Palm Sunday

Weary. Isaias speaks in the name of Christ, whose words carried conviction and comfort along with them, John vi. 69., and vii. 46. (Calmet) --- Wakeneth. Literally, "lifteth up." Cynthius aurem---Vellit. ([Virgil?]Ec. vi.) --- Hear, or obey. (Haydock) --- Christ preached more powerfully than Isaias, and continues to do so by his pastors. (St. Jerome) (Worthington)

Spit. The greatest indignity, Job xxx. 10., and Deuteronomy xxv. 9. Yet this was the treatment of our Saviour, Luke xviii. 31., and Matthew xxvi. 67. (Calmet) --- "The great Grotius, (I wish he were great in explaining the prophets)" applies this to Jeremias. (Houbigant)

Rock. Christ heard the accusations of his enemies unmoved, as the had not been afraid to blame the conduct of the Pharisees.

4 The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5 The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. 7 For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. 8 He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. 9 Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.

Our Lord Jesus, having proved himself able to save, here shows himself as willing as he is able. We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour.

I. As an acceptable preacher. Isaiah, a a prophet, was qualified for the work to which he was called, so were the rest of God's prophets, and others whom he employed as his messengers; but Christ was anointed with the Spirit above his fellows. To make the man of God perfect, he has, 1. The tongue of the learned, to know how to give instruction, how to speak a word in season to him that is weary, v. 4 . God, who made man's mouth, gave Moses the tongue of the learned, to speak for the terror and conviction of Pharaoh, Exod. iv. 11, 12 . He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Matt. xi. 28 . Grace was poured into his lips, and they are said to drop sweet-smelling myrrh. See what is the best learning of a minister, to know how to comfort troubled consciences, and to speak pertinently, properly, and plainly, to the various cases of poor souls. An ability to do this is God's gift, and it is one of the best gifts, which we should covet earnestly. Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. 2. The ear of the learned, to receive instruction. Prophets have as much need of this as of the tongue of the learned; for they must deliver what they are taught and no other, must hear the word from God's mouth diligently and attentively, that they may speak it exactly, Ezek. iii. 17 . Christ himself received that he might give. None must undertake to be teachers who have not first been learners. Christ's apostles were first disciples, scribes instructed unto the kingdom of heaven, Matt. xiii. 52 . Nor is it enough to hear, but we must hear as the learned, hear and understand, hear and remember, hear as those that would learn by what we hear. Those that would hear as the learned must be awake, and wakeful; for we are naturally drowsy and sleepy, and unapt to hear at all, or we hear by the halves, hear and do not heed. Our ears need to be wakened; we need to have something said to rouse us, to awaken us out of our spiritual slumbers, that we may hear as for our lives. We need to be awakened morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day. Our case calls for continual fresh supplies of divine grace, to free us from the dulness we contract daily. The morning, when our spirits are most lively, is a proper time for communion with God; then we are in the best frame both to speak to him ( my voice shalt thou hear in the morning ) and to hear from him. The people came early in the morning to hear Christ in the temple ( Luke xxi. 38 ), for, it seems, his were morning lectures. And it is God that wakens us morning by morning. If we do any thing to purpose in his service, it is he who, as our Master, calls us up; and we should doze perpetually if he did not waken us morning by morning.

II. As a patient sufferer, v. 5, 6 . One would think that he who was commissioned and qualified to speak comfort to the weary should meet with no difficulty in his work, but universal acceptance. It is however quite otherwise; he has both hard work to do and hard usage to undergo; and here he tells us with what undaunted constancy he went through with it. We have no reason to question but that the prophet Isaiah went on resolutely in the work to which God had called him, though we read not of his undergoing any such hardships as are here supposed; but we are sure that the prediction was abundantly verified in Jesus Christ: and here we have, 1. His patient obedience in his doing work. "The Lord God has not only wakened my ear to hear what he says, but has opened my ear to receive it, and comply with it" ( Ps. xl. 6, 7 , My ear hast thou opened; then said I, Lo, I come ); for when he adds, I was not rebellious, neither turned away back, more is implied than expressed—that he was willing, that though he foresaw a great deal of difficulty and discouragement, though he was to take pains and give constant attendance as a servant, though he was to empty himself of that which was very great and humble himself to that which was very mean, yet he did not fly off, did not fail, nor was discouraged. He continued very free and forward to his work even when he came to the hardest part of it. Note, As a good understanding in the truths of God, so a good will to the work and service of God, is from the grace of God. 2. His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself, This commandment have I received of my Father, and thus submitting to God, Not as I will, but as thou wilt. In this submission he resigned himself, (1.) To be scourged: I gave my back to the smiters; and that not only by submitting to the indignity when he was smitten, but by permitting it (or admitting it rather) among the other instances of pain and shame which he would voluntarily undergo for us. (2.) To be buffeted: I gave my cheeks to those that not only smote them, but plucked off the hair of the beard, which was a greater degree both of pain and of ignominy. (3.) To be spit upon: I hid not my face from shame and spitting. He could have hidden his face from it, could have avoided it, but he would not, because he was made a reproach of men, and thus he would answer to the type of Job, that man of sorrows, of whom it is said that they smote him on the cheek reproachfully ( Job xvi. 10 ), which was an expression not only of contempt, but of abhorrence and indignation. All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us.

4. Messiah, as "the servant of Jehovah" ( Is 42:1 ), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it ( Is 50:5 , 6 ), for that He knows His cause will triumph at last ( Is 50:7 , 8 ).

learned-- not in mere human learning, but in divinely taught modes of instruction and eloquence ( Is 49:2 ; Ex 4:11 ; Mt 7:28 , 29 ; 13:54 ).

speak a word in season-- ( Pr 15:23 ; 25:11 ). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel ( De 28:65-67 ). Also, the spiritual "weary" ( Is 42:3 ; Mt 11:28 ).

wakeneth morning by morning, &c.-- Compare "daily rising up early" ( Jr 7:25 ; Mr 1:35 ). The image is drawn from a master wakening his pupils early for instruction.

wakeneth ... ear-- prepares me for receiving His divine instructions.

as the learned-- as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men ( He 5:8 ).

5. opened ... ear-- (See on Is 42:20 ; Is 48:8 ); that is, hath made me obediently attentive (but Maurer, "hath informed me of my duty"), as a servant to his master (compare Psa 40:6-8 , with Php 2:7 ; Is 42:1 ; 49:3 , 6 ; 52:13 ; 53:11 ; Mt 20:28 ; Lu 22:27 ).

not rebellious-- but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings ( He 10:5-10 ).

6. smiters-- with scourges and with the open hand ( Is 52:14 ; Mr 14:65 ). Literally fulfilled ( Mt 27:26 ; 26:27 ; Lu 18:33 ). To "pluck the hair" is the highest insult that can be offered an Oriental ( 2Sa 10:4 ; La 3:30 ). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept ( Mt 5:39 ).

spitting-- To spit in another's presence is an insult in the East, much more on one; most of all in the face ( Job 30:10 ; Mt 27:30 ; Lu 18:32 ).

7. Sample of His not being "discouraged" ( Is 42:4 ; 49:5 ).

set ... face like ... flint-- set Myself resolutely, not to be daunted from My work of love by shame or suffering ( Eze 3:8 , 9 ).

(ver. 7). All that saw Me derided Me. "And spake with the lips, and shook the head." And they spoke, not with the heart, but with the lips.

9. For they shook their head in derision, saying, "He trusted in the Lord, let Him deliver Him:" "let Him save Him, since He desireth Him"

(ver. 8). These were their words; but they were spoken "with the lips."

10. "Since Thou art He who drew Me out of the womb"

(ver. 16). For many came about Me barking, not for truth, but for custom. "The council of the malignant came about Me." The council of the malignant besieged Me. "They pierced My hands and feet." They pierced with nails My hands and feet.

18. "They numbered distinctly all My bones"

(ver. 17). They numbered distinctly all My bones, while extended on the wood of the Cross. "Yea, these same regarded, and beheld Me." Yea, these same, that is, unchanged, regarded and beheld Me.

19. "They divided My garments for themselves, and cast the lot upon My vesture"

(ver. 18).

20. "But Thou, O Lord, withhold not Thy help far from Me"

(ver. 19). But Thou, O Lord, raise Me up again, not as the rest of men, at the end of the world, but immediately. "Look to My defence." "Look," that they in no wise hurt Me.

21. "Deliver My soul from the sword." "Deliver My soul" from the tongue of dissension. "And My only One from the hand of the dog"

(ver. 22). I will declare Thy name to the humble, and to My Brethren that love one another as they have been beloved by Me. "In the midst of the Church will I sing of Thee." In the midst of the Church will I with rejoicing preach Thee.

24. "Ye that fear the Lord, praise Him." "Ye that fear the Lord," seek not your own praise, but "praise Him." "All ye seed of Jacob, magnify Him"

(ver. 23). All ye seed of him whom the elder shall serve, magnify Him.

25. "Let all the seed of Israel fear Him." Let all who have been born to a new life, and restored to the vision of God "fear Him." "Since He hath not despised, nor disregarded the prayer of the poor man" (ver. 24). Since He hath not despised the prayer, not of him who, crying unto God in the words of sins was loath to overpass a vain life, but the prayer of the poor man, not swollen up with transitory pomps. "Nor hath He turned away His face from Me." As from him who said, I will cry unto Thee, but Thou wilt not hear. "And when I cried unto Him He heard Me."

26. "With Thee is My praise"

All. This often denotes only the greatest number. (St. Jerome) --- For surely the blessed Virgin, and some others, must be excepted. (Haydock) --- But almost all joined in persecuting Christ, (Worthington) while his disciples left him. (Calmet) --- These two verses are quoted by the three first evangelists. --- Spoken. Hebrew, "opened or distorted." (Berthier) --- "They shoot out the lip." (Protestants) --- These signs and expressions (Haydock) mark the greatest contempt, ver. 14., and Job xvi. 4., &c.

He hoped. Hebrew, "roll, or he (Calmet) rolled himself on the Lord." (Protestants marginal note) --- But the text is conformable to ours. "He trusted on," &c. St. Matthew xxvii. 43., He trusted in God, let him deliver him now if he will have him. Ci, which is here rendered quoniam, "since," (Haydock may also mean "if," as it is in the Protestants marginal note. Thus both texts agree. Many passages are thus quoted, without adding, as it is written. (Berthier) --- God permitted that these blasphemers should use the very language of the prophet, that the completion of what he said might be more conspicuous. Chaldean, "I have sung praises to the Lord, and he has withdrawn me from danger." This explanation is not contemptible. (Calmet) --- But it is foreign to the context, and to all the other versions, as well as to the evangelists. (Haydock) --- The collating of this psalm with the history of Christ, must convince every sincere person that he who was thus ignominiously treated, was the object of God's complacency, and that the Christian religion is true. (Berthier)

Dogs. The pagan soldiers, who were instigated by the Jews, (Matthew xv. 26.; Calmet) or the latter are here styled dogs, as they are by St. Paul, Philippians iii. 2. (St. Jerome) --- The evangelists could scarcely have explained the authors, and manner of our Saviour's death more particularly; so that we might entitle this "the Passion of Jesus Christ, according to David." (Worthington) --- Dug. The Jews have here, and God knows in how many other places, corrupted their text; reading "like a lion," though it have no sense, to avoid so clear a prophecy. (Worthington) --- They deep cari in the text, though it (Amama) or the margin had formerly the proper reading, caru. The Chaldean has both, "they have bitten like a lion," &c., in some editions only; which shews the antiquity of this variation, (Haydock) as the author, Joseph the blind, is supposed to have lived in the 4th century, though this is uncertain. (Calmet) --- All the ancient versions of the Septuagint, Syriac, &c., agree with us, as the Protestants do likewise. Even the Masora intimates that cari has not here the sense "of like a lion," as it has [in] Isaias xxxviii. 13; and, though it might be pointed so as to signify the same as caru, they have rejected that punctuation, and obstinately maintain their reading, in opposition to many manuscripts seen by Ben. Chaim, &c. (Berthier) --- Kennicott mentions another manuscript in the Bod. Lib. which has caru, with cari in the margin; and observes that Dr. Pocock, nevertheless, maintains the accuracy of the Hebrew edition in this, as well as in every other instance, asserting that car is perfodit, and cari the part.[participle?] Benoni, perfodientes, with the m omitted. "But as this omission is very irregular, and never proper but before a suffixed pronoun, or in construct.; and as the ancient versions express it....as a verb, there seems to be but little doubt that this word was originally cru or caru, with an a inserted to express the kametz." (Dis. 1. p. 500.) The proposed interpretation would be rejected by the Jews, while they would exult in their error being countenanced by us. (Calmet, Diss.) --- This reason is perhaps (Haydock) weak, as their conversion is not expected; if by means of it, the Hebrew Bible may be reconciled with the versions; "the council....hath besieged me, digging my hands." (Berthier) --- But this expedient is at least doubtful; (Haydock) suggested only by Protestants who maintained the integrity of the Hebrew text, which is now given up; and the Jews seem inexcusable, though the variation might originally arise (Calmet) from a mistake of transcribers. (Houbigant) --- They ought not to have rejected caru even from the margin, which they confess was once in the text, as it is still in very correct copies. Drusius informs us that a Jew threatened Bomberg, when he designed to adopt this correction, that if he did, he would prevent any of his brethren from purchasing a single copy. The pusillanimity of Christians, and the obstinacy of the Jews, keep therefore the text in its present state. (Amam, p. 461.) --- Ximenes had the courage to insert caru in his Polyglot. (Calmet) --- In the edition of St. Jerome, 1533, caru appears indeed in the margin; as he translated fixerunt, "they pierced," and cru in that of Montanus with o over cari, perhaps as a sing that the former was formerly in the margin, or should be translated, as it is by Pagnin, foderunt; though Montanus alters it for circumdederunt me, sicut leo manus meas, in obedience to the Jews. (Haydock) --- Thus we behold what dissensions the alteration of a single u or i may occasion; (Psalm xv. 10.) and yet these are letters which the Jews seem to have treated with little ceremony, (Haydock) changing in 100 instances, (Calmet) or omitting them, since the introduction of the vowel points; (Houbigant) and they are so easily mistaken, that the greatest attention is requisite to make the distinction. However, one jot or one tittle shall not pass of the law till all be fulfilled, Matthew v. 18. (Haydock) See Zacharias xii. 10.

They. Hebrew, "I shall or may tell all my bones," (Calmet) they are so dislocated. (Haydock) --- Syriac, "my bones have howled," as in mourning. (Calmet) --- Upon me, out of contempt, (Eusebius) or to prevent my escape, (Origen) or deriding my naked condition. (Menochius) --- David experienced nothing of the kind. (St. Justin Martyr, Apology ii.)

Vesture, or inner garment, which was all of a piece. (Calmet) --- The soldiers perceived that it would be rendered unserviceable by cutting. (Haydock) --- "Heretics attempt to divide the Church, but in vain." (St. Jerome) --- Lots. This was verified above 100 years afterwards, in the person of Jesus Christ. (Berthier) --- Let the Jews shew how it was accomplished in David. They assert themselves that nothing which had belonged to their kings was used by others. Their thrones, garments, &c., were all burnt. (Maimonides, &c.) --- Though this be doubtful we may employ this testimony against them. (Calmet) --- At Siceleg the effects of David were indeed plundered; but David was absent, and not under torments, like the person here described. Our goods must be divided, either before of after death. Let us be solicitous to obtain the second covering, which may never be taken from us, 2 Corinthians v. 4. (Berthier)

Thy help. So some editions of the Septuagint read, but St. Jerome approves "my help," as it is in the Com. edition, conformably to the Hebrew, (Calmet) which seems more animated, though the sense is the same. (Berthier) --- The humanity here addresses the divine nature, to obtain a speedy resurrection. (St. Jerome) --- Hebrew, "O, my strength, haste thou to help me." What is man when left to himself! The whole of a spiritual life consists in keeping close to God, and being convinced of our own infirmity. (Berthier)

Brethren. So Christ styles his disciples, principally (Calmet) after his resurrection, Matthew xxviii. 10., John xx. 17., and Hebrews ii 11. St. Paul quotes this passage, which may convince us that this psalm relates to our Saviour alone; and he informs us, that we are brethren of Christ, because we spring from Adam, (Berthier) and are adopted by God: whence the apostles assume the title of children of God, after baptism, Romans viii. 15., and 29., and Ephesians i. 5. (Calmet) --- We are willing to be coheirs with Christ, but dislike the condition, Romans viii. 17. --- Church. This he will never cease to do. After the resurrection, he communicated many instructions to his apostles, which all tend to honour God. (Haydock) --- St. Augustine here refutes the Donatists, who pretended that God's church was confined to a small part of Africa, and that he had abandoned the Catholic Church. He shews that this conduct would be injurious to God, and contrary to his solemn promises, as well as to this prediction, which speaks of all, and of a great Church, praising and fearing Him, ver. 24, 26, 28, and 29. The Church can, therefore, neither be destroyed nor hidden, though it may be persecuted. It will always be great, in comparison of any separate congregation which may pretend to the truth; and this appears not only with respect to the Donatists, but also to the Lutherans, &c. (Worthington)

Fear. Thus the Gentile converts are designated, Acts x. 2, 35., and xiii. 16, 26.

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3 But thou art holy, O thou that inhabitest the praises of Israel. 4 Our fathers trusted in thee: they trusted, and thou didst deliver them. 5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6 But I am a worm, and no man; a reproach of men, and despised of the people. 7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. 9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. 10 I was cast upon thee from the womb: thou art my God from my mother's belly.

Some think they find Christ in the title of this psalm, upon Aijeleth Shahar — The hind of the morning. Christ is as the swift hind upon the mountains of spices ( Cant. viii. 14 ), as the loving hind and the pleasant roe, to all believers ( Prov. v. 19 ); he giveth goodly words like Naphtali, who is compared to a hind let loose, Gen. xlix. 21 . He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, v. 16 . But others think it denotes only the tune to which the psalm was set. In these verses we have,

I. A sad complaint of God's withdrawings, v. 1, 2 .

1. This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, " My God, " and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But, Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine; though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent."

2. But it must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross ( Matt. xxvii. 46 ); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried in the day-time, upon the cross, and in the night-season, when he was in agony in the garden. He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb. v. 7 . (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin. It pleased the Lord to bruise him and put him to grief, Isa. liii. 10 . But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified.

II. Encouragement taken, in reference hereunto, v. 3-5 . Though God did not hear him, did not help him, yet, 1. He will think well of God: " But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab. i. 13 . And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said, This is my rest for ever. " This bespeaks God's wonderful condescension to his faithful worshippers—(that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints—that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note: Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer ( v. 4, 5 ): " Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are beloved for the fathers' sake, " Rom. xi. 28 . The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this—that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that he also should not be confounded, Isa. l. 7 .

III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, v. 6-8 . Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was Adam—a mean man, and Enosh—a man of sorrows, but lo Ish—not a considerable man: for he took upon him the form of a servant, and his visage was marred more than any man's, Isa. lii. 14 . Man, at the best, is a worm; but he became a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to Cæsar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings: They shoot out the lip, they shake their head, saying, This was he that said he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him ( Matt. xxvii. 39 ); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words ( v. 43 ), He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace.

11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round. 13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O Lord : O my strength, haste thee to help me. 20 Deliver my soul from the sword; my darling from the power of the dog. 21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

In these verses we have Christ suffering and Christ praying, by which we are directed to look for crosses and to look up to God under them.

I. Here is Christ suffering. David indeed was often in trouble, and beset with enemies; but many of the particulars here specified are such as were never true of David, and therefore must be appropriated to Christ in the depth of his humiliation.

1. He is here deserted by his friends: Trouble and distress are near, and there is none to help, none to uphold, v. 11 . He trod the wine-press alone; for all his disciples forsook him and fled. It is God's honour to help when all other helps and succours fail.

2. He is here insulted and surrounded by his enemies, such as were of a higher rank, who for their strength and fury, are compared to bulls, strong bulls of Bashan ( v. 12 ), fat and fed to the full, haughty and sour; such were the chief priests and elders that persecuted Christ; and others of a lower rank, who are compared to dogs ( v. 16 ), filthy and greedy, and unwearied in running him down. There was an assembly of the wicked plotting against him ( v. 16 ); for the chief priests sat in council, to consult of ways and means to take Christ. These enemies were numerous and unanimous: "Many, and those of different and clashing interests among themselves, as Herod and Pilate, have agreed to compass me. They have carried their plot far, and seem to have gained their point, for they have beset me round, v. 12 . They have enclosed me, v. 16 . They are formidable and threatening ( v. 13 ): They gaped upon me with their mouths, to show me that they would swallow me up; and this with as much strength and fierceness as a roaring ravening lion leaps upon his prey."

3. He is here crucified. The very manner of his death is described, though never in use among the Jews: They pierced my hands and my feet ( v. 16 ), which were nailed to the accursed tree, and the whole body left so to hang, the effect of which must needs be the most exquisite pain and torture. There is no one passage in all the Old Testament which the Jews have so industriously corrupted as this, because it is such an eminent prediction of the death of Christ and was so exactly fulfilled.

4. He is here dying ( v. 14, 15 ), dying in pain and anguish, because he was to satisfy for sin, which brought in pain, and for which we must otherwise have lain in everlasting anguish. Here is, (1.) The dissolution of the whole frame of his body: I am poured out like water, weak as water, and yielding to the power of death, emptying himself of all the supports of his human nature. (2.) The dislocation of his bones. Care was taken that not one of them should be broken ( John xix. 36 ), but they were all out of joint by the violent stretching of his body upon the cross as upon a rack. Or it may denote the fear that seized him in his agony in the garden, when he began to be sore amazed, the effect of which perhaps was (as sometimes it has been of great fear, Dan. v. 6 ), that the joints of his loins were loosed and his knees smote one against another. His bones were put out of joint that he might put the whole creation into joint again, which sin had put out of joint, and might make our broken bones to rejoice. (3.) The colliquation of his spirits: My heart is like wax, melted to receive the impressions of God's wrath against the sins he undertook to satisfy for, melting away like the vitals of a dying man; and, as this satisfied for the hardness of our hearts, so the consideration of it should help to soften them. When Job speaks of his inward trouble he says, The Almighty makes my heart soft, Job xxiii. 16 , and see Ps. lviii. 2 . (4.) The failing of his natural force: My strength is dried up; so that he became parched and brittle like a potsherd, the radical moisture being wasted by the fire of divine wrath preying upon his spirits. Who then can stand before God's anger? Or who knows the power of it? If this was done in the green tree, what shall be done in the dry? (5.) The clamminess of his mouth, a usual symptom of approaching death: My tongue cleaveth to my jaws; this was fulfilled both in his thirst upon the cross ( John xix. 28 ) and in his silence under his sufferings; for, as a sheep before the shearers is dumb, so he opened not his mouth, nor objected against any thing done to him. (6.) His giving up the ghost: " Thou hast brought me to the dust of death; I am just ready to drop into the grave;" for nothing less would satisfy divine justice. The life of the sinner was forfeited, and therefore the life of the sacrifice must be the ransom for it. The sentence of death passed upon Adam was thus expressed: Unto dust thou shalt return. And therefore Christ, having an eye to that sentence in his obedience to death, here uses a similar expression: Thou hast brought me to the dust of death.

5. He was stripped. The shame of nakedness was the immediate consequence of sin; and therefore our Lord Jesus was stripped of his clothes, when he was crucified, that he might clothe us with the robe of his righteousness, and that the shame of our nakedness might not appear. Now here we are told, (1.) How his body looked when it was thus stripped: I may tell all my bones, v. 17 . His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, John viii. 57 . His wrinkles now witnessed for him that he was far from being what was called, a gluttonous man and a wine-bibber. Or his bones might be numbered, because his body was distended upon the cross, which made it easy to count his ribs. They look and stare upon me, that is, my bones do, being distorted, and having no flesh to cover them, as Job says ( ch. xvi. 8 ), My leanness, rising up in me, beareth witness to my face. Or "the standers by, the passers by, are amazed to see my bones start out thus; and, instead of pitying me, are pleased even with such a rueful spectacle." (2.) What they did with his clothes, which they took from him ( v. 18 ): They parted my garments among them, to every soldier a part, and upon my vesture, the seamless coat, do they cast lots. This very circumstance was exactly fulfilled, John xix. 23, 24 . And though it was no great instance of Christ's suffering, yet it is a great instance of the fulfilling of the scripture in him. Thus it was written, and therefore thus it behoved Christ to suffer. Let this therefore confirm our faith in him as the true Messiah, and inflame our love to him as the best of friends, who loved us and suffered all this for us.

II. Here is Christ praying, and with that supporting himself under the burden of his sufferings. Christ, in his agony, prayed earnestly, prayed that the cup might pass from him. When the prince of this world with his terrors set upon him, gaped upon him as a roaring lion, he fell upon the ground and prayed. And of that David's praying here was a type. He calls God his strength, v. 19 . When we cannot rejoice in God as our song, yet let us stay ourselves upon him as out strength, and take the comfort of spiritual supports when we cannot come at spiritual delights. He prays, 1. That God would be with him, and not set himself at a distance from him: Be not thou far from me ( v. 11 ), and again, v. 19 . "Whoever stands aloof from my sore, Lord, do not thou." The nearness of trouble should quicken us to draw near to God and then we may hope that he will draw near to us. 2. That he would help him and make haste to help him, help him to bear up under his troubles, that he might not fail nor be discouraged, that he might neither shrink from his undertaking nor sink under it. And the Father heard him in that he feared ( Heb. v. 7 ) and enabled him to go through with his work. 3. That he would deliver him and save him, v. 20, 21 . (1.) Observe what the jewel is which he is in care for, "The safety of my soul, my darling; let that be redeemed from the power of the grave, Ps. xlix. 15 . Father, into thy hands I commit that, to be conveyed safely to paradise." The psalmist here calls his soul his darling, his only one (so the word is): " My soul is my only one. I have but one soul to take care of, and therefore the greater is my shame if I neglect it and the greater will the loss be if I let it perish. Being my only one, it ought to be my darling, for the eternal welfare of which I ought to be deeply concerned. I do not use my soul as my darling, unless I take care to preserve it from every thing that would hurt it and to provide all necessaries for it, and be entirely tender of its welfare." (2.) Observe what the danger is from which he prays to be delivered, from the sword, the flaming sword of divine wrath, which turns every way. This he dreaded more than any thing, Gen. iii. 24 . God's anger was the wormwood and the gall in the bitter cup that was put into his hands. "O deliver my soul from that. Lord, though I lose my life, let me not lose thy love. Save me from the power of the dog, and from the lion's mouth. " This seems to be meant of Satan, that old enemy who bruised the heel of the seed of the woman, the prince of this world, with whom he was to engage in close combat and whom he saw coming, John xiv. 30 . "Lord, save me from being overpowered by his terrors." He pleads, "Thou hast formerly heard me from the horns of the unicorn, " that is, "saved me from him in answer to my prayer." This may refer to the victory Christ had obtained over Satan and his temptations ( Matt. iv. ), when the devil left him for a season ( Luke iv. 13 ), but now returned in another manner to attack him with his terrors. "Lord, thou gavest me the victory then, give it me now, that I may spoil principalities and powers, and cast out the prince of this world. " Has God delivered us from the horns of the unicorn, that we be not tossed? Let that encourage us to hope that we shall be delivered from the lion's mouth, that we be not torn. He that has delivered doth and will deliver. This prayer of Christ, no doubt, was answered, for the Father heard him always. And, though he did not deliver him from death, yet he suffered him not to see corruption, but, the third day, raised him out of the dust of death, which was a greater instance of God's favour to him than if he had helped him down from the cross; for that would have hindered his undertaking, whereas his resurrection crowned it.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the Lord , praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the Lord : and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the Lord 's: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him ( Heb. ii. 12 ) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.

Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:—

I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa. liii. 10 . It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. ii. 11 . Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united ( John xi. 52 , Eph. i. 10 ), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel ( v. 23 ), that on them, though Gentiles, the blessing of Abraham might come ( Gal. iii. 14 ), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom. ix. 4 , Heb. viii. 10 . The gospel church is called the Israel of God, Gal. vi. 16 .

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking ( John xvii. 4 ), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, John xii. 27, 28 . He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him ( v. 23 ), even every Israelite indeed. See Ps. cxviii. 2-4 ; cxxxv. 19, 20 . The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. iii. 21 . All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. ( v. 24 ): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; nor did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25 . Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26 . It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: " Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, ( John xiv. 19 ); and therefore that life shall be as sure and as long as his."

IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.

1. That it should reach far ( v. 27, 28 ), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal. i. 11 ; Isa. lxvi. 23 . Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for ( v. 28 ) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.

2. That it should include many of different ranks, v. 29 . High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust ( Ps. cxiii. 7 ), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King ( Ps. lxxii. 12 ) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition—we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.

V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world ( v. 29 , those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord ), so he shall have honour from that which is rising up, and setting out, in the world, v. 30 . Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,—perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed),—perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa. lxi. 9 ; lxv. 23 . The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him ( v. 31 ): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:—(1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom. i. 16, 17 . (2.) That the work of our redemption by Christ is the Lord's own doing ( Ps. cxviii. 23 ) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.

In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

7-8. For the Jews used one of the gestures ( Mt 27:39 ) here mentioned, when taunting Him on the cross, and ( Mt 27:43 ) reproached Him almost in the very, language of this passage.

shoot out-- or, "open."

the lip-- (Compare Psa 35:21 ).

9-10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.

didst make me hope-- literally, "made me secure."

17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13 ; 54:7 ; 118:7 ).

18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.

19-20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.

22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11 ), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psa 30:7 ; Is 1:15 ).

Who being in the form [1] of God, (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) taking the form of a servant, (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, thought it not robbery, no injury to his eternal Father, to be equal, to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on St. John's gospel, &c. (Witham)

In forma Dei, Greek: en morphe Theou. See St. John Chrysostom (tom. iv. p. 31. 32. Greek: log. 5.) where he shews how many heresies are confuted by these words: and says, Greek: e morphe tou doulou, e phusis doulou....kai e morphe tou Theou, Theou phusis. See St. Gregory of Nyssa...3. cont. Eunom.; St. Augustine, lib. 1. de Trin. chap. 1. &c.

