MATTHEW CHAPTER 26
Verses 1-16. See also Mark 14:1-11; Luke 22:1-6; John 12:1-7
Verse 2. After two days is the feast of the Passover.
See Barnes "Matthew 12:1-8". The festival of the passover was celebrated
to preserve among the Jews the memory of their liberation from Egyptian
servitude, and of the safety of their firstborn in that night when the
firstborn of the Egyptians perished, Exodus 12:1. The name
passover was given to the feast because the Lord passed over
the houses of the Israelites without slaying their firstborn, while the
Egyptians were cut off, Exodus 12:13. It was celebrated seven days,
viz., from the 15th to the 21st of the month ABIB, or NISAN, (April,)
Exodus 12:15-20. During all this period the people ate unleavened
bread, and hence the festival was sometimes called the feast of
unleavened bread, Exodus 12:18; Leviticus 23:6. On the evening of the
fourteenth day, all the leaven or yeast in the family was removed
with great care, as it is to the present time--a circumstance to
which the apostle alludes in 1 Corinthians 5:7. On the 10th day of the
month the master of a family separated a lamb or a goat of a year
old from the flock, (Exodus 12:1-6,) which he slew on the 14th day
before the altar, Deuteronomy 16:2,5,6. The lamb was commonly slain
at about 3 o'clock, P.M . The blood of the paschal lamb was, in
Egypt, sprinkled on the doorposts of the houses; afterwards it was
poured by the priests at the foot of the altar, Exodus 12:7. The
lamb thus slain was roasted whole, with two spits thrust through it
---one lengthwise, and one transversely--crossing each other near
the fore legs; so that the animal was, in a manner, crucified. Not a
bone of it might be broken--a circumstance strongly representing
the sufferings of our Lord Jesus, the Passover slain for us,
John 19:36; 1 Corinthians 5:7. Thus roasted, the lamb was served up with wild
and bitter herbs. Not fewer than ten, nor more than twenty persons,
were admitted to these sacred feasts. At first it was observed with
the loins girt about, with sandals on their feet, and with all the
preparations for an immediate journey. This, in Egypt, was significant
of the haste with which they were about to depart from the land of
bondage. The custom was afterwards retained.
The order of the celebration of this feast was as follows: The
ceremony commenced with drinking a cup of wine mingled with water, after
having given thanks to God for it. This was the first cup. Then followed
the washing of hands, with another short form of thanksgiving to God.
The table was then supplied with the provisions, viz., the bitter salad,
the unleavened bread, the lamb, and a thick sauce composed of dates,
figs, raisins, vinegar, etc. They then took a small quantity of salad,
with another thanksgiving, and ate it. After which, all the dishes were
removed from the table, and a second cup of wine set before each guest
as at first. The dishes were removed, it is said, to excite the curiosity
of children, and to lead them to make inquiry into the cause of this
observance. See Exodus 12:26,27. The leading person at the feast then
began and rehearsed the history of the servitude of the Jews in Egypt,
the manner of their deliverance, and the reason of instituting the
passover. The dishes were then returned to the table, and he said,
"This is the passover which we eat, because that the Lord passed
over the houses of our fathers in Egypt;" and then holding up the
salad and the unleavened bread, he stated the design, viz., that the
one represented the bitterness of the Egyptian bondage, and the other
the suddenness of their deliverance. This done, he repeated the
113th and 114th Psalms, offered a short prayer, and all the company
drank the wine that had been standing some time before them. This
was the second cup. The hands were then again washed, and the
meal then eaten, with the usual forms and solemnities. After which
they washed the hands again, and then drank another cup of wine,
called the cup of blessing, because the leader was accustomed in a
particular manner, over that cup, to offer thanks to God for his
goodness. This is the cup which our Saviour is supposed to have
taken when he instituted the Lord's Supper, called by Paul the cup
of blessing, 1 Corinthians 10:16. There was still another cup, which
was drunk when they were about to separate, called the Hallel,
because in connexion with it they were accustomed to repeat the
lesser Hallel, or the 115th, 116th, 117th, 118th Psalms. In accordance
with this, our Saviour and his disciples sang a hymn, as they were
about to go to the Mount of Olives, Matthew 26:30. It is probable that
our Saviour complied with these rites according to the custom of the
Jews. While doing it, he signified that the typical reference of the
passover was about to be accomplished, and he instituted in place
of it the Supper--the communion--and of course the obligation to
keep the passover then ceased.
The Son of man is betrayed. Will be betrayed. He did not mean to say
that they then knew that he would be betrayed, for it does not appear
that they had been informed of the precise time. But they knew that the
passover was at hand, and he then informed them that he would be betrayed.
To be crucified. To be put to death on the cross.
See Barnes "Matthew 27:35".
{r} "Ye know" Mark 14:1; Luke 22:1; John 13:1
Verse 3. Then assembled, etc. This was a meeting of the great council
or sanhedrim. See Barnes "Matthew 5:22".
The palace. The original word properly denotes the hall or large
area in the centre of the dwelling, called the court.
See Barnes "Matthew 9:2". It may be understood, however, as referring to
the palace itself.
The High Priest. Holding the office that was first conferred on
Aaron, Exodus 28:1 and following. The office was at first hereditary,
descending on the eldest son Numbers 3:10. Antiochus Epiphanes,
(B. C. 160) when he had possession of Judea, sold the office to the
highest bidder. In the year 152 B.C., Alexander, king of Syria, conferred
the office on JONATHAN, 1Mac 10:18-20, whose brother Simon was
afterwards created by the Jews both prince and high priest,
1Mac 14:35-47. His posterity, who at the same time sustained the
office of kings, occupied the station of high priest till the time of
Herod, who changed the incumbents of the office at pleasure: a liberty
which the Romans ever afterwards exercised without any restraint. The
office was never more fluctuating than in the time of our Saviour.
Hence it is said that Caiaphas was high priest for that year,
John 11:51. Persons who had been high priests, and had been removed
from office, still retained the name. Hence more than one high priest is
sometimes mentioned, though strictly there was but one who held
the office.
Verse 4. By subtilty. By guile, deceit, or in some secret manner, so
that the people would not know it. Jesus was regarded by the people
as a distinguished prophet, and by most of them probably, as the
Messiah; and the sanhedrim did not dare to take him away openly,
lest the people should rise and rescue him. They were probably
aware that he had gone out to Bethany, or to some of the places
adjacent to the city; and as he passed his nights there, and not in
the city, there was need of guile to ascertain the place where he
remained, and to take him.
{v} "And consulted" Psalms 2:2
Verse 5. Not on the feast day. Not during the feast. The feast lasted
seven days. A vast multitude attended from all parts of Judea.
Jerusalem is said to have contained at such times three millions of
people. Amidst such a multitude there were frequent tumults and
seditions; and the sanhedrim was justly apprehensive there would
be now, if in open day, and in the temple, they took away a teacher
so popular as Jesus, and put him to death. They therefore sought how they
might do it secretly, and by guile.
Verse 6. In Bethany. See Barnes "Matthew 21:1".
Simon the leper Simon who had been a leper.
Leper. See Barnes "Matthew 8:2". It was unlawful to eat with persons
that had the leprosy; and it is more than probable, therefore, that
this Simon had been healed--perhaps by our Lord himself. Matthew 12:1
says, that this was the house where Lazarus was, who had been raised from
the dead. Probably Lazarus was a relative of Simon's, and was living with
him. He farther says that they made Jesus a supper, and that Martha
served. John says that this was six days before the passover. From the
order in which Matthew and Mark mention it, it would have been
supposed that it was but two days before the passover, and after the
cleansing of the temple. But it is to be observed,
(1.) that Matthew and Mark often neglect the exact order of the events
that they record.
(2.) That they do not affirm at what time this was. They leave it
indefinite, saying that while Jesus was in Bethany he was anointed
by Mary.
(3.) That Matthew introduced it here for the purpose of giving a
connected account of the conduct of Judas. Judas murmured
at the waste of the ointment, John 12;4 and one of the effects
of his indignation, it seems, was to betray his Lord.
Verse 7. There came unto him a woman. This woman was Mary, the
sister of Lazarus and Martha, John 12:3.
Having an alabaster box. The alabaster is a species of marble,
distinguished for being light, and of a beautiful white colour, almost
transparent. It was much used by the ancients for the purpose of
preserving various kinds of ointment in.
Of very precious ointment. That is, of ointment of much value;
that was rare, and difficult to be obtained. Mark (Mark 14:3) and
John (John 12:3) say, that it was ointment of spikenard. In the
original it is nard. It was procured from an herb growing in the
Indies, chiefly obtained from the root--though sometimes also from the
bark. It was liquid, so as easily to flow when the box or phial was open,
and was distinguished particularly for an agreeable smell. See
Song of Solomon 1:12. The ancients were much in the habit of anointing or
perfuming their bodies, and the nard was esteemed one of the most
precious perfumes. John says there was a pound of this,
(John 12:3.) The pound in use among them was the Roman, of
twelve ounces, answering to our Troy weight. That there was a large
quantity is farther evident from the fact that Judas says it might have
been sold for three hundred pence, (forty dollars,) [or œ9,] and that
the house was filled with the odour of the ointment, (John.)
