure mockery, ridicule and false reports because we belong to Christ. “The disciple is not above his master, nor the servant above his Lord.” ( Matthew 10:24). If lies and insults were heaped upon our Saviour, we need not wonder if the same weapons are constantly used against his people. It is one of Satan’s great devices to blacken the characters of godly men and bring them into contempt: the lives of Luther, Cranmer, Calvin and Wesley supply abundant examples of this. If we are ever called upon to suffer in this way, let us bear it patiently. We drink the same cup that was drunk by our beloved Lord. But there is one great difference: at the worst, we only drink a few bitter drops; he drank the cup to the very dregs.

These verses relate a remarkable and deeply instructive event: the apostle Peter’s denial of Christ. It is one of those events which indirectly prove the truth of the Bible. If the Gospel had been a mere invention of man, we should never have been told that one of its principal preachers was once so weak and erring as to deny his Master.

The first thing that demands our notice is the full nature of the sin of which Peter was guilty.

It was a great sin. We see a man who had followed Christ for three years, and been forward in professing faith and love towards him—a man who had received boundless mercies and loving kindness and had been treated by Christ as a familiar friend. We see this man denying three times that he knows Jesus! This was bad. It was a sin committed under circumstances of great aggravation: Peter had been warned plainly of his danger and had heard the warning; he had just been receiving the bread and wine at our Lord’s hands, and declaring loudly that though he died with him, he would not deny him! This also was bad. It was a sin committed under apparently small provocation: two weak women made the remark that he was with Jesus. They that stood nearby say, “Surely thou art one of them”. No threat seems to have been used, no violence seems to have been done, but it was enough to overthrow Peter’s faith: he denies before all. He denies with an oath: he curses and swears. Truly it is a humbling picture!

Let us mark this history, and store it up in our minds: it teaches us plainly that the best of saints are only men, and men encompassed with many infirmities. A man may be converted to God, have faith, hope and love towards Christ, and yet be overtaken in a fault, and have awful falls. It shows us the necessity of humility: so long as we are in the body, we are in danger. The flesh is weak, and the devil is active. We must never think, “I cannot fall.” It points out to us the duty of charity towards erring saints. We must not set down men as graceless reprobates because they occasionally stumble and err; we must remember Peter and “restore them in the spirit of meekness.” ( Galatians 6:1 ).

The second thing that demands our notice is the series of steps by which Peter was led to deny his Lord.

These steps are mercifully recorded for our learning. The Spirit of God has taken care to have them written down for the perpetual benefit of the church of Christ. Let us trace them out one by one.

The first step to Peter’s fall was self-confidence he said, “Though all men should be offended, yet will I never be offended. The second step was indolence: his Master told him to watch and pray; instead of doing so he slept. The third step was cowardly compromising: instead of keeping close to his Master, he first forsook him, and then “followed him afar off.” The last step was needless venturing into evil company: he went into the priest’s palace and “sat with the servants,” like one of themselves. And then came the final fall: the cursing, the swearing and the three-fold denial. Startling as it appears, his heart had been preparing it: it was the fruit of seeds which he himself had sown. He ate the fruit of his own ways.

Let us remember this part of Peter’s history: it is deeply instructive to all who profess and call themselves Christians. Great illnesses seldom attack the body without a previous train of premonitory symptoms; great falls seldom happen to a saint without a previous course of secret backsliding. The church and the world are sometimes shocked by the sudden misconduct of some great professors of religion; believers are discouraged and stumbled by it; the enemies of God rejoice and blaspheme; but if the truth could be known, the explanation of such cases would generally be found to have been private departure from God. Men fall in private long before they fall in public. The tree falls with a great crash, but the secret decay which accounts for it is often not discovered till it is down on the ground.

The last thing which demands our notice is the sorrow which Peter’s sin brought upon him. We read at the end of the chapter, “He went out and wept bitterly.”

These words deserve more attention than they generally receive. Thousands have read the history of Peter’s sin, who have thought little of Peter’s tears and Peter’s repentance. May we have an eye to see, and a heart to understand!

We see in Peter’s tears the close connection between unhappiness and departure from God . It is a merciful arrangement of God that in one sense holiness always brings its own reward. A heavy heart and an uneasy conscience, a clouded hope and an abundant crop of doubts will always be the consequence of backsliding and inconsistency. The words of Solomon describe the experience of many an inconsistent child of God: “The backslider in heart shall be filled with his own ways.” ( Proverbs 14:14 ). Let it be a settled principle in our religion that if we love inward peace we must walk closely with God.

We see in Peter’s bitter tears the grand mark of difference between the hypocrite and the true believer. When the hypocrite is overtaken by sin, he generally falls to rise no more: he has no principle of life within him to raise him up. When the child of God is overtaken, he rises again by true repentance, and by the grace of God amends his life. Let no man flatter himself that he may sin with impunity because David committed adultery, and because Peter denied his Lord. No doubt these holy men sinned greatly: but they did not continue in their sins. They repented greatly; they mourned over their falls; they loathed and abhorred their own wickedness. Well would it be for many if they would imitate them in their repentance as well as in their sins! Too many are acquainted with their fall but not with their recovery. Like David and Peter, they have sinned, but they have not, like David and Peter, repented.

The whole passage is full of lessons that ought never to be forgotten. Do we profess to have a hope in Christ? Let us mark the weakness of a believer and the steps that lead to a fall. Have we unhappily backslidden and left our first love? Let us remember that the Saviour of Peter still lives. There is mercy for us as well as for him: but we must repent and seek that mercy if we would find it. Let us turn unto God and he will turn to us: his compassions fail not. ( Lamentations 3:22)