But debased himself: divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, he made himself void;[2] on which account Dr. Wells, instead of made himself of no reputation, as in the Protestant translation, has changed it into emptied himself; not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. --- Made to the likeness [3] of men, not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. --- In shape [4] (or habit) found as a man: not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. John Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)

Exinanivit Semetipsum, Greek: ekenose, evacuavit, a kenos, vacuus. See St. John Chrysostom, hom. vii.

In similitudinem hominum factus, Greek: en omoiomati. St. John Chrysostom, p. 40. Greek: log. x. See Romans viii. in similitudinem carnis peccati.

Et habitu inventus ut homo, Greek: schemati euretheis os anthropos. St. John Chrysostom, ibid. i.e. habitu factus est.

God....hath given him a name, &c. The name or word Jesus represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)

If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?

1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,

I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents ( v. 2 ) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,

1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:— (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation ( Heb. vi. 18 ; 2 Thess. ii. 16 ), and therefore ought to love one another. (2.) " Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) " Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) " Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."

2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, v. 3 . There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, v. 4 . A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.

II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, v. 5 . Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom. viii. 9 . Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Matt. xi. 29 . If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God ( v. 6 ), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1 , In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God ( Col. i. 15 ), and the brightness of his glory, and express image of his person, Heb. i. 3 . He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30 . It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8 . Some understand being in the form of God — en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe — In another form, Mark xvi. 12 . Metemorphothe — he was transfigured before them, Matt. xvii. 2 . And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17 .

6. Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' ( Php 2:7 ), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [Bengel], Compare Joh 5:37 ; 17:5 ; Col 1:15 , 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Co 4:4 , esteemed (the same Greek verb as in Php 2:3 ) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. Ellicott, Wahl, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, Plutarch [On the Education of Children, 120]. The same insuperable objection lies against Alford's translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis ( Php 2:7 ) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" ( Php 2:4 ), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "His being," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses ( Ex 24:10 , 11 ), Aaron, &c.

7. made himself of no reputation, and ... and-- rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and ... and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on He 10:5 ; compare Ex 21:5 , 6 , and Psa 40:6 , proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law ( Lu 2:21 ; Ga 4:4 ) and to His parents ( Lu 2:51 ), His low state as a carpenter, and carpenter's reputed son ( Mt 13:55 ; Mr 6:3 ), His betrayal for the price of a bond-servant ( Ex 21:32 ), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested ( Is 49:3 , 7 ), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" ( Is 46:5 ), [Bishop Pearson]. His emptying Himself presupposes His previous plenitude of Godhead ( Joh 1:14 ; Col 1:19 ; 2:9). He remained full of this; yet He bore Himself as if He were empty.

8. being found in fashion as a man-- being already, by His "emptying Himself," in the form of a servant, or likeness of man ( Ro 8:3 ), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Php 2:7 , in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Php 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" ( Ro 5:19 ; He 5:8 ). Therefore "God" is said to "exalt" Him ( Php 2:9 ), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience ( Joh 10:18 ).

9. Wherefore-- as the just consequence of His self-humiliation and obedience ( Psa 8:5 , 6 ; 110:1 , 7 ; Mt 28:18 ; Lu 24:26 ; Joh 5:27 ; 10:17 ; Ro 14:9 ; Ep 1:20-22 ; He 2:9 ). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves ( Php 2:3 , 5 ; Php 3:21 ; 1Pe 5:5 , 6 ). Christ emptied Christ; God exalted Christ as man to equality with God [Bengel].

highly exalted-- Greek, "super-eminently exalted" ( Ep 4:10 ).

given him-- Greek, "bestowed on Him."

a name-- along with the corresponding reality, glory and majesty.

which-- Translate, namely, "that which is above every name." The name "Jesus" ( Php 2:10 ), which is even now in glory His name of honor ( Ac 9:5 ). "Above" not only men, but angels ( Ep 1:21 ).

10. at the name-- rather as Greek, "in the name."

bow-- rather, "bend," in token of worship. Referring to Is 45:23 ; quoted also in Ro 14:11 . To worship "in the name of Jesus," is to worship Jesus Himself (compare Php 2:11 ; Pr 18:10 ), or God in Christ ( Joh 16:23 ; Ep 3:14 ). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" ( Ro 10:13 ; 1Co 1:2 ); "all that call upon the name of Jesus Christ our Lord" (compare 2Ti 2:22 ); "call on the Lord"; Ac 7:59 , "calling upon ... and saying, Lord Jesus" ( Ac 9:14 , 21 ; 22:16 ).

of things in heaven-- angels. They worship Him not only as God, but as the ascended God-man, "Jesus" ( Ep 1:21 ; He 1:6 ; 1Pe 3:22 ).

in earth-- men; among whom He tabernacled for a time.

under the earth-- the dead; among whom He was numbered once ( Ro 14:9 , 11 ; Ep 4:9 , 10 ; Re 5:13 ). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus ( Mr 3:11 ; Lu 8:31 ; Jas 2:19 , see on Php 2:11 ).

11. every tongue-- Compare "every knee" ( Php 2:10 ). In every way He shall be acknowledged as Lord (no longer as "servant," Php 2:7 ). As none can fully do so "but by the Holy Ghost" ( 1Co 12:3 ), the spirits of good men who are dead, must be the class directly meant, Php 2:10 , "under the earth."

to the glory of God the Father-- the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Joh 5:19-23, 30; 17:1 , 4-7 ; 1Co 15:24-28 ).

After two days was the feast of the Passover, and of unleavened bread: and the Chief Priests and the Scribes sought how they might take Him by craft, and put Him to death.2. But they said, "Not on the feast day, lest there be an uproar of the people."

Let us now sprinkle our book, and our thresholds, with blood, and put the scarlet thread around the house of our prayers, and bind scarlet on our hand, as was done to Zarah [ Gen 38:30 ], that we may be able to say that the red heifer [ Num 19:2 ] is slain in the valley [ Deu 21:4 ]. For the Evangelist, being about to speak of the slaying of Christ, premises, "After two days was the feast of the Passover, and of unleavened bread."

Pascha, which in Hebrew is, phase, is not called from Passion, as many think, but from passing over, because the destroyer, seeing the blood on the doors of the Israelites, passed by them, and did not smite them; or the Lord Himself, bringing aid unto His people, walked above them.

Or else, phrase, is interpreted as a passing over, but Pascha means sacrifice. In the sacrifice of the lamb, and the passing of the people through the sea, or through Egypt, the Passion of Christ is prefigured, and the redemption of the people from hell, when He visits us after two days, that is, when the moon is most full, and the age of Christ is perfect, that when no part at all of it is dark, we may eat the flesh of the Lamb without spot, Who taketh away the sins of the world, in one house, that is, in the Catholic Church, shod with charity, and armed with virtue.

The difference according to the Old Testament between the Passover and the feast of unleavened bread was, that the day alone on which the lamb was slain in the evening, that is, the fourteenth moon of the first month, was called Passover. But on the fifteenth moon, when they came out of Egypt, the feast of unleavened bread came on, which solemn time was appointed for seven days, that is, up to the twenty-first day of the same month in the evening. But the Evangelists indifferently use the day of unleavened bread for the Passover, and the Passover for the days of unleavened bread. Wherefore Mark also here says, "After two days was the feast of the Passover, and of unleavened bread," because the day of the Passover was also ordered to be celebrated on the days of unleavened bread, and we also, as it were, keeping a continual passover, ought always to be passing out of this world.

But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb.

"And the Chief Priests and the Scribes sought how they might take Him by craft, and put him to death."

Now when the head is slain, the whole body is rendered powerless, wherefore these wretched men slay the Head. But they avoid the feast day, which indeed befits them, for what feasting can there be for them, who have lost life and mercy?

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

Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.

Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.

And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very ; and she brake the box, and poured it on His head.4. And there were some that had indignation within themselves, and said, "Why was this waste of the ointment made?"5. "For it might have been sold for more than three hundred pence, and have been given to the poor." And they murmured against her.6. And Jesus said, "Let her alone; why trouble ye her? she hath wrought a good work on me."7. "For ye have the poor with you always, and whensoever ye will ye may do them good: but Me ye have not always."8. "She hath done what she could: she is come aforehand to anoint My Body to the burying."9. "Verily I say unto, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial to her."

The Lord when about to suffer for the whole world, and to redeem all nations with His Blood, dwells in Bethany, that is, in the house of obedience.

Wherefore it is said, "And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman."

He says "of Simon the leper", not because he remained still a leper at that time, but because having once been such, he was healed by Our Saviour; his former name is left, that the virtue of the Healer may be made manifest.

But although the four Evangelists record the anointing by a woman, there were two women and not one; one described by John, the sister of Lazarus; it was she who six days before the Passover anointed the feet of Jesus; another described by the other three Evangelists. Nay, if you examine, you will find three; for one is described by John, another by Luke, a third by the other two. For that one described by Luke is said to be a sinner and to have come to Jesus during the time of His preaching; but this other described by Matthew and Mark is said to have come at the time of the Passion, nor did she confess that she had been a sinner.

I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was none other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time with humility and tears she merited the remission of her sins. For John also relates this, when he began to speak of the raising of Lazarus before He came to Bethany, saying, "It was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick." [ Joh 11:2 ]

But what she again did at Bethany is another act, unrecorded by Luke, but mentioned in the same way by the other three Evangelists. In that therefore Matthew and Mark say that the head of the Lord was anointed by the woman, whilst John says the feet, we must understand that both the head and the feet were anointed by the woman. Unless because Mark has said that she broke the box in order to anoint His head, any one is so fond of cavilling as to deny that, because the box was broken, any could remain to anoint the feet of the Lord. But a man of a more pious spirit will contend that it was not broken so as to pour out the whole, or else that the feet were anointed before it was broken, so that there remained in the unbroken box enough to anoint the head.

Alabaster is a sort of white marble, veined with various colors which is often hollowed out for boxes of ointment, because it keeps things of that nature most uncorrupt. Nard is an aromatic shrub of a large and thick root, but short, black and brittle; though unctuous, it smells like cypress, and has a sharp taste, and small and dense leaves. Its tops spread themselves out like ears of corn, therefore, its gift being double, perfumers make much of the spikes and the leaves of the nard. And this is what is meant by Mark, when he says "spikenard very precious", that is, the ointment which Mary brought for the Lord was not made of the root of nard, but even, what made it more precious, by the addition of the spikes and the leaves, the gratefulness of its smell and virtue was augmented.

2 : Or as is said in Greek, of pistic nard, that is, faithful, because the ointment of the nard was made faithfully and without counterfeit.

It may appear to be a contradiction, that Matthew and Mark after mentioning "two days" and "the Passover", and afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before he speaks of the anointing, says, that Jesus came into Bethany six days before the feast. [ Joh 12:1 ] But those persons who are troubled by this, are not aware that Matthew and Mark do not place that anointing in Bethany immediately after that two days of which he foretold, but by way of recapitulation at the time when there were yet six days to the Passover.

Again in a mystic sense, Simon the leper means the world, first infidel, and afterwards converted, and the woman with the alabaster box, means the faith of The Church, who says, My spikenard sendeth forth its smell. It is called pistic nard, that is, faithful and precious. The house filled with the smell of it is heaven and earth; the broken alabaster box is carnal desire, which is broken at the Head, from which the whole body is framed together, whilst He was reclining, that is, humbling Himself, that the faith of the sinner might be able to reach Him, for she went up from the feet to the head, and down from the head to the feet by faith, that is, to Christ and to His members.

"And there were some that had indignation within themselves, and said, Why was this loss of the ointment?"

By the figure synecdoche, one is put for many, and many for one; for it is the lost Judas who finds loss in salvation; thus in the fruitful vine rises the snare of death. Under the cover of his avarice, however, the mystery of faith speaks; for our faith is bought for three hundred pence, in our ten senses (denarii, i.e. ten senses), that is, our inward and outward senses which are again trebled by our body, soul and spirit.

and in that he says, "And they murmured against her," we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.

Or else, it appears to be aptly implied that many disciples murmured against the woman, because they had often heard our Lord talking of alms. Judas, however, was indignant, but not with the same feeling, but on account of his love of money, and filthy gain; wherefore John also records him alone, as accusing the woman with a fraudulent intent. But he says, "They murmured against her," meaning that they troubled her with reproaches, and hard words. Then Our Lord reproves His disciples, for throwing obstacles against the wish of the woman.

"And Jesus said, Let her alone, why trouble ye her?" For after she had brought her gift, they wished to prevent her purpose by their reproaches.

For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream; wherefore it goes on, "She hath wrought a good work on me."

And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord. For we always have with us, as long as we remain in this life, the poor who have need of the care of those who have made progress in the word, and are enriched in the wisdom of God; they are not however able always day and night to have with them the Son of God, that is, the Word and Wisdom of God.

"For ye have the poor always with you, and whensoever ye will ye may do them good; but me ye have not always.

To me, indeed, He seems to speak of His bodily presence, that He should by no means be with them after His Resurrection, as He then was living with them in all familiarity.

He says also, "She hath wrought a good work on me," for whosoever believes on the Lord, it is counted unto Him for righteousness. For it is one thing to believe Him, and to believe on Him, that is, to cast ourselves entirely upon Him.

"She hath done what she could, she is come aforehand to anoint My Body to the burying."

As if the Lord said, What ye think is a waste of ointment is the service of my burial.

For "She is come aforehand" as though led by God "to anoint my body", as a sign of my approaching burial; by which He confounds the traitor, as if He said, With what conscience canst thou confound the woman, who anoints my body to the burial, and dost not confound thyself, who wilt deliver me to death? But the Lord makes a double prophecy; one that the Gospel shall be preached over the whole world, another that the dead of the woman shall be praised.

Observe, also, that as Mary won glory throughout the whole world for the service which she rendered to the Lord, so, on the contrary, he who was bold enough to reprove her service, is held in infamy far and wide; but the Lord in rewarding the good the due praise has passed over in silence the future shame of the impious.

And Judas Iscariot, one of the twelve, went unto the Chief Priests, to betray Him unto them.11. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray Him.

The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment.

"And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray Him unto them."

Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, "one of the twelve", he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth.

But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living thing unites with what is like itself.

But by the words, "he went out", it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind.

It is said, to "betray him unto them", that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.

And he promises to betray Him, as his master the devil said before, "All this power I will give thee." [ Luk 4:6 ]

It goes on, "And when they heard it they were glad, and promised to give him money." They promise him money, and they lose their life, which he also loses on receiving the money.

Oh! the madness, yes, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ’s warnings and persuasion.

For there follows, "And he sought how he might conveniently betray Him."

No opportunity for treachery can be found, such that it can escape vengeance here or there.

Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness. They however do not take heed, for when the sake of gain they trample on the rights of charity and truth, they are traitors to God, Who is Charity and Truth.

And the first day of unleavened bread, when they killed the Passover, His disciples said unto Him: Where wilt Thou that we go and prepare that Thou mayest eat the Passover?13. 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.14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the Passover with My disciples?15. And he will shew you a large upper room furnished and prepared: there make ready for us.16. And His disciples went forth, and came into the city, and found as He had said unto them: and they made ready the Passover

Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: where it is said, "And the first day of unleavened bread, when they killed the Passover, His disciples said unto Him, ’Where wilt thou that we go and prepare where thou mayest eat the Passover?’ "

He means by the first day of the Passover the fourteenth day of the first month, when they throw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, "Christ our Passover is sacrificed for us." [ 1Co 5:5 ].

For although He was crucified on the next day, that is, on the fifteenth moon, yet on the night when the lamb was offered up, He committed to His disciples the Mysteries of His Body and Blood, which they were to celebrate, and was seized upon and bound by the Jews; thus He consecrated the beginning of His Sacrifice, that is, of His Passion.

But the unleavened bread which was eaten with bitterness, that is with bitter herbs, is our redemption, and the bitterness is the Passion of Our Lord.

From the words of the disciples, "Where wilt thou that we go?", it seems evident that Christ had no dwelling-place, and that the disciples had no houses of their own; for if so, they would have taken Him thither.

For they say, "Where wilt thou that we go?", to shew us that we should direct our steps according to the Will of God. But the Lord points out with whom He would eat the Passover, and after His custom He sends two disciples, which we have explained above; wherefore it goes on, "And He sendeth forth two of His disciples, and He saith unto them, ’Go ye into the city.’ "

He sent two of His disciples, that is, Peter and John, as Luke says, to a man unknown to Him, implying by this that He might, if He had pleased, have avoided His Passion. For what could not He work in other men, who influenced the mind of a person unknown to Him, so that he received them? He also gives them a sign how they were to know the house, when He adds, "And there shall meet you a man bearing a pitcher of water."

And it is a proof of the presence of His divinity, that in speaking with His disciples, He knows what is to take place elsewhere; wherefore it follows, "And His disciples went forth, and came into the city, and found as He had said unto them; and they made ready the Passover."

Not our Passover, but in the meanwhile that of the Jews; but He did not only appoint ours, but Himself became our Passover. Why too did He eat it? Because He was "made under the Law, to redeem them that were under the Law," [ Gal 4:4 ] and Himself gave rest to the Law. And lest any one should say that He did away with it, because He could not fulfil its hard and difficult obedience, He first Himself fulfilled it, and then set it to rest.

And in a mystical sense the city is The Church, surrounded by the wall of faith, the man who meets them is the primitive people, the pitcher of water is the law of the letter.

Or else, the water is the laver of grace, the pitcher points out the weakness of those who were to shew that grace to the world.

He who is baptized carries the pitcher of water, and he who bears baptism upon him comes to his rest, if he lives according to his reason; and he obtains rest, as being in the house. Wherefore it is added, "Follow Him."

That is, him who leads to the lofty place, where is the refreshment prepared by Christ. The lord of the house is the Apostle, Peter, to who the Lord has entrusted His house, that there may be one faith under one Shepherd. [ Joh 21:15 ] The large upper-room is the wide-spread Church, in which the Name of the Lord is spoken of, prepared by a variety of powers and tongues.

Or else, the large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives the Saviour. But it is designedly that the names both of the bearer of the water, and of the lord of the house, are omitted, to imply that power is given to all who wish to celebrate the true Passover, that is, to be embued with the Sacraments of Christ, and to receive Him in the dwelling-place of their mind.

Or else, the lord of the house is the intellect, which points out the large upper room, that is, the loftiness of intelligences, and which, though it be high, yet has nothing of vain glory, or of pride, but is prepared and made level by humility. But there, that is, in such a mind Christ’s Passover is prepared by Peter and John, that is by action and contemplation.

And in the evening He cometh with The Twelve.18. And as they sat and did eat, Jesus said, "Verily I say unto you, one of you which eateth with me shall betray me."19. And they began to be sorrowful, and to say unto Him one by one, "Is it I?" And another said, "Is it I?"20. And He answered and said unto them, "It is one of The Twelve, that 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! good were it for that man if he had never been born."

The Lord Who had foretold His Passion, prophesied also of the traitor, in order to give him room for repentance, that understanding that his thoughts were known, he might repent. Wherefore it is said, "And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me."

Where it is evident that He did not proclaim him openly to all, lest He should make him the more shameless; at the same time He did not altogether keep it silent, lest thinking that he was not discovered, he should boldly hasten to betray Him.

But how could they eat reclining, when the law ordered that standing and upright they should eat the Passover? It is probable that they had first fulfilled the legal Passover, and had reclined, when He began to give them His own Passover.

The evening of the day points out the evening of the world; for the last, who are the first to receive the penny of eternal life, come about the eleventh hour. All the disciples then are touched by the Lord; so that there is amongst them the harmony of the harp, all the well attuned strings answer with accordant tone; for it goes on: "And they began to be sorrowful, and to say unto Him one by one, Is it I?"

One of them however, unstrung, and steeped in the love of money, said, "Is it I, Lord?", as Matthew testifies.

But the other disciples began to be saddened on account of the word of the Lord; for although they were free from this passion, yet they trust Him Who knows all hearts, rather than themselves.

"And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish."

That is, Judas, who when the others were sad and held back their hands, puts forth his hand with his Master into the dish. And because He had before said, One of you shall betray me, and yet the traitor perseveres in his evil, He accuses him more openly, without however pointing out his name.

Again, He says, "One out of the twelve", as it were, separate from them, for the wolf carries away from the flock the sheep which he has taken, and the sheep which quits the fold lies open to the bite of the wolf. But Judas does not withdraw his foot from his traitorous design though once and again pointed at, wherefore his punishment is foretold, that the death denounced upon him might correct him, whom shame could not overcome; wherefore it goes on: "The Son of Man indeed goeth, as it is written of Him."

The word here used, "goeth", shews that the death of Christ was not forced, but voluntary.

But because many do good, in the way that Judas did, without its profiting them, there follows: "Woe to that man by whom the Son of Man is betrayed! good were it for that man if he had never been born."

Woe, too, to that man, today and forever, who comes to the Lord’s table with an evil intent. For he, after the example of Judas, betrays the Lord, not indeed to Jewish sinners, but to his own sinning members.

"Good were it for that man if he had never been born."

That is, hidden in his mother’s inmost womb, for it is better for a man not to exist than to exist for torments.

For as respects the end for which he was designed, it would have been better for him to have been born, if he had not been the betrayer, for God created him for good works; but after he had fallen into such dreadful wickedness, it would have been better for him never to have been born.

And as they did eat, Jesus took bread, and blessed, and brake it, and gave 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 unto them, "This is My Blood of the New Testament, which is shed for many."25. "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."

When the rites of the old Passover were finished, He passed to the new, in order, that is, to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: "And as they did eat, Jesus took bread"; that is, in order to shew that He, Himself, is that person to whom the Lord swore, "Thou art a Priest forever after the order of Melchizedec." [ Psa 100:4 ] There follows: "And blessed, and brake it."

That is, giving thanks, He brake it, which we also do, with the addition of some prayers.

He Himself also breaks the bread, which He gives to His disciples, to shew that the breaking of His Body was to take place, not against His Will, nor without His intervention; He also blessed it, because He with the Father and the Holy Spirit filled His human nature, which He took upon Him in order to suffer, with the grace of Divine power. He blessed bread and brake it, because He deigned to subject to death His manhood, which He had taken upon Him in such a way as to shew that there was within it the power of Divine immortality, and to teach them that therefore He would the more quickly raise it from the dead.

"And gave to them, and said, ’Take, eat: This is My Body.’ "

That, namely, which I now give and which ye take. But the bread is not a mere figure of the Body of Christ, but is changed into the very Body of Christ. For the Lord said, "The bread which I give you is My Flesh." But the Flesh of Christ is veiled from our eyes on account of our weakness, for bread and wine are things to which we are accustomed, if however we saw flesh and blood we could not bear to take them. For this reason the Lord bending Himself to our weakness keeps the forms of bread and wine, but changes the bread and wine into the reality of His Body and Blood.

Even now also that Christ is close to us; He Who prepared that table, Himself also consecrates it. For it is not man who makes the offerings to be the Body and Blood of Christ, but Christ Who was crucified for us. The words are spoken by the mouth of the Priest, and are consecrated by the power and the grace of God. By this word which He spoke, "This is My Body", the offerings are consecrated; and as that word which says, "Increase and multiply, and fill the earth," [ Gen 1:28 ] was sent forth but once, yet has its effect throughout all time, when nature does the work of generation; so also that voice was spoken once, yet gives confirmation to the Sacrifice through all the tables of The Church even to this day, even to His advent.

But in a mystical sense, the Lord transfigures into bread His Body, which is the present Church, which is received in faith, is blessed in its number, is broken in its sufferings, is given in its examples, is taken in its doctrines; and He forms His Blood in the chalice of water and wine mingled together, that by one we may be purged from our sins, by the other redeemed from their punishment [formans sanguinem suum ap. Pseudo-Hier]. For by the blood of the lamb our houses are preserved from the smiting of the Angel, and our enemies perish in the waters of the Red Sea, which are the Sacraments of the Church of Christ.Wherefore it goes on: "And He took the cup, and when He had given thanks, He gave it to them." For we are saved by the grace of the Lord, not by our own deserts.

When His Passion was approaching, He is said to have taken bread and given thanks. He therefore gave thanks, Who took upon Him the stripes of other men’s wickedness; He Who did nothing worthy of smiting, humbly gives a blessing in His Passion, to shew us, what each should do when beaten for his own sins, since He Himself bore calmly the stripes due to the sin of others; furthermore to shew us, what we who are the subjects of the Father should do under correction, when He Who is His equal gave thanks under the lash.

The wine of the Lord’s cup is mixed with water, because we should remain in Christ and Christ in us. For on the testimony of John, the waters are the people, [ Rev 17:15 ] and it is not lawful for any one to offer either wine alone, or water alone, lest such an oblation should mean that the head may be severed from the members, and either that Christ could suffer without love for our redemption, and that we can be saved or be offered to the Father without His Passion. It goes on: "And they all drank of it."

Happy intoxication, saving fulness, which the more we drink gives the greater sobriety of mind!

Some say that Judas did not partake in these Mysteries, but that he went out before the Lord gave the Sacrament. Some again say that He gave him also of that Sacrament.

For Christ offered His Blood to him who betrayed Him, that he might have remission of his sins, if he had chosen to cease to be wicked.

Judas therefore drinks and is not satisfied, nor can he quench the thirst of the everlasting fire, because he unworthily partakes of the Mysteries of Christ. There are some in The Church whom the Sacrifice does not cleanse, but their foolish thought draws them on to sin, for they have plunged themselves in the stinking slough of cruelty.

Let there not be therefore a Judas at the table of the Lord; this Sacrifice is spiritual food, for as bodily food, working on a belly filled with humours which are opposed to it, is hurtful, so this spiritual food if taken by one polluted with wickedness, rather brings him to perdition, not by its own nature, but through the fault of the recipient. Let therefore our mind be pure in all things, and our thought pure, for that Sacrifice is pure.

"And He said unto them, ’This is My Blood of the New Testament, which is shed for many.’ "

This refers to the different circumstances of the Old Testament, which was consecrated by the blood of calves and of goats; and the lawgiver said in sprinking it, "This is the blood of the Testament which God has injoined unto you." [ Heb 9:19 -20, ref. Exo 24:8 ] It goes on: "Which is shed for many."

For it does not cleanse all.It goes on: "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."

As if He had said, I will not drink wine until the Resurrection; for He calls His Resurrection "the kingdom", as He then reigned over death. But after His Resurrection He ate and drank with His disciples, shewing that it was He Himself who had suffered. But He drank it "new", that is, in a new and strange manner, for He had not a body subject to suffering, and requiring food, but immortal and incorruptible.

We may also understand it in this way. The vine is the Lord Himself. By the offspring (genimen) of the vine is meant mysteries, and the secret understanding, which He Himself begets (gererat), Who teaches man knowledge. But in the kingdom of God, that is, in the world to come, He will drink with His disciples mysteries and knowledge, teaching us new things, and revealing what He now hides.

Or else, Isaiah testifies that the synagogue is called the vine or the vineyard of the Lord, saying, "The vineyard of the Lord of hosts is the house of Israel." [ Isa 5:7 ] The Lord therefore when about to go to His Passion, says, "I will drink no more of the fruit of the vine," as if He had said openly, I will no longer delight in the carnal rites of the synagogue, in which also these rites of the Paschal Lamb have held the chief place. For the time of My Resurrection shall come, that day shall come, when in the kingdom of Heaven, that is, raised on high with the glory of immortal life, I will be filled with a new joy, together with you, for the salvation of the same people born again of the fountain of spiritual grace.

But we must consider that here the Lord changes the sacrifice without changing the time; so that we never celebrate the Caena Domini before the fourteenth moon. He who celebrates the Resurrection on the fourteenth moon, will celebrate the Caena Domini on the eleventh moon, which was never done in either Old or New Testament.

And when they had sung an hymn, they went out into the mount of Olives.27. And Jesus saith unto them, "All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered."28. "But after that I am risen, I will go before you into Galilee."29. But Peter said unto Him, "Although all shall be offended, yet will not I."30. And Jesus saith unto him, "Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice."31. But he spake the more vehemently, "If I should die with thee, I will not deny thee in any wise." Likewise, also, said they all.

As they returned thanks, before they drank, so they return thanks after drinking; wherefore it is said, "And when they had sung an hymn, they went out into the mount of Olives," to teach us to return thanks both before and after our food.

For by a hymn he means the praise of the Lord, as is said in the Psalms [ Ps 22 , 26 , 29 ], "The poor shall eat and be satisfied; they that seek after the Lord shall praise Him." And again, "All such as be fat upon earth have eaten and worshipped."

He also shews by this that He was glad to die for us, because when about to be betrayed, He deigned to praise God. He also teaches us when we fall into troubles for the sake of the salvation of many, not to be sad, but to give thanks to God, Who through our distress works the salvation of many.

Again, He went out into a mountain, that they might come to Him in a lonely place, and take Him without tumult. For if they had come to Him, whilst He was abiding in the city, the multitude of the people would have been in an uproar, and then His enemies, who took occasion against Him, should seem to have slain Him justly, because He stirred up the people.

Beautifully also does the Lord lead out His disciples, when they had tasted His Sacraments, into the mount of Olives, to shew typically that we ought through the reception of the Sacraments to rise up to higher gifts of virtue, and graces of the Holy Ghost, that we may be anointed in heart.

Jesus also is held captive on the mount of Olives, whence He ascended to Heaven, that we may know, that we ascend into Heaven from that place in which we watch and pray; there we are bound and do not tend back again to earth.

But the Lord foretells to His disciples what is about to happen to them, that when they have gone through it, they may not despair of salvation, but work out their repentance, and be freed.

"And Jesus saith unto them, All ye shall be offended because of Me this night."

All indeed fall, but all do not remain fallen. For shall not he who sleeps also rise up again? [ Psa 40:9 ] It is a carnal thing to fall, but devilish to remain lying when fallen.

The Lord allowed them to fall that they might not trust in themselves, and lest He should seem to have prophesied, what He had said, as an open accusation of them, He brings forward the witness of Zechariah the Prophet; wherefore it goes on: "For it is written, I will smite the shepherd, and the sheep shall be scattered." [ Zec 13:7 ]

This is written in different words in Zecharias, and in the person of the Prophet it is said to the Lord, "Smite the shepherd, and the sheep shall be scattered."