And poured it on his head. They were accustomed chiefly to anoint
the head, or hair. John says (John 12:3) that she poured it on
the feet of Jesus, and wiped them with her hair. There is, however,
no contradiction. She probably poured it both on his head and his
feet. Matthew and Mark having recorded the former, John, who
wrote his gospel in part to record events omitted by them, relates
that the ointment was also poured on the feet of the Saviour. To
pour ointment on the head was common. To pour it on the feet
was an act of distinguished humility and attachment to the Saviour, and
therefore deserved to be particularly recorded.
As he sat at meat. That is, at supper. In the original, as he
reclined at supper. The ancients did not sit at their meals, but
reclined at length on couches. See Barnes "Matthew 23:6". She came up,
therefore, behind him, as he lay reclined at the table; and bending
down over the couch, poured the ointment on his head and his feet; and
probably kneeling at his feet, wiped them with her hair.
{t} "Then came" John 11:1,2; 12:3
Verse 8. They had indignation. John says that Judas expressed
indignation. Probably some of the others felt indignation, but Judas
only gave vent to his feelings. The reason why Judas was indignant was
that he had the bag, (John 12:6;) i.e., the purse, or
repository of articles given to the disciples and to the Saviour. He was
a thief; and was in the habit, it seems, of taking out and putting to
his own use what was put in for them in common. The leading trait of
Judas' character was avarice; and no opportunity was suffered to
pass without attempting by base and wicked means, to make money.
In his example, an avaricious man may learn the true nature and
the effect of that grovelling and wicked passion. It led him to
commit the enormous crime of betraying his Lord to death; and it
will always lead its possessor to guilt. No small part of the sins of
the men of the world can be traced to avarice; and many and many
a time since the days of Judas has the Lord Jesus been betrayed
among his professed friends by the same base propensity.
Is this waste. This loss or destruction of property. They could see
no use in it, and they therefore supposed it was lost.
Verse 9. Sold for much. Mark and John say for 300 pence; that is,
for about 40 dollars, [about œ 9.] This, to them, was a large sum.
Mark says, they murmured against her. There was also an implied
murmuring against the Saviour for suffering it to be done. The
murmuring was, however, without cause. It was the property of
Mary. She had a right to dispose of it as she pleased, answerable
not to them, but to God. They had no right over it, and no cause of
complaint ff it had been wasted. So Christians now are at liberty to
dispose of their property as they please, either in distributing the
Bible, in supporting the gospel, in sending it to heathen nations, or
in aiding the poor. The world, like Judas, esteems it to be wasted.
Like Judas, they are indignant. They say it might be disposed of
in a better way. Yet, like Judas, they are interfering in that which
concerns them not. Like other men, Christians have a right to dispose
of their property as they please, answerable only to God. And though an
avaricious world esteems it to be waste, yet if their Lord commands
it, it will be found to be the only way in which it was right for
them to dispose of that property, and will be found not to have been in
vain.
Verse 10. Trouble ye the woman. That is disturb her mind by
insinuations, as if she had done wrong.
A good work upon me. She has done it with a mind grateful, and full
of love to me. The work was good, also, as it was preparative to his
death, Matthew 26:12.
Verse 11. For ye have the poor, etc. Mark adds, "Whensoever ye will
ye may do them good." It was right that they should regard the
poor. It was a plain precept of religion, (see Psalms 41:1; Proverbs 14:21;
Proverbs 29:7;; Galatians 2:10,) and our Saviour would not prohibit it, but do
all that was possible to excite his followers to the duty. But every duty
should be done in its place, and the duty then incumbent was that
which Mary had performed. They would afterwards have abundant
occasion to show their regard for the poor.
Me ye have not always. He alludes here to his dying, and his going
away to heaven. He would be their Friend and their Saviour, but he would
not be bodily present with them always, so that they could show
kindness in this way to him.
{u} "For ye have the poor" Deuteronomy 15:11
{v} "me ye have not" John 14:19; 17:11
Verse 12. She did it for my burial. It is not to be supposed that
Mary understood clearly that he was then about to die, for the
apostles, it seems, did not fully comprehend it, or that she intended
it for his burial; but she had done it as an act of kindness and love,
to show her regard for her Lord. He said that it was a proper
preparation for his burial. Anciently, bodies were anointed and
embalmed for the purpose of the sepulchre. Jesus said that this was
really a preparation for that burial, as fitting him in a proper
manner for the tomb.
Verse 13. A memorial. Anything to produce remembrance. This
should be told to her honour and credit, as a memorial of her piety and
self-denial; and it is right that the good deeds of the pious should be
recorded and had in recollection.
Verse 14. Then one of the twelve, etc. Luke says that Satan entered
into Judas. That is, Satan tempted or instigated him to do it.
Probably he tempted Judas by appealing to his avarice, his ruling
passion, and by suggesting that now was a favourable opportunity to make
money rapidly, by selling his Lord.
Judas Iscariot. See Barnes "Matthew 10:4".
Unto the Chief Priests. The high priest, and those who had been
high priests. The ruling men of the sanhedrim. Luke adds, that he went
also to the captains, (Matthew 22:4.) It was necessary, on account
of the great wealth deposited there, and its great sacredness, to guard
the temple by night. Accordingly, men were stationed around it, whose
leaders or commanders were caned captains, Acts 4:1. These men were
commonly of the tribe of the Levites, were closely connected with the
priests, were men of influence; and Judas went to them, therefore, as
well as to the priests, to offer himself as a traitor. Probably his
object was to get as much money as possible; and he might therefore have
attempted to make a bargain with several of them apart from each other.
{w} "of the twelve" Matthew 10:4
Verse 15. And they covenanted with him. Made a bargain with him.
Agreed to give him. Mark says they promised to give him money.
They did not pay it to him then, lest he should deceive them. When
the deed was done, and before he was made sensible of its guilt, they
paid him. See Matthew 27:3; Acts 1:18.
Thirty pieces of silver. Mark and Luke do not mention the sum. They
say that they promised him money--in the original, silver. In
Matthew, in the original, it is thirty silvers, or silverlings.
This was the price of a slave. See Exodus 21:32. And it is not
unlikely that this sum was fixed on by them to show their contempt of
Jesus, and that they regarded him as of little value. There is no doubt,
also, that they understood that such was the anxiety of Judas to obtain
money, that he would betray his Lord for any sum. The money usually
denoted by pieces of silver, when the precise sum is not mentioned, is a
shekel --a silver Jewish coin, amounting to about fifty cents,
[or 2s. 3d.] The whole sum, therefore, for which Judas committed this
crime, was fifteen dollars, [or 3l 7s. 6d.]
{x} "covenanted" Zechariah 11:12,13; Matthew 27:3
Verse 16. Sought opportunity to betray him. Luke adds, "in the
absence of the multitude." This was the chief difficulty, to deliver him
into the hands of the priests so as not to have it known by the people,
or so as not to excite tumult. The opportunity which he sought,
therefore, was one in which the multitude would not see him, or
could not rescue the Saviour.
To betray him. The word means to deliver into the hands of an enemy
by treachery or breach of trust; to do it while friendship or
faithfulness is professed. All this took place in the case of Judas.
But the word in the original does not necessarily imply this. It means
simply to deliver up, or to give into their hands. He sought opportunity
how he might deliver him up to them, agreeably to the contract.
Verses 17-19. See also Mark 14:12-16; Luke 22:7-13
Verse 17. The first day, etc. The feast continued eight days,
including the day on which the paschal lamb was killed and eaten,
Exodus 12:15. That was the fourteenth day of the month Abib, answering
to parts of our March and April.
Of unleavened bread. Called so because, during those eight days, no
bread made with yeast or leaven was allowed to be eaten. Luke says,
"when the Passover must be killed." That is, in which the paschal
lamb, or the lamb eaten on the occasion, must be killed. The word in
the original, translated passover, commonly means, not the feast itself,
but the lamb that was killed on the occasion.
See Exodus 12:43; Numbers 9:11; John 18:28; 1 Corinthians 5:7, where Christ
our Passover, is said to be slain for us; i.e. our Paschal Lamb, so
called on account of his innocence, and his being offered as a victim,
or sacrifice, for our sins.
{y} "Now the first day" Exodus 12:6,18
Verse 18. Go into the city to such a man. That is, Jerusalem, called
the city, by way of eminence. Luke says that the disciples whom he
sent were Peter and John. The man to whom they were to go, it seems, he
did not mention by name, but he told them that when they came into the
city, a man would meet them bearing a pitcher of water. See Mark and Luke.
Him they were to follow, and in the house which he entered they would
find a room prepared. The name of the man was not mentioned. The
house in which they were to keep the passover was not mentioned. The
reason of this probably was, that Christ was desirous of concealing from
Judas the place where they would keep the passover. He was acquainted
with the design of Judas to betray him. He knew that if Judas was
acquainted with the place beforehand, he could easily give information
to the chief priests, and it would give them a favourable opportunity to
surprise them, and apprehend him without making a tumult. Though it
was certain that he would not be delivered up before the time appointed by
the Father, yet it was proper to use the means to prevent it. There
can be but little doubt that Jesus was acquainted with this man, and that
he was a disciple. The direction which he gave his disciples most clearly
proves that he was omniscient. Amidst so great a multitude going at that
time into the city, it was impossible to know that a particular man
would be met a man bearing a pitcher of water--unless Jesus had all
knowledge, and was therefore Divine.