For the Prophet prays for the Passion of the Lord, and the Father answers, I will smite the shepherd according to the prayers of those below. The Son is sent and smitten by the Father, that is, He is made Incarnate and suffers.

But the Father say, "I will smite the shepherd," because He permitted him to be smitten. He calls the disciples sheep, as being innocent and without guile. At last He consoles them, by saying, "But after that I am risen I will go before you into Galilee."

In which the true Resurrection is promised, that their hope may not be extinguished. There follows: "But Peter said unto Him, Although all shall be offended, yet will not I." Lo a bird unfledged strives to raise itself on high; but the body weighs down the soul, so that the fear of the Lord is overcome by the fear of human death.

Peter then promised in the ardour of his faith, and the Saviour as God knew what was to happen.

"And Jesus said unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice."

Though all the Evangelists say that the Lord foretold that Peter was to deny before the cock crew, Mark alone has related it more minutely, wherefore some from inattention suppose that he does not agree with the others.

For the whole of Peter’s denial is threefold; if it had begun altogether after the cock crew, the other three Evangelist would seem to have spoken falsely, in saying, that before the cock crew, he would deny Him thrice. Again, if he had finished the entire threefold denial before the cock began to crow, Mark would in the person of the Lord seem to have said needlessly, "Before the cock crow twice, thou shall deny Me thrice."

But because that threefold denial began before the first cock-crowing, the other three did not notice when Peter was to finish it, but how great it was to be, that is, threefold, and when it was to begin, that is, before the cock crew, although the whole was conceived in his mind, even before the first cock crew; but Mark has related more plainly the interval between his words themselves.

We are to understand that it happened thus; Peter denied once, then the cock crew for the second time.

Who is the cock, the harbinger of day, but the Holy Ghost? by whose voice in prophecy, and in the Apostles, we are roused from our threefold denial, to most bitter tears after our fall, for we have thought evil of God, spoken evil of our neighbours, and done evil to ourselves.

The faith of the Apostle Peter, and his burning love for our Lord, is shewn in what follows.

"But he spake the more vehemently, If I should die with Thee, I will not deny Thee in any wise."

The other disciples also shewed a fearless zeal. For there follows, "Likewise also said they all," but nevertheless they acted against the truth, which Christ had prophesied.

And they came to a place which was named Gethsemane: and He saith to His disciples, "Sit ye here, while I shall pray."33. And He taketh with Him Peter and James and John, and began to be sore amazed, and to be very heavy;34. And saith unto them, "My soul is exceeding sorrowful unto death: tarry ye here, and watch."35. And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him.36. 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.37. And He cometh, and findeth them sleeping, and saith unto Peter, "Simon, sleepest thou? couldest not thou watch one hour?"38. "Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak."39. And again He went away, and prayed, and spake the same words.40. And when He returned, He found them asleep, again, (for their eyes were heavy,) neither wist they what to answer Him.41. And He cometh the third time, and saith unto them, "Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners." 42. "Rise up, let us go; lo, he that betrayeth Me is at hand."

After that the Lord had foretold the offence of His disciples, the Evangelist gives an account of His prayer, in which He is supposed to have prayed for His disciples; and first describing the place of prayer, he says, "And they came to a place which was named Gethsemane."

The place Gethsemane, in which the Lord prayed, is shewn up to this day at the foot of the Mount of Olives. The meaning of Gethsemane is, the valley of the fat, or of fatness. Now when our Lord prays on a mountain, He teaches us that we should when we pray ask for lofty things; but by praying in the valley of fatness, He implies that in our prayer humility and the fatness of interior love must be kept. He also by the valley of humility and the fatness of charity underwent death for us.

It was also His custom always to pray by Himself, in order to give us an example, to seek for silence and solitude in our prayers. There follows: "And He taketh with Him Peter, and James and John." He takes only those who had been witnesses of His glory on Mount Tabor, that they who had seen His glory might also see His sufferings, and learn that He is really man, in that He is sorrowful.

"And began to be sore amazed, and very heavy." For since He had taken on Himself the whole of human nature, He took also those natural things which belong to man, amazement, heaviness, and sorrow; for men are naturally unwilling to die.

"And He saith unto them, My soul is exceeding sorrowful unto death."

As being God, dwelling in the body, He shews the frailty of flesh, that the blasphemy of those who deny the Mystery of His Incarnation might find no place; for having taken up a body, He must needs also take up all that belongs to the body, hunger, thirst, pain, grief; for the Godhead cannot suffer the changes of those affections.

but some have understood this, as if He had said, I am sorrowful, not because I am to die, but because the Jews, My countrymen, are about to crucify Me, and by these means to be shut out from the kingdom of God.

By this also we are taught to fear and to be sorrowful before the judgment of death, for not by ourselves, but by Him only, can we say, "The prince of this world cometh, and hath nothing in Me." [ Joh 14:30 ] There follows: "Tarry ye, here, and watch."

He does not mean natural sleep by the sleep which He forbids, for the time of approaching danger did not allow of it, but the sleep of unfaithfulness, and the torpor of the mind. But going forward a little, He falls on His face, and shews His lowliness of mind, by the posture of His body.

"And He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from Him."

He said not, if He could do it, but if it could be done; for whatever He wills is possible. We must therefore understand, "if it be possible," as if it were; if He is willing. And lest any one should suppose that He lessened His Father’s power, He shews in what sense the words are to be understood; for there follows, "And He said, Abba, Father, all things are possible unto Thee."

By which He sufficiently shows that the words, "if it be possible," must be understood not of any impossibility, but of the Will of His Father. As to what Mark relates that He said not only Father, but "Abba, Father", Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that sorrow in the person of His body, The Church, to which He was made the chief cornerstone, and which came to Him, partly from the Hebrews, who are represented by the word, "Abba", partly from the Gentiles, to whom "Father" belongs.

But He prays, that the cup may pass away, to shew that He is very man, wherefore He adds: "Take away this cup from Me." But remembering why He was sent, He accomplishes the dispensation for which He was sent, and cries out, "But not what I Will, but what Thou Wilt." As if He had said, If death can die, without My dying according to the flesh, let this cup pass away; but since this cannot be otherwise, "not what I Will, but what Thou Wilt."

Many still are sad at the prospect of death, but let them keep their heart right, and avoid death as much as they can; but if they cannot, then let them say what the Lord said of us.

By which also He ceases not up to the end to teach us to obey our fathers, and to prefer their will to ours. There follows: "And he cometh, and findeth them sleeping." For as they are asleep in mind, so also in body.

But after His prayer, the Lord coming, and seeing His disciples sleeping, rebukes Peter alone. Wherefore it goes on: "And saith unto Peter, Simon, sleepest thou? couldest not thou watch with me one hour?

As if He had said, If thou couldest not watch one hour with me, how wilt thou be able to despise death, thou who promisest to die with Me?

"Watch and pray, that ye enter not into temptation," that is, the temptation of denying Me.

He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you.

But he is said to enter into temptation, who neglects to pray.

"The spirit indeed is willing, but the flesh is weak."

As if He had said, Your spirit indeed is ready not to deny me, and for this reason ye promise; but your flesh is weak, in that unless God give power to your flesh through prayer, ye shall enter into temptation.

He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh.

For this place makes against those, who say that there was but one operation in the Lord and one Will. For He shews two wills, one human, which from the weakness of the flesh shrinks from suffering; one divine, which is most ready.

That by His second prayer He might shew Himself to be very man. It goes on: "And when He returned, He found them asleep again;" He however did not rebuke them severely. "For their eyes were heavy, (that is, with sleep,) neither wist they what to answers Him." By this learn the weakness of men, and let us not, whom even sleep can overcome, promise things which are impossible to us. Therefore He goes away the third time to pray the prayer mentioned above.

"And He cometh the third time, and saith unto them, Sleep on now, and take your rest." He is not vehement against them, though after His rebuke they had done worse, but He tells them ironically, "Sleep on now, and take your rest," because He knew that the betrayer was now close at hand. And that He spoke ironically is evident, by what is added; "It is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners." He speaks this, as deriding their sleep, as if He had said; Now indeed is a time for sleep, when the traitor is approaching.

Then He says; "Arise, let us go; lo, he that betrayeth Me is at hand."

Or else; In that it is said, that after He had spoken these words, "Sleep on now, and take your rest," He added, "It is enough," and then, "the hour is come; behold, the Son of Man is betrayed," we must understand that after saying, "Sleep on now, and take your rest," our Lord remained silent for a short time, to give space for that to happen, which He had permitted; and then that He added, "the hour is come;" and therefore He puts in between, "it is enough," that is, your rest has been long enough.

The threefold sleep of the disciples points out the three dead, whom our Lord raised up; the first, in a house; the second, at the tomb; the third, from the tomb. And the threefold watch of the Lord teaches us in our prayers, to beg for the pardon of past, future and present sins.

And immediately, while He yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the Chief Priests and the Scribes and the elders.44. And he that betrayed Him had given them a token, saying, "Whomsoever I shall kiss, that same is he; take him, and lead him away safely."45. And as soon as he was come, he goeth straightway to Him, and saith, "Master, master;" and kissed Him.46. And they laid their hands on Him, and took Him.47. And one of them that stood by drew a sword, and smote a servant of the High Priest, and cut off his ear.48. And Jesus answered and said unto them, "Are ye come out, as against a thief, with swords and with staves to take me?"49. "I was daily with you in the temple teaching, and ye took Me not: but the Scriptures must be fulfilled."50. And they all forsook Him, and fled.51. And there followed Him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:52. And he left the linen cloth, and fled from them naked.

After that our Lord had prayed three times, and had obtained by His prayers that the fear of the Apostles should be amended by future repentance, He, being tranquil as to His Passion, goes to His persecutors, concerning the coming of whom the Evangelist says, "And immediately, while he yet spake, cometh Judas Iscariot, on of the twelve."

This is not put without reason, but to the greater conviction of the traitor, since though he was of the chief company amongst the disciples, he turned himself to furious enmity against our Lord.

"And with him a great multitude with swords and staves from the Chief Priests and the Scribes and the elders."

For he who despairs of help from God, has recourse to the power of the world.

But Judas had still something of the shame of a disciple, for he did not openly betray Him to His persecutors, but by the token of a kiss.

"And he that betrayed Him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely."

See how in his blindness he thought to deceive Christ by the kiss, so as to be looked upon by Him as His friend. But if thou wert a friend, Judas, how didst thou come with His enemies? But wickedness is ever without foresight.

"And as soon as he was come, he goeth straightway to Him, and saith, Master, master; and kissed Him."

Judas gives the kiss as a token, with poisonous guile, just as Cain offered a crafty, reprobate sacrifice.

With envy and with a wicked confidence, he calls Him master, and gives Him a kiss, in betraying Him. But the Lord receives the kiss of the traitor, not to teach us to deceive, but lest he should seem to avoid betrayal, and at the same time to fulfil that Psalm, "Among them that are enemies unto peace, I labour for peace." [ Psa 120:5 ]

"And they laid hands on Him, and took Him."

This is the Joseph who was sold by his brethren [ Psa 105:18 ], and into whose soul the iron entered. (note: this passage not found in the Venice ed. of the Pseudo-Jerome)

Peter did this, as John declares, with the same ardent mind with which he did all things; for he knew how Phineas had by punishing sacrilegious persons received the reward of righteousness and of perpetual priesthood.

Mark conceals his name, lest he should seem to be praising his master for his zeal for Christ. Again, the action of Peter points out that they were disobedient and unbelieving, despising the Scriptures; for if they had ears to hear the Scriptures, they would not have crucified the Lord of glory. But he cut off the ear of a servant of the High Priest, for the Chief Priests especially passed over the Scriptures, like disobedient servants.

"And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?" Bede: As if He had said, it is foolish to seek with swords and staves Him, who offers Himself to you of His own accord, and to search, as for one who hides Himself, by night and by means of a traitor, for Him who taught daily in the temple.

This, however, is a proof of His divinity, for when He taught in the temple they were unable to take Him, although He was in their power, because the time of His Passion had not yet come; but when He Himself was willing, then He gave Himself up, that the Scriptures might be fulfilled, "for he was led as a lamb to the slaughter," not crying nor raising His voice, but suffering willingly. It goes on: "And they all forsook Him and fled."

In this is fulfilled the word, which the Lord had spoken, that all His disciples should be offended in Him that same night.

"And there followed Him a certain young man, having a linen cloth cast about his naked body," that is, he had no other clothing but this linen cloth.

"And they laid hold on him, and he left the linen cloth, and fled from them naked." That is, he fled from them, whose presence and whose deeds he abhorred, not from the Lord, for Whom his love remained fixed in his mind, when absent from Him in body.

Just as Joseph left his mantle behind him, and fled naked from the wanton woman; so also let him, who would escape the hands of the evil ones, quit in mind all that is of the world, and fly after Jesus.

It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.

Or, he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.

For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned, mingling under cover of the darkness with those who were leading Jesus, as though he was one of them, until he arrived at the door of the High Priest, to whom he was known, as he himself testifies in the Gospel. But as Peter, who washed away the sin of his denial with the tears of penitence, shews the recovery of those who fall away in time of martyrdom, so the other disciples who prevented their actual seizure, teach the prudence of flight to those who feel themselves unequal to undergo tortures.

And they led Jesus away to the High Priest: and with him were assembled all the Chief Priests and the elders and the Scribes.54. And Peter followed Him afar off, even into the palace of the High Priest: and he sat with the servants, and warmed himself at the fire.55. And the Chief Priests and all the council sought for witness against Jesus to put Him to death; and found none.56. For many bare false witness against Him, but their witness agreed not together.57. And there arose certain, and bare false witness against Him, saying,58. "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."59. But neither so did their witness agree together.

The Evangelist had related above how our Lord had been taken by the servants of the Priests. Now he begins to relate how He was condemned to death in the house of the High Priest. Wherefore it is said: "And they led Jesus away to the High Priest."

He means by the High Priest, Caiaphas, who (as John writes) was High Priest that year, of whom Josephus relates that he bought his priesthood of the Roman Emperor. There follows: "And with him were assembled all the Chief Priests and the elders and the scribes."

Then took place the gathering together of the bulls among the heifers of the people. [ Psa 67:31 , Vulgate]

"And Peter followed Him afar off, even into the palace of the High Priest." For though fear holds him back, love draws him on.

But rightly does he follow afar off, who is just about to betray Him; for he could not have denied Christ if he had remained close to Him. There follows: "And he sat with the servants, and warmed himself at the fire."

He warms himself at the fire in the hall, with the servants. The hall of the High Priest is the enclosure of the world, the servants are the devils, with whom whosoever remains cannot weep for his sins; the fire is the desire of the flesh.

For charity is the fire of which it is said, "I am come to send fire on the earth," [ Luk 12:49 ] which flame coming down on the believers, taught them to speak with various tongues the praise of the Lord. There is also a fire of covetousness, of which it is said, "They are all adulterers as an oven:" [ Hosea 7:4 ] this fire, raised up in the hall of Caiaphas by the suggestion of an evil spirit, was arming the tongues of the traitors to deny and blaspheme the Lord. For the fire lit up in the hall amidst the cold of the night was a figure of what the wicked assembly was doing within; for because of the abounding of iniquity the love of many waxes cold. [ Mat 24:12 ] Peter, who for a time was benumbed by this cold, wished as it were to be warmed by the coals of the servants of Caiaphas, because He sought in the society of traitors the consolation of worldly comfort. It goes on: "And the Chief Priests and all the council sought for witness against Jesus to put Him to death."

Though the law commanded that there should be but one High Priest, there were then many put into the office, and stripped of it, year by year, by the Roman emperor. He therefore calls chief priests those who had finished the time alloted to them, and had been stripped of their priesthood. But their actions are a sign of their judgment, which they carried on as they had prejudged, for they sought for a witness, that they might seem to condemn and destroy Jesus with justice.

But iniquity lied as the queen did against Joseph, and the priests against Susannah, but a flame goes out, if it has no fuel.

"And found none. For many bare false witness against Him, but their witness agreed not together." For whatever is not consistent is held to be doubtful.

"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."

It is usual with heretics out of the truth to extract the shadow; He did not say what they said, but something like it, of the temple of His body, which He raised again after two days.

For the Lord had not said, I will destroy, but, "Destroy", nor did He say, made with hands, but, "this temple."

He had said also, "I will raise up," meaning a thing with life and soul, and a breathing temple. He is a false witness, who understands words in a sense, in which they are not spoken.

And the High Priest stood up in the midst, and asked Jesus, saying, "Answerest thou nothing? what is it which these witness against thee?"61. But He held His peace, and answered nothing. Again the High Priest asked Him, and said unto Him, "Art thou the Christ, the Son of the Blessed?"62. And Jesus said, "I am: and ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven."63. Then the High Priest rent his clothes, and saith, "What need we any further witnesses?"64. "Ye have heard the blasphemy: what think ye?" And they all condemned Him to be guilty of death.65. And some began to spit on Him, and to cover His face, and to buffet Him, and to say unto Him, "Prophesy:" and the servants did strike Him with the palms of their hands.

The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say.

Wherefore it is said, "And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee?"

The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus shewing by the motion of his body the madness of his mind.

But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and "kept silence yea even from good words."

Wherefore it goes on, "But He held His peace, and answered nothing."

10 ]

But He remained silent because He knew that they would not attend to His words, wherefore He answered according to Luke, "If I tell you, ye will not believe." [ Luk 22:67 ]

"Again the High Priest asked Him, and said unto Him, Art thou the Christ, the Son of the Blessed?"

The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, "Art thou the Christ, the Son of the Blessed," because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised.

But they looked from afar off for Him, whom though near they cannot see, as Isaac from the blindness of his eyes does not know Jacob who was under his hands, but prophecies long before things which were to come to him. It goes on: "Jesus said, I am;" namely, that they might be inexcusable.

For He knew that they would not believe, nevertheless He answered them, lest they should afterwards say, If we had heard any thing from Him, we would have believed on Him; but this is their condemnation, that they heard and did not believe.

Matthew, however, does not say that Jesus answered, "I am," but, "Thou has said." But Mark shews that the words "I am" were equivalent to "Thou hast said."

"And ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." [ Mat 26:64 ]

As if He had said, Ye shall see Me as the Son of Man sitting on the right hand of the Father, for He here calls the Father, "power". He will not however come without a body, but as He appeared to those who crucified Him, so will He appear in the judgment.

If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross in Christ are a subject of scorn, see how by this the Son of Man is to sit at the right hand of the Father, and to come in His majesty on the clouds of heaven.

The High Priest indeed asks the Son of God, but Jesus in His answer speaks of the Son of Man, that we may by this understand that the Son of God is also the Son of Man; and let us not make a quaternity (a reference to the charge brought by the Apollinarians against the Catholics, that their doctrine of a divine human substance in our Lord introduced a fourth Person into the Blessed Trinity; it is also answered by St. Ambrose, de Incarnatione, 7, 77 (ed. note?)) in the Trinity, but let man be in God and God in man.

And He said, "Sitting on the right hand of power," that is, reigning in life everlasting, and in the Divine power. He says, "And coming with the clouds of heaven." He ascended in a cloud, He will come with a cloud; that is, He ascended in that body alone, which He took of the Virgin, and He will come to judgment with the whole Church, which is His body and His fulness.

But Caiaphas, to increase the odiousness of what they had heard, "rent his clothes," and without knowing what his frantic action meant, by this madness, deprived himself of the honour of the priesthood, forgetting that command, by which it is said of the High Priest, "He shall not uncover his head or rend his clothes." [ Lev 21:10 ]

"The High Priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye?" Theophylact: The High Priest does after the manner of the Jews; for whenever any thing intolerable or sad occurred to them, they used to rend their clothes. In order then to shew that Christ had spoken great and intolerable blasphemy, he rent his clothes.

But it was also with a higher mystery, that in the Passion of our Lord the Jewish priest rent his own clothes, that is, his ephod, whilst the garment of the Lord could not be rent, even by the soldiers, who crucified Him. For it was a figure that the Jewish priesthood was to be rent on account of the wickedness of the priests themselves. But the solid strength of the Church, which is often called the garment of her Redeemer, can never be torn asunder.

The Jewish priesthood was to be rent from the time that they condemned Christ as guilty of death. Wherefore there follows: "And they all condemned Him to be guilty of death."

They condemned Him to be guilty of death, that by His guiltiness He might absolve our guilt.

"And some began to spit on Him, and to cover His face, and to buffet Him, and to say unto Him, Prophecy: and the servants did strike Him with the palms of their hands;" that is, that by being spit upon He might wash the face of our soul, and by the covering of His face, might take away the veil from our hearts, and by the buffets, which were dealt upon His head, might heal the head of mankind, that is, Adam, and by the blows, by which He was smitten with the hands, His great praise might be testified by the clapping of our hands and by our lips, as it is said, "O clap your hands together, all ye people." [ Psa 47:1 ]

By saying, "Prophesy, who is he that smote thee," they mean to insult Him, because He wished to be looked upon as a prophet by the people.

We must understand by this, that the Lord suffered these things till morning, in the house of the High Priest, whither He had first been brought.

And as Peter was beneath in the palace, there cometh one of the maids of the High Priest:67. And when she saw Peter warming himself, she looked upon him, and said, "And thou also wast with Jesus of Nazareth."68. But he denied, saying, "I know not, neither understand I what thou sayest." And he went out into the porch; and the cock crew.69. And a maid saw him again, and began to say to them that stood by, "This is one of them."70. And he denied it again. And a little after, they that stood by said again to Peter, "Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto."71. But he began to curse and to swear, saying, "I know not this man of whom ye speak."72. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, "Before the cock crew twice, thou shalt deny me thrice." And when he thought thereon, he wept.

Concerning the temptation of Peter, which happened during the injuries mentioned, all the Evangelists do not speak in the same order. For Luke first relates the temptation of Peter, then these injuries of the Lord; but John begins to speak of the temptation of Peter, and then puts in some things concerning our Lord’s ill-treatment, and adds, that He was sent from there to Caiaphas the High Priest, and then he goes back to unfold the temptation of Peter, which he had begun.

Matthew and Mark, on the other hand, first notice the injuries done to Christ, then the temptation of Peter.

Concerning which it is said, "And as Peter was beneath in the palace, there cometh one of the maids of the High Priest."

But what can be meant by his being first recognized by a woman, when men were more able to know him, if it be not that that sex might be seen to sin in the death of our Lord, and that sex be redeemed by His Passion? It goes on: "But he denied, saying, I know not, neither understand I what thou sayest."

Peter when he had not the Spirit yielded and lost courage at the voice of a girl, though with the Spirit he was not afraid before princes and kings.

The Lord allowed this to happen to him by His providence, that is, lest he should be too much elated, and at the same time, that he might prove himself merciful to sinners, as knowing from himself the result of human weakness. There follows: "And he went out into the porch; and the cock crew."

The other Evangelists do not mention this crowing of the cock; they do not however deny the fact, as also some pass over many other things in silence, which others relate. There follows: "And a maid saw him again, and began to say to them that stood by, This is one of them."

This maid is not the same, but another, as Matthew says. Indeed, we must also understand, that in this second denial he was addressed by two persons, that is, by the maid whom Matthew and Mark mention, and by another person, of whom Luke takes notice. It goes on: "And he denied it again."

Peter had now returned, for John says that he denied Him again standing at the fire; wherefore the maid said what has been mentioned above, not to him, that is, Peter, but to those who, when he went out, had remained, in such a way however that he heard it; wherefore coming back and standing again at the fire, he contradicted them, and denied their words. For it is evident, if we compare the accounts of all the Evangelists on this matter, that Peter did not the second time deny Him before the porch, but within the palace at the fire, whilst Matthew and Mark who mention his having gone out are silent, for the sake of brevity, as to his return.

By this denial of Peter we learn, that not only he denied Christ, who says that He is not the Christ, but he also, who although he is a Christian, denies himself to be such. For the Lord did not say to Peter, Thou shalt deny thyself to be my disciple, but, "Thou shalt deny me;" he therefore denied Christ, when he said that he was not His disciple.

Not that the Galilaeans spoke a different tongue from the inhabitants of Jerusalem, for they were both Hebrews, but that each province and region has its own peculiarities, and cannot avoid a vernacular pronunciation.

Therefore Peter was seized with fear, and forgetting the word of the Lord, which said, "Whosoever shall confess Me before men, him will I confess before My Father," [ Mat 30:32 ] he denied our Lord.

"But he began to curse and to swear, saying, I know not this man of whom ye speak."

How hurtful it is to speak with the wicked. He denies before infidels that he knows the Man, whom amongst the disciples, he had confessed to be God. But the Scripture is wont to point out a Sacrament of the causes of things, by the state of the time; thus Peter, who denied at midnight, repented at cock crew.

"And the second time the cock crew. And Peter called to mind the word which Jesus said unto him, Before the cock crew twice, thou shalt deny me thrice."

For tears brought Peter by penitence to Christ. Confounded then be the Novatians, who say that he who sins after receiving baptism is not received to the remission of his sin. For behold Peter, who had also received the Body and Blood of the Lord, is received by penitence; for the failings of saints are written, that if we fall by want of caution, we also may be able to run back through their example, and hope to be relieved by penitence.

But in a mystical sense, the first maid means the wavering, the second, the assent, the third man is the act. This is the threefold denial which the remembrance of the word of the Lord washes away through tears. The cock then crows for us when some preacher stirs up our hearts by repentance to compunction. We then begin to weep, when we are set on fire within by the spark of knowledge, and we go forth, when we cast out what we were within.

And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate.2. And Pilate asked Him, "Art thou the King of the Jews?" And He answering said unto him, "Thou sayest it."3. And the Chief Priests accused Him of many things: but he answered nothing.4. And Pilate asked Him again, saying, "Answerest thou nothing? behold how many things they witness against thee."5. But Jesus yet answered nothing; so that Pilate marvelled.

The Jews had a custom of delivering him whom they had condemned to death, bound to the judge. Wherefore after the condemnation of Christ, the Evangelist adds: "And straightway in the morning the Chief Priests held a consultation with the elders and Scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate." But it must be observed, that they did not then first bind Him, but they bound Him on first taking Him in the garden by night, as John declares.

They then gave Jesus up to the Romans, but were themselves given up by God into the hands of the Romans, that the Scriptures might be fulfilled, which say, "Recompense them after the work of their hands." [ Psa 28:5 ]

"And Pilate asked Him, Art thou the King of the Jews?"

By Pilate’s asking Him about no other accusation, except whether He was King of the Jews, they are convicted of impiety, for they could not even find a false accusation against our Saviour.

"And He answering said unto him, Thou sayest."

He answers in this way so as both to speak the truth, and yet not be open to cavil.

For His answer is doubtful, since it may mean, Thou sayest, but I say not so.

And observe that He does somewhere answer Pilate, who condemned Him unwillingly, but does not choose to answer the priests and great men, and judges them unworthy of a reply.

"And the Chief Priests accused Him of many things."

Luke has also laid open the false charges which they brought against Him; for he thus relates it: "And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." [ Luk 23:2 ]

"And Pilate asked Him, saying, Answerest thou nothing? behold how many things they witness against thee."

He indeed who condemns Jesus is a heathen, but he refers it to the people of the Jews as the cause.

"But Jesus yet answered nothing; so that Pilate marvelled."

He was unwilling to give an answer, lest He should clear Himself of the charge, and be acquitted by the judge, and so the gain resulting from the Cross should be done away.

But Pilate wondered, because, though He was a teacher of the law, and eloquent, and able by His answer to destroy their accusations, He did not answer any thing, but rather bore their accusations courageously.

Now at that feast he released unto them one prisoner, whomsoever they desired.7. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.8. And the multitude crying aloud began to desire him to do as he had ever done unto them.9. But Pilate answered them, saying, "Will ye that I release unto you the King of the Jews?" 10. For he knew that the Chief Priests had delivered Him for envy.11. But the Chief Priests moved the people, that he should rather release Barabbas unto them.12. And Pilate answered and said again unto them, "What will ye then that I shall do unto him whom ye call the King of the Jews?"13. And they cried out again, "Crucify him!"14. Then Pilate said unto them, "Why, what evil hath he done?" And they cried out the more exceedingly, "Crucify him!"15. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified.

Pilate furnished many opportunities for releasing Jesus, in the first place contrasting a robber with the Just One.

"Now at that feast he released unto them one prisoner, whomsoever they desired."

Which indeed he was accustomed to do, to obtain favour with the people, and above all, on the feast day, when the people of the whole province of the Jews flocked to Jerusalem. And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whom they preferred to Christ, is next described.

"And there was one Barabbas, who lay bound with them that had made insurrection with him, who had committed murder in the insurrection."

In which words their wickedness is shewn both from the heinousness of his signal crime, in that he had committed murder, and from the way in which he did it, because he had in doing it raised a sedition and disturbed the city, and also because his crime was notorious, for he was bound with seditious persons.

"And the multitude," when it had come up, "began to desire him to do as he had ever done unto them."

No one can feel it a difficulty that Matthew is silent as to their asking some one to be released unto them, which Mark here mentions; for it is a thing of no consequence that one should mention a thing which another leaves out.

"But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered Him for envy."

Some one may ask, which were the words of which Pilate made use, those which are related by Matthew, or those which Mark relates; for there seems to be a difference between, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?" as Matthew has it; and, "Will ye that I release unto you the King of the Jews?" as is here said. But since they gave to kings the name of Christs, he who said this man or that must have asked whether they wished the King of the Jews to be released unto them, that is, Christ. It makes no difference to the sense that Mark has said nothing of Barabbas, wishing only to mention what belonged to the Lord, since by their answer he sufficiently shewed whom they wished to have released to them.

"But the Chief Priests moved the people that he should rather release unto them Barabbas."

This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul.

Then Pilate gives another opportunity of releasing the Saviour, when there follows, "And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews?"

It now is clear enough that Mark means by "King of the Jews" what Matthew means by the word, "Christ"; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, "What then shall I do with Jesus which is called Christ?" [ Mat 27:22 ] There follows: "And they cried out again, "Crucify him!"

Now see the wickedness of the Jews, and the moderation of Pilate, though he too was worthy of condemnation for not resisting the people. For they cried out, "Crucify"; he faintly tries to save Jesus from their determined sentence, and again puts a question to them.

"Then Pilate said unto them, "Why, what evil hath he done?" For he wished in this way to find an opportunity for releasing Christ, who was innocent.

But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, "And they cried out the more exceedingly, Crucify him!," that those words of the Prophet Jeremiah might be fulfilled, "Mine heritage is unto me as a lion in the forest, it crieth out against me." [ Jer 12:8 ]

"And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified."

He wished indeed to satisfy the people, that is, to do their will, not what was agreeable to justice and to God.

Here are two goats; one is the scape goat, that is, one loosed and sent out into the wilderness of hell with the sin of the people; the other is slain, as a lamb, for the sins of those who are forgiven. The Lord’s portion is always slain; the devil’s part, (for he is the master of those men, which is the meaning of Barabbas,) when freed, is cast headlong into hell.

We must understand that Jesus was scourged by no other than Pilate himself. For John writes: "Pilate took Jesus, and scourged Him," [ Joh 19:1 ] which we must suppose that he did, that the Jews might be satisfied with Him pains and insults, and cease from thirsting for His blood.

And the soldiers led Him away into the hall, called Praetorium; and they called together the whole band.17. And they clothed Him with purple, and platted a crown of thorns, and put it about His head.18. And began to salute Him, "Hail, King of the Jews!"19. And they smote Him on the head with a reed, and did spit upon Him, and bowing their knees worshipped Him.20. And when they had mocked Him, they took off the purple from Him, and put His own clothes on Him.

The vainglory of soldiers, ever rejoicing in disorder and in insult, here displayed what properly belonged to them.

Wherefore it is said, "And the soldiers led Him away into the hall called Praetorium, and they call together the whole band," that is, the whole company of the soldiers, "and they clothed Him with purple as a king."

For since He had been called King of the Jews, and the scribes and priests had objected to Him as a crime that He usurped rule over the Jewish people, they in derision strip Him of His former garments, and put on Him a purple robe, which ancient kings used to wear.

But we must understand that the words of Matthew, they "put of Him a scarlet robe," Mark expresses by "clothed Him in purple"; for that scarlet robe was used by them in derision for the royal purple, and there is a sort of red purple, very like scarlet. It may also be that Mark mentions some purple which the robe had about it, though it was of a scarlet colour.

But instead of the diadem, they put on Him a crown of thorns, wherefore it goes on, "And platted a crown of thorns, and put it about His head." And for a royal sceptre they give Him a reed, as Matthew writes, and they bow before Him as a king, wherefore there follows, "And began to salute Him, Hail, King of the Jews!" And that the soldiers worshipped Him as one who falsely called Himself God, is clear from what is added: "And bowing their knees, worshipped Him," as though He pretended to be God.

His shame took away our shame; His bonds made us free; by the thorny crown of His head, we have obtained the crown of the kingdom; by His wounds we are healed.

It appears that Matthew and Mark here relate things which took place previously, not that they happened when Pilate had already delivered Him to be crucified. For John says that these things took place at Pilate’s house; but that which follows, "And when they had mocked Him, they took off the purple from Him, and put on Him His own clothes," must be understood to have taken place last of all, when He was already being led to be crucified.

But in a mystic sense, Jesus was stripped of His clothes, that is, of the Jews, and is clothed in a purple robe, that is, in the Gentile church, which is gathered together out of the rocks. Again, putting it off in the end, as offending, He again is clothed with the Jewish purple, [ Rom 11:25 ] for when the fulness of the Gentiles is come in, then shall all Israel be saved. Bede: Or else, by the purple robe, with which the Lord is clothed, is meant His flesh itself, which He gave up to suffering, and by the thorny crown which He carried is meant, the taking upon Him of our sins.

Let us also put on the purple and royal robe, because we must walk as kings treading on serpents and scorpions, and having sin under our feet. For we are called Christians, that is, anointed ones, just as kings were then called anointed. Let us also take upon ourselves the crown of thorns, that is, let us make haste to be crowned with a strict life, with self-denials and purity.

But they smite the head of Christ, who deny that He is very God. And because men are wont to use a reed to write with, they, as it were, smite the head of Christ with a reed, who speak against His divinity, and endeavour to confirm their error by the authority of Holy Writ. They spit in His face, who spit from them by their accursed words the presence of His grace. There are some also in this day, who adore Him, with a sure faith, as very God, but by their perverse actions, despise His words as though they were fabulous, and think the promises of that word inferior to worldly allurements. But just as Caiaphas said, though he knew not what it meant, "It is expedient for us that one man should die for the people," [ Joh 11:50 ] so also the soldiers do these things in ignorance.

---- And led Him out to crucify Him.21. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross.22. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a skull.23. And they gave Him to drink wine mingled with myrrh: but He received it not.24. And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take.25. And it was the third hour, and they crucified Him. 26. And the superscription of His accusation was written over: The King of The Jews.27. And with Him they crucify two thieves; the one on His right hand, and the other on His left.28. And the Scripture was fulfilled, which saith, "And he numbered with the transgressors." [ Isa 53:12 ]

After the condemnation of Christ, and the insults heaped upon Him when He was condemned, the Evangelist proceeds to relate His crucifixion, saying, "And led Him out to crucify Him."

Here Abel is brought out into the field by his brother, to be slain by him. Here Isaac comes forth with the wood, and Abraham with the ram caught in the thicket. Here also Joseph with the sheaf of which he dreamed, and the long robe steeped in blood. Here is Moses with the rod, and the serpent hanging on the wood. Here is the cluster of grapes, carried on a staff. Here is Elisha with the piece of wood sent to seek for the axe, which had sunk, and which swam to the wood; that is, mankind, which by the forbidden tree, fell down to hell, but by the wood of the cross of Christ, and by the baptism of water, swims to paradise. Here is Jonah out of the wood of the ship sent down into the sea and into the whale’s belly for three days ([ed note: The Glossa ordinaria has here preserved the right reading, de ligno navis foris, which had been lost both in the editions of St. Jerome and in the Catena.).

"And they compel Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross."

Now John says that He Himself bare His cross, for both took place; for He first bore the cross Himself, until some one passed, whom they compelled, and who then carried it. But he mentioned the name of his sons, to make it more credible and the affirmation stronger, for the man still lived to relate all that had happened about the cross.

Now since some men are known by the merits of their fathers, and some by those of their sons, this Simon, who was compelled to carry the cross, is made known by the merits of his sons, who were disciples. By this we are reminded, that in this life, parents are assisted by the wisdom and the merits of their children, wherefore the Jewish people is always held worthy of being remembered on account of the merits of the Patriarchs, Prophets and Apostles. But this Simon who carries the cross, because he is compelled, is the man who labours for human praise. For men compel him to work, when the fear and love of God could not compel him.

Or, since this Simon is not called a man a Jerusalem, but a Cyrenian, (for Cyrene is a city in Libya,) fitly is he taken to mean the nations of the Gentiles, which were once foreigners and strangers to the covenants, but now by obedience are heirs of God, and joint heirs with Christ. Whence also Simon is fitly interpreted ’obedient’, and Cyrene ’an heir’. But he is said to come from a country place, for a country place is called ’pagos’ in Greek, wherefore those whom we see to be aliens from the city of God, we call pagans. Simon then coming out from the country carries the cross after Jesus, when the Gentile nations leaving pagan rights embrace obediently the footsteps of our Lord’s Passion.

"And they bring Him unto the place Golgotha, which is being interpreted, the place of Calvary."

There are places without the city and the gate, in which the heads of condemned persons are cut off, and which receive the name of Calvary, that is, of the beheaded. But the Lord was crucified there, that where once was the field of the condemned, there the standards of martyrdom might be lifted up.

But the Jews relate that in this spot of the mountain the ram was sacrificed for Isaac, and there Christ is made bald, that is, separated from His flesh, that is, from the carnal Jews.

"And they gave Him to drink wine mingled with myrrh."

This we must understand to be what Matthew expresses by, "mixed with gall"; for he put gall for anything bitter, and wine mingled with myrrh is most bitter; although there may have been both gall and myrrh to make the wine most bitter.

Or, they may have brought different things, in order (ed. note. some problem with translation of "in order"), some vinegar and gall, and others wine mixed with myrrh.

Or else, "wine mingled with myrrh," that is, vinegar; by it the juice of the deadly apple is wiped away.

Bitter the vine which bore the bitter wine, set before the Lord Jesus, that the Scripture might be fulfilled which saith, "They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink." [ Psa 69:22 ]

That which follows, "But He received it not," must mean, He received it not to drink, but only tasted it, as Matthew witnesses. And what the same Matthew relates, "He would not drink," Mark expresses by, "He received it not," but was silent as to His tasting it.

He also refused to take sin for which He suffered, wherefore it is said of Him, I then paid the things that I never took. [ Psa 68:5 ]

"And when they had crucified Him, they parted His garments, casting lots upon them, what every man should take."

In this place salvation is figured by the wood; the first wood was that of the tree of knowledge of good and evil; the second wood is one of unmixed good for us, and is the wood of life. The first hand stretched out to the wood caught hold of death; the second found again the life which had been lost. By this wood we are carried through a stormy sea to the land of the living, for by His cross Christ has taken away our torment, and by His death has killed our death.

This clause is not in Pseudo-Jerome: its obscurity may be cleared up by comparing it with a passage in St. Augustine’s sixth sermon, where it is said that the serpent signifies death, and that Moses’ rod was changed into a serpent because our Lord took upon Himself death for us. In St. Gregory Nyasen, the serpent is said to signify sin, de vita Mosis, p.193, v. also St. Ambrose, de Spiritu Sancto 3, 50.) He kills the serpent, for the serpent made out of the rod swallowed up the other serpents. But what means the shape itself of the cross, save the four quarters of the world; the East shines from the top, the North is on the right, the South on the left, the West is firmly fixed under the feet.Wherefore the Apostle says: "That we may know what is the height, and breadth, and length, and depth." [ Eph 3:18 ]

Birds, when they fly in the air, take the shape of a cross; a man swimming in the waters is borne up by the form of a cross. A ship is blown along by its yards, which are in the shape of the cross. The letter Tan is written as the sign of salvation and of the cross.

Or else, in the transverse beam of the cross, where the hands are fixed, the joy of hope is set forth; for by the hands we understand good works, by its expansion the joy of him who does them, because sadness puts us in straits. By the height to which the head is joined, we understand the expectation of reward from the lofty righteousness of God; by the length, over which the whole body is stretched, patience, wherefore patient men are called long-suffering; by the depth, which is fixed in the ground, the hidden Sacrament itself. As long therefore as our bodies work here to the destruction of the body of sin, it is the time of the cross for us.

But their casting lots for His garments was also meant as an insult, as though they were dividing the clothes of a king; for they were coarse and of no great value. And John’s Gospel shews this more clearly, for the soldiers, though they divided every thing else into four parts, according to their number, cast lots for the coat, which "was without seam, woven from the top throughout." [ Joh 19:23 ]

Now the garments of the Lord are His commandments, by which His body, that is, the Church is covered; which the soldiers of the Gentiles divide amongst themselves, that there may be four classes with one faith, the married, and the widowed, those who bear rule, and those who are separate. (ed. note: The Catena, Glossa ordinaria, and editions of St. Jerome, which often correct each other, here agree in the reading "praepositi et separsti." It appears to be only another instance of this writer’s obscurity.) They cast lots for the undivided garment, which is peace and unity.

"And it was the third hour, and they crucified Him."

Mark has introduced this truly and rightly, for at the sixth hour darkness overspread the earth, so that no one could move his head.

If Jesus was given up to the Jews to be crucified, when Pilate sat down at his tribunal about the sixth hour, as John relates, how could He be crucified at the third hour, as many persons have thought from not understanding the words of Mark. First then let us see at what hour He might have been crucified, then we shall see why Mark said that He was crucified at the third hour. It was about the sixth hour when He was given up to be crucified by Pilate sitting on his judgment seat, as has been said, for it was not yet fully the sixth hour, but about the sixth, that is, the fifth was over, and some of the sixth had begun, so that those things which are related to the crucifixion of our Lord took place after the finishing of the fifth, and at the commencement of the sixth, until, when the sixth was completed and He was hanging on the cross, the darkness which is spoken of took place.

Let us now consider, why Mark has said, "It was the third hour." He had already said positively, "And when they had crucified Him, they parted His garments;" as also the others declare, that when He was crucified His garments were divided. Now if Mark had wished to fix the time of what was done, it would have been enough to say, "And it was the third hour," why did He add, "and they crucified Him," unless it was that he wished to point to something which had gone before, and which if enquired into would be explained, since that same Scripture was to be read at a time, when it was known to the whole Church at what hour our Lord was crucified, by which means any error might be taken away, and any falsehood be refuted. But because he knew that the Lord was fixed to the cross not by the Jews but by the soldiers, as John very plainly shews, he wished to intimate that the Jews had crucified Him, since they cried out, "Crucify Him," rather than those who executed the orders of their chief according to their duty. It is therefore implied, that it took place at the third hour when the Jews cried out, "Crucify Him," and it is most truly shewn that they crucified Him, when they so cried out.

But in the attempt of Pilate to save the Lord, and the tumultuous opposition of the Jews, we understand that a space of two hours was consumed, and that the sixth hour had begun, before the end of which, those things occurred which are related to have taken place from the time when Pilate gave up the Lord, and the darkness overspread the earth. Now he who will apply himself to these things, without the hard-heartedness of impiety, will see that Mark has fitly placed it at the third hour, in the same place as the deed of the soldiers who were the executors of it is related.

Therefore lest any one should transfer in his thoughts so great a crime from the Jews to the soldiers, he says "it was the third hour, and they crucified Him," that the fault might rather by a careful enquirer be charged to them, who, as he would find, had at the third hour cried out for His crucifixion, whilst at the same time it would be seen that what was done by the soldiers was done at the sixth hour.

Therefore he wishes to imply that is was the Jews who passed sentence concerning the crucifixion of Christ at the third hour; for every condemned person is considered as dead, from the moment that sentence is passed upon him. Mark therefore shewed that our Saviour was not crucified by the sentence of the judge, because it is difficult to prove the innocence of a man so condemned.

Still there are not wanting persons who assert that the preparation, mentioned by John, "Now it was the preparation about the sixth hour," was really the third hour of the day. For they say that on that day before the sabbath day, there was a preparation of the passover of the Jews, because on that sabbath, they began the unleavened bread; but however that the true passover, which is now celebrated on the day of our Lord’s Passion, that is, the Christian not the Jewish passover, began to be prepared, or to have its "parasceue", from that sixth hour of the night, when His death began to be prepared by the Jews; for "parasceue" means preparation. Between that hour therefore of the night and His crucifixion occurs the sixth hour of preparation, according to John, and the third hour of the day, according to Mark. What Christian would not give in to this solution of the question, provided that we could find some circumstance, from which we might gather that this preparation of our Passover, that is, of the death of Christ, began at the ninth hour of the night? For if we say that it began when our Lord was taken by the Jews, it was still early in the night, but if when our Lord was carried away to the house of the father in law of Caiaphas, where also He was heard by the chief priests, the cock had not crowed; but if when He was given up to Pilate, it is very plain that it was morning. It remains therefore that we must understand the preparation of our Lord’s death to have commenced when all the Chief Priests pronounced, "He is guilty of death." For there is nothing absurd in supposing that was the ninth hour of the night, so that we may understand that Peter’s denial is put out of its order after it really happened.

"And the superscription of His accusation was written over, THE KING OF THE JEWS."

They wrote this superscription, as the reason why He was crucified, thus wishing to reprove His vainglory in making Himself a king, that so the passers by might not pity Him, but rather hate Him as a tyrant.

He wrote it in three languages, in Hebrew, "Melech Jeudim"; in Greek; in Latin, "Rex confessorum". These three languages were consecrated to be the chief, in the superscription on the cross, that every tongue might record the treachery of the Jews.

"And with Him they crucify two thieves, the one on His right hand, the other on His left."

They did this that men might have a bad opinion of Him, as though He also were a robber and a malefactor. But it was done by Providence to fulfil the Scriptures.

"And the Scripture was fulfilled which saith, And he was numbered with the transgressors." Pseudo-Jerome: Truth was numbered with the wicked; He left one on His left hand, the other He takes on the right, as He will do at the last day. With a similar crime they are allotted different paths; one precedes Peter into Paradise, the other Judas into hell. A short confession won for him a long life, and a blasphemy which soon ended is punished with endless pain.

Mystically, however, the thieves crucified with Christ signify those, who by their faith and confession of Christ undergo either the struggle of martyrdom, or some rules of a stricter discipline. But those who do these deeds for the sake of endless glory, are signified by the faith of the right hand robber; those again who do them for worldly praise copy the mind and the acts of the left hand robber.

Or else; the two robbers were meant to point out the two people, that is, the Jews and the Gentiles, for both were evil, the Gentile as transgressing natural law, but the Jew by breaking the written law, which the Lord had delivered to them; but the Gentile was penitent, the Jew a blasphemer unto the end. Between whom our Lord is crucified, for He is the corner stone, which binds us together.

And they that passed by railed on Him, wagging their heads, and saying, "Ah, thou that destroyest the temple, and buildest it in three days,30. Save thyself, and come down from the cross."31. Likewise also the Chief Priests mocking said among themselves with the Scribes, "He saved others; himself he cannot save."32. "Let Christ the King of Israel descend now from the cross, that we may see and believe." And they that were crucified with Him reviled Him.

The foal of Judah has been tied to the vine, and his clothes dyed in the blood of the grape, [ Gen 49:11 ] and the kids tear the vine, blaspheming Christ, and wagging their heads.

"And they that passed by railed on Him, wagging their heads and saying, Ah, thou that destroyest the temple."

For the passers by blasphemed Christ, reproaching Him as a seducer. But the devil moved them to bid Him come down from the Cross; for he knew that salvation was being won by the Cross, therefore he again proceeded to tempt Christ, so that if He came down from the Cross, he might be certain that He is not truly the Son of God, and so the salvation, which is by the Cross, might be done away. But He being truly the Son of God, did not come down; for if He ought to have come down, He would not have ascended there at all; but since He saw that in this way salvation must be effected, He underwent the crucifixion, and many other sufferings, unto the finishing of His work.

"Likewise also the Chief Priests mocking said among themselves with the Scribes, He saved others, himself he cannot save."

They said this, to do away with His miracles, as though those which He had done were but the semblance of them, for by working miracles He saved many.

Thus also they confess, though against their will, that He saved many. Therefore your words condemn you, for He who saved others could have saved Himself.

"Let Christ the King of Israel descend now from the cross, that we may see and believe."

Afterwards they saw Him arise from the grave, though they would not believe that He could come down from the tree of the Cross. Where, O Jews, is your lack of faith? Your own selves I appeal to; your own selves I bring as judges. How much more wonderful is it that a dead man should arise, than that one yet living should choose to come down from the cross. Ye asked but small things, till greater should have come to pass; but your want of faith could not be healed by signs much greater than those for which you sought. Here "all have gone out of the way, all are become abominable." [ Psa 13:3 ]

And they that were crucified with Him reviled."

How can this be, when according to Luke one only reviled Him, but was rebuked by the other who believed on God; unless we understand that Matthew and Mark, who touched but slightly on this place, put the plural for the singular number?

Or else, both at first reviled Him, then one recognizing Him as innocent, rebukes the other for blaspheming Him.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.34. And at the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, My God, My God, why hast Thou forsaken me?35. And some of them that stood by, when they heard it, said, "Behold, he calleth Elias."36. And one ran and filled a sponge full of vinegar, and put it on a reed, and gave Him to drink, saying, "Let alone; let us see whether Elias will come to take him down."37. And Jesus cried with a loud voice, and gave up the ghost.

This most glorious light took away its rays from the world, lest it should see the Lord hanging, and lest the blasphemers should have the benefit of its light.

"And when the sixth hour was come, there was darkness over the whole land until the ninth hour."

Luke added to this account the cause of the darkness, that is, the darkening of the sun.

If this had been the time for an eclipse, some one might have said that this which happened was natural, but it was the fourteenth moon, when no eclipse can take place.

"And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani."

At the ninth hour, the tenth piece of money which had been lost is found, by the overturning of the house.

For when Adam sinned, it is also written that he heard the voice of the Lord, walking in paradise, in the cool after mid-day [ Gen 3:8 ]; and in that hour when the first Adam by sinning brought death into the world, in that same hour the second Adam by dying destroyed death. And we must observe, that our Lord was crucified, when the sun was going away from the center of the world; but at sunrise He celebrated the Mysteries of His Resurrection; because He died for our sins, but rose again for our justification.

Nor need you wonder at the lowliness of His words, at the complaints as of one forsaken, when you look on the offense of the cross, knowing the form of a servant. For as hunger, and thirst, and fatigue were not things proper to the Divinity, but bodily afflictions; so His saying, "Why hast Thou forsaken me?" was proper to a bodily voice, for the body is never naturally wont to wish to be separated from the life which is joined to it. For although our Saviour Himself said this, He really shewed the weakness of His body; He spoke therefore as man, bearing about with Him my feelings, for when placed in danger we fancy that we are deserted by God.

Or, He speaks this as man crucified by God for me, for we men have been forsaken by the Father, but He never has. For hear what He says; "I am not along, because the Father is with me." [ Joh 16:32 ] Though He may also have said this as being a Jew, according to the flesh, as though He had said, Why hast thou forsaken the Jewish people, so that they have crucified Thy Son? For as we sometimes say, God has put on me, that is, my human nature, so here also we must understand "Thou hast forsaken me," to mean my nature, or the Jewish people.

"And some of them that stood by, when they heard it, said, Behold, he calleth Elias."

These however I suppose were Roman soldiers who did not understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called by Him. But if the Jews are understood to have said this, they must be supposed to do this, as accusing Him of folly in calling for the aid of Elias.

"And one ran and filled a sponge full of vinegar, and put it on a reed, and gave Him to drink, saying, Let along; let us see whether Elias will come to take Him down."

John shews more fully the reason why the vinegar was given to the Lord to drink, saying, that Jesus said, "I thirst," [ Joh 19:28 ] that the Scriptures might be fulfilled. They however applied a sponge full of vinegar to His mouth.

Here he points out a similitude for the Jews; a sponge on a reed, weak, dry, fit for burning; they fill it with vinegar, that is, with wickedness and guile.

Matthew has not related, that the man who brought the sponge filled with vinegar, but that the others spoke about Elias; from whence we gather that both said it.

Though the flesh was weak, yet the heavenly voice, which said, "Open me the gates of righteouness," [ Psa 117:19 ] waxed strong.

"And Jesus cried with a loud voice, and gave up the ghost."

We who are of the the earth die with a very low voice, or with no voice at all; but He who descended from heaven breathed His last with a loud voice.

He who both rules over death and commands it dies with power, as its Lord. But what this voice was is declared by Luke: "Father, into Thy hands I commend My Spirit." For Christ would have us understand by this, that from that time the souls of the saints go up into the hands of God. For at first the souls of all were held in hell, till He came, who preached the opening of the prison to the captives.

And the veil of the temple was rent in twain from the top to the bottom.39. And when the centurion, which stood over against Him, saw that He so cried out, and gave up the ghost, he said, "Truly this man was the Son of God."40. There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;41. (Who also, when He was in Galilee, followed Him, and ministered unto Him;) and many other women which came up with Him unto Jerusalem.

After the Evangelist has related the Passion and the death of Christ, he now goes on to mention those things which followed after the death of our Lord.

"And the veil of the temple was rent in twain from the top to the bottom."

The veil of the temple is rent, that is, the heaven is opened.

Again, God by the rending of the veil implied that the grace of the Holy Spirit goes away and is rent from the temple, so that the Holy of holies might be seen by all; (ed. note: The sense of the passage by reference to Theophylact appears to be, that as the Jews used to rend their clothes as a sign of grief, so the temple by the rending of its veil might be said to mourn.) also that the temple will mourn amongst the Jews, when they shall deplore their calamities, and rend their clothes.

This also is a figure of the living temple, that is, the body of Christ, in whose Passion His garment is torn, that is, His flesh.

Again, it means another thing; for the flesh is the veil of our temple, that is, of our mind. But the power of the flesh is torn in the Passion of Christ, from the top to the bottom, that is, from Adam even down to the latest man; for also Adam was made whole by the Passion of Christ, and his flesh does not remain under the curse, nor does it deserve corruption, but we all are gifted with incorruption.

"And when the centurion who stood over against Him saw." He who commands a hundred soldiers is called a centurion. But seeing that He died with such power as the Lord, he wondered and confessed.

Now the cause of the centurion’s wonder is clear, that seeing that the Lord died in that way, that is, sent forth His Spirit, he said, "Truly this man was the Son of God." For no one can send forth his own spirit, but He who is the Creator of souls.

This also he most of all wondered at, that after that voice which He sent forth as a figure of our sin, He immediately gave up His Spirit. For the Spirit of the Mediator shewed that no penalty of sin could have had power to cause the death of His flesh; for it did not leave the flesh unwillingly, but as it willed, for it was joined to the Word of God in the unity of person. Pseudo-Jerome: But the last are now made the first. The Gentile people confesses. The blinded Jew denies, so that their error is worse than the first.

And so the order is inverted, for the Jew kills, and the Gentile confesses; the disciples fly, and the women remain.

"There were also women looking on afar off, amongst whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome."

But it seems to me, that here three women are chiefly named, by Matthew and Mark. Two indeed are set down by each Evangelist, Mary Magdalene, and Mary the mother of James; the third is called by Matthew, the mother of the sons of Zebedee, but by Mark she is called Salome.

He means by James the Less, the son of Alphaeus, who was also called the brother of our Lord, because he was the son of Mary, our Lord’s mother’s sister, whom John mentions, saying, "Now there stood by the cross of Jesus His mother and His mother’s sister, Mary of Cleophas, and Mary Magdalene." [ Joh 19:25 ]

And he seems to call her Mary of Cleophas, from her father or some relation. But he was called James the Less, to distinguish him from James the Great, that is, the son of Zebedee, who was called amongst the first of the Apostles by our Lord. Further, it was a Jewish custom, nor was it thought blamable after the manners of an ancient people, that women should furnish to teachers food and clothing out of their substance.

"Who also when He was in Galilee followed Him, and ministered unto Him."

They ministered unto the Lord of their substance, that He might reap their carnal things whose spiritual things they reaped, and that He might shew forth a type for all masters, who ought to be content with food and clothing from their disciples. But let us see what companions He had with Him, for it goes on: "And many other women which came up with Him into Jerusalem."

As the female sex through the Virgin Mary is not shut out from salvation, so it is not thrust away from the knowledge of the Mystery of the Cross, and of the Resurrection, through the widow Mary Magdalene, and the others, who were mothers.

And now when the even was come, because it was the preparation, that is, the day before the sabbath,43. Joseph of Arimathaea, an honorable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.44. And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.45. And when he knew it of the centurion, he gave the body to Joseph.46. And he brought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.47. And Mary Magdalene and Mary the mother of Joses beheld where He was laid.

After the Passion and Death of Christ, the Evangelist relates His burial, saying, "And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathaea."

What is called "parasceue" in Greek, is in Latin "praeparatio"; by which name those Jews, who lived amongst Greeks, used to call the sixth day of the week, because on that day they used to prepare what was necessary for the rest of the sabbath day. Because then man was made on the sixth day, but on the seventh the Creator rested from all His work, fitly was our Saviour crucified on the sixth day, and thus fulfilled the mystery of man’s restoration.

But on the sabbath, resting in the tomb, He was waiting for the event of the Resurrection, which was to come on the eighth day. So we must also in this age of time be crucified to the world; but in the seventh day, that is, when a man has paid the debt to death, our bodies indeed must rest in the grave, but our souls after good works in hidden peace with God; till in the eighth period, even our bodies themselves, glorified in the resurrection, receive incorruption together with our souls. But the man who buried the body of the Lord must needs by his righteous merits have been worthy, and by the nobility of worldly power able to perform this service.

Therefore it is said, "An honourable counsellor, which also waited for the kingdom of God." He is called in Latin, "decurio", because he is of the order of the "curia", and served the office of a provincial magistracy; this officer was also called "curialis", from his care of civic duties. Arimathaea is the same as Ramathain, the city of Elkanah and Samuel.

It it interpreted, "taking down," of which was Joseph, who came to take down the body of Christ from the cross.

"Came and went in boldly unto Pilate, and craved the body of Jesus."

He was bold with a praiseworthy boldness; for he did not consider within himself, I shall fall from my rich estate, and I shall be expelled by the Jews, if I beg for the body of Him, who was condemned as a blasphemer.

"And Pilate marvelled if he were already dead." For he thought that He should continue long alive upon the cross, as also the thieves used to live long, upon the instrument of their execution.

"And calling unto him the centurion, he asked him if he had been any while dead;" that is, before the time when other executed persons usually died.

"And when he knew it of the centurion, (that is, that He was dead,) he gave the body to Joseph."

But it was not an obscure person, nor a man of mean rank, who could come to the governor and obtain the body.

"And he brought fine linen, and took Him down, and wrapped Him in the linen."

Burying the precious body preciously; for being a disciple of our Lord, he knew how greatly the Lord’s body ought to be honoured.

By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvester (ed. note: St. Sylvester was Pope from 314 to 335. On his decree respecting the Corporal used in the celebration of the Holy Eucharist, see Bona de Rebns Lit., i.e. 25. 11).

Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in a clean linen. There follows: "And laid Him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre."

It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord’s body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.

By the burial of Christ we rise again, by His going down into hell we mount up into heaven; here is found the honey in the mouth of the dead lion.

Let us too imitate Joseph, taking to ourselves the body of Christ by Unity, and let us place it in a sepulchre, hewn out of the rock, that is, in a soul recollected, never forgetful of God; for this is a soul hewn out of the rock, that is, out of Christ, for He is our rock, who holds together our strength. We ought also to wrap Him in linen, that is, to receive Him in a pure body; for the linen is the body which is the clothing of the soul. We must, however, not throw open, but wrap Him up; for He is secret, closed and hidden.

"And Mary Magdalene and Mary the mother of Joses beheld where he was laid."

We read in Luke, that His acquaintances and the women who had followed Him stood afar off. When these then who were known to Jesus returned home after the burial of His body, the women alone, who were bound to Him with a closer love, after following the funeral, took care to see how He was laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion.