The Master saith. This was the name by which Jesus was probably known
among the disciples, and one which he directed them to give him. See
Matthew 23:8,10. It means, literally, the teacher, as opposed to the
disciple, or learner; not the master, as opposed to the
servant or slave. The fact that they used this name as if
the man would know whom they meant, and the fact that he understood them,
and made no inquiries about him, shows that he was acquainted with Jesus,
and was probably himself a disciple.
My time is at hand. That is, is near. By his time here may be
meant, either his time to eat the passover, or the time of his death. It
has been supposed by many, that Jesus, in accordance with a part of the
Jews who rejected traditions, anticipated the usual observance of the
passover, or kept it one day sooner. The Pharisees had devised many forms
of ascertaining when the month commenced. They placed witnesses around the
heights of the temple to observe the first appearance of the new moon;
they examined the witnesses with much formality, and endeavoured also to
obtain the exact time by astronomical calculations. Others held that the
month properly commenced when the moon was visible. Thus it is said
a difference arose between them about the time of the passover, and that
Jesus kept it one day sooner than most of the people. The foundation of
the opinion that Jesus anticipated the usual time of keeping the passover
is the following:
(1.) In John 18:28, it is said that on the day on which
our Lord was crucified, and of course the day after he had eaten the
passover, the chief priests would not go into the judgment-hall, lest
they should be defiled, but that they might eat the passover, evidently
meaning that it was to be eaten that day.
(2.) In John 19:14, the day on which he was crucified is called the
preparation of the passover; that is, the day on which it was prepared
to be eaten in the evening.
(3.) In \\John 19:31\\, the day in which our Lord lay in the grave was
called the great day of the Sabbath, "an high day." That is, the day
after the passover was killed, the Sabbath occurring on the first day of
the feast properly, and therefore a day of peculiar solemnity. Yet our
Saviour had partaken of it two days before, and therefore the
day before the body of the people. If this opinion be true, then the
phrase "my time is at hand" means, my time for keeping the passover
is near. Whether the opinion be true or not, there may be a reference
also to his death. This was probably a disciple of his, though
perhaps a secret one. Jesus might purpose to keep the passover at his
house, that he might inform him more particularly respecting his death,
and prepare him for it. He sent therefore to him, and said, "I will keep
the passover at thy house."
Mark and Luke add, that he would show them "a large upper room, furnished
and prepared." Ancient writers remark, that at the time of the great
feasts the houses in Jerusalem were all open to receive guests; that the
houses were in a manner common to the people of Judea; and there is no
doubt, therefore, that the master of a house would have it ready on such
occasions for company. It is possible also that there might have been an
agreement between this man and our Lord, that he would prepare his house
for him, though this was unknown to the disciples. The word rendered
furnished means, literally, spread; that is, spread with
carpets, and with couches, on which to recline as the table, after the
manner of the East. See Barnes "Matthew 23:6".
Verse 19. They made ready the Passover. That is, they procured a
paschal lamb, multitudes of which were kept for sale in the temple;
they procured it to be killed and flayed by the priests, and the blood
to be poured at the altar; they roasted the lamb, and prepared the
bitter herbs, the sauce, and the unleavened bread. This was done, it
seems, while our Lord was absent, by the two disciples.
Verse 20. When the even was come. The lamb was killed between
the evenings, Exodus 12:6, (Hebrew) that is, between three o'clock
P.M. and nine in the evening. The Jews reckoned two evenings, one from
three o'clock P.M. to sunset, the other from sunset to the close
of the first watch in the night, or nine o'clock. The paschal supper
was commonly eaten after the setting of the sun, and often in the
night, Exodus 12:8.
He sat down. At first, the supper was eaten standing, with the loins
girded and their staff in their hand, denoting the haste with which
they were about to flee from Egypt. Afterwards, however, they introduced
the practice, it seems, of partaking of this as they did of their
ordinary meals. The original word is, he reclined; i.e., he placed
himself on the couch in a reclining posture, in the usual manner in which
they partook of their meals. See Barnes "Matthew 23:6". While sitting
there at the supper, the disciples had a dispute which should be the
greatest. See Barnes "Luke 22:24" and Luke 22:25-30.
At this time also, before the institution of the Lord's Supper, Jesus
washed the feet of his disciples, to teach them humility.
See Barnes "John 13:1" and John 13:2-20.
Verses 21-24. As they did eat, etc. The account contained in these
verses is also recorded in Mark 14:18-21; Luke 22:21-23; John 13:21-22.
John xiii. 21, 22. John says, that before Jesus declared that one of
them should betray him, he was troubled in spirit, and testified. That
is, he felt deeply the greatness of the crime that Judas was about to
commit, and anticipated with much feeling the sufferings that he
was to endure.
He testified. He bore witness, or he declared.
Verse 22. They were exceeding sorrowful. John says, they looked on
one another, like men in anxiety, conscious each one, except Judas,
of no such intention, and each one beginning to examine himself, to
find whether he was the person intended. This showed their innocence,
and their attachment to Jesus. It showed how sensitive they were to
the least suspicion of the kind. It showed that they were willing to know
themselves; thus evincing the spirit of the true Christian. Judas only
was silent, and was the last to make the inquiry, and that after he had
been plainly indicated, Matthew 26:25. Thus showing,
(1.) that guilt is slow to suspect itself;
(2.) that it shrinks from the light;
(3.) that it was his purpose to conceal his intention; and,
(4.) that nothing but the consciousness that his Lord knew it could
induce him to make inquiry. The guilty would, if possible, always conceal
their crimes. The innocent are ready to suspect that they may have done
wrong. Their feelings are tender, and they inquire with solicitude
whether there may not be something in their bosoms unknown to themselves,
that may be a departure from right feeling.
Verse 23. He that dippeth his hand with me in the dish. The Jews, at
the observance of this ordinance, used a bitter sauce, made of
bunches of raisins, mixed with vinegar and other seasoning of the like
kind, which they said represented the clay which their fathers were
compelled to use in Egypt, in making brick; thus reminding them of
their bitter bondage there. This was probably the dish to which
reference is made here. It is not improbable that Judas reclined
near to our Saviour at the feast; and by his saying it was one that
dipped with him in the dish, he meant one that was near to him,
designating him more particularly than he had done before. John
adds, (John 13:23-30); See Barnes "John 13:23" and following,
that a disciple (i.e. John himself) was reclining on Jesus' bosom;
that Simon Peter beckoned to him to ask Jesus more particularly who it
was; that Jesus signified who it was, by giving Judas a sop; i.e., a
piece of bread or meat, dipped in the thick sauce; and that Judas, having
received it, went out to accomplish his wicked design of betraying him.
Judas was not, therefore, present at the institution of the Lord's
Supper.
{z} "He that" Psalms 41:9; 55:12-15
Verse 24. The Son of man goeth. That is, the Messiah; the Christ.
See Barnes " :".
Goeth. Dies, or will die. The Hebrews often spoke in this manner of
death, Psalms 39:13; Genesis 15:2.
As it is written of him. That is, as it is written or prophesied
of him in the Old Testament. Compare Psalms 41:9, with John 13:18.
See also Daniel 9:26,27; Isaiah 53:4-9. Luke Luke 22:22 says, "as
it was determined." In the Greek, as it was marked out by a boundary;
that is, in the Divine purpose. It was the previous intention of God
to give him up to die for sin, or it could not have been certainly
predicted. It is also declared to have been by his "determinate counsel
and foreknowledge," Acts 2:23.
Woe unto that man, etc. The crime is great and awful, and he will be
punished accordingly. He states the greatness of his misery in the phrase
following.
It had been good, etc. That is, it would have been better for him
if he had not been born; or it would be better now for him if he was to
be as if he had not been born, or if he was annihilated. This was a
proverbial mode of speaking among the Jews in frequent use. In relation
to Judas it proves the following things:
(1.) that the crime which he was about to commit was exceedingly great;
(2.) that the misery or punishment due to it would certainly
come upon him;
(3.) that he would certainly deserve that misery, or it would not be
threatened or inflicted; and,
(4.) that his punishment would be eternal. If there should be any
period when the sufferings of Judas should end, and he be restored
and raised to heaven, the blessings of that happiness without end
would infinitely overbalance all the sufferings he will endure in a
limited time; and consequently it would not be true that it would be
better for him not to have been born. Existence to him would be a
blessing. It follows that, in relation to one wicked man, the
sufferings of hell will be eternal. If of one, then it is equally
certain and proper that all the wicked will perish for ever.
If it be asked how this crime of Judas could be so great, or could
be a crime at all, when it was determined beforehand that the
Saviour should be betrayed and die in this manner, it may be
answered:
(1.) That the crime was what it was in itself, apart from any
determination of God. It was a violation of all the duties he
owed to God, and to the Lord Jesus; awful ingratitude, detestable
covetousness, and most base treachery. As such it deserved to be
punished.