But on the day of the "parasceue", that is, of the preparation, the holy women, that is, humble souls, do the same, when they burn with love for the Saviour, and diligently follow the steps of His Passion in this life, where their future rest is to be prepared; and they weigh with a pious minuteness the order in which His Passion was accomplished, if perchance they be able to imitate it.

These things also fit the Jewish people, which finally is believing, which is ennobled by faith to become the child of Abraham. It lays aside its despair, it waits for the kingdom of God, it goes in to the Christians, that is may be baptized; which is implied by the name of Pilate, which is interpreted.

’One who works with a hammer,’ that is, he who subdues the iron nations, that he may rule them with a rod of iron. It seeks for the Sacrifice, that is, the Viaticum, which is given to penitents at their last end, and wraps it up in a heart clean and dead to sin; it makes it firm in the safeguard of faith, and shuts it up with the covering of hope, through works of charity; (for the end of the commandment is charity; [ 1Ti 1:1 ]) whilst the elect, who are the stars of the sea, are looking on from afar, for, if it be possible, the very elect shall be offended.

Though the evangelists generally use the words pasch and azymes promiscuously, yet St. Mark distinguishes them, being really different. The pasch is used for the 14th day of the moon of the first month. But the 15th day, on which they departed out of Egypt, was the feast of the azymes, or the unleavened bread; which continued seven days, till the 21st day of the moon inclusively. (Ven. Bede) --- Pasch is also used for the sabbath day within the seven days of the solemnity; (John xix. 14.) and also for all the sacrifices made during the seven days of the feast.

They were not so much afraid of the sedition itself, as of the people delivering Christ out of their hands. (Ven. Bede)

Of precious[1] spikenard. This was a perfume extracted and distilled from the leaves, tops, or stalks, of the plant or herb called nard. It was the custom of the eastern people to pour such precious perfumes on their own heads, or on the heads of their guests whom they had a mind to honour. (Witham) --- this happened six days previous to the pasch. The woman here mentioned was Mary, sister of Lazarus. (John xii. 3.)

Unguenti nardi spicati pretiosi, Greek: murou nardou pistikes polutelous. Both here in St. Mark, and also in St. John, Chap. xii. 3. we read Greek: pistikes, which by the Greek agees with nard, and not with ointment. The interpreters are much divided about the signification of the word Greek: pistikes: some late writers would needs have Greek: pistides to come from Greek: pio or pino, and to signify liquid, but this does not seem well grounded. Others, with St. Augustine, would have Greek: pistikes to be taken from the name of some country or place from whence this precious nard was brought. The most common opinion seems that of St. Hierom [St. Jerome], with whom agree Theophylactus, and Euthymius, that Greek: pistika, derived from Greek: pistis, signifies true and genuine nard, and so of the greatest price and value.

It was chiefly Judas Iscariot that murmured here. St. John only mentions him; perhaps some others had been excited to complain, by the traitor. This is certain, that if any concurred in murmuring with Judas, they afterwards repented, on hearing the answer given immediately by our Saviour. (Dionysius)

Christ here answers the apostles, by informing them that he should not always be with them, but would shortly leave them, as to his corporal presence, though spiritually will remain with them, and their successors, to the end of time. (Matthew xxviii.) --- Behold I am, &c. He will not always be with them, so as to want their services. (Ven. Bede)

Many of the present day shudder at the thought of the horrid and inexpressible crime of Judas, in betraying his Master, his Lord, and his God, and yet do not take care to avoid the like wickedness themselves; for, as often as for a little gain they neglect the duties of faith and charity, they become traitors to God, who is charity and faith. (Ven. Bede)

Whither wilt thou, &c. By these words the disciples teach us to direct our every step according to the will of God; therefore does their Lord tell them, with whom he would eat the pasch, to go two of them into the city. (St. Jerome)

Were is my refectory:[2] where I may eat the pasch, or the paschal supper of the lamb sacrificed? Literally, in the Latin, where is my eating, or my refection? but it is generally agreed that here is meant a place to eat in. (Witham)

This is my Body.

Ubi est refectio mea, ubi pascha manducem? Greek: Pou esti to kataluma, opou pascha ... phago.

This which I now give, and which you now receive; for the bread is not the figure of Christ, but is changed into the true body of Christ; and he himself says, The bread, which I will give you, is my flesh. (St. John vi.) But the flesh of Christ is not seen, on account of our infirmity; for if we were allowed to see with our eyes the flesh and blood of Jesus, we should not date to approach the blessed sacrament. Our Lord therefore condescending to our weakness, preserves the outward species of bread and wine, but changes the bread and wine into the reality of flesh and blood. (Theophylactus) --- St. John Chrysostom, in his thirtieth sermon on the treason of Judas, says: "Christ is also now present to adorn our table, (altar) the same that was present to adorn that table. For it is not man that causes the elements to become the body and blood of Christ, but the very Christ, the same that was crucified for us: Greek: oude gar anthropos estin o[?] koion ta prokeimena ginesthai soma kai aima christou all autos o staurotheis uper emon christos. The priest stand his vicegerent, and pronounces the words, but the power and grace is of God. He says, this is my body, and the word changes the elements: and as the sentence 'increase and multiply, and fill the earth, was spoken once, but still imparts fecundity to human nature throughout all time: so these words (of consecration) once spoken, constitute an absolute, perfect sacrifice upon every altar of the Church from that day to this, yea even to the time when Christ shall come again at the last day." Greek: Schema pleron esteken o iereus, ta remata phtheggomenos ekeina e de dunamis, kai e charis tou theou esti. touto mou esti to soma, phesi touto to rema metarruthmizei ta prokeimena. Kai kathaper e phone ekeine e legousa "auxanesthe, kai plethunesthe, kai plerosate ten gen," errethe men apax, dia pantos de tou[?] chronou ginetai ergo endunamousa ten phusin ten emeteran pros paidopoiian. outo kai e phone aute apax lechtheisa, kath ekasten trapesan en tais ekklesiais, ex ekeinou mechri semeron, kai mechri tes autou parousias, ten thusian apertismenen epgasetai. (St. John Chrysostom, Serm. xxx, on the treachery of Judas.)

These words are so plain, that it is difficult to imagine others more explicit. Their force and import will however appear in a still stronger light, if we consider the formal promise Christ had made to his apostles, as related by St. John, that he would give them his flesh to eat, that same flesh he was to deliver up for the life of the world. He on that occasion confirmed with remarkable emphasis of expression the reality of this manducation, assuring them that his flesh was meat indeed, and his blood drink indeed; and when some of the disciples were shocked at such a proposal, he still insisted that unless they eat his flesh, they should have no life in them. The possibility of it he evinced from his divine power, to be exemplified in his miraculous ascension; the necessity of it he established, by permitting those to abandon him who refused to believe it; and the belief of it he enforced on the minds of his disciples, from the consideration that he, their teacher, was the Son of God, and the author of their eternal salvation. The apostles were deeply impressed with these thoughts, previously to the institution of the holy Eucharist; consequently when they beheld Jesus Christ, just before his death, taking bread into his sacred hands; when after blessing it with solemnity, they heard him say, Take, eat; this is my body, which shall be given for you; they must necessarily have concluded, that it was truly his body, which he now gave them to eat, according to his former promise. And though their reason or senses might have started difficulties, yet all these were obviated by their belief of his being God, and consequently able to effect whatever he pleased, and to make good whatever he said. --- Moreover, if we consult tradition, we shall find that the Greek, as well as the Latin Church, has uniformly declared in favour of the literal sense of Christ's words, as may be seen at large in all Catholic controvertists. The learned author of the Perpetuite de la Foi, and his continuator, Renaudot, in the two additional quarto volumes, have invincibly demonstrated, that the belief of all the Oriental Christians perfectly coincides with that of the Catholic Church, respecting the real presence. Dr. Philip Nicolai, though a Protestant, candidly acknowledges, in his first book of the Kingdom of Christ, p. 22, "that not only the churches of the Greek, but also the Russians, the Georgians, the Armenians, the Judæans, and the Ethiopians, as many of them as believe in Christ, hold the true and real presence of the body and blood of our Lord." This general agreement amongst the many Churches of the Christian world, affords the strongest evidence against Secker and others, who pretend that the doctrine of the real presence is a mere innovation; which was not started till 700 years after Christ's death. For, how will their supposition accord with the belief of the Nestorians and Euthychians, who were separated from the Church of Rome long before that period, and who were found to agree exactly with Catholics concerning this important tenent? --- See this point clearly given in Rutter's Evangelical Harmony.

This is my Blood.

Which shall be shed. With words so explicit, with the unanimous agreement of the Eastern and Western Churches, how can any Dissenters bring themselves to believe that there is nothing more designed, or given, than a memorial of Christ's passion and death? Catholics, who believe in the real presence, do certainly renew in themselves the remembrance of our Saviour's death and passion, with more lively sentiments of devotion than they who believe it to be mere bread and wine. The outward forms of bread and wine, which remain in the Eucharist, are chiefly designed to signify or represent to us three things; viz. 1. The passion of Christ, of which they are the remembrance; 2. the body and blood of Christ, really, though sacramentally present, of which they are the veil; and 3. everlasting life, of which they are the pledge. --- N. B. In speaking of the real presence in the Eucharist, Catholics hold that Christ is corporally and substantially present, but not carnally; i.e. not in that gross, natural, and sensible manner, in which or separated brethren so frequently misrepresent our doctrine.

This vine represents the Synagogue, according to Isaias. The vine, or vineyard of the Lord of hosts is the house of Israel. Of this vine Christ drank for some time; and though many of the branches were become useless, there were yet many that still brought forth fruit. But Christ now going to his passion, declares that it would be no longer acceptable to him, since the figures were not to pass into reality. (Ven. Bede)

Jesus Christ is seized upon Mount Olivet, whence he ascended into heaven; that we might know that the place on earth where we watch and pray, where we suffer chains without resistance, is the place whence we are to ascend into heaven. (St. Jerome)

Christ permitted his disciples to fall, that they might learn not to trust in themselves. To strengthen his prediction, he adduces the testimony of Zacharias the prophet, (xiii. 7.) I will strike the shepherd, and the sheep shall be dispersed. (Theophylactus) ... This text is expressed in other words, being there spoken in the person of the prophet: Strike the pastor, and the sheep shall be dispersed. (Ven. Bede) --- By these words, the prophet prays for the passion of the Lord. The Almighty Father answers his prayer: I will strike the shepherd. The Son is sent by the Father, and is stricken by becoming incarnate and suffering death. (St. Jerome)

You who were ready to die for me, cannot watch with me! We are here taught a great duty of a Christian life, and that is, to beg of God, that he would give us strength to observe and follow the motions and inspirations of his Holy Spirit, and never to resist the calls of heaven.

Our Lord received the kiss of the traitor, that he might not appear to avoid being delivered up; and at the same time he fulfilled that of the Psalmist, with those who hated peace, I was peaceful. (Psalm cxix. 7.)

Here is Joseph betrayed and sold by his brethren, and pierced in his soul with a sword. (St. Jerome)

This was Peter, as we learn from St. John xviii. 10. He is here actuated with his usual ardent zeal, calling to mind the example of Phinees, who by executing justice on the wicked, merited the reward of justice, and a continual priesthood. (Ven. Bede) --- St. Mark conceals his master's name, lest he should seem to be publishing the ardour of his zeal for Christ. (Theophylactus)

This probably was the owner, or the son of the owner of the garden, who hearing the tumult came to see what was the cause. It must have been a young man from the Greek word neaniskos. (Tirinus)

Though the law prescribed there should be only one high priest, yet at this time there were many, being appointed yearly by the Roman governor; and those are here called chief priests who had once been invested with the dignity of high priest, but were at that time out of office. (Theophylactus)

Their evidence did not agree. Others translate, their testimonies were not sufficient; that is, so as to amount to a crime that made him guilty of death. The Greek, as well as the Latin text, may be taken in either sense. The high priest, vexed at this, stood up, and asked him questions, hoping to make him appear guilty by his own confession. (Witham) --- This latter sense is given to the same expression, ver. 59. infra.

Convenientia testimonia non erant. Greek: isai ai marturiai ouk esan. The word Greek: isai may either signify that they did not agree together, or that they were not sufficient to get him condemned, which latter is the opinion of Erasmus, who translates, non erant idonea.

Thus has iniquity lied to itself, (Psalm xxvi.) as formerly in the case of the wife of Putiphar against Joseph, (Genesis xxix.) and the elders against Susanna. (Daniel) (St. Jerome)

Our Redeemer was silent, because he knew they would not attend to his words; therefore does he say in St. Luke, If I shall tell you, you will not believe me. (Theophylactus)

Caiphas, in order to excite their hatred against what was said, rent his garments, and thus deprived himself of the priestly dignity, by transgressing the precept; which, speaking of the high priest says: He shall not uncover his head, and his garments he shall not rend. (Leviticus xxi. 10.) (St. Leo the Great) --- By the high priest rending his garments he shews, that the Jewish priesthood, on account of their crimes, was now dissolved; whereas the tunic of Christ, by which the one true Catholic Church is prefigured, was seamless, and not to be divided. (Ven. Bede)

In this one apostle, Peter, the first and chief in the order of apostles, in whom the Church was figured, both sorts were to be signified, viz. the strong and the weak, because the Church is not without both. (St. Augustine, Serm. xiii. de verb. Do.) --- Again, our Saviour would shew by the example of the chief apostle, that no man ought to presume of himself, when even St. Peter was not secure and immoveable. (St. Augustine, tract. lxvi. in Evan. Joan. and St. Leo, serm. ix. de Pass. Do.)

It was customary with the Jews to bind and deliver over to the Roman governors those whom they had condemned in their own councils; but we must not suppose that this was the first time they bound Jesus; for St. John informs us, when first they apprehended him, they put manacles upon him. (Ven. Bede)

It may be remarked upon this answer of our Lord, that he was not unwilling to answer the questions put to him by the governor, who condemned him contrary to his inclination, though he would not condescend to return an answer to the questions of the high priests, as they were not worthy of the favour. (Theophylactus)

This practice of releasing to the people any prisoner they might think proper, was instituted in order to captivate the will of the people; which was most commonly done on the festival day, when the Jews were assembled from the different provinces to Jerusalem. But that the blindness and malice of this people might be more apparent, the evangelist here describes the atrocious wickedness of the man they preferred to the Son of God. (Gloss.)

Since envy put to death the Author of life, Jesus Christ, how watchful should all Christians be against every degree of that sin. (St. John Chrysostom, hom. xl. in Matt.)

St. Jerome thinks Alexander and Rufus were disciples of Christ, and on this account the name of their father is here expressed (St. Jerome in Dionysius)

St. Matthew says mixed with gall; for gall is here used for bitterness, and wine that has myrrh in it is a very strong bitter; although, perhaps, both gall and myrrh might have been ingredients to increase the bitterness. (St. Augustine) --- Or, in the confusion that was occasioned, some might have offered him one thing, some another; one person giving vinegar and gall, another wine mixed with myrrh. (Theophylactus) --- Wine mingled with myrrh may perhaps be used for vinegar. (St. Jerome) --- This was given to criminals, to lessen their torments. Our Lord was pleased to taste the bitterness, but he would not permit the relief which the admittance of the same into his stomach might have afforded. Thus so were the scriptures fulfilled: they gave me gall for my food, and in my thirst they gave me vinegar to drink. (Psalm lxviii.) (Ven. Bede)

St. Mark is the only evangelist who says it was the third hour. St. John says it was the sixth. But these may easily be reconciled by supposing that he was crucified towards the end of the third hour, that is, about eleven of the clock, or half-past eleven, which being near the sixth hour, or twelve, the evangelist might say it was the sixth hour. (Nicholas of Lyra) --- The third hour. The ancient account divided the day into four parts, which were named from the hour from which they began: the first, third, sixth, and ninth hour. Our Lord was crucified a little before noon; before the third hour had quite expired; but when the sixth hour was near at hand. (Challoner)

It was written on a board, or rather on parchment fixed to a board, (as Leipsius informs us) expressing the cause why he was crucified, viz. because he was the King of the Jews. And, indeed, Pilate himself was fully persuaded that he was the Messias promised to the Jews: and though he knew him to be innocent, he connived the more at his death through fear lest he might attempt something against the Roman empire, if he were permitted to continue. At the same time, by putting up his cause, he wished to revenge himself of the Jews, for their importunity and obstinacy in compelling him, partly against his will, to condemn him to death. For what could be more ignominious to the Jews than to see their king crucified at their own request, and for no other reason than because he was their king, and they did not wish him to reign over them. Thus did they receive the king for whose coming they had so long sighed, and from whom they had expected delivery from the Roman yoke, and the subjugation of the whole world to their own power. (Sirinus)[perhaps (Tirinus) is meant here.]

This text of Isaias regards the Messias according to the very letter. (Bible de Vence)

Afterwards they saw Him arising out of the sepulchre whom they thought unable to descend from the cross. Where, O Jew, is thy infidelity? I ask you yourselves. You shall be your own judges. How much more astonishing is it to be able, when dead, to rise again, than, when living, to descend from the cross? You desired a small exertion of power, and a much greater is here performed: but still your infidelity would not be cured. All have turned out of the way, all have become useless. (St. Jerome) --- If the Scribes and Pharisees did not believe in Christ when he rose from the dead, neither would they have believed in him had he left the cross. Though the scripture had foretold in many places that he was to suffer, Psalm xxi, They have dug my hands and feet; and Psalm xcv, They shall look upon him whom they have pierced; He shall reign from the tree: (and which St. Justin assures us the Jews had erased from the psalm) yet were can the Jews point out that it was foretold he should descend from the cross? (Tirinus)

The centurion considered the crying out of our Saviour as an effect not of human, but divine power, since it generally happens that people at the moment the soul quits the body are reduced to so debilitated a state, that they are scarce able to utter the least word. Although Jesus was truly the natural, not the adoptive, Son of God, it is nevertheless probable that the centurion, being a Gentile, did not speak in this manner as if he knew Jesus to be the natural Son of God. He did not know that the Son of God was really true God, equal to the Father, but called him Son of God, as if adopted, on account of his extraordinary sanctity; or, perhaps, he might have called him the Son of God, in order to oppose the Jews, who called our Saviour a blasphemer, because he made himself the Son of God. (Dionysius)

Ven. Bede thinks the word parasceve is derived from the Greek paraskeue, signifying a preparation. It was the day before the sabbath, on which the Jews were accustomed to prepare two meals, one for the parasceve, and another for the sabbath; the Jews not being allowed to dress any meat on the latter day, on account of its great solemnity. The Jews learnt this word of the Greeks, who lived among them in Jerusalem. (Ven. Bede)

A noble Decurion. The Decurions among the Romans were first called so as having ten men under them, as the centurions were over a hundred. But some of the Decurions were also Counsellors in towns, as is here signified by the Greek word Bouleutes. (Witham)

According to the description of those that have seen it, it is a kind of small chamber, the height of which, from top to bottom, is eight feet and an inch, its length six feet and one inch, and its breadth fifteen feet ten inches. Its entrance, or vestibule, which looks towards the east, is but four feet high, and two feet four inches wide. The place within, where our Lord's body was laid, takes up a whole side of the cave. The stone which was laid to secure the door of the sepulchre is still remaining, and according to Mr. Maundrell, is two yards and a quarter long, one broad, and one thick: put the particular parts of it are not visible, being all incrusted over with white marble, except in five or six little places, where it is left bare to receive the kisses and other devotions of pilgrims. (Mark Luke's Voyage to Asia Minor, Vol. II. p. 12. and Maundrell's Journey from Aleppo to Jerusalem.)

CHAPTER 14

1 A conspiracy against Christ. 3 Precious ointment is poured on his head by a woman. 10 Judas selleth his Master for money. 12 Christ himself foretelleth how he shall be betrayed of one of his disciples: 22 after the passover prepared and eaten, instituteth his supper. 26 declareth aforehand the flight of all his disciples, and Peter's denial. 43 Judas betrayeth him with a kiss. 46 He is apprehended in the garden, 53 falsely accused, and impiously condemned of the Jews' council: 65 shamefully abused by them, 66 and thrice denied of Peter.

Ver. 3. A woman having an alabaster box of ointment of precious spikenard. "Nard," says Pliny. (l 12, c. 12), "is a shrub which has a heavy and thick, but short, black, and easily broken root. It has a strong smell, like cypress, and a pungent taste. The leaf is small and thick, and the tops unfold into ears, so that spikenard is spoken of as being doubly endowed with both leaves and ears." From the leaves of nard ointment is madethat which is called foliated; but that made from the ears or spikes is called spikenard; and this is superior to the foliated, because it has more substance and marrow, so to say. Instead of nardus spicatus (Vulg.), the Syriac has nardus copitalis, i.e., chief, excellent, principal. As I have observed, the spikenard is superior to the foliated. The Greek has πιστικη̃ς, which the Vulg. of S. John translates pistici. Pisticus is the same as spiked. Wherefore the Arabic trans., the best.

Ver. 5. Three hundred pence. These were equivalent in value to thirty Roman aurei. So that for the thirty gold pieces which the miserable Judas accounted as lost in the anointing of Christ, he received thirty silver pieces for betraying Him.

Ver. 11. They were glad. Not only that they were about to apprehend Him without tumult, being opportunely betrayed by Judas, but also because He was beginning to be hated by His own disciples."

Ver. 13. There shall meet you. "Observe the majesty of His Divinity," says S. Ambrose (in Luk 22:8). "He is speaking with His disciples, and yet He knows what is about to happen elsewhere."

Ver. 14. Where is My refectory? That is, the place where I may refresh Myself with My disciples, and partake of the lamb. The Greek is κατάλυμα, or inn; the Syriac, place of dwelling; Arabic, place in which I may eat the Passover.

Furnished: provided with tables, couches, or beds and tapestry, decorated also with leaves and flowers, and all other requisites for celebrating the Passover. The Greek, Syriac, and Arabic add, έτοιμον, i.e., prepared. For God had put it into the heart of the master of the house to prepare the supper-room for the sake of Christ, that He might find a place well adorned for the celebration of the Passover, that as soon as evening came there might be no delay, but that the lamb might be roasted and eaten, and all the other things accomplished which were to be done by Christ.

Ver. 23. Giving thanks: the Syriac adds, He blessed.

And they all drank of it, namely, after Christ had consecrated the chalice, saying, This is My blood, as it follows. There is, therefore, a prolepsis, or anticipation, which Mark makes use of to show that the disciples fulfilled the command of Christ. Drink ye all of it, as Matthew has, Mat_26:28.

Ver. 33. He began to fear and to be heavy: ε̉κθαμβει̃σθαι καί α̉δημονει̃ν, i.e., to be affrighted and sore distressed. The Arabic is, to be very sorrowful and afraid.

Ver. 36. Abba Father: Gr. α̉ββα̃ ό πατήζ, where Father is in the nominative, as Mark interprets the Syriac word α̉ββ by the Greek πατήζ; or rather the nom. πατήζ is put for the voc. πάτεζ. For by a mark of affection, with the deepest feeling of the heart, Christ repeated the word Abba, or Father. Wherefore the Syriac has Abba Abi, i.e., Father, My Father. The Arabic has 0 Father. S. Augustine (lib. de Consens. Evang. l. 4) thinks that Christ used both the Greek and the Syriac word; and that He spoke precisely as Mark has it, namely, άββα̃ ό πατήζ. For so the Apostle speaks, "In whom we cry, Abba Father" (Rom_8:15, Vulg.). "We must think," says S. Augustine, "that the Lord said 'Abba Father' to intimate the mystery of His Church, which was to be gathered out of Jews and Gentiles." And the Scholiast in S. Jerome says, "He speaks in Hebrew and Greek, because there is no distinction between Jew and Greek."

Ver. 38. The spirit indeed is willing: Syriac, willing and prompt.

Ver. 41. The hour is come: Arabic, the end, i.e., of life, is present, and the hour is come.

Ver. 44. Lead Him away carefully: Gr. α̉σφαλω̃ς, i.e., securely, safely. Arab. Fear ye concerning Him; lest, that is, He glide away out of your hands, as He has done upon other occasions.

Ver. 47. One of them, namely, Peter. "Mark does not mention Peter's name," says Theophylact, "that he may not seem to praise his teacher, Peter, for his greater zeal for Christ."

Ver. 51. And a certain young man followed him having a linen cloth cast round about his naked body; and they laid hold on him. That is, he was clothed (amictus, Vulg.) with a linen vest over his naked body. It is plain, from the word amictus, that this piece of linen was a kind of linen garment, fitting the body, but so that it might easily be put on and off the back. This is also clear from Pollux, who calls the linen cloth πεζιβόλαιον, i.e., a veil, a cloak, a covering.

You will ask who this young man was: 1st S. Epiphanius (Hæres. 78) and S. Jerome, or whoever the author is on Ps. xxxviii., think that he was James the Lord's brother.

2nd Bede and S. Chrysostom, S. Ambrose, S. Gregory, and Baronius think it was S. John; for he was a youth, and the youngest of the Apostles. But that it was neither John nor James, nor any of the Apostles, is plain from this, that Mark has just before said,

ver. 50, then all His disciples, meaning, Apostles, forsook Him and fled.

3rd Theophylact and Euthymius think that the young man was some one from the house of John Mark, in which Christ had eaten the Passo

ver.

4th And more probably, Cajetan (in Jentaculis) and others conjecture that this young man was a member or servant of a house adjacent to the garden, who, being awoke by the noise made by those who were apprehending Christ as they passed by, rose up from his bed, and ran to see what was being done. That he was a favourer or disciple of Christ appears from what Mark says, he followed Him. Wherefore also the officers laid hold of him, i.e., they wished to hold him by seizing his garment. The Hebrew active verbs often signify commencement and effort.

Ver. 52. But he, casting off the linen cloth, fled from them naked. "As Joseph," says the Scholiast, "left his garment in the hand of his immodest mistress, and fled from her naked."

Mark adds this incident in order to make it plain from this hasty flight of the young man how great was the trepidation about Christ, and how intense was the hatred and fury of the Jews against Christ, who even tried to seize a stranger who was following Him. Hence it is evident that far more would they have seized the Apostles, if they had not immediately fled away.

Ver. 68. And the cock crew. Hear S. Chrysostom on S. Matt. xxvi. 70, "Mark signifies that neither by the crow of the cock was he led to remember, nor did it keep him from denial." Chrysostom adds, "Mark only has written thus, most accurately detailing the gracious care of the Master for His disciple, and Peter's weakness. Wherefore we ought especially to admire him, because he not only did not hide his master's fault, but wrote the account of it in greater detail than the others, for this very reason that he was Peter's disciple."

Ver. 70. For thou art also a Galilæan. That is, by speaking in the idiom of the Galilæans thou showest thyself to be a Galilæan. The Arabic adds, And thy speech is similar to their speech.

Ver. 72. And he began to weep: Gr. ε̉πιβαλών έκλαιε, i.e., literally, adding he was weeping; which you may translate, 1st, he began to weep; 2nd, he added to weep, i.e., "he began to weep very violently," says Theophylact. The Arabic is, and he betook himself to tears, not in the court before the Jews, that he might not betray himself to them, but when he was alone, having gone out of it as appears from S. Mat_26:75. (Top)

CHAPTER XV.

1 Jesus brought bound, and accused before Pilate. 15 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified. 17 He is crowned with thorns, 19 spit on, and mocked: 21 fainteth in bearing his cross: 27 hangeth between two thieves: 29 suffereth the triumphing reproaches of the Jews: 39 but confessed by the centurion to be the Son of God: 43 and is honourably buried by Joseph.

Ver. 25. And it was the third hour, and they crucified Him. The third, not beginning, but ending, and going on to the sixth. For that Christ was crucified at the sixth hour, or midday, appears from the 33rd verse. Some suspect that there is an error, and that the sixth ought to be read for the third. For the Hebrews had divided the day and also the night into four parts or hours, each of which contained three of our hours. The first began at sunrise, and lasted for three hours. When they were over, Terce began, and lasted for three hours, or until midday, when Sect began, and ended three hours afterwards, when None began, and lasted till Vespers, or evening. When Sect was beginning, or the sixth hour, Christ was crucified; and when None, or the ninth hour, was beginning, He died.

Ver. 28. And with the wicked he was reputed: Heb. נמנה, nimma, i.e., was numbered, was counted. See what I have said on Isa_53:12. The reason is, because Christ took to Himself our place, our account and reckoning. But we were wicked. He therefore was reckoned with the wicked, that He might make us, instead of wicked, just, righteous, and holy.

Ver. 42. Because it was the Parasceve, that is, the day before one Sabbath. The Greek is, which is the Prosabbatum. For Parasceve is the came as Preparation. Friday was so called because food and things needful for the Sabbath were prepared upon it. Hence it was called the Pro-Sabbath, i.e., the day before, or the vigil of the Sabbath. (Top)

1 After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. 10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

We have here instances,

I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious.

1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3 . Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual.

2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Cant. i. 12 . Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart.

Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4 . Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful ( Isa. xxxii. 5 ); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5 . But as a common piety to the corban will not excuse from a particular charity to a poor parent ( ch. vii. 11 ), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might.

(2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love ( v. 8 ); " She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial.

(3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, v. 9 . Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb. xi. 6 , 39 . Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam—She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour.

II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief.

1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2 . The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated.

Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar ( v. 2 ); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men.

2. Judas, his disguised enemy, contracted with them for the betraying of him, v. 10, 11 . He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair.

(1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them.

(2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy.

12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? 13 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. 14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples? 15 And he will show you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? 20 And he answered and said unto them, It is one of the twelve, that 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! good were it for that man if he had never been born. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave 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 unto them, This is my blood of the new testament, which is shed for many. 25 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. 26 And when they had sung a hymn, they went out into the mount of Olives. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.

In these verses we have,

I. Christ's eating the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it.

1. Christ ate the passover at the usual time when the other Jews did, as Dr. Whitby had fully made out, and not, as Dr. Hammond would have it, the night before. It was on the first day of that feast, which (taking in all the eight days of the feast) was called, The feast of unleavened bread, even that day when they killed the passover, v. 12 .