(2.) The previous purpose of God did not force Judas to do this. In
it he acted freely. He did just what his wicked heart prompted him to do.
(3.) A previous knowledge of a thing, or a previous purpose to permit
a thing, does not alter its nature, or cause it to be a different thing
from what it is.
(4.) God, who is the best judge of the nature of crime, holds all that
was done in crucifying the Saviour, though it was by his determinate
counsel and foreknowledge, "to be by wicked hands," \\"Ac 2:23"\\. This
punishment of Judas proves also that sinners cannot take shelter for
their sins in the decrees of God, or plead them as an excuse. God
will punish crimes for what they are in themselves. His own deep
and inscrutable purposes in regard to human actions will not change
the nature of those actions, or screen the sinner from the punishment
which he deserves.
{a} "written of him" Psalms 22:1 and following; Isaiah 53:1-12
Verse 25. Thou hast said. That is, thou hast said the truth. It is so.
Thou art the man. Compare Matthew 26:64, with Mark 14:62.
Verses 26-30. See also Mark 14:22-26; Luke 22:15-20; 1 Corinthians 11:23-25
Verse 26. As they were eating. As they were eating the paschal supper,
near the close of the meal. Luke adds, that he said, just before
instituting the sacramental Supper, "With desire have I desired to
eat this Passover with you before I suffer." This is a Hebrew
manner of expression, signifying, I have greatly desired, he had
desired it, doubtless,
(1.) that he might institute the Supper, to be a perpetual memorial of
him;
(2.) that he might strengthen them for their approaching trials;
(3.) that he might explain to them the true nature of the passover; and,
(4.) that he might spend another season with them in the duties of
religion, of worship. Every Christian about to die will also seek
opportunities of drawing specially near to God, and of holding communion
with him, and with his people.
Jesus took bread. That is, the unleavened bread which they used at
the celebration of the passover, made into thin cakes, easily broken and
distributed.
And blessed it. Or sought a blessing on it; or gave thanks to God
for it. The word rendered blessed not unfrequently means,
to give thanks. Compare Luke 9:16; John 6:11. It is also to be
remarked, that some manuscripts have the word rendered gave thanks,
instead of the one translated blessed. It appears, from the writings
of Philo and the Rabbins, that the Jews were never accustomed to eat
without giving thanks to God, and seeking his blessing. This was
especially the case in both the bread and the wine used at the passover.
And brake it. This breaking of the bread represented the
sufferings of Jesus about to take place--his body broken or wounded
for sin. Hence Paul 1 Corinthians 11:24 adds, "This is my body, which is
broken for you." That is, which is about to be broken for you
by death, or wounded, pierced, bruised, to make atonement for your sins.
This is my body. This represents my body. This broken bread
shows the manner in which my body will be broken; or this will serve to
call my dying sufferings to your remembrance. It is not meant that his
body would be literally broken as the bread was, but that the bread
would be a significant emblem or symbol to recall to their remembrance
his sufferings. It is not improbable that our Lord pointed to
the broken bread, or laid his hands on it, as if he had said, "Lo, my
body! or, Behold my body! that which represents my broken body
to you." This could not be intended to mean, that that bread was
literally his body. It was not. His body was then before them
living. And there is no greater absurdity than to imagine his
living body there changed at once to death, and then the
bread to be changed into that dead body, and all the while the
living body of Jesus was before them. Yet this is the absurd and
impossible doctrine of the Roman Catholics, holding that the bread
and wine were literally changed into the body and blood of
our Lord. This was a common mode of speaking among the Jews, and exactly
similar to that used by Moses at the institution of the passover,
(Exodus 12:11) "It," i.e., the lamb, "is the Lord's passover." That is,
the lamb and the feast represent the Lord's passing over the houses
of the Israelites. It serves to remind you of it. It surely cannot
be meant that that lamb was the literal passing over their houses a
palpable absurdity--but that it represented it. So Paul and Luke say
of the bread, "This is my body, which is broken for you: this do
IN REMEMBRANCE of me." This expresses the whole design of the
sacramental bread. It is to call to remembrance in a vivid manner the
dying sufferings of our Lord. The sacred writers, moreover, often denote
that one thing is represented by another by using the word is.
See Matthew 13:37: He that soweth the good seed is the Son of man;
i.e., represents the Son of man. Genesis 41:26: The seven good kine
ARE seven years; i.e., represent or signify seven years. See also
John 15:1,5; Genesis 17:10. The meaning of this important passage may be
thus expressed: "As I give this broken bread to you, to eat, so
will I deliver my body to be afflicted and slain for your sins."
{b} "And as they" 1 Corinthians 11:23
{1} "blessed it", "Many Greek copies have gave thanks.
Verse 27. And he took the cup. That is, the cup of wine which they
used at the feast of the passover, called the cup of Hallel, or
praise, because they commenced then repeating the psalms with which they
closed the passover. See Matthew 26:30. This cup, Luke says, he took
after supper. That is, after they had finished the ordinary
celebration of eating the passover. The bread was taken
while they were eating, the cup after they had done eating.
And gave thanks. See Barnes "Matthew 26:26".
Drink ye all of it. That is, "all of you, disciples, drink of it ;"
not, "drink all the wine."
Verse 28. For this is my blood. This represents my blood: as the
bread did his body. Luke and Paul vary the expression, adding what
Matthew and Mark have omitted. "This cup is the new testament
in my blood." By this cup, he meant the wine in the cup, and not
the cup itself. Pointing to it, probably, he said, "This--wine
represents my blood about to be shed." The phrase, "new testament,"
should have been rendered new covenant, referring to the
covenant or compact that God was about to make with men through
a Redeemer. The old covenant was that which was made with the Jews
by the sprinkled of the blood of sacrifices. See Exodus 24:8.
And Moses took the blood, and sprinkled it on the people, and said,
Behold the blood of the covenant which the Lord hath made with
you, etc. In allusion to that, Jesus says, this cup is the NEW
covenant in my blood; that is, ratified, or sealed and
sanctioned by my blood. Anciently, covenants or contracts were
ratified by slaying an animal; by the shedding of its blood;
imprecating similar vengeance if either party failed in the compact. So
Jesus says the covenant which God is about to form with men, the new
covenant, or the gospel economy, is sealed or ratified with his blood.
Which is shed for many for the remission of sins. In order that sins
may be remitted, or forgiven. That is, this is the appointed way by which
God will pardon transgressions. That blood is efficacious for the
pardon of sin:
(1.) Because it is the life of Jesus; the blood being used by the
sacred writers as representing life itself, or as containing
the elements of life, Genesis 9:4; Leviticus 17:14. It was forbidden,
therefore, to eat blood, because it contained the life, or was the life,
of the animal. When, therefore, Jesus says his blood was shed for
many, it is the same as saying that his life was given for many.
See Barnes "Romans 3:25".
(2.) His life was given for sinners, or he died in the place of sinners,
as their substitute. By his death on the cross, the death or punishment
due to them in hell may be removed, and their souls be saved. He endured
so much suffering, bore so much agony, that God was pleased to accept
it in the place of the eternal torments of all the redeemed. The
interests of justice, the honour and stability of his government, would
be as secure in saving them in this manner, as if the suffering were
inflicted on them personally in hell. God, by giving his Son to die for
sinners, has shown his infinite abhorrence of sin: since, according to
his view, and therefore according to truth, nothing else would show
its evil nature, but the awful sufferings of his own Son. That he died
in the stead or place of sinners, is abundantly clear from the following
passages of Scripture: John 1:29; 5:2; Hebrews 7:27; 1 John 2:2; 4:10;
Isaiah 53:10; Romans 8:32; 2 Corinthians 5:15.
{c} "new testament" Jeremiah 31:31
Verse 29. But I say unto you, etc. That is, the observance of the
passover, and of the rites shadowing forth future things, here end. I
am about to die. The design of all these types and shadows is
about to be accomplished. This is the last time that I shall partake
of them with you. Hereafter, when my Father's kingdom is established in
heaven, we will partake together of the thing represented
by these types and ceremonial observances; the blessings and
triumphs of redemption.
Fruit of the vine. Wine, the fruit or produce of the vine, made
of the grapes of the vine.
Until that day. Probably the time when they should be received to
heaven. It does not mean here on earth, farther than that they would
partake with him in the happiness of spreading the gospel, and the
triumphs of his kingdom.
When I drink it new with you. Not that he would partake with
them of literal wine there, but in the thing represented by it. Wine
was an important part of the feast of the passover, and of all feasts.
The kingdom of heaven is often represented under the image of a
feast. It means that he will partake of joy with them in heaven;
that they will share together the honours and happiness of the
heavenly world.
New. In a new manner; or, perhaps, afresh.
In my Father's kingdom. In heaven. The place where God shah
reign in a kingdom fully established and pure.