2. He directed his disciples how to find the place where he intended to eat the passover; and hereby gave such another proof of his infallible knowledge of things distant and future (which to us seem altogether contingent ), as he had given when he sent them for the ass on which he rode in triumph ( ch. xi. 6 ); " Go into the city (for the passover must be eaten in Jerusalem), and there shall meet you a man bearing a pitcher of water (a servant sent for water to clean the rooms in his master's house); follow him, go in where he goes, enquire for his master, the good man of the house ( v. 14 ), and desire him to show you a room." No doubt, the inhabitants of Jerusalem had rooms fitted up to be let out, for this occasion, to those that came out of the country to keep the passover, and one of those Christ made use of; not any friend's house, nor any house he had formerly frequented, for then he would have said, "Go to such a friend," or, "You know where we used to be, go thither and prepare." Probably he went where he was not known, that he might be undisturbed with his disciples. Perhaps he notified it by a sign, to conceal it from Judas, that he might not know till he came to the place; and by such a sign to intimate that he will dwell in the clean heart, that is, washed as with pure water. Where he designs to come, a pitcher of water must go before him; see Isa. i. 16-18 .

3. He ate the passover in an upper room furnished, estromenon — laid with carpets (so Dr. Hammond); it would seem to have been a very handsome dining-room. Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but, when he was to keep a sacred feast, in honour of that he would be at the expense of as good a room as he could get. God looks not at outward pomp, but he looks at the tokens and expressions of inward reverence for a divine institution, which, it is to be feared, those want, who, to save charges, deny themselves decencies in the worship of God.

4. He ate it with the twelve, who were his family, to teach those who have the charge of families, not only families of children, but families of servants, or families of scholars, or pupils, to keep up religion among them, and worship God with them. If Christ came with the twelve, then Judas was with them, though he was at this time contriving to betray his Master; and it is plain by what follows ( v. 20 ), that he was there: he did not absent himself, lest he could have been suspected; had his seat been empty at this feast, they would have said, as Saul of David, He is not clean, surely he is not clean, 1 Sam. xx. 26 . Hypocrites, though they know it is at their peril, yet crowd into special ordinances, to keep up their repute, and palliate their secret wickedness. Christ did not exclude him from the feast, though he knew his wickedness, for it was not as yet become public and scandalous. Christ, designing to put the keys of the kingdom of heaven into the hands of men, who can judge only according to outward appearance, would hereby both direct and encourage them in their admissions to his table, to be satisfied with a justifiable profession, because they cannot discern the root of bitterness till it springs up.

II. Christ's discourse with his disciples, as they were eating the passover. It is probable that they had discourse, according to the custom of the feast, of the deliverance of Israel out of Egypt, and the preservation of the first-born, and were as pleasant as they used to be together on this occasion, till Christ told them that which would mix trembling with their joys.

1. They were pleasing themselves with the society of their Master; but he tells them that they must now presently lose him; The Son of man is betrayed; and they knew, for he had often told them, what followed—If he be betrayed, the next news you will hear of him, is, that he is crucified and slain; God hath determined it concerning him, and he agrees to it; The Son of man goes, as it is written of him, v. 21 . It was written in the counsels of God, and written in the prophecies of the Old Testament, not one jot or tittle of either of which can fall to the ground.

2. They were pleasing themselves with the society one of another, but Christ casts a damp upon the joy of that, by telling them, One of you that eateth with me shall betray me, v. 18 . Christ said this, if it might be, to startle the conscience of Judas, and to awaken him to repent of his wickedness, and to draw back (for it was not too late) from the brink of the pit. But for aught that appears, he who was most concerned in the warning, was least concerned at it. All the rest were affected with it. (1.) They began to be sorrowful. As the remembrance of our former falls into sin, so the fear of the like again, doth often much embitter the comfort of our spiritual feasts, and damp our joy. Here were the bitter herbs, with which this passover-feast was taken. (2.) They began to be suspicious of themselves; they said one by one, Is it I? And another said, Is it I? They are to be commended for their charity, that they were more jealous of themselves than of one another. It is the law of charity, to hope the best ( 1 Cor. xiii. 5-7 ), because we assuredly know, therefore we may justly suspect, more evil by ourselves than by our brethren. They are also to be commended for their acquiescence in what Christ said; they trusted more to his words than to their own hearts; and therefore do not say, "I am sure it is not I, " but, " Lord, is it I? see if there be such a way of wickedness in us, such a root of bitterness, and discover it to us, that we may pluck up that root, and stop up that way. "

Now, in answer to their enquiry, Christ saith that, [1.] Which would make them easy; "It is not you, or you; it is this that now dips with me in the dish; the adversary and enemy is this wicked Judas." [2.] Which, one would think, should make Judas very uneasy. If he go on in his undertaking, it is upon the sword's point, for woe to that many by whom the Son of man is betrayed; he is undone, for every undone; his sin will soon find him out; and it were better for him that he had never been born, and had never had a being than such a miserable one as he must have. It is very probable that Judas encouraged himself in it with this thought, that his Master had often said he must be betrayed; "And if it must be done, surely God will not find fault with him that doth it, for who hath resisted his will? " As that objector argues, Rom. ix. 19 . But Christ tells him that this will be no shelter or excuse to him; The Son of man indeed goes; as it is written of him, as a lamb to the slaughter; but woe to that man by whom he is betrayed. God's decree to permit the sins of men, and bring glory to himself out of them, do neither necessitate their sins, nor determine to them, nor will they be any excuse of the sin, or mitigation of the punishment. Christ was delivered indeed by the determinate counsel and fore-knowledge of God; but, notwithstanding that, it is with wicked hands that he is crucified and slain, Acts ii. 23 .

III. The institution of the Lord's supper.

1. It was instituted in the close of a supper, when they were sufficiently fed with the paschal lamb, to show that in the Lord's supper there is no bodily repast intended; to preface it with such a thing, is to revive Moses again. But it is food for the soul only, and therefore a very little of that which is for the body, as much as will serve for a sign, is enough. It was at the close of the passover-supper, which by this was evangelized, and then superseded and set aside. Much of the doctrine and duty of the eucharist is illustrated to us by the law of the passover ( Exod. xii. ); for the Old-Testament institutions, though they do not bind us, yet instruct us, by the help of a gospel-key to them. And these two ordinances lying here so near together, it may be good to compare them, and observe how much shorter and plainer the institution of the Lord's supper is, than that of the passover was. Christ's yoke is easy in comparison with that of the ceremonial law, and his ordinances are more spiritual.

2. It was instituted by the example of Christ himself; not with the ceremony and solemnity of a law, as the ordinance of baptism was, after Christ's resurrection ( Matt. xxviii. 19 ), with, Be it enacted by the authority aforesaid, by a power given to Christ in heaven and on earth ( v. 18 ); but by the practice of our Master himself, because intended for those who are already his disciples, and taken into covenant with him: but it has the obligation of the law, and was intended to remain in full force, power, and virtue, till his second coming.

3. It was instituted with blessing and giving of thanks; the gifts of common providence are to be so received ( 1 Tim. iv. 4, 5 ), much more than the gifts of special grace. He blessed ( v. 22 ), and gave thanks, v. 23 . At his other meals, he was wont to bless, and give thanks ( ch. vi. 41 ; viii. 7 ) so remarkably, that he was known by it, Luke xxiv. 30, 31 . And he did the same at this meal.

4. It was instituted to be a memorial of his death; and therefore he broke the bread, to show how it pleased the Lord to bruise him; and he called the wine, which is the blood of the grape, the blood of the New Testament. The death Christ died was a bloody death, and frequent mention is made of the blood, the precious blood, as the pride of our redemption; for the blood is the life, and made atonement for the soul, Lev. xvii. 11-14 . The pouring out of the blood was the most sensible indication of the pouring out of his soul, Isa. liii. 12 . Blood has a voice ( Gen. iv. 10 ); and therefore blood is so often mentioned, because it was to speak, Heb. xii. 24 . It is called the blood of the New Testament; for the covenant of grace became a testament, and of force by the death of Christ, the testator, Heb. ix. 16 . It is said to be shed for many, to justify many ( Isa. liii. 11 ), to bring many sons to glory, Heb. ii. 10 . It was sufficient for many, being of infinite value; it has been of use to many; we read of a great multitude which no man could number, that had all washed their robes, and made them white in the blood of the Lamb ( Rev. vii. 9-14 ); and still it is a fountain opened. How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many! And if for many, why not for me? If for sinners, sinners of the Gentiles, the chief of sinners, then why not for me?

5. It was instituted to be a ratification of the covenant made with us in him, and a sign of the conveyance of those benefits to us, which were purchased for us by his death; and therefore he broke the bread to them ( v. 22 ), and said, Take, eat of it: he gave the cup to them, and ordered them to drink of it, v. 23 . Apply the doctrine of Christ crucified to yourselves, and let it be meat and drink to your souls, strengthening, nourishing, and refreshing, to you, and the support and comfort of your spiritual life.

6. It was instituted with an eye to the happiness of heaven, and to be an earnest and fore-taste of that, and thereby to put our mouths out of taste for all the pleasures and delights of sense ( v. 25 ); I will drink no more of the fruit of the vine, as it is a bodily refreshment. I have done with it. No one, having tasted spiritual delights, straightway desires sensitive ones, for he saith, The spiritual is better ( Luke v. 39 ); but every one that hath tasted spiritual delights, straightway desires eternal ones, for he saith, Those are better still; and therefore let me drink no more of the fruit of the vine, it is dead and flat to those that have been made to drink of the river of God's pleasures; but, Lord, hasten the day, when I shall drink it new and fresh in the kingdom of God, where it shall be for ever new, and in perfection.

7. It was closed with a hymn, v. 26 . Though Christ was in the midst of his enemies, yet he did not, for fear of them, omit this sweet duty of singing psalms. Paul and Silas sang, when the prisoners heard them. This was an evangelical song, and gospel times are often spoken of in the Old Testament, as times of rejoicing, and praise is expressed by singing. This was Christ's swan-like song, which he sung just before he entered upon his agony; probably, that which is usually sung, Ps. cxiii. to cxviii .

IV. Christ's discourse with his disciples, as they were returning to Bethany by moonlight. When the had sung the hymn, presently they went out. It was now near bedtime, but our Lord Jesus had his heart so much upon his suffering, that he would not come into the tabernacle of his house, nor go up into his bed, nor give sleep to his eyes, when that work was to be done, Ps. cxxxii. 3, 4 . The Israelites were forbidden to go out of their houses the night that they ate the passover, for fear of the sword of the destroying angel, Exod. xii. 22, 23 . But because Christ, the great shepherd, was to be smitten, he went out purposely to expose himself to the sword, as a champion; they evaded the destroyer, but Christ conquered him, and brought destructions to a perpetual end.

1. Christ here foretels that in his sufferings he should be deserted by all his disciples; " You will all be offended because of me, this night. I know you will ( v. 27 ), and what I tell you now, is no other than what the scripture has told you before; I will smite the shepherd, and then the sheep will be scattered. " Christ knew this before, and yet welcomed them at his table; he sees the falls and miscarriages of his disciples, and yet doth not refuse them. Nor should we be discouraged from coming to the Lord's supper, by the fear of relapsing into sin afterward; but, the greater of our danger is, the more need we have to fortify ourselves by the diligent conscientious use of holy ordinances. Christ tells them that they would be offended in him, would begin to question whether he were the Messiah or no, when they saw him overpowered by his enemies. Hitherto, they had continued with him in his temptations; though they had sometimes offended him, yet they had not been offended in him, nor turned the back upon him; but now the storm would be so great, that they would all slip their anchors, and be in danger of shipwreck. Some trials are more particular (as Rev. ii. 10 , The devil shall cast some of you into prison ); but others are more general, an hour of temptation, which shall come upon all the world, Rev. iii. 10 . The smiting of the shepherd is often the scattering of the sheep: magistrates, ministers, masters of families, if these are, as they should be, shepherds to those under their charge, when any thing comes amiss to them, the whole flock suffers for it, and is endangered by it.

But Christ encourages them with a promise that they shall rally again, shall return both to their duty and to their comfort ( v. 28 ); " After I am risen, I will gather you in from all the places wither you are scattered, Ezek. xxxiv. 12 . I will go before you into Galilee, will see our friends, and enjoy one another there."

2. He foretels that he should be denied particularly by Peter. When they went out to go to the mount of Olives, we may suppose that they dropped Judas (he stole away from them), whereupon the rest began to think highly of themselves, that they stuck to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace from Judas's apostasy, yet they would have no reason to boast of their constancy. Note, Though God keeps us from being as bad as the worst, yet we may well be ashamed to think that we are not better than we are.

(1.) Peter is confident that he should not do so ill as the rest of his disciples ( v. 29 ); Though all should be offended, all his brethren here present, yet will not I. He supposes himself not only stronger than others, but so much stronger, as to be able to receive the shock of a temptation, and bear up against it, all alone; to stand, though nobody stood by him. It is bred in the bone with us, to think well of ourselves, and trust to our own hearts.

(2.) Christ tells him that he will do worse than any of them. They will all desert him, but he will deny him; not once, but thrice; and that presently; " This day, even this night before the cock crow twice, thou wilt deny that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me."

32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 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. 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. 42 Rise up, let us go; lo, he that betrayeth me is at hand.

Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted.

I. He retired for prayer; Sit ye here (saith he to his disciples), while I go a little further, and pray. He had lately prayed with them ( John xvii. ); and now he appoints them to withdraw while he goes to his Father upon an errand peculiar to himself. Note, Our praying with our families will not excuse our neglect of secret worship. When Jacob entered into his agony, he first sent over all that he had, and was left alone, and then there wrestled a man with him ( Gen. xxxii. 23, 24 ), though he had been at prayer before ( v. 9 ), it is likely, with his family.

II. Even into that retirement he took with him Peter, and James, and John ( v. 33 ), three competent witnesses of this part of his humiliation; and though great spirits care not how few know any thing of their agonies, he was not ashamed that they should see. These three had boasted most of their ability and willingness to suffer with him; Peter here, in this chapter, and James and John ( ch. x. 39 ); and therefore Christ takes them to stand by, and see what a struggle he had with the bloody baptism and the bitter cup, to convince them that they knew not what they said. It is fit that they who are most confident, should be first tried, that they may be made sensible of their folly and weakness.

III. There he was in a tremendous agitation ( v. 33 ); He began to be sore amazed — ekthambeisthai , a word not used in Matthew, but very significant; it bespeaks something like that horror of great darkness, which fell upon Abraham ( Gen. xv. 12 ), or, rather, something much worse, and more frightful. The terrors of God set themselves in array against him, and he allowed himself the actual and intense contemplation of them. Never was sorrow like unto his at that time; never any had such experience as he had from eternity of divine favours, and therefore never any had, or could have, such a sense as he had of divine favours. Yet there was not the least disorder or irregularity in this commotion of his spirits; his affections rose not tumultuously, but under direction, and as they were called up, for he had no corrupt nature to mix with them, as we have. If water have a sediment at the bottom, though it may be clear while it stands still, yet, when shaken, it grows muddy; so it is with our affections: but pure water in a clean glass, though ever so much stirred, continues clear; and so it was with Christ. Dr. Lightfoot thinks it very probable that the devil did now appear to our Saviour in a visible shape, in his own shape and proper colour, to terrify and affright him, and to drive him from his hope in God (which he aimed at in persecuting Job, a type of Christ, to make him curse God, and die ), and to deter him from the further prosecution of his undertaking; whatever hindered him from that, he looked upon as coming from Satan, Matt. xvi. 23 . When the devil had tempted him in the wilderness, it is said, He departed from him for a season ( Luke iv. 13 ), intending another grapple with him, and in another way; finding that he could not by his flatteries allure him into sin, he would try by his terrors to affright him into it, and so make void his design.

IV. He made a sad complaint of this agitation. He said, My soul is exceeding sorrowful. 1. He was made sin for us, and therefore was thus sorrowful; he fully knew the malignity of the sins he was to suffer for; and having the highest degree of love to God, who was offended by them, and of love to man, who was damaged and endangered by them, now that those were set in order before him, no marvel that his soul was exceeding sorrowful. Now was he made to serve with our sins, and was thus wearied with our iniquities. 2. He was made a curse for us; the curses of the law were transferred to him as our surety and representative, not as originally bound with us, but a bail to the action. And when his soul was thus exceeding sorrowful, he did, as it were, yield to them, and lie down under the load, until by his death he had satisfied for sin, and so for ever abolished the curse. He now tasted death (as he is said to do, Heb. ii. 9 ), which is not an extenuating expression, as if he did but taste it; no, he drank up even the dregs of the cup; but it is rather aggravating; it did not go down by wholesale, but he tasted all the bitterness of it. This was that fear which the apostle speaks of ( Heb. v. 7 ), a natural fear of pain and death, which it is natural to human nature to startle at.

Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us,

(1.) To embitter our sins. Can we ever entertain a favourable or so much as a slight thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall we never be in an agony about them? How should we look upon him whom we have pressed, whom we have pierced, and mourn, and be in bitterness! It becomes us to be exceeding sorrowful for sin, because Christ was so, and never to make a mock at it. If Christ thus suffered for sin, let us arm ourselves with the same mind.

(2.) To sweeten our sorrows; if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the disciple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable (for by the sadness of the countenance the heart is made better ), nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them.

V. He ordered his disciples to keep with him, not because he needed their help, but because he would have them to look upon him and receive instruction; he said to them, Tarry ye here and watch. He had said to the other disciples nothing but, Sit ye here ( v. 32 ); but these three he bids to tarry and watch, as expecting more from them than from the rest.

VI. He addressed himself to God by prayer ( v. 35 ); He fell on the ground, and prayed. It was but a little before this, that in prayer he lifted up his eyes ( John xvii. 1 ); but here, being in an agony, he fell upon his face, accommodating himself to his present humiliation, and teaching us thus to abase ourselves before God; it becomes us to be low, when we come into the presence of the Most High. 1. As Man, he deprecated his sufferings, that, if it were possible, the hour might pass from him ( v. 35 ); "This short, but sharp affliction, that which I am now this hour to enter upon, let man's salvation be, if possible, accomplished without it." We have his very words ( v. 36 ), Abba, Father. The Syriac word is here retained, which Christ used, and which signifies Father, to intimate what an emphasis our Lord Jesus, in his sorrows, laid upon it, and would have us to lay. It is with an eye to this, that St. Paul retains this word, putting it into the mouths of all that have the Spirit of adoption; they are taught to cry, Abba, Father, Rom. viii. 15 ; Gal. iv. 6 . Father, all things are possible to thee. Note, Even that which we cannot expect to be done for us, we ought yet to believe that God is able to do: and when we submit to his will, and refer ourselves to his wisdom and mercy, it must be with a believing acknowledgment of his power, that all things are possible to him. 2. As Mediator, he acquiesced in the will of God concerning them; " Nevertheless, not what I will, but what thou wilt. I know the matter is settled, and cannot be altered, I must suffer and die, and I bid it welcome."

VII. He roused his disciples, who were dropped asleep while he was at prayer, v. 37, 38 . He comes to look after them, since they did not look after him; and he finds them asleep, so little affected were they with his sorrows, his complaints, and prayers. This carelessness of theirs was a presage of their further offence in deserting him; and it was an aggravation of it, that he had so lately commended them for continuing with him in his temptations, though they had not been without their faults. Was he so willing to make the best of them, and were they so indifferent in approving themselves to him? They had lately promised not to be offended in him; what! and yet mind him so little? He particularly upbraided Peter with his drowsiness; Simon, sleepest thou? Kai sy teknon ;—" What thou, my son? Thou that didst so positively promise thou wouldest not deny me, dost thou slight me thus? From thee I expected better things. Couldest thou not watch one hour? " He did not require him to watch all night with him, only for one hour. It aggravates our faintness and short continuance in Christ's service, that he doth not over-task us, nor weary us with it, Isa. xliii. 23 . He puts upon us no other burthen than to hold fast till he comes ( Rev. ii. 24, 25 ); and behold, he comes quickly, Rev. iii. 11 .

As those whom Christ loves he rebukes when they do amiss, so those whom he rebukes he counsels and comforts. 1. It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38 . It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled. 2. It was a very kind and tender excuse that Christ made for them; " The spirit truly is willing; I know it is, it is ready, it is forward; you would willingly keep awake, but you cannot." This may be taken as a reason for that exhortation, " Watch and pray; because, though the spirit is willing, I grant it is (you have sincerely resolved never to be offended in me ), yet the flesh is weak, and if you do not watch and pray, and use the means of perseverance, you may be overcome, notwithstanding." The consideration of the weakness and infirmity of our flesh should engage and quicken us to prayer and watchfulness, when we are entering into temptation.

VIII. He repeated his address to his Father ( v. 39 ); He went again, and prayed, saying, ton auton logon — the same word, or matter, or business; he spoke to the same purport, and again the third time. This teaches us, that men ought to pray, and not to faint, Luke xviii. 1 . Though the answers to our prayers do not come quickly, yet we must renew our requests, and continue instant in prayer; for the vision is for an appointed time, and at the end it shall speak, and not lie, Hab. ii. 3 . Paul, when he was buffeted by a messenger of Satan, besought the Lord thrice, as Christ did here, before he obtained an answer of peace, 2 Cor. xii. 7, 8 . A little before this, when Christ, in the trouble of his soul, prayed, Father, glorify thy name, he had an immediate answer by a voice from heaven, I have both glorified it, and I will glorify it yet again; but now he must come a second and third time, for the visits of God's grace, in answer to prayer, come sooner or later, according to the pleasure of his will, that we may be kept depending.

43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. 48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? 49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked.

We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterwards makes the members of the body instruments of unrighteousness.

I. Here is a band of rude miscreants employed to take our Lord Jesus and make him a prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostasy. How art thou fallen, O Lucifer!

II. Men of no less figure than the chief priests, and the scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and, without giving the credentials he produces an impartial examination, resolve to run him down.

III. Judas betrayed him with a kiss; abusing the freedom Christ used to allow his disciples of kissing his cheek at their return when they had been any time absent. He called him, Master, Master, and kissed him; he said, Rabbi, Rabbi, as if he had been now more respectful to him than ever. It is enough to put one for ever out of conceit with being called of men Rabbi, Rabbi ( Matt. xxiii. 7 ), since it was with this compliment that Christ was betrayed. He bid them take him, and lead him away safely. Some think that he spoke this ironically, knowing that they could not secure him unless he pleased, that this Samson could break their bonds asunder as threads of tow, and make is escape, and then he should get the money, and Christ the honour, and no harm done; and I should think so too, but that Satan was entered into him, so that the worst and most malicious intention of this action is not too black to be supposed. Nay, he had often heard his Master say, that, being betrayed, he should be crucified, and had no reason to think otherwise.

IV. They arrested him, and made him their prisoner ( v. 46 ); They laid their hands on him, rude and violent hands, and took him into custody; triumphing, it is likely, that they had done that which has been often before attempted in vain.

V. Peter laid about him in defence of his Master, and wounded one of the assailants, being for the present mindful of his promise, to venture his life with his Master. He was one of them that stood by, of them that were with him (so the word signifies), of those three disciples that were with him in the garden; he drew a sword, and aimed, it is likely, to cut off the head, but missed his blow, and only cut off the ear, of a servant of the high priest, v. 47 . It is easier to fight for Christ, than to die for him; but Christ's good soldiers overcome, not by taking other people's lives, but by laying down their own, Rev. xii. 11 .

VI. Christ argues with them that had seized him, and shows them the absurdity of their proceedings against him. 1. That they came out against him, as against a thief, whereas he was innocent of any crime; he taught daily in the temple, and if he had any wicked design, there it would some time or other have been discovered; nay, these officers of the chief priests, being retainers to the temple, may be supposed to have heard his sermons there (I was with you in the temple); and had he not taught them excellent doctrine, even his enemies themselves being judges? Were not all the words of his mouth in righteousness? Was there any thing froward or perverse in them? Prov. viii. 8 . By his fruits he was known to be a good tree; why then did they come out against him as a thief? 2. That they came to take him thus privately, whereas he was neither ashamed nor afraid to appear publicly in the temple. He was none of those evil-doers that hate the light, neither come to the light, John iii. 20 . If their masters had any thing to say to him, they might meet him any day in the temple, where he was ready to answer all challenges, all charges; and there they might do as they pleased with him, for the priests had the custody of the temple, and the command of the guards about it: but to come upon him thus at midnight, and in the place of his retirement, was base and cowardly. This was to do as David's enemy, that sat in the lurking places of the villages, to murder the innocent, Ps. x. 8 . But this was not all. 3. They came with swords and staves, as if he had been in arms against the government, and must have the posse comitatus raised to reduce him. There was no occasion for those weapons; but they made this ado, (1.) To secure themselves from the rage of some; they came armed, because they feared the people; but thus were they in great fear, where no fear was, Ps. liii. 5 . (2.) To expose him to the rage of others. By coming with swords and staves to take him, they represented him to the people (who are apt to take impressions this way) as a dangerous turbulent man, and so endeavored to incense them against him, and make them cry out, Crucify him, crucify him, having no other way to gain their point.

VII. He reconciled himself to all this injurious, ignominious treatment, by referring himself to the Old-Testament predictions of the Messiah. I am hardly used, but I submit, for the scriptures must be fulfilled, v. 49 . 1. See here what a regard Christ had to the scriptures; he would bear any thing rather than that the least jot or tittle of the word of God should fall to the ground; and as he had an eye to them in his sufferings, so he has in his glory; for what is Christ doing in the government of the world, but fulfilling the scriptures? 2. See what use we are to make of the Old Testament; we must search for Christ, the true treasure hid in that field: as the history of the New Testament expounds the prophecies of Old, so the prophecies of the Old Testament illustrate the history of the New.

VIII. All Christ's disciples, hereupon, deserted him ( v. 50 ); They all forsook him, and fled. They were very confident that they should adhere to him; but even good men know not what they will do, till they are tried. If it was such a comfort to him as he had lately intimated, that they had hitherto continued with him in his lesser trials ( Luke xxii. 28 ), we may well imagine what a grief it was to him, that they deserted him now in the greatest, when they might have done him some service—when he was abused, to protect him, and when accused, to witness for him. Let not those that suffer for Christ, think it strange, if they be thus deserted, and if all the herd shun the wounded deer; they are not better than their Master, nor can expect to be better used either by their enemies or by their friends. When St. Paul was in peril, none stood by him, but all men forsook him, 2 Tim. iv. 16 .

IX. The noise disturbed the neighbourhood, and some of the neighbours were brought into danger by the riot, v. 51, 52 . This passage of story we have not in any other of the evangelists. Here is an account of a certain young man, who, as it should seem, was no disciple of Christ, nor, as some have imagined, a servant of the house wherein Christ had eaten the passover, who followed him to see what would become of him (as the sons of the prophets, when they understood that Elijah was to be taken up, went to view afar off, 2 Kings ii. 7 ), but some young man that lived near the garden, perhaps in the house to which the garden belonged. Now observe concerning him,

1. How he was frightened out of his bed, to be a spectator of Christ's sufferings. Such a multitude, so armed, and coming with so much fury, and in the dead of night, and in a quiet village, could not but produce a great stir; this alarmed our young man, who perhaps thought they was some tumult or rising in the city, some uproar among the people, and had the curiosity to go, and see what the matter was, and was in such haste to inform himself, that he could not stay to dress himself, but threw a sheet about him, as if he would appear like a walking ghost, in grave clothes, to frighten those who had frightened him, and ran among the thickest of them with this question, What is to do here? Being told, he had a mind to see the issue, having, no doubt, heard much of the fame of this Jesus; and therefore, when all his disciples had quitted him, he continued to follow him, desirous to hear what he would say, and see what he would do. Some think that his having no other garment than this linen cloth upon his naked body, intimates that he was one of those Jews who made a great profession of piety that their neighbours, in token of which, among other instances of austerity and mortification of the body, they used no clothes but one linen garment, which, though contrived to be modest enough, was thin and cold. But I rather think that this was not his constant wear.

53 And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. 55 And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. 56 For many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 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. 59 But neither so did their witness agree together. 60 And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? 61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent his clothes, and saith, What need we any further witnesses? 64 Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

We have here Christ's arraignment, trial, conviction, and condemnation, in the ecclesiastical court, before the great sanhedrim, of which the high priest was president, or judge of the court; the same Caiaphas that had lately adjudged it expedient he should be put to death, guilty or not guilty ( John xi. 50 ), and who therefore might justly be excepted against as partial.

I. Christ is hurried away to his house, his palace it is called, such state did he live in. And there, though, in the dead of the night, all the chief priests, and elders, and scribes, that were in the secret, were assembled, ready to receive the prey; so sure were they of it.

II. Peter followed at a distance, such a degree of cowardice was his late courage dwindled into, v. 54 . But when he came to the high priest's palace, he sneakingly went, and sat with the servants, that he might not be suspected to belong to Christ. The high priest's fire side was no proper place, nor his servants proper company, for Peter, but it was his entrance into a temptation.

III. Great diligence was used to procure, for love or money, false witnesses against Christ. They had seized him as a malefactor, and now they had him they had no indictment to prefer against him, no crime to lay to his charge, but they sought for witnesses against him; pumped some with ensnaring questions, offered bribes to others, if they would accuse him, and endeavored to frighten others, if they would not, v. 55, 56 . The chief priests and elders were by the law entrusted with the prosecuting and punishing of false witnesses ( Deut. xix. 16, 17 ); yet those were now ringleaders in a crime that tends to overthrow of all justice. It is time to cry, Help, Lord, when the physicians of a land are its troublers, and those that should be the conservators of peace and equity, are the corrupters of both.

IV. He was at length charged with words spoken some years ago, which, as they were represented, seemed to threaten the temple, which they had made no better than an idol of ( v. 57, 58 ); but the witnesses to this matter did not agree ( v. 59 ), for one swore that he said, I am able to destroy the temple of God, and to build it in three days (so it is in Matthew); the other swore that he said, I will destroy this temple, that is made with hands, and within three days, I will build not it, but another made without hands; now these two differ much from each other; oude ise en he martyria — their testimony was not sufficient, nor equal to the charge of a capital crime; so Dr. Hammond: they did not accuse him of that upon which a sentence of death might be founded, no not by the utmost stretch of their law.

V. He was urged to be his own accuser ( v. 60 ); The high priest stood up in a heat, and said, Answerest thou nothing? This he said under pretence of justice and fair dealing, but really with a design to ensnare him, that they might accuse him, Luke xi. 53, 54 ; xx. 20 . We may well imagine with what an air of haughtiness and disdain this proud high priest brought our Lord Jesus to this question; "Come you, the prisoner at the bar, you hear what is sworn against you; what have you now to say for yourself?" Pleased to think that he seemed silent, who had so often silenced those that picked quarrels with him. Still Christ answered nothing, that he might set us an example, 1. Of patience under calumnies and false accusations; when we are reviled, let us not revile again, 1 Pet. ii. 23 . And, 2. Of prudence, when a man shall be made an offender for a word ( Isa. xxix. 21 ), and our de fence made our of fence; it is an evil time indeed when the prudent shall keep silence (lest they make bad worse), and commit their cause to him that judgeth righteously. But,

VI. When he was asked whether he was the Christ, he confessed, and denied not, that he was, v. 61, 62 . He asked, Art thou the Son of the Blessed? that is the Son of God? for, as Dr. Hammond observes, the Jews, when they named God, generally added, blessed for ever; and thence the Blessed is the title of God, a peculiar title, and applied to Christ, Rom. ix. 5 . And for the proof of his being the Son of God, he binds them over to his second coming; " Ye shall see the Son of man sitting on the right hand of power; that Son of man that now appears so mean and despicable, whom ye see and trample upon ( Isa. liii. 2, 3 ), you shall shortly see and tremble before. " Now, one would think that such a word as this which our Lord Jesus seems to have spoken with a grandeur and majesty not agreeable to his present appearance (for through the thickest cloud of his humiliation some rays of glory were still darted forth), should have startled the court, and at least, in the opinion of some of them, should have amounted to a demurrer, or arrest of judgment, and that they should have stayed process till they had considered further of it; when Paul at the bar reasoned of the judgment to come, the judge trembled, and adjourned the trial, Acts xxiv. 25 . But these chief priests were so miserably blinded with malice and rage, that, like the horse rushing into the battle, they mocked at fear, and were not affrighted, neither believed they that it was the sound of the trumpet, Job xxxix. 22 , 24 . And see Job xv. 25, 26 .

VII. The high priest, upon this confession of his, convicted him as a blasphemer ( v. 63 ); He rent his clothes — chitonas autou . Some think the word signifies his pontifical vestments, which, for the greater state, he had put on, though in the night, upon this occasion. As before, in his enmity to Christ, he said he knew not what ( John xi. 51, 52 ), so now he did he knew not what. If Saul's rending Samuel's mantle was made to signify the rending of the kingdom from him ( 1 Sam. xv. 27, 28 ), much more did Caiaphas's rending his own clothes signify the rending of the priesthood from him, as the rending of the veil, at Christ's death, signified the throwing of all open. Christ's clothes, even when he was crucified, were kept entire, and not rent: for when the Levitical priesthood was rent in pieces and done away, This Man, because he continues ever, has an unchangeable priesthood.

VIII. They agreed that he was a blasphemer, and, as such, was guilty of a capital crime, v. 64 . The question seemed to be put fairly, What think ye? But it was really prejudged, for the high priest had said, Ye have heard the blasphemy; he gave judgment first, who, as president of the court, ought to have voted last. So they all condemned him to be guilty of death; what friends he had in the great sanhedrim, did not appear, it is probable that they had not notice.

66 And as Peter was beneath in the palace, there cometh one of the maids of the high priest: 67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilæan, and thy speech agreeth thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

We have here the story of Peter's denying Christ.

1. It began in keeping at a distance from him. Peter had followed afar off ( v. 54 ), and now was beneath in the palace, at the lower end of the hall. Those that are shy of Christ, are in a fair way to deny him, that are shy of attending on holy ordinances, shy of the communion of the faithful, and loth to be seen on the side of despised godliness.

2. It was occasioned by his associating with the high priest's servants, and sitting among them. They that think it dangerous to be in company with Christ's disciples, because thence they may be drawn in to suffer for him, will find it much more dangerous to be in company with his enemies, because there they may be drawn in to sin against him.

3. The temptation was, his being charged as a disciple of Christ; Thou also wert with Jesus of Nazareth, v. 67 . This is one of them ( v. 69 ), for thou art a Galilean, one may know that by thy speaking broad, v. 70 . It doth not appear that he was challenged upon it, or in danger of being prosecuted as a criminal for it, but only bantered upon it, and in danger of being ridiculed as a fool for it. While the chief priests were abusing the Master, the servants were abusing the disciples. Sometimes the cause of Christ seems to fall so much on the losing side, that every body has a stone to throw at it, and even the abjects gather themselves together against it. When Job was on the dunghill, he was had in derision of those that were the children of base men, Job xxx. 8 . Yet, all things considered, the temptation could not be called formidable; it was only a maid that casually cast her eye upon him, and, for aught that appears, without design of giving him any trouble, said, Thou art one of them, to which he needed not to have made any reply, or might have said, "And if I be, I hope that is no treason."

4. The sin was very great; he denied Christ before men, at a time when he ought to have confessed and owned him, and to have appeared in court a witness for him. Christ had often given notice to his disciples of his own sufferings; yet, when they came, they were to Peter as great a surprise and terror as if he had never heard of them before. He had often told them that they must suffer for him, must take up their cross, and follow him; and yet Peter is so terribly afraid of suffering, upon the very first alarm of it, that he will lie and swear, and do any thing, to avoid it. When Christ was admired and flocked after, he could readily own him; but now that he is deserted, and despised, and run down, he is ashamed of him, and will own no relation to him.

5. His repentance was very speedy. He repeated his denial thrice, and the third was worst of all, for then he cursed and swore, to confirm his denial; and that the third blow, which, one would think, should have stunned him, and knocked him down, startled him, and roused him up. Then the cock crew the second time, which put him in mind of his Master's words, the warning he had given him, with that particular circumstance of the cock crowing twice; by recollecting that, he was made sensible of his sin and the aggravations of it; and when he thought thereon, he wept. Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. His repentance here is thus expressed, epibalon eklaie , where something must be supplied. He added to weep, so some; making it a Hebraism; he wept, and the more he thought of it, the more he wept; he continued weeping; he flung out, and wept; burst out into tears; threw himself down, and wept; he covered his face, and wept, so some; cast his garment about his head, that he might not be seen to weep; he cast his eyes upon his Master, who turned, and looked upon him; so Dr. Hammond supplies it, and it is a probable conjecture. Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it. Or, what if this word should mean his laying a load upon himself, throwing a confusion into his own face? he did as the publican that smote his breast, in sorrow for sin; and this amounts to his weeping bitterly.

1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

Here we have, I. A consultation held by the great Sanhedrim for the effectual prosecution of our Lord Jesus. They met early in the morning about it, and went into a grand committee, to find out ways and means to get him put to death; they lost no time, but followed their blow in good earnest, lest there should be an uproar among the people. The unwearied industry of wicked people in doing that which is evil, should shame us for our backwardness and slothfulness in that which is good. They that war against Christ and thy soul, are up early; How long then wilt thou sleep, O sluggard?

II. The delivering of him up a prisoner to Pilate; they bound him. He was to be the great sacrifice, and sacrifices must be bound with cords, Ps. cxviii. 27 . Christ was bound, to make bonds easy to us, and enable us, as Paul and Silas, to sing in bonds. It is good for us often to remember the bonds of the Lord Jesus, as bound with him who was bound for us. They led him through the streets of Jerusalem, to expose him to contempt, who, while he taught in the temple, but a day or two before, was had in veneration; and we may well imagine how miserably he looked after such a night's usage as he had had; so buffeted, spit upon, and abused. Their delivering him to the Roman power was a type of ruin of their church, which hereby they merited, and brought upon themselves; it signified that the promise, the covenant, and the oracles, of God, and the visible state church, which were the glory of Israel, and had been so long in their possession, should now be delivered up to the Gentiles. By delivering up the king they do, in effect, deliver up the kingdom of God, which is therefore, as it were, by their own consent, taken from them, and given to another nation. If they had delivered up Christ, to gratify the desires of the Romans, or to satisfy and jealousies of theirs concerning him, it had been another matter; but they voluntarily betrayed him that was Israel's crown, to them that were Israel's yoke.

III. The examining of him by Pilate upon interrogatories ( v. 2 ); " Art thou the king of the Jews? Dost thou pretend to be so, to be that Messiah whom the Jews expect as a temporal prince?"—"Yea," saith Christ, "it is as thou sayest, I am that Messiah, but not such a one as they expect." He is the king that rules and protects his Israel according to the spirit, who are Jews inwardly by the circumcision of the spirit, and the king that will restrain and punish the carnal Jews, who continue in unbelief.

IV. The articles of impeachment exhibited against him, and his silence under the charge and accusation. The chief priests forgot the dignity of their place, when they turned informers, and did in person accuse Christ of many things ( v. 3 ), and witness against him, v. 4 . Many of the Old-Testament prophets charge the priests of their times with great wickedness, in which well did they prophesy of these priests; see Ezek. xxii. 26; Hos. v. 1; vi. 9 ; Mic. iii. 11 ; Zeph. iii. 4 ; Mal. i. 6 ; ii. 8 . The destruction of Jerusalem by the Chaldeans is said to be for the iniquity of the priests that shed the blood of the just, Lam. iv. 13 . Note, Wicked priests are generally the worst of men. The better any thing is, the worse it is when it is corrupted. Lay persecutors have been generally found more compassionate than ecclesiastics. These priests were very eager and noisy in their accusation; but Christ answered nothing, v. 3 . When Pilate urged him to clear himself, and was desirous he should ( v. 4 ), yet still he stood mute ( v. 5 ), he answered nothing, which Pilate thought very strange. He gave Pilate a direct answer ( v. 2 ), but would not answer the prosecutors and witnesses, because the things they alleged, were notoriously false, and he knew Pilate himself was convinced they were so. Note, As Christ spoke to admiration, so he kept silence to admiration.

V. The proposal Pilate made to the people, to have Jesus released to them, since it was the custom of the feast to grace the solemnity with the release of one prisoner. The people expected and demanded that he should do as he had ever done to them ( v. 8 ); it was not an ill usage, but they would have it kept up. Now Pilate perceived that the chief priests delivered up Jesus for envy, because he had got such a reputation among the people as eclipsed theirs, v. 10 . It was easy to see, comparing the eagerness of the prosecutors with the slenderness of the proofs, that it was not his guilt, but his goodness, not any thing mischievous or scandalous, but something meritorious and glorious, that they were provoked at. And therefore, hearing how much he was the darling of the crowd, he thought that he might safely appeal from the priests to the people, and that they would be proud of rescuing him out of the priests' hands; and he proposed an expedient for their doing it without danger of an uproar; let them demand him to be released, and Pilate will be ready to do it, and stop the mouths of the priests with this—that the people insisted upon his release. There was indeed another prisoner, one Barabbas, that had an interest, and would have some votes; but he questioned not but Jesus would out-poll him.

15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16 And the soldiers led him away into the hall, called Prætorium; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

Here, I. Pilate, to gratify the Jews' malice, delivers Christ to be crucified, v. 15 . Willing to content the people, to do enough for them (so the word is), and make them easy, that he might keep them quiet, he released Barabbas unto them, who was the scandal and plague of their nation, and delivered Jesus to be crucified, who was the glory and blessing of their nation. Though he had scourged him before, hoping that would content them, and then not designing to crucify him, yet he went on to that; for no wonder that he who could persuade himself to chastise one that was innocent ( Luke xxiii. 16 ), could by degrees persuade himself to crucify him.

Christ was crucified, for that was, 1. A bloody death, and without blood no remission, Heb. ix. 22 . The blood is the life ( Gen. ix. 4 ); it is the vehicle of the animal spirits, which connect the soul and body, so that the exhausting of the blood is the exhausting of the life. Christ was to lay down his life for us, and therefore shed his blood. Blood made atonement for the soul ( Lev. xvii. 11 ), and therefore in every sacrifice of propitiation special order was given for the pouring out of the blood, and the sprinkling of that before the Lord. Now, that Christ might answer all these types, he shed his blood. 2. It was a painful death; the pains were exquisite and acute, for death made its assaults upon the vitals by the exterior parts, which are quickest of sense. Christ died, so as that he might feel himself die, because he was to be both the priest and the sacrifice; so that he might be active in dying; because he was to make his soul an offering for sin. Tully calls crucifixion, Teterrimum supplicium—A most tremendous punishment: Christ would meet death in its greatest terror, and so conquer it. 3. It was a shameful death, the death of slaves, and the vilest malefactors; so it was accounted among the Romans. The cross and the shame are put together. God having been injured in his honour by the sin of man, it is in his honour that Christ makes him satisfaction, not only by denying himself in, and divesting himself of, the honours due to his divine nature, for a time, but by submitting the greatest reproach and ignominy the human nature was capable of being loaded with. Yet this was not the worst. 4. It was a cursed death; thus it was branded by the Jewish law ( Deut. xxi. 23 ); He that is hanged, is accursed of God, is under a particular mark of God's displeasure. It was the death that Saul's sons were put to, when the guilt of their father' bloody house was to be expiated, 2 Sam. xxi. 6 . Haman and his sons were hanged, Esth. vii. 10 ; ix. 13 . We do not read any of the prophets of the Old Testament that were hanged; but now that Christ has submitted to be hanged upon a tree, the reproach and curse of that kind of death are quite rolled away, so that it ought to be any hindrance to the comfort of those who die either innocently or penitently, nor any diminution from, but rather an addition to, the glory of those who die martyrs for Christ, to be as he was, hanged upon a tree.

II. Pilate, to gratify the gay humour of the Roman soldiers, delivered him to them, to be abused and spitefully treated, while they were preparing for the execution. They called together the whole regiment that was then in waiting, and they went into an inner hall, where they ignominiously abused our Lord Jesus, as a king, just as in the high priest's hall his servants had ignominiously abused him as a Prophet and Saviour. 1. Do kings wear robes of purple or scarlet? They clothed him with purple. This abuse done to Christ in his apparel should be an intimation to Christians, not to make the putting on of apparel their adorning, 1 Pet. iii. 4 . Shall a purple or scarlet robe be matter of pride to a Christian, which was matter of reproach and shame to Christ. 2. Do kings wear crowns? They platted a crown of thorns, and put it on his head. A crown of straw, or rushes, would have been banter enough; but this was pain also. He wore the crown of thorns which we had deserved, that we might wear the crown of glory which he merited. Let us be taught by these thorns, as Gideon taught the men of Succoth, to hate sin, and be uneasy under it, and to be in love with Jesus Christ, who is here a lily among thorns. If we be at any time afflicted with a thorn in the flesh, let it be our comfort, that our high priest is touched with the feelings of our infirmities, having himself known what thorns in the flesh meant. 3. Are kings attended with the acclamations of their subjects, O king, live for ever? That also is mimicked; they saluted him with " Hail, King of the Jews; such a prince, and such a people, even good enough for one another." 4. Kings have sceptres put into their hand, marks of dominion, as the crown is of dignity; to imitate this, they put a reed in his right hand. Those that despise the authority of Jesus Christ, as not to be observed and obeyed, who regard not either the precepts of his word, or the threatenings of his wrath, do, in effect, put a reed in his hand; nay, and, as these here, smite him on the head with it, such is the indignity they do him. 5. Subjects, when they swear allegiance, were wont to kiss their sovereign; and this they offered to do, but, instead of that, spit upon him. 6. Kings used to be addressed upon the knee; and this also they brought into the jest, they bowed the knee, and worshipped him; this they did in scorn, to make themselves and one another laugh. We were by sin become liable to everlasting shame and contempt, to deliver us from which, our Lord Jesus submitted to this shame and contempt for us. He was thus mocked, not in his own clothes, but in another's, to signify that he suffered not for his own sin; the crime was ours, the shame his. Those who pretend subjection to Christ, but at the same time give themselves up to the service of the world and the flesh, do, in effect, the same that they did, who bowed the knee to him in mockery, and abused him with, Hail, king of the Jews, when they said, We have no king but Cæsar. Those that bow the knee to Christ, but do not bow the soul, that draw nigh to him with their mouths, and honour him with their lips, but their hearts are far from him, put the same affront upon him that these here did.

22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave him to drink wine mingled with myrrh: but he received it not. 24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And with him they crucify two thieves; the one on his right hand, and the other on his left. 28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors. 29 And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

We have here the crucifixion of our Lord Jesus.

I. The place where he was crucified; it was called Golgotha—the place of a scull: some think, because of the heads of malefactors that were there cut off: it was the common place of execution, as Tyburn, for he was in all respects numbered with the transgressors. I know not how to give any credit to it, but divers of the ancients mention it as a current tradition, that in this place our first father Adam was buried, and they think it highly congruous that there Christ should be crucified; for as in Adam all die, so in Christ shall all be made alive. Tertullian, Origen, Chrysostom, and Epiphanius (great names), take notice of it; nay, Cyprian adds, Creditur à piis—Many good people believe that the blood of Christ crucified did trickle down upon the scull of Adam, who was buried in the same place. Something more credible is the tradition, that this mount Calvary was that mountain in the land of Moriah (and in the land of Moriah it certainly was, for so the country about Jerusalem was called), on which Isaac was to be offered; and the ram was offered instead of him; and then Abraham had an eye to this day of Christ, when he called the place Jehovah-jireh—The Lord will provide, expecting that so it would be seen in the mount of the Lord.

II. The time when he was crucified; it was the third hour, v. 25 . He was brought before Pilate about the sixth hour ( John xix. 14 ), according to the Roman way of reckoning, which John uses, with which ours at this day agrees, that is at six o'clock in the morning; and then, at the third hour, according to the Jews' way of reckoning, that is, about nine of the clock in the morning, or soon after, they nailed him to the cross. Dr. Lightfoot thinks the third hour is here mentioned, to intimate an aggravation of the wickedness of the priests, they were here prosecuting Christ to the death, though it was after the third hour, when they ought to have been attending the service of the temple, and offering the peace-offerings; it being the first day of the feast of unleavened bread, when there was to be a holy convocation. At that very time, when they should have been, according to the duty of their place, presiding in the public devotions, were they here venting their malice against the Lord Jesus; yet these were the men that seemed so zealous for the temple, and condemned Christ for speaking against it. Note, There are many who pretend to be for the church, who yet care not how seldom they go to church.

III. The indignities that were done him, when he was nailed to the cross; as if that had not been ignominious enough, they added several things to the ignominy of it.

1. It being the custom to give wine to persons that were to be put to death, they mingled his with myrrh, which was bitter, and made it nauseous; he tasted it, but would not drink it; was willing to admit the bitterness of it, but not the benefit of it.

2. The garments of those that were crucified, being, as with us, the executioners' fee, the soldiers cast lots upon his garments ( v. 24 ), threw dice (as our soldiers do upon a drum-head), for them: so making themselves merry with his misery, and sitting at their sport while he was hanging in pain.

3. They set up a superscription over his head, by which they intended to reproach him, but really did him both justice and honour, The king of the Jews, v. 26 . Here was no crime alleged, but his sovereignty owned. Perhaps Pilate meant to cast disgrace upon Christ as a baffled king, or upon the Jews, who by their importunity had forced him, against his conscience, to condemn Christ, as a people that deserved no better a king than he seemed to be: however, God intended it to be the proclaiming even of Christ upon the cross, the king of Israel; though Pilate know not what he wrote, any more than Caiaphas what he said, John xi. 51 . Christ crucified is king of his church, his spiritual Israel; and even then when he hung on the cross, he was like a king, conquering his and his people's enemies, and triumphing over them, Col. ii. 15 . Now he was writing his laws in his own blood, and preparing his favours for his subjects. Whenever we look unto Christ crucified, we must remember the inscription over his head, that he is a king, and we must give up ourselves to be his subjects, as Israelites indeed.

4. They crucified two thieves with him, one on his right hand, the other on his left, and him in the midst as the worst of the three ( v. 27 ); so great a degree of dishonour did they hereby intend him. And, no doubt, it gave him disturbance too. Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison. Now, in the midst of such our Lord Jesus was crucified; while he lived he had, and there was occasion, associated with sinners, to do them good; and now when he died, he was for the same purpose joined with them, for he came into the world, and went out of it, to save sinners, even the chief. But this evangelist takes particular notice of the fulfilling of the scriptures in it, v. 28 . In that famous prediction of Christ's sufferings ( Isa. liii. 12 ), it was foretold that he should be numbered with the transgressors, because he was made sin for us.

5. The spectators, that is, the generality of them, instead of condoling with him in his misery, added to it by insulting over him. Surely never was such an instance of barbarous inhumanity toward the vilest malefactor: but thus the devil showed the utmost rage against him, and thus he submitted to the greatest dishonours that could be done him.

(1.) Even they that passed by, that were no way concerned, railed on him, v. 29 . If their hearts were so hardened, that their compassions were not moved with such a spectacle, yet they should have thought it enough to have their curiosity gratified; but that will not serve: as if they were not only divested of all humanity, but were devils in human shape, they taunted him, and expressed themselves with the utmost detestation of him, and indignation at him, and shot thick at him their arrows, even bitter words. The chief priests, no doubt, put these sarcasms into their mouths, Thou that destroyest the temple, and buildest it in three days, now, if thou canst, save thyself, and come down from the cross. They triumph as if now that they had got him to the cross, there were no danger of his destroying the temple; whereas the temple of which he spoke, he was now destroying, and did within three days build it up; and the temple of which they spoke, he did by men, that were his sword and his hand, destroy not many years after. When secure sinners think the danger is over, it is then most ready to seize them: the day of the Lord comes as a thief upon those that deny his coming, and say, Where is the promise of it? much more upon those that defy his coming, and say, Let him make speed, and hasten his work.

(2.) Even the chief priests, who, being taken from among men and ordained for men, should have compassion even on those that are out of the way, should be tender of those that are suffering and dying ( Heb. v. 1, 2 ), yet they poured vinegar instead of oil into his wounds, they talked to the grief of him whom God had smitten ( Ps. lxix. 26 ), they mocked him, they said, He saved others, healed and helped them, but now it appears that it was not by his own power, for himself he cannot save. They challenged him to come down from the cross, if he could, v. 32 . Let them but see that, and they would believe; whereas they would not believe, when he gave them a more convincing sign than that, when he came up from the grave. These chief priests, one would think, might now have found themselves other work to do: if they would not go to do their duty in the temple, yet they might have been employed in an office not foreign to their profession; though they would not offer any counsel or comfort to the Lord Jesus, yet they might have given some help to the thieves in their dying moments (the monks and priests in Popish countries are very officious about criminals broken upon the wheel, a death much like that of the cross); but they do not think that their business.

33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? 35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias. 36 And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. 37 And Jesus cried with a loud voice, and gave up the ghost. 38 And the veil of the temple was rent in twain from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

Here we have an account of Christ's dying, how his enemies abused him, and God honoured him at his death.

I. There was a thick darkness over the whole land (some think over the whole earth), for three hours, from noon till three of the clock. Now the scripture was fulfilled ( Amos viii. 9 ), I will cause the sun to go down at noon, and I will darken the earth in the clear day; and Jer. xv. 9 , Her sun is gone down while it is yet day. The Jews have often demanded of Christ a sign from heaven; and now they had one, but such a one as signified the blinding of their eyes. It was a sign of the darkness that was come, and coming, upon the Jewish church and nation. They were doing their utmost to extinguish the Sun of righteousness, which was now setting, and the rising again of which they would never own; and what then might be expected among them but a worse than Egyptian darkness? This intimated to them, that the things which belonged to their peace, were now hid from their eyes, and that the day of the Lord was at hand, which should be to them a day of darkness and gloominess, Joel ii. 1, 2 . It was the power of darkness that they were now under, the works of darkness that they were now doing; and such as this should their doom justly be, who loved darkness rather than light.

II. Toward the close of this darkness, our Lord Jesus, in the agony of his soul, cried out, My God, my God, why hast thou forsaken me? v. 34 . The darkness signified the present cloud which the human soul of Christ was under, when he was making it an offering for sin. Mr. Fox, in his Acts and Monuments (vol. 3, p. 160), tells of one Dr. Hunter, a martyr in queen Mary's time, who, being fastened to the stake, to be burnt, put up this short prayer, Son of God, shine upon me; and immediately the sun in the firmament shone out of the dark cloud, so full in his face, that he was forced to look another way, which was very comfortable to him. But our Lord Jesus, on the contrary, was denied the light of the sun, when he was in his sufferings, to signifying the withdrawing of the light of God's countenance. And this he complained of more than any thing; he did not complain of his disciples' forsaking him, but of his Father's, 1. Because this wounded his spirit; and that is a thing hard to bear ( Prov. xviii. 14 ); brought the waters into his soul, Ps. lxix. 1-3 . 2. Because in this especially he was made sin for us; our iniquities had deserved indignation and wrath upon the soul ( Rom. ii. 8 ), and therefore, Christ, being made a sacrifice, underwent as much of it as he was capable of; and it could not but bear hard indeed upon him who had lain in the bosom of the Father from eternity, and was always his light. These symptoms of divine wrath, which Christ was under in his sufferings, were like that fire from heaven which had been sent sometimes, in extraordinary cases, to consume the sacrifices (as Lev. ix. 24 ; 2 Chron. vii. 1 ; 1 Kings xviii. 38 ); and it was always a token of God's acceptance. The fire that should have fallen upon the sinner, if God had not been pacified, fell upon the sacrifice, as a token that he was so; therefore it now fell upon Christ, and extorted him from this loud and bitter cry. When Paul was to be offered as a sacrifice for the service of saints, he could joy and rejoice ( Phil. ii. 17 ); but it is another thing to be offered as a sacrifice for the sin of sinners. Now, at the sixth hour, and so to the ninth, the sun was darkened by an extraordinary eclipse; and if it be true, as some astronomers compute, that in the evening of this day on which Christ died there was an eclipse of the moon, that was natural and expected, in which seven digits of the moon were darkened, and it continued from five o'clock till seven, it is remarkable, and yet further significant of the darkness of the time that then was. When the sun shall be darkened, the moon also shall not give her light.

III. Christ's prayer was bantered by them that stood by ( v. 35, 36 ); because he cried, Eli, Eli, or (as Mark has it, according to the Syriac dialect) Eloi, Eloi, they said, He calls for Elias, though they knew very well what he said, and what it signified, My God, My God. Thus did they represent him as praying to saints, either because he had abandoned God, or God had abandoned him; and hereby they would make him more and more odious to the people. One of them filled a sponge with vinegar, and reached it up to him upon a reed; "Let him cool his mouth with that, it is a drink good enough for him," v. 36 . This was intended for a further affront and abuse to him; and whoever it was that checked him who did it, did but add to the reproach; " Let him alone; he has called for Elias: let us see whether Elias will come take him down; and if not, we may conclude that he also hath abandoned him."

IV. Christ did again cry with a loud voice, and so gave up the ghost, v. 37 . He was now commending his soul into his Father's hand; and though God is not moved with any bodily exercise, yet this loud voice signified the great strength and ardency of affection wherewith he did it; to teach us, in every thing wherein we have to do with God, to put forth our utmost vigour, and to perform all the duties of religion, particularly that of self-resignation, with our whole heart and whole soul; and then, though speech fails, that we cannot cry with a loud voice, as Christ did, yet if God be the strength of the heart, that will not fail. Christ was really and truly dead, for he gave up the ghost; his human soul departed to the world of spirits, and left his body a breathless clod of clay.

V. Just at that instant that Christ died upon mount Calvary, the veil of the temple was rent in twain from the top to the bottom, v. 38 . This bespoke a great deal, 1. Of the terror of the unbelieving Jews; for it was a presage of the utter destruction of their church and nation, which followed not long after; it was like the cutting asunder of the staff of beauty (for this veil was exceedingly splendid and glorious, Exod. xxvi. 31 ), and that was done at the same time when they gave for his price thirty pieces of silver ( Zech. xi. 10 , 12 ), to break the covenant which he had made with that people. Now it was time to cry, Ichabod, The glory is departed from Israel. Some think that the story which Josephus relates, of the temple door opening of its own accord, with that voice, Let us depart hence, some years before the destruction of Jerusalem, is the same with this; but that is not probable: however, this had the same signification, according to that ( Hos. v. 14 ), I will tear, and go away. 2. It bespeaks a great deal of comfort to all believing Christians, for it signifies the consecrating and laying open to us of a new and living way into the holiest by the blood of Jesus.

VI. The centurion who commanded the detachment which had the oversight of the execution was convinced, and confessed that this Jesus was the Son of God, v. 39 . One thing that satisfied him, was, that he so cried out, and gave up the ghost: that one who was ready to give up the ghost, should be able to cry out so, was very surprising. Of all the sad spectacles of this kind he never observed the like; and that one who had strength to cry so loud, should yet immediately give up the ghost, this also made him wonder; and he said, to the honour of Christ, and the shame of those that abused him, Truly this man was the Son of God. But what reason had he to say so? I answer, 1. He had reason to say that he suffered unjustly, and had a great deal of wrong done him. Note, He suffered for saying that he was the Son of God; and it was true, he did say so, so that if he suffered unjustly, as it was plain by all the circumstances of his suffering that he did, then what he said was true, and he was indeed the Son of God. 2. He had reason to say that he was a favourite of heaven, and one for whom the almighty power was particularly engaged, seeing how Heaven did him honour at his death, and frowned upon his persecutors. "Surely," thinks he, "this must be some divine person, highly beloved of God." This he expresses by such words as denote his eternal generation as God, and his special designation to the office of Mediator, though he meant not so. Our Lord Jesus, even in the depth of his sufferings and humiliation, was the Son of God, and was declared to be so with power.

42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathæa, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

We are here attending the funeral of our Lord Jesus, a solemn, mournful funeral. O that we may by grace be planted in the likeness of it! Observe,

I. How the body of Christ was begged. It was, as the dead bodies of malefactors are, at the disposal of the government. Those that hurried him to the cross, designed that he should make his grave with the wicked; but God designed he should make it with the rich ( Isa. liii. 9 ), and so he did. We are here told,

1. When the body of Christ was begged, in order to its being buried, and why such haste was made with the funeral; The even was come, and it was the preparation, that is, the day before the sabbath, v. 42 . The Jews were more strict in the observation of the sabbath than of any other feast; and therefore, though this day was itself a feast-day, yet they observed it more religiously as the eve of the sabbath; when they prepared their houses and tables for the splendid and joyful solemnizing of the sabbath day. Note, The day before the sabbath should be a day of preparation for the sabbath, not of our houses and tables, but of our hearts, which, as much as possible, should be freed from the cares and business of the world, and fixed, and put in frame for the service and enjoyment of God. Such work is to be done, and such advantages are to be gained on the sabbath day, that it is requisite we should get ready for it a day before; nay, the whole week should be divided between the improvement of the foregoing sabbath and the preparation for the following sabbath.