{d} "my Father's kingdom" Isaiah 25:6
Verse 30. And when they had sung an hymn. The passover was observed
by the Jews by singing, or chanting, the 113th, 114th, 115th, 116th,
117th, and 118th psalms. These they divided into two parts. The
118th and 114th psalms they sung during the observance of the
passover, and the others at the close. There can be no doubt that
our Saviour, and the apostles also, used the same psalms in their
observance of the passover. The word rendered sung a hymn, is a
particle, literally meaning hymning, not confined to a single hymn,
but admitting many.
Mount of Olives. See Barnes "Matthew 21:1".
{1} "hymn" or, "Psalm"
Verses 31-35. Jesus foretells the fall of Peter. This is also
recorded in Mark 14:27-31; Luke 21:31-34; John 13:36-38.
Verse 31. Then saith Jesus unto them, etc. The occasion of his
saying this was Peter's bold affirmation that that he was ready to
die with him, John 13:37. Jesus had told them that he was going
away; i.e., was about to die. Peter asked him whither he was going. Jesus
replied, that he could not follow then, but should afterwards. Peter,
not satisfied with that, said that he was ready to lay down his life
for him. Jesus then distinctly informed them that all of them would
leave him that night.
All ye shall be offended because of me. See Barnes "Matthew 5:29".
It means, here, you will all stumble at my being taken, abused, and
set at naught; you will be ashamed to own me as a teacher, and to
acknowledge yourselves as my disciples. Or, my being betrayed will prove
a snare to you all, so that you shall be guilty of the sin of forsaking
me, and by your conduct of denying me.
For it is written, etc. See Zechariah 13:7. This is affirmed here to
have reference to the Saviour, and to be fulfilled in him.
I will smite. This is the language of God the Father. I will
smite, means either that I will give him up to be smitten, (compare
Exodus 4:21; 8:16, etc.,), or that I will do it myself.
Both of thrum things were done. God gave him up to the Jews and
Romans, to be smitten for the sins of the world, (Romans 8:32;) and
he himself left him to deep and awful sorrows, to bear "the burden
of the world's atonement" alone. See Mark 15:34.
The shepherd. The Lord Jesus--the Shepherd of his people,
John 10:11,14; comp. See Barnes "Isaiah 11:11". The sheep. This
means here particularly the apostles. It also refers sometimes to all
the followers of Jesus, the friends of God, John 10:16;; Psalms 100:3.
Shall be scattered abroad. This refers to their fleeing, and was
fulfilled in that. See Matthew 26:66.
{e} "is written" Zechariah 13:7
Verse 32. But after I am risen, etc. This promise was given them to
encourage and support them, and also to give them an indication
where he might be found. He did not mean that he would first
appear to some of them, but that he would meet them all in Galilee.
This was done. See Mark 16:7; Matthew 28:16.
Galilee. See Barnes "Matthew 2:22".
{f} "I will go before you" Matthew 28:7,10,16
Verse 33. Peter answered--though all, etc. The word men is
improperly inserted here by the translators. Peter meant only to affirm
this of the disciples. This confidence of Peter was entirely
characteristic. He was ardent, sincere, and really attached to his Master.
Yet this declaration was made, evidently:
(1.) From true love to Jesus.
(2.) From too much reliance on his own strength.
(3.) From ignorance of himself, and of the trials which he was soon to
pass through. And it most impressively teaches us:
(1.) That no strength of attachment to Jesus can justify such confident
promises of fidelity, made without dependence on him.
(2.) That all promises to adhere to him, should be made relying on him
for aid.
(3.) That we little know how feeble we are, till we are tried.
(4.) That Christians may be left to great and disgraceful sins to
show them their weakness. Luke adds, that Jesus said to Peter, that
Satan had desired to have him, that he might sift him as wheat; that
he might thoroughly try him. But Jesus says that he had prayed for him,
that his faith should not fail, and charged him when he was
converted, i.e., when he was turned from this sin, to strengthen
his brethren, i.e., by teaching them to take warning by his example.
See Barnes "Luke 22:31-33".
Verse 34. This night. This was in the evening when this was spoken,
after the observance of the passover, and we may suppose near nine
o'clock.
Before the cock crow. Mark and Luke add, before the cock crow
twice. The cock is accustomed to crow twice, once at midnight, and
once in the morning, at break of day. The latter was commonly called
cock-crowing. See Mark 13:35. This was the time familiarly known as
the cock-crowing; and of this Matthew and John speak, without referring
to the other. Mark and Luke speak of the second crowing, and mean the
same time; so that there is no contradiction between them.
Deny me thrice. That is, as Luke adds, deny that thou knowest me.
See Matthew 26:74.
Verse 35. Will I not deny thee. Will not deny my connexion with thee,
or that I knew thee. All the disciples said the same thing, and all
fled at the approach of danger, forsaking their Master and Friend,
and practically denying that they knew him, Matthew 26:56.
Verses 36-45. Jesus' agony in Gethsemane. This account is also
recorded in Mark 14:32-42;; Luke 22:39-46; John 18:1.
Verse 36. Then cometh, etc. After the institution of the Supper, in
the early part of the night, he went out to the Mount of Olives. In
his journey he passed over the brook Cedron, (John 18:1,) which
bounded Jerusalem on the east.
Unto a place. John calls this a garden. This garden was evidently on
the western side of the Mount of Olives, a short distance from Jerusalem,
and commanding a full view of the city. It is doubted whether the word
rendered garden means a villa or country seat, or a
garden, properly so called. It is probable that it might include
both: a cluster of houses, or a small village in which was a garden. The
word here means not properly a garden for the cultivation of vegetables,
but a place planted with the olive and other trees, perhaps with a
fountain of waters, and with walks and groves--a proper place of
refreshment in a hot climate, and of retirement from the noise of the
adjacent city. Such places were doubtless common in the vicinity of
Jerusalem. Messrs. Fisk and King, American missionaries, were there in
1823. They tell us that the garden is about a stone's cast from the
brook of Cedron; that it now contains eight large and venerable-looking
olives, whose trunks show their great antiquity. The spot is sandy
and barren, and appears like a forsaken place. A low broken wall
surrounds it. Mr. K. sat down beneath one of the trees, and read
Isaiah 53:1-12, and also the gospel history of our Redeemer's sorrow
during that memorable night in which he was there betrayed; and the
interest of the association was heightened by the passing through
the place of a party of Bedouins, armed with spears and swords.
Jesus, in the silence of the night, free from interruption, made it a
place of retirement and prayer.
Luke says, he went as he was wont, i.e., accustomed, to the
Mount of Olives. Probably he had been in the habit of retiring
from Jerusalem to that place for meditation and prayer; thus
enforcing by his example what he had so often done by his precepts,
the duty of retiring from the noise and bustle of the world to hold
communion with God.
Gethsemane. This word is made up either of two Hebrew words,
signifying valley of fatness, i.e., a fertile valley; or of two words,
signifying an olive press, given to it probably because the place was
filled with olives.
Sit ye here. That is, in one part of the garden, to which they first
came.
While I go and pray yonder. That is, at the distance of a stone's
cast, Luke 22:41. Luke adds, that when he came to the garden, he
charged them to pray that they might not enter into temptation--i, e.,
into deep trials and afflictions--or, more probably, into scenes and
dangers that would tempt them to deny him.
{g} "Then cometh Jesus" Mark 14:32; Luke 22:39; John 18:1
Verse 37. And he took with him Peter and the two sons of Zebedee.
That is, James and John, Matthew 10:2. On two other occasions he had
favoured these disciples in a particular manner, suffering them to go
with him to witness his power and glory, viz., at the healing of the
ruler's daughter, (Luke 8:51,) and at his transfiguration on the
mount, Matthew 17:1.
Sorrowful. Affected with grief.
Very heavy. The word in the original is much stronger than the one
translated sorrowful. It means, to be pressed down, or overwhelmed
with great anguish. This was produced, doubtless, by a foresight of
his great sufferings on the cross in making an atonement for the sins
of men.
Verse 38. My soul is exceeding sorrowful. His human nature-his soul-
-was much and deeply affected and pressed down.
Even unto death. This denotes extreme sorrow and agony. The
sufferings of death are the greatest of which we have any knowledge;
they are the most feared and dreaded by man; and those sufferings are,
therefore, put for extreme and indescribable anguish. The meaning may be
thus expressed: My sorrows are so great, that under their burden I am
ready to die; such is the anxiety of mind, that I seem to bear the
pains of death!
Tarry ye here, and watch with me. The word rendered watch, means,
literally, to abstain from sleep; then to be vigilant--to guard against
danger. Here it seems to mean, to sympathize with him; to unite with him
in seeking Divine support; and to prepare themselves for approaching
dangers.
{h} "My soul" Psalms 116:3; Isaiah 53:3,10; John 12:27
Verse 39. And he went a little farther. That is, at the distance
that a man could conveniently cast a stone, (Luke.)
Fell on his face. Luke says, he "kneeled doom." He did both. He first
kneeled, and then in the fervency of his prayer, and the depth of his
sorrow, he fell with his face on the ground, denoting the deepest anguish,
and the most earnest entreaty. This was the usual posture of prayer
in times of great earnestness. See Numbers 16:22; 2 Chronicles 20:18; Nehemiah 8:6.
If it be possible. That is, if the world can be redeemed; if it be
consistent with justice, and with maintaining the government of the
universe, that men should be saved without this extremity of sorrow, let
it be done. There is no doubt that if it had been possible, it would have
been done; and the fact that these sufferings were not removed, that the
Saviour went forward and bore them without mitigation, shows that it was
not consistent with the justice of God, and with the welfare of the
universe, that men should be saved without the awful sufferings of
such an atonement.
Let this cup. These bitter sufferings. These approaching trials. The
word cup is often used in this sense, denoting sufferings.
See Barnes "Matthew 20:22".
Not as I will, but as thou wilt. As Jesus was man, as well as God,
there is nothing inconsistent in supposing that, like a man, he was
deeply affected in view of these sorrows. When he speaks of his will, he
expresses what human nature, in view of such great sufferings, would
desire. It naturally shrunk from them, and sought deliverance. Yet he
sought to do the will of God. He chose rather that the high purpose of
God should be done, than that that purpose should be abandoned, and
regard be shown to the fears of his human nature. In this he has
left a model of prayer in all times of affliction. It is right, in
times of calamity, to seek deliverance. Like the Saviour also, in such
seasons, we should, we must submit cheerfully to the will of God,
confident that, in all these trials, he is wise, and merciful, and good.
{i} "and prayed" Hebrews 5:7
{k} "let this cup" Matthew 20:22
{l} "nevertheless" John 5:30; 6:38; Romans 15:3; Philippians 2:8
Verse 40. And findeth them asleep. It may seem remarkable that, in
such circumstances, with a suffering, pleading Redeemer near,
surrounded by danger, and having received a special charge to watch,
i.e., not to sleep, they should so soon have fallen asleep. It is
frequently supposed that this was proof of wonderful stupidity, and
indifference to their Lard's sufferings. The truth is, however, that it
was just the reverse; it was proof of their great attachment, and
their deep sympathy in his sorrows. Luke has added, that he
found them sleeping FOR SORROW. That is, on account of their sorrow:
their grief was so great that they naturally fell asleep. Multitudes of
facts might be brought to show that is in accordance with the regular
effects of grief: Dr. Bush says, "There is another symptom of grief,
which is not often noticed, and that is profound sleep. I have often
witnessed it even in mothers, immediately after the death of a child.
Criminals; we are told by Mr. Akerman, the keeper of Newgate in
London, often sleep soundly the night before their execution. The
son of General Custine slept nine hours the night before he was led
to the guillotine in Paris." Diseases of the Mind, p. 319.
Saith unto Peter, etc. This reproof was administered to Peter
particularly, in account of his warm professions, his rash zeal, and his
self-confidence. If he could not keep awake and watch with the Saviour
for one hour, how little probability was there that he would adhere
to him in all the trials through which he was soon to pass!
Verse 41. Watch. See Matthew 26:38. Greater trials are coming on. It
is necessary, therefore, still to be on your guard.
And pray. Seek aid from God by supplication in view of the thickening
calamities.
That ye enter not into temptation. That ye be not overcome and
oppressed with these trials of your faith, so as to deny me. The word
temptation here properly means, what would try their faith in the
approaching calamities his rejection and death. It would try
their faith, because though they supposed he was the Messiah, they were
not very clearly aware of the necessity of his death; they did not
fully understand that he was to rise again. They had cherished the
belief that he was to establish a kingdom while he lived. When they
should see him, therefore rejected, tried, crucified, dead; when they
should see him submit to all this, as if he had not power to deliver
himself, then would be the trial of their faith; and in view of it, he
exhorted them to pray that they might not so enter temptation as to
be overcome by it, and fall.
The spirit indeed is willing, etc. The mind, the disposition is ready,
and disposed to bear these trials; but the flesh, the natural
feelings, through the fear of danger, is weak, and will be likely to lead
you astray when the trial comes. Though you may have strong faith, and
believe now that you will not deny me, yet human nature is weak, shrinks
at trials, and you should, therefore seek strength from on high. This
was not intended for an apology for their sleeping, but to excite them,
notwithstanding he knew that they loved him, to be on guard, lest the
weakness of human nature should be insufficient to sustain them in the
hour of their temptation.
{m} "Watch" Mark 13:33; 14:38; Luke 22:40; Ephesians 6:18; Revelation 16:15
{n} "ye enter" Proverbs 4:14,15
{o} "into temptation" Revelation 3:10
{p} "spirit indeed" Isaiah 26:8,9; Romans 7:18-25; Galatians 5:17
Verses 42-44. It is probable that our Lord spent considerable time in
prayer, and that the evangelists have recorded rather the substance
of his petitions than the very words. He returned repeatedly to his
disciples, doubtless to caution them against danger; to show the
deep interest which he had in their welfare; and to show them the
extent of his sufferings on their behalf. Each time that he returned,
these sorrows deepened. Again he sought the place of prayer; and
as his approaching sufferings overwhelmed him, this was the burden
of his prayer, and he prayed the same words. Luke adds, that amidst, his
agonies an angel appeared from heaven, strengthening him. His human
nature began to sink, as unequal to his sufferings, and a messenger from
heaven appeared, to support him in these heavy trials. It may seem
strange, that since Jesus was Divine, (John 1:1,) the Divine
nature did not minister strength to the human, and that he that was
God should receive strength from an angel. But it should be
remembered that Jesus came in his human nature, not only to make an
atonement, but to be a perfect example of a holy man; that as such, it
was necessary to submit to the common conditions of humanity, that he
should live as other men, be sustained as other men, suffer as other men,
and be strengthened as other men; that he should, so to speak, take no
advantage in favour of his piety from his Divinity, but submit, in all
things, to the common lot of pious men. Hence he supplied his wants,
not by his being Divine, but in the ordinary way of human life. Hence he
preserved himself from danger, not as God, but by seeking the usual
ways of human prudence and precaution. Hence he met trials as a man; he
received comfort as a man; and there is no absurdity in supposing
that, in accordance with the condition of his people, his-human
nature should be strengthened, as they are, by those who are set forth
to be ministering spirits to the heirs of salvation, Hebrews 1:14.
Luke farther adds, (Matthew 22:44) that being in an agony, he prayed
more earnestly, and his sweat was, as it were, great drops of blood
falling down to the ground. The word agony is taken from the
anxiety, fear, effort, and strong emotion of the wrestlers in the
Greek games, about to engage in a mighty struggle. Here it denotes
the extreme anguish of mind; the strong conflict produced between
sinking human nature and the prospect of deep and overwhelming
calamities.
Great drops of blood, Luke 22:44. The word here rendered
great drops does not mean drops gently falling on the ground, but
rather thick and clammy masses of gore, pressed by inward agony through
the skin, and, mixing with the sweat, falling thus to the ground. It has
been doubted, by some, whether the sacred writer meant to say that there
was actually blood in this sweat, or only that the sweat was
in the form of great drops. The natural meaning is, doubtless, that
the blood was mingled with his sweat; that it fell profusely--falling
masses of gore; that it was pressed out by his inward anguish; and that
this was caused in some way in view of his approaching death. This effect
of extreme sufferings--of mental anguish--has been known in several other
instances. Bloody sweats have been mentioned by many writers as caused
by extreme suffering. Dr. Doddridge says, (Note on Luke 22:44,) that
"Aristotle and Diodorus Siculus both mention bloody sweats, as attending
some extraordinary agony of mind; and I find Loti, in his life of Pope
Sextus V, and Sir John Chardin, in his history of Persia, mentioning a
like phenomenon, to which Dr. Jackson adds another from Thuanus.
It has been objected to this account, that it is improbable, and that
such an event could not occur. The instances, however, which are
referred to by Doddridge and others, show sufficiently that the
objection is unfounded. In addition to these, I may observe, that
Voltaire has himself narrated a fact which ought for ever to stop the
mouths of infidels. Speaking of Charles IX, of France, in his
Universal History, he says, "He died in his thirty-fifth year; his
disorder was of a very remarkable kind; the blood oozed out of all his
pores. This malady, of which there have been other instances, was owing
to either excessive fear, or violent agitation, or to a feverish and
melancholy temperament."
Various opinions have been given of the probable causes of these
sorrows of the Saviour. Some have thought it was a strong shrinking
from the manner of dying on the cross, or from an apprehension of being
forsaken there by the Father; others that Satan was permitted in a
peculiar manner to try him, and to fill his mind with horrors, having
departed from him at the beginning of his ministry for a season,
(Luke 4:13) only to renew his temptations in a more dreadful manner
now; and others that these sufferings were sent upon him as the wrath of
God manifested against sin, that God inflicted them directly upon him
by his own hand, to show his abhorrence of the sins of men, for which he
was about to die. Where the Scriptures are silent about the cause,
it does not become us confidently to express an opinion. We may suppose,
perhaps, without presumption, that a part or all these things were
combined to produce this awful suffering. There is no need of
supposing that there was a single thing that produced it; but it is
rather probable that this was a rush of feeling from every quarter--
his situation, his approaching death, the temptations of the enemy, and
the awful suffering on account of men's sins, and God's hatred of it
about to be manifested in his own death--all coming upon his soul at
once--sorrow flowing in from every quarter at the concentration
of the sufferings of the atonement pouring together upon him, and
filling him with unspeakable anguish.