2. Who was it that begged the body, and took care for the decent interment of it; it was Joseph of Arimathea, who is here called an honourable counsellor ( v. 43 ), a person of character and distinction, and in an office of public trust; some think in the state, and that he was one of Pilate's privy council; his post rather seems to have been in the church, he was one of the great Sanhedrim of the Jews, or one of the high priest's council. He was euschemon bouleutes — a counsellor that conducted himself in his place as did become him. Those are truly honourable, and those only, in place of power and trust, who make conscience of their duty, and whose deportment is agreeable to their preferment. But here is a more shining character put upon him; he was one that waited for the kingdom of God, the kingdom of grace on earth, and of glory in heaven, the kingdom of the Messiah. Note, Those who wait for the kingdom of God, and hope for an interest in the privileges of it, must show it by their forwardness to own Christ's cause and interest, even then when it seems to be crushed and run down. Observe, Even among the honourable counsellors there were some, there was one at least, that waited for the kingdom of God, whose faith will condemn the unbelief of all the rest. This man God raised up for this necessary service, when none of Christ's disciples could, or durst, undertake it, having neither purse, nor interest, nor courage, for it. Joseph went in boldly to Pilate; though he knew how much it would affront the chief priests, who had loaded him with so much reproach, to see any honour done him, yet he put on courage; perhaps at first he was a little afraid, but tolmesas — taking heart on it, he determined to show this respect to the remains of the Lord Jesus, let the worst come to the worst.

3. What a surprise it was to Pilate, to hear that he was dead (Pilate, perhaps, expecting that he would have saved himself, and come down from the cross), especially that he was already dead, that one who seemed to have more than ordinary vigour, should so soon yield to death. Every circumstance of Christ's dying was marvellous; for from first to last his name was called Wonderful. Pilate doubted (so some understand it) whether he was yet dead or no, fearing lest he should be imposed upon, and the body should be taken down alive, and recovered, whereas the sentence was, as with us, to hang till the body be dead. He therefore called the centurion, his own officer, and asked him whether he had been any while dead ( v. 44 ), whether it was so long since they perceived any sign of life in him, any breath or motion, that they might conclude he was dead past recall. The centurion could assure him of this, for he had particularly observed how he gave up the ghost, v. 39 . There was a special providence in it, that Pilate should be so strict in examining this, that there might be no pretence to say that he was buried alive, and so to take away the truth of his resurrection; and so fully was this determined, that the objection was never started. Thus the truth of Christ gains confirmation, sometimes, even from its enemies.

II. How the body of Christ was buried. Pilate gave Joseph leave to take down the body, and do what he pleased with it. It was a wonder the chief priests were not too quick for him, and had not first begged the body of Pilate, to expose it and drag it about the streets, but that remainder of their wrath did God restrain, and gave that invaluable prize to Joseph, who knew how to value it; and the hearts of the priests were so influenced, that they did not oppose it. Sit divus, modo non sit vivus—We care not for his being adored, provided he be not revived.

1. Joseph bought fine linen to wrap the body in, though in such a case old linen that had been worn might have been thought sufficient. In paying respects to Christ it becomes us to be generous, and to serve him with the best that can be got, not with that which can be got at the best hand.

2. He took down the body, mangled and macerated as it was, and wrapt it in the linen as a treasure of great worth. Our Lord Jesus hath commanded himself to be delivered to us sacramentally in the ordinance of the Lord's supper, which we should receive in such a manner as may best express our love to him who loved us and died for us.

3. He laid it in a sepulchre of his own, in a private place. We sometimes find it spoken of in the story of the kings of Judah, as a slur upon the memory of the wicked kings, that they were not buried in the sepulchres of the kings; our Lord Jesus, though he did no evil but much good, and to him was given the throne of his father David, yet was buried in the graves of the common people, for it was not in this world, but in the other, that his rest was glorious. The sepulchre belonged to Joseph. Abraham when he had no other possession in the land of Canaan, yet had a burying-place, but Christ had not so much as that. This sepulchre was hewn out of a rock, for Christ died to make the grave a refuge and shelter to the saints, and being hewn out of a rock, it is a strong refuge. O that thou wouldest hide me in the grave! Christ himself is a hiding place to his people, that is, as the shadow of a great rock.

4. He rolled a stone to the door of the sepulchre, for so the manner of the Jews was to bury. When Daniel was put into the lion's den, a stone was laid to the mouth of it to keep him in, as here to the door of Christ's sepulchre, but neither of them could keep off the angels' visits to the prisoners.

5. Some of the good women attended the funeral, and beheld where he was laid, that they might come after the sabbath to anoint the dead body, because they had not time to do it now. When Moses, the mediator and lawgiver of the Jewish church, was buried, care was taken that no man should know of his sepulchre ( Deut. xxxiv. 6 ), because the respect of the people towards his person were to die with him; but when our great Mediator and Lawgiver was buried, special notice was taken of his sepulchre, because he was to rise again: and the care taken of his body, bespeaks the care which he himself will take concerning his body the church. Even when it seems to be a dead body, and as a valley full of dry bones, it shall be preserved in order to a resurrection; as shall also the dead bodies of the saints, with whose dust there is a covenant in force which shall not be forgotten. Our mediations on Christ's burial should lead us to think of our own, and should help to make the grave familiar to us, and so to render that bed easy which we must shortly make in the darkness. Frequent thoughts of it would not only take off the dread and terror of it, but quicken us, since the graves are always ready for us, to get ready for the graves, Job xvii. 1 .

The events of this section appeared to have occurred on the fourth day (Wednesday) of the Redeemer's Last Week.

Conspiracy of the Jewish Authorities to Put Jesus to Death ( Mr 14:1 , 2).

1. After two days was the feast of the passover, and of unleavened bread-- The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.

and the chief priests and the scribes sought how they might take him by craft, and put him to death-- From Matthew's fuller account ( Mt 26:1-75 ) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" ( Mt 26:1 )--referring to the contents of Mt 24:1-25:46 , which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses--"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt ( Ex 12:12 , 13 )--bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten ( Ex 12:18-20 ). See on 1Co 5:6-8 . We are further told by Matthew ( Mt 26:3 ) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."

2. But they said, Not on the feast day-- rather, not during the feast; not until the seven days of unleavened bread should be over.

lest there be an uproar of the people-- In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See Josephus [Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as Bengel remarks, did the divine counsel take effect.

The Supper and the Anointing at Bethany Six Days before the Passover ( Mr 14:3-9 ).

The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed.

3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman-- It was "Mary," as we learn from Joh 12:3 .

having an alabaster box of ointment of spikenard-- pure nard, a celebrated aromatic--(See So 1:12 ).

very precious-- "very costly" ( Joh 12:3 ).

and she brake the box, and poured it on his head-- "and anointed," adds John ( Joh 12:3 ), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate-- a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.

4. And there were some that had indignation within themselves and said-- Matthew says ( Mt 26:8 ), "But when His disciples saw it, they had indignation, saying," &c. The spokesman, however, was none of the true-hearted Eleven--as we learn from John ( Joh 12:4 ): "Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first in his breast, and issued from his base lips; and some of the rest, ignorant of his true character and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste.

Why was this waste of the ointment made?

5. For it might have been sold for more than three hundred pence-- between nine and ten pounds sterling.

and have been given to the poor. And they murmured against her-- "This he said," remarks John ( Joh 12:6 ), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"--the scrip or treasure chest--"and bare what was put therein"--not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!

6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me-- It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all.

7. For ye have the poor with you always-- referring to De 15:11 .

and whensoever ye will ye may do them good: but me ye have not always-- a gentle hint of His approaching departure, by One who knew the worth of His own presence.

8. She hath done what she could-- a noble testimony, embodying a principle of immense importance.

she is come aforehand to anoint my body to the burying-- or, as in John ( Joh 12:7 ), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even after the spices were brought for the purpose ( Mr 16:1 ), He lovingly regards it as done now. "In the act of love done to Him," says Olshausen beautifully, "she has erected to herself an eternal monument, as lasting as the Gospel, the eternal Word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment." "Who but Himself," asks Stier, "had the power to ensure to any work of man, even if resounding in His own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this, 'Verily I say unto you.'"

10. And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them-- that is, to make his proposals, and to bargain with them, as appears from Matthew's fuller statement ( Mt 26:14 , 15 ) which says, he "went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver." The thirty pieces of silver were thirty shekels, the fine paid for man- or maid-servant accidentally killed ( Ex 21:32 ), and equal to between four and five pounds sterling--"a goodly price that I was prized at of them!" ( Zec 11:13 ).

11. And when they heard it, they were glad, and promised to give him money-- Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it.

And he sought how he might conveniently betray him-- or, as more fully given in Luke ( Lu 22:6 ), "And he promised, and sought opportunity to betray Him unto them in the absence of the multitude." That he should avoid an "uproar" or "riot" among the people, which probably was made an essential condition by the Jewish authorities, was thus assented to by the traitor; into whom, says Luke ( Lu 22:3 ), "Satan entered," to put him upon this hellish deed.

Mt 26:17-30 ; Lu 22:7-23, 39 ; Joh 13:21-30 ).

See on Lu 22:7-23 ; Lu 22:39 ; and see on Joh 13:10 , 11 ; Joh 13:18 , 19 ; Joh 13:21-30 .

See on Lu 22:31-46 .

See on Lu 22:39-46 .

See on Joh 18:1-12 .

Had we only the first three Gospels, we should have concluded that our Lord was led immediately to Caiaphas, and had before the Council. But as the Sanhedrim could hardly have been brought together at the dead hour of night-- by which time our Lord was in the hands of the officers sent to take Him--and as it was only "as soon as it was day" that the Council met ( Lu 22:66 ), we should have had some difficulty in knowing what was done with Him during those intervening hours. In the Fourth Gospel, however, all this is cleared up, and a very important addition to our information is made ( Joh 18:13 , 14, 19-24 ). Let us endeavor to trace the events in the true order of succession, and in the detail supplied by a comparison of all the four streams of text.

Jesus Is Brought Privately before Annas, the Father-in-Law of Caiaphas ( Joh 18:13 , 14 ).

Joh 18:13 :

And they led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year-- This successful Annas, as Ellicott remarks, was appointed high priest by Quirinus, A.D. 12, and after holding the office for several years, was deposed by Valerius Gratius, Pilate's predecessor in the procuratorship of Judea [Josephus, Antiquities, 18.2.1, &c.]. He appears, however, to have possessed vast influence, having obtained the high priesthood, not only for his son Eleazar, and his son-in-law Caiaphas, but subsequently for four other sons, under the last of whom James, the brother of our Lord, was put to death [Antiquities, 20.9.1]. It is thus highly probable that, besides having the title of "high priest" merely as one who had filled the office, he to a great degree retained the powers he had formerly exercised, and came to be regarded practically as a kind of rightful high priest.

Joh 18:14 :

Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. See on Joh 11:51 . What passed between Annas and our Lord during this interval the beloved disciple reserves till he has related the beginning of Peter's fall. To this, then, as recorded by our own Evangelist, let us meanwhile listen.

Peter Obtains Access within the Quadrangle of the High Priest's Residence, and Warms Himself at the Fire ( Mr 14:53 , 54 ).

53. And they led Jesus away to the high priest: and with him were assembled-- or rather, "there gathered together unto him."

all the chief priests and the elders and the scribes-- it was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is that the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four in the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of the morning, should the Prisoner be successfully secured. If this be correct, it is fairly certain that only the last of Peter's three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; in which case He would merely have to be taken perhaps across the court, from one chamber to another.

54. And Peter followed him afar off, even into-- or "from afar, even to the interior of."

the palace of the high priest-- "An oriental house," says Robinson, "is usually built around a quadrangular interior court; into which there is a passage (sometimes arched) through the front part of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The interior court, often paved or flagged, and open to the sky, is the hall, which our translators have rendered 'palace,' where the attendants made a fire; and the passage beneath the front of the house, from the street to this court, is the porch. The place where Jesus stood before the high priest may have been an open room, or place of audience on the ground floor, in the rear or on one side of the court; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the fire, and turned and looked upon Peter ( Lu 22:61 )."

and he sat with the servants, and warmed himself at the fire-- The graphic details, here omitted, are supplied in the other Gospels. Joh 18:18 :

And the servants and officers stood there-- that is, in the hall, within the quadrangle, open to the sky.

who had made a fire of coals-- or charcoal (in a brazier probably).

for it was cold-- John alone of all the Evangelists mentions the material, and the coldness of the night, as Webster and Wilkinson remark. The elevated situation of Jerusalem, observes Tholuck, renders it so cold about Easter as to make a watch fire at night indispensable.

And Peter stood with them and warmed himself-- "He went in," says Matthew ( Mt 26:58 ), "and sat with the servants to see the end." These two minute statements throw an interesting light on each other. His wishing to "see the end," or issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic he may pick up something which he would like to hear. Poor Peter! But now, let us leave him warming himself at the fire, and listening to the hum of talk about this strange case by which the subordinate officials, passing to and fro and crowding around the fire in this open court, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord.

Jesus Is Interrogated by Annas-- His Dignified Reply--Is Treated with Indignity by One of the Officials--His Meek Rebuke ( Joh 18:19-23 ).

We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, overnight, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during this non-official interview.

Joh 18:19 :

The high priest-- Annas.

then asked Jesus of His disciples and of His doctrine-- probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party.

Joh 18:20 .

Jesus answered him, I spake openly to the world-- compare Joh 7:4 . He speaks of His public teaching as now a past thing--as now all over.

I ever taught in the synagogue and in the temple, whither the Jews always resort-- courting publicity, though with sublime noiselessness.

and in secret have I said nothing-- rather, "spake I nothing"; that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Is 45:19 ; 48:16 ).

Joh 18:21 :

Why askest thou Me? ask them which heard Me what I have said to them-- rather, "what I said unto them."

behold, they know what I said-- From this mode of replying, it is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses.

Joh 18:22 :

And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?-- (see Is 50:6 ). It would seem from Ac 23:2 that this summary and undignified way of punishment what was deemed insolence in the accused had the sanction even of the high priests themselves.

Joh 18:23 :

Jesus answered him, If I have spoken evil-- rather, "If I spoke evil," in reply to the high priest.

bear witness of the evil; but if well, why smitest thou Me?-- He does not say "if not evil," as if His reply had been merely unobjectionable; but "if well," which seems to challenge something altogether fitting in the remonstrance. He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mount--that when smitten on the one cheek we are to turn to the smiter the other also ( Mt 5:39 )--is not to be taken to the letter.

Annas Sends Jesus to Caiaphas ( Joh 18:24 ).

Joh 18:24 .

Now Annas had sent Him bound unto Caiaphas the high priest-- On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings--a preliminary and informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas; and then Joh 18:24 is to be read as a parenthesis, merely supplementing what was said in Joh 18:13 . This is the view of Calvin, Beza, Grotius, Bengel, De Wette, Meyer, Lucke, Tholuck. But there are decided objections to this view. First: We cannot but think that the natural sense of the whole passage, embracing Joh 18:13 , 14, 19-24 , is that of a preliminary non-official hearing before "Annas first," the particulars of which are accordingly recorded; and then of a transference of our Lord from Annas to Caiaphas. Second: On the other view, it is not easy to see why the Evangelist should not have inserted Joh 18:24 immediately after Joh 18:13 ; or rather, how he could well have done otherwise. As it stands, it is not only quite out of its proper place, but comes in most perplexingly. Whereas, if we take it as a simple statement of fact, that after Annas had finished his interview with Jesus, as recorded in Joh 18:19-23 , he transferred Him to Caiaphas to be formally tried, all is clear and natural. Third: The pluperfect sense "had sent" is in the translation only; the sense of the original word being simply "sent." And though there are cases where the aorist here used has the sense of an English pluperfect, this sense is not to be put upon it unless it be obvious and indisputable. Here that is so far from being the case, that the pluperfect "had sent" is rather an unwarrantable interpretation than a simple translation of the word; informing the reader that, according to the view of our translators, our Lord "had been" sent to Caiaphas before the interview just recorded by the Evangelist; whereas, if we translate the verse literally-- "Annas sent Him bound unto Caiaphas the high priest"--we get just the information we expect, that Annas, having merely "precognosced" the prisoner, hoping to draw something out of Him, "sent Him to Caiaphas" to be formally tried before the proper tribunal. This is the view of Chrysostom and Augustine among the Fathers; and of the moderns, of Olshausen, Schleiermacher, Neander, Ebrard, Wieseler, Lange, Luthardt. This brings us back to the text of our second Gospel, and in it to

The Judicial Trial and Condemnation of the Lord Jesus by the Sanhedrim ( Mr 14:55-64 ).

But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons for concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim.

55. And the chief priests and all the council sought for witness against Jesus to put him to death-- Matthew ( Mt 26:59 ) says they "sought false witness." They knew they could find nothing valid; but having their Prisoner to bring before Pilate, they behooved to make a case.

and found none-- none that would suit their purpose, or make a decent ground of charge before Pilate.

56. For many bare false witness against him-- From their debasing themselves to "seek" them, we are led to infer that they were bribed to bear false witness; though there are never wanting sycophants enough, ready to sell themselves for naught, if they may but get a smile from those above them: see a similar scene in Ac 6:11-14 . How is one reminded here of that complaint, "False witnesses did rise up: they laid to my charge things that I knew not" ( Psa 31:11 )!

but their witness agreed not together-- If even two of them had been agreed, it would have been greedily enough laid hold of, as all that the law insisted upon even in capital cases ( De 17:6 ). But even in this they failed. One cannot but admire the providence which secured this result; since, on the one hand, it seems astonishing that those unscrupulous prosecutors and their ready tools should so bungle a business in which they felt their whole interests bound up; and, on the other hand, if they had succeeded in making even a plausible case, the effect on the progress of the Gospel might for a time have been injurious. But at the very time when His enemies were saying, "God hath forsaken Him; persecute and take Him; for there is none to deliver Him" ( Psa 71:11 ), He whose Witness He was and whose work He was doing was keeping Him as the apple of His eye, and while He was making the wrath of man to praise Him, was restraining the remainder of that wrath ( Psa 76:10 ).

57. And there arose certain, and bare false witness against him-- Matthew ( Mt 26:60 ) is more precise here: "At the last came two false witnesses." As no two had before agreed in anything, they felt it necessary to secure a duplicate testimony to something, but they were long of succeeding. And what was it, when at length it was brought forward?

saying-- as follows:

58. 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-- On this charge, observe, first, that eager as His enemies were to find criminal matter against our Lord, they had to go back to the outset of His ministry, His first visit to Jerusalem, more than three years before this. In all that He said and did after that, though ever increasing in boldness, they could find nothing. Next, that even then, they fix only on one speech, of two or three words, which they dared to adduce against Him. Further, they most manifestly pervert the speech of our Lord. We say not this because in Mark's form of it, it differs from the report of the words given by the Fourth Evangelist ( Joh 2:18-22 )--the only one of the Evangelists who reports it all, or mentions even any visit paid by our Lord to Jerusalem before His last--but because the one report bears truth, and the other falsehood, on its face. When our Lord said on that occasion, "Destroy this temple, and in three days I will raise it up," they might, for a moment, have understood Him to refer to the temple out of whose courts He had swept the buyers and sellers. But after they had expressed their astonishment at His words, in that sense of them, and reasoned upon the time it had taken to rear the temple as it then stood, since no answer to this appears to have been given by our Lord, it is hardly conceivable that they should continue in the persuasion that this was really His meaning. But finally, even if the more ignorant among them had done so, it is next to certain that the ecclesiastics, who were the prosecutors in this case, did not believe that this was His meaning. For in less than three days after this they went to Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again" ( Mt 27:63 ). Now what utterance of Christ known to His enemies, could this refer to, if not to this very saying about destroying and rearing up the temple? And if so, it puts it beyond a doubt that by this time, at least, they were perfectly aware that our Lord's words referred to His death by their hands and His resurrection by His own. But this is confirmed by Mr 14:59 .

59. But neither so did their witness agree together-- that is, not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very terms alleged to have been used. For every one must see that a very slight turn, either way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a criminal charge--would either give them a colorable pretext for the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast.

60. Answerest thou nothing? what is it which these witness against thee?-- Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from His own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But in this, too, they failed.

61. But he held his peace, and answered nothing-- This must have nonplussed them. But they were not to be easily baulked of their object.

Again the high priest-- arose ( Mt 26:62 ), matters having now come to a crisis.

asked him, and said unto him, Art thou the Christ, the Son of the Blessed?-- Why our Lord should have answered this question, when He was silent as to the former, we might not have quite seen, but for Matthew, who says ( Mt 26:63 ) that the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God." Such an adjuration was understood to render an answer legally necessary ( Le 5:1 ). (Also see on Joh 18:28 .)

62. And Jesus said, I am-- or, as in Matthew ( Mt 26:64 ), "Thou hast said [it]." In Luke, however ( Lu 22:70 ), the answer, "Ye say that I am," should be rendered--as De Wette, Meyer, Ellicott, and the best critics agree that the preposition requires--"Ye say [it], for I am [so]." Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone ( Lu 22:67 , 68 ): "Art Thou the Christ [they asked]? tell us. And He said unto them, If I tell you, ye will not believe: and if I also ask [interrogate] "you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which overhung Him as He stood before the Council. (Also see on Joh 18:28 .)

and-- in that character.

ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven-- In Matthew ( Mt 26:64 ) a slightly different but interesting turn is given to it by one word: "Thou hast said [it]: nevertheless"--We prefer this sense of the word to "besides," which some recent critics decide for--"I say unto you, Hereafter shall ye see the Son of man sit on the right hand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not "at some future time" (as to-day "hereafter" commonly does), but what the English word originally signified, "after here," "after now," or "from this time." Accordingly, in Lu 22:69 , the words used mean "from now." So that though the reference we have given it to the day of His glorious Second Appearing is too obvious to admit of doubt, He would, by using the expression, "From this time," convey the important thought which He had before expressed, immediately after the traitor left the supper table to do his dark work, "Now is the Son of man glorified" ( Joh 13:31 ). At this moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says in 1Ti 6:13 . Our translators render the words there, "Who before Pontius Pilate witnessed"; referring it to the admission of His being a King, in the presence of Cæsar's own chief representative. But it should be rendered, as Luther renders it, and as the best interpreters now understand it, "Who under Pontius Pilate witnessed," &c. In this view of it, the apostle is referring not to what our Lord confessed before Pilate--which, though noble, was not of such primary importance--but to that sublime confession which, under Pilate's administration, He witnessed before the only competent tribunal on such occasions, the Supreme Ecclesiastical Council of God's chosen nation, that He was THE Messiah, and THE Son of the Blessed One; in the former word owning His Supreme Official, in the latter His Supreme Personal, Dignity.

63. Then the high priest rent his clothes-- On this expression of horror of blasphemy, see 2Ki 18:37 .

and saith, What need we any further witnesses? (Also see on Joh 18:28 .)

64. Ye have heard the blasphemy-- (See Joh 10:33 ). In Luke ( Lu 22:71 ), "For we ourselves have heard of His own mouth"--an affectation of religious horror. (Also see on Joh 18:28 .)

what think ye?-- "Say what the verdict is to be."

they all condemned him to be guilty of death-- or of a capital crime, which blasphemy against God was according to the Jewish law ( Le 24:16 ). Yet not absolutely all; for Joseph of Arimathea, "a good man and a just," was one of that Council, and "he was not a consenting party to the counsel and deed of them," for that is the strict sense of the words of Lu 23:50 , 51 . Probably he absented himself, and Nicodemus also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and in that case, the words of our Evangelist are to be taken strictly, that, without one dissentient voice, "all [present] condemned him to be guilty of death."

The Blessed One Is Now Shamefully Entreated ( Mr 14:65 ).

Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described.

65. And some began to spit on him-- or, as in Mt 26:67 , "to spit in [into] His face." Luke ( Lu 22:63 ) says in addition, "And the men that held Jesus mocked him"--or cast their jeers at Him. (Also see on Joh 18:28 .)

to cover his face-- or "to blindfold him" (as in Lu 22:64 ).

to buffet him-- Luke's word, which is rendered "smote Him" ( Lu 22:63 ), is a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to be inserted here.

began to say unto him, Prophesy-- In Matthew ( Mt 26:68 ) this is given more fully: "Prophesy unto us, thou Christ, Who is he that smote Thee?" The sarcastic fling at Him as "the Christ," and the demand of Him in this character to name the unseen perpetrator of the blows inflicted on Him, was in them as infamous as to Him it must have been, and was intended to be, stinging.

and the servants did strike him with the palms of their hands-- or "struck Him on the face" ( Lu 22:64 ). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting!" ( Is 50:6 ). "And many other things blasphemously spake they against Him" ( Lu 22:65 ). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion.

Peter's First Denial of His Lord ( Mr 14:66-68 ).

66. And as Peter was beneath in the palace-- This little word "beneath"--one of our Evangelist's graphic touches--is most important for the right understanding of what we may call the topography of the scene. We must take it in connection with Matthew's word ( Mt 26:69 ): "Now Peter sat without in the palace"-- or quadrangular court, in the center of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held--open to the court, likely, and not far from the fire (as we gather from Lu 22:61 ), but on a higher level; for (as our verse says) the court, with Peter in it, was "beneath" it. The ascent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation in mind, he will find the intensely interesting details which follow more intelligible.

there cometh one of the maids of the high priest-- "the damsel that kept the door" ( Joh 18:17 ). The Jews seem to have employed women as porters of their doors ( Ac 12:13 ).

67. And when she saw Peter warming himself, she looked upon him-- Luke ( Lu 22:56 ) is here more graphic; "But a certain maid beheld him as he sat by the fire"--literally, "by the light," which, shining full upon him, revealed him to the girl--"and earnestly looked upon him"--or, "fixed her gaze upon him." His demeanor and timidity, which must have attracted notice, as so generally happens, "leading," says Olshausen, "to the recognition of him."

and said, And thou also wast with Jesus of Nazareth-- "with Jesus the Nazarene," or, "with Jesus of Galilee" ( Mt 26:69 ). The sense of this is given in John's report of it ( Joh 18:17 ), "Art not thou also one of this man's disciples?" that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke ( Lu 22:56 ) it is given as a remark made by the maid to one of the by-standers--"this man was also with Him." If so expressed in Peter's hearing--drawing upon him the eyes of every one that heard it (as we know it did, Mt 26:70 ), and compelling him to answer to it--that would explain the different forms of the report naturally enough. But in such a case this is of no real importance.

68. But he denied-- "before all" ( Mt 26:70 ).

saying, I know not, neither understand I what thou sayest-- in Luke ( Lu 22:57 ), "I know Him not."

And he went out into the porch-- the vestibule leading to the street--no doubt finding the fire-place too hot for him; possibly also with the hope of escaping--but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves.

AND THE COCK CREW-- (See on Lu 22:34 ). This, then, was the First Denial.

Peter's Second Denial of His Lord ( Mr 14:69 , 70 ).

There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated.

69. And a maid saw him again-- or, "a girl." It might be rendered "the girl"; but this would not necessarily mean the same one as before, but might, and probably does, mean just the female who had charge of the door or gate near which Peter now was. Accordingly, in Mt 26:71 , she is expressly called "another [maid]." But in Luke ( Lu 22:58 ) it is a male servant: "And after a little while [from the time of the first denial] another"-- that is, as the word signifies, "another male" servant. But there is no real difficulty, as the challenge, probably, after being made by one was reiterated by another. Accordingly, in John ( Joh 18:25 ), it is, "They said therefore unto him, &c.--as if more than one challenged him at once.

and began to say to them that stood by, This is one of them-- or, as in Mt 26:71 --"This [fellow] was also with Jesus the Nazarene."

70. And he denied it again-- In Luke ( Lu 22:58 ), "Man, I am not." But worst of all in Matthew--"And again he denied with an oath, I do not know the man" ( Mt 26:72 ). This was the Second Denial, more vehement, alas! than the first.

Peter's Third Denial of His Lord ( Mr 14:70-72 ).

70. And a little after-- "about the space of one hour after" ( Lu 22:59 ).

they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto-- "bewrayeth [or 'discovereth'] thee" ( Mt 26:73 ). In Luke ( Lu 22:59 ) it is, "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he was thus discovered. The Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman [or kinsman to him] whose ear Peter cut off, saith, Did not I see thee in the garden with Him?" ( Joh 18:26 ). No doubt his relationship to Malchus drew his attention to the man who had smitten him, and this enabled him to identify Peter. "Sad reprisals!" exclaims Bengel. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all.

71. But he began to curse-- "anathematize," or wish himself accursed if what he was now to say was not true.

and to swear-- or to take a solemn oath.

saying, I know not this man of whom ye speak.

72. And the second time the cock crew-- The other three Evangelists, who mention but one crowing of the cock--and that not the first, but the second and last one of Mark--all say the cock crew "immediately," but Luke ( Lu 22:60 ) says, "Immediately, while he yet spake, the cock crew." Alas!--But now comes the wonderful sequel.

The Redeemer's Look upon Peter, and Peter's Bitter Tears ( Mr 14:72 ; Lu 22:61 , 62 ).

It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, he is the only one of the four who records the affecting and most beautiful scene of his complete restoration ( Joh 21:15-17 ).

Lu 22:61 :

And the Lord turned and looked upon Peter-- How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood--in the way already explained. See on Mr 14:66 . Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears.

And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept-- To the same effect is the statement of the First Evangelist ( Mt 26:75 ), save that like "the beloved physician," he notices the "bitterness" of the weeping ( Lu 22:62 ). The most precious link, however, in the whole chain of circumstances in this scene is beyond doubt that "look" of deepest, tenderest import reported by Luke alone ( Lu 22:61 ). Who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart!

And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice.

Lu 22:62 :