Verse 43. No Barnes text on this verse.
See Barnes "Matthew 26:42"
Verse 44. No Barnes text on this verse.
See Barnes "Matthew 26:42"
{q} "the third" 2 Corinthians 12:8
Verse 45. Sleep on now, and take your rest. Most interpreters have
supposed that this should be translated as a question, rather than a
command. "Do you sleep now, and take your rest? Is this a time, amidst
so much danger, and so many enemies, to give yourselves to sleep?"
This construction is strongly countenanced by Luke, Luke 22:46,)
where the expression, "Why sleep ye?" evidently refers to the
same point of time. There is no doubt that the Greek will bear this
construction; and in this way the apparent inconsistency will be
removed between this command, to sleep, and that in the next verse,
to rise and be going. Others suppose that, his agony being over,
and the necessity of watching with him being now passed, he kindly
permitted them to seek repose till they should be roused by the
coming of the traitor; that, while they slept, Jesus continued still
awake; that some considerable time elapsed between what was
spoken here and in the next verse; and that Jesus suffered them to
sleep until he saw Judas coming, and then aroused them. Others
have supposed that he spoke this in irony: "Sleep on now, if you
can; take rest, if possible, in such dangers, and at such a time."
But this supposition is unworthy of the Saviour and the occasion. Mark
adds, "It is enough." That is, sufficient time has been given to
sleep. It is time to arise and be going.
The hour is at hand. The time when the Son of man is to be
betrayed is near.
Sinners. Judas, the Roman soldiers, and the Jews.
Verse 46. Rise, let us be going. That is, probably, with them.
Let us go wheresoever they shall lead us. The time when I must die
is come. It is no longer proper to attempt an escape.
Verses 47-57. The account of Jesus' being betrayed by Judas is recorded
by all the evangelists. See Mark 14:43-52; Luke 22:47-53; John 18:2-12.
Verse 47. Judas, one of the twelve, came. This was done while he was
addressing his disciples. John informs us that Judas knew the place,
because Jesus was in the habit of going there with his disciples.
Judas had passed the time, after he left Jesus and the other disciples
at the passover, in arranging matters with the Jews, collecting the
band, and preparing to go. Perhaps, also, on this occasion they gave
him the money which they had promised.
A great multitude with swords and staves. John says, that he had
received a band of men and officers from the chief priests, etc.
Josephus says, (Ant. xx. ch. iv.) that at the festival of the Passover,
when a great multitude of people came to observe the feast, lest there
should be any disorder, a band of men was commanded to keep watch at the
porches of the temple, to repress a tumult, if any should be excited.
This band, or guard, was at the disposal of the chief priests,
Matthew 27:65. It was composed of Roman soldiers, and was stationed
chiefly at the tower of Antonia, at the north-west side of the temple.
In addition to this, they had constant guards stationed around the
temple, composed of Levites. The Roman soldiers were armed with
swords. The other persons that went out carried probably whatever
was accessible as a weapon. These were the persons sent by the priests
to apprehend Jesus. Perhaps other desperate men might have joined them.
Staves. In the original, "wood;" used here in the plural number.
It means rather clubs or sticks, than spears. It does not mean
staves. Probably it means any weapon at hand, such as a mob can
conveniently collect. John says, that they had lanterns and
torches. The passover was celebrated at the full moon.
But this night might have been cloudy. The place to which they were
going was also shaded with trees; and lights, therefore, might be
necessary.
{r} "Judas" Acts 1:16
Verse 48. Gave them a sign. That is, told them of a way by which
they might know whom to apprehend, i.e., by his kissing him. It was
night. Jesus was, besides, probably personally unknown to the
Romans,perhaps to the others also. Judas, therefore, being well
acquainted with him, to prevent the possibility of mistake, agreed to
designate him by one of the tokens of friendship.
John tells us, that Jesus, knowing all things that should come upon
him, when they approached him, asked them whom they sought? and that
they replied, Jesus of Nazareth. Jesus informed them that he was the
person they sought. They, when they heard it, overawed by his presence,
and smitten with the consciousness of guilt, went backward, and fell to
the ground. He again asked them whom they sought. They made the same
declaration--Jesus of Nazareth. Jesus then, since they professed
to seek only him, claimed the right that his disciples should be suffered
to escape;-- "that the saying might be fulfilled which he spake, Of
them which thou gavest me have I lost none," John 18:9. See also
John 17:12.
{s} "saying" Psalms 38:12
Verse 49. Hail, Master. The word translated hail, here means, to
rejoice, to have joy; and also to have cause of joy. It thus
expresses the joy which one friend has when he meets another, especially
after an absence. It was used by the Jews and Greeks as a mode of
salutation among friends. It would here seem to express the joy of
Judas at finding his Master, and again being with him.
Master. In the original, Rabbi. See Barnes "Matthew 23:7".
Kissed him. Gave him the common salutation of friends, when meeting
after absence. This mode of salutation was more common among eastern
nations than with us.
{t} "kissed him" 2 Samuel 3:27; 20:9; Psalms 28:3
Verse 50. And Jesus said unto him, Friend. It seems strange to us
that Jesus should give the endeared name friend to a man that he knew
was his enemy, and that was about to betray him. It should be remarked,
however, that this is the fault of our language, not of the original.
In the Greek there are two words which our translators have rendered
friend: one implying affection and regard, the other not. One is
properly rendered friend, the other expresses more nearly what we mean
by companion. It is this latter word which is given to the
disaffected labourer in the vineyard: "Friend, I do thee no wrong,"
(Matthew 20:13) to the guest which had not on the wedding garment, in
the parable of the marriage feast, (Matthew 22:12) and to Judas in this
place.
Wherefore art thou come? This was said, not because he was ignorant
why he had come, but probably to fill the mind of Judas with the
consciousness of his crime, and by a striking question to compel him to
think of what he was doing.
{u} "Friend" Psalms 41:9; 55:13
Verse 51. One of them which were with Jesus. John informs us that
this was Peter. The other evangelists concealed the name, probably
because they wrote while Peter was living, and it might have endangered
Peter to have it known.
And drew his sword. The apostles were not commonly armed. On this
occasion they had provided two swords, Luke 22:38. In seasons of
danger, when travelling through the country, they were under the
necessity of providing means of defending themselves against the robbers
that infested the country. This will account for their having any swords
in their possession. See Barnes "Luke 10:30". These swords, Josephus
informs us, the people were accustomed to carry under their garments,
as they went up to Jerusalem.
A servant of the High Priest's. His name, John informs us, was
Malchus. Luke adds, that Jesus touched the ear, and healed it; thus
showing his benevolence to his foes when they sought his life, and
giving them proof that they were attacking Him that was sent from heaven.
Verse 52. Thy sword into his place. Into the sheath.
For all they that take the sword, etc. This passage is capable of
different significations.
(1.) They who resist by the sword the civil magistrate, shall
be punished; and it is dangerous, therefore, to oppose those who
come with the authority of the civil ruler.
(2.) These men, Jews and Romans, who have taken the sword against the
innocent, shall perish by the sword. God will take vengeance on them.
But,
(3.) the most satisfactory interpretation is that which regards it as a
caution to Peter. Peter was rash. Alone he had attacked the whole
band. Jesus told him that his unseasonable and imprudent defence
might be the occasion of his own destruction. In doing it, he would
endanger his life, for they who took the sword perished by it. This
was probably a proverb, denoting that they who engaged in wars
commonly perished there.
{v} Genesis 9:6; Ezekiel 35:5,6; Revelation 13:10
Verse 53. Thinkest thou, etc. Jesus says, that not only would Peter
endanger himself, but his resistance implied a distrust of the protection
of God, and was an improper resistance of his will. If it had been
proper that they should be rescued, God could easily have furnished
far more efficient aid than that of Peter--a mighty host of angels.
Twelve legions. A legion was a division of the Roman army
amounting to more than six thousand men. See Barnes "Matthew 8:29".
The number twelve was mentioned, perhaps, in reference to the
number of his apostles, and himself. Judas being away, but eleven
disciples remained. God could guard him, and each disciple, with
a legion of angels; that is, God could easily protect him, if he should
pray to him, and if it was his will.
{w} "angels" 2 Kings 6:17; Daniel 7:10; Matthew 4:11
Verse 54: But how then shall the Scriptures be fulfilled, etc. That
is, the scriptures which foretold of his dying for the world. In
some way that must be accomplished; and the time had come when,
having finished the work which the Father gave him to do, it was proper
that he should submit to a cruel death. This was said doubtless to
comfort his disciples; to show them that his death was not a matter of
surprise or disappointment to him; and that they, therefore, should
not be offended and forsake him.
{x} "that thus" Luke 24:26,46
Verse 55. Against a thief. Rather, a robber. This was the
manner in which they would have sought to take a highwayman of
desperate character, and armed to defend his life. It adds not a little
to the depth of his humiliation, that he consented to be hunted down
thus by wicked men, and to be treated as if he had been the worst of
mankind.
Daily with you teaching in the temple. For many days before the
passover, as recorded in the previous chapter.
Verse 56. Scriptures of the prophets. The writings of the prophets--
for this is the meaning of the word scriptures. He alludes to those
parts of the prophets which foretold his sufferings and death.
Then all the disciples, etc. Overcome with fear, when they saw their
Master actually taken; alarmed with the terrific appearance of armed men,
and torches in a dark night; and forgetting their promises not to
forsake him, they all left their Saviour to go alone. Alas! how many,
when attachment to Christ would lead them to danger, leave him,
and also flee! Mark adds, that after the disciples had fled, a young
man, having a linen cloth cast about his naked body, attempted to
follow him. Probably he was the owner of the garden, and a friend
of Jesus. Aroused by the noise from his repose, he came to defend
the Saviour. He cast, in his hurry, a garment at hand round his
body, and came to him. The young men among the Romans and
Jews attempted to secure him also; but he escaped from them, and
fled. See Barnes " :".
{y} "Scriptures" Genesis 3:15; Psalms 22:1-31; 69:1-36; Isaiah 53:1-12; Lamentations 4:20
\\Da 9:24,26 Zec 13:7 Ac 1:16\\
Verses 57-75. The trial of our Lord before the council, and the denial
of Peter happening at the same time, might be related one before
the other, according to the evangelists' pleasure. Accordingly,
Matthew and Mark relate the trial first, and Peter's denial
afterwards; Luke mentions the denial first, and John has probably
observed the natural order. The parallel places are recorded in
Mark 14:53-72; Luke 22:54-71; John 18:13-27.
Verse 57. To Caiaphas. John says, that they led him first to Annas,
the father-in-law of Caiaphas. This was done, probably, as a mark of
respect, he having been high priest, and perhaps distinguished for
prudence, and capable of advising his son-in-law in a difficult case;
and the Saviour was detained there probably until the chief priests
and elders were assembled.
The High Priest. See Barnes "Matthew 26:3". John says, he was high
priest for that year. Annas had been high priest some years before, in
the time of our Saviour the office was frequently changed by the civil
ruler. This Caiaphas had prophesied that it was expedient that one should
die for the people. See Barnes " :".
The Scribes and the elders. The men composing the great council of
the nation or sanhedrim. See Barnes " :". It is not probable that
they could be immediately assembled; and some part of the transaction
respecting the denial of Peter probably took place while they were
collecting.
{z} "And they" Mark 14:53; Luke 22:54; John 18:12
Verse 58. Peter followed him afar off. By this he evinced two things:
1st. Real attachment to his Master; a desire to be near him, and to
witness his trial.
2nd. Fear respecting his personal safety. He therefore kept so far off
as to be out of danger, and yet so near as that he might witness the
transactions respecting his Master. Perhaps he expected to be lost and
unobserved in the crowd. Many, in this, Imitate Peter. They are afraid to
follow the Saviour closely. They fear danger, ridicule, or persecution.
They follow him--but it is at a great distance; so far that it is
difficult to discern that they are in the train, and are his friends at
all. Religion requires us to be near to Christ. We may measure our piety
by our desire to be with him; to be like him; and by our willingness to
follow him always--through trials, contempt, persecution, and death.
John says, that another disciple went with Peter. By that other disciple
is commonly supposed, as he did not mention his name, that he meant
himself. He was acquainted with the high priest, and went immediately
into the hall.
Unto the High Priest's palace. The word rendered palace,
means rather the hall, or middle court or area of his house. It
was situated in the centre of the palace, and was commonly uncovered.
See Barnes "Matthew 9:2".
And went in. John informs us that he did not go immediately in. But
the other disciple, being known to the high priest, went in first, while
Peter remained at the gate, or entrance. The other disciple then went
out, and brought in Peter. Matthew, Mark, and Luke have omitted
this circumstance. John recorded it, probably, because they had
omitted it, and because he was the "other disciple" concerned in it.
Sat with the servants, to see the end. That is, the end of the trial;
or to see how it would go with his Master. The other evangelists
say, that he stood with the servants warming himself. John says;
it being cold, they had made a fire of coals, and warmed themselves.
It was then probably not far from midnight. The place where they
were was uncovered; and travellers say, that though the days are
warm in Judea at that season of the year, yet that the nights are
often uncomfortably cold. This fire was made in the hall, (Luke:)
The fire was not in a fireplace, as we commonly suppose, but was
probably made of coals laid on the pavement. At this place and
time was Peter's first denial of his Lord, as is recorded afterwards.
See Matthew 26:69.
Verse 59. No notes from Barnes on this verse.
See Barnes "Matthew 26:57"
Verse 60. False witnesses. Witnesses that would accuse him of crime;
of violation of the laws of the land or of God. We are not to suppose
that they wished them to be false witnesses. They were
indifferent, probably, whether they were true or false, if they could
succeed in condemning him. The evangelist calls it false testimony,
Before these witnesses were sought, we learn from John 18:19-23
that the high priest asked Jesus of his disciples, and his doctrine.
Jesus replied, that he had taught openly in the temple, and in secret
had said nothing; that is, he had no secret doctrines which he had
not been willing openly to teach, and he referred them to those who had
heard him. In a firm, dignified manner, he put himself on trial, and
insisted on his rights. "If I have spoken evil, bear witness of the evil;
but if well, why smitest thou me?" This conversation took place probably
before the council was assembled, and during this time the denials by
Peter occurred. Luke informs us, Luke 22:66 that the council came
together as soon as it was day; that is, probably near the morning, or
not far from break of day--after Peter had denied him, and gone out.
Found they none. That is, they found none on whose testimony they
could with any show of reason convict him. The reason was, as Mark
says, Mark 14:56 that "their witness agreed not together." They
differed about facts, times, and circumstances, as all false witnesses
do. Two witnesses were required by their law, and they did not dare
to condemn him without conforming, in appearance at least, to the
requirements of the law.
{a} "the last" Psalms 27:12; 35:11
Verse 61. And said, This fellow said, etc. Mark has recorded this
testimony differently. According to him, they said, "We heard him
say, I will destroy this temple that is made with hands, and within
three days I will build another made without hands." Probably
both forms of giving in the testimony were used on the trial, and
Matthew has recorded it as it was given at one time, and Mark at
another; so that there is no contradiction. Mark adds, "But neither
so did their witness agree together." That which they attempted to
accuse him of, is what he had said respecting his body, and their
destroying it. John 2:19, "Destroy this temple, and in three days
I will raise it up." This he spoke of his body; they perverted it,
endeavouring to show that he meant the temple at Jerusalem. They
neither stated it as it was, nor did they state correctly its meaning:
nor did they agree about the words used. It was, therefore, very
little to their purpose.
{b} "I am able" John 2:19-21
Verses 62,63. Jesus held his peace. Was silent. He knew that the
evidence did not even appear to amount to anything worth a reply. He
knew that they were aware of that, and that feeling that, the high
priest attempted to draw something from him, on which they could
condemn him.
I adjure thee by the living God. I put thee upon thy oath before God.
This was the usual form of putting an oath among the Jews. It implies,
calling God to witness the truth of what was said. The law respecting
witnesses also made it a violation of an oath to conceal any part of the
truth; and though our Saviour might have felt that such a question, put
in such a manner, was very improper, or was unlawful, yet he also knew
that to be silent would be construed into a denial of his being the
Christ. The question was probably put in anger. They had utterly failed
in their proof. They had no way left to accomplish their purpose of
condemning him, but to draw it from his own lips. This cunning
question was therefore proposed. The difficulty of the question
consisted in this: If he confessed that he was the Son of God, they
stood ready to condemn him for blasphemy; if he denied it, they
were prepared to condemn him for being an impostor, for deluding
the people under the pretence of being the Messiah.
The living God. Jehovah is called the living God, in opposition to
idols, which were without life. ú
The Christ. The Messiah, the Anointed. See Barnes "Matthew 1:1".
The Son of God. The Jews uniformly expected that the Messiah
would be the Son of God. In their view it denoted also that he would be
Divine, or equal to the Father, John 10:31-36. To claim that title
was, therefore, in their view, blasphemy; and as they had determined
beforehand, in their own minds, that he was not the Messiah, they
were ready at once to accuse him of blasphemy.
Verse 63. No notes from Barnes on this verse.
See Barnes "Matthew 26:62"
{e} "But Jesus" Isaiah 53:7; Matthew 27:12,14
Verse 64. Thou hast said. This is a form of assenting or affirming.
Thou hast said the truth; or, as Luke 22:70 has it, "Ye say that I
am." This was not, however, said immediately. Before Jesus
acknowledged himself to be the Messiah, he said to them, Luke 22:67-69
"If I tell you, ye will not believe: and if I also ask you"
--i.e., propose the proofs of my mission, and require you to give
your opinion of them--" ye will not answer me, nor let me go."
Nevertheless. This word should have been translated moreover,
or furthermore. What follows is designed to explain and give
confirmation to what he had said.
Sitting on the right hand of power. That is, of God, called here the
Power; equivalent to the Mighty, or the Almighty. It denotes
dignity and majesty; for, to sit at the right hand of a prince was the
chief place of honour. See Barnes "Matthew 20:21".
Coming in the clouds of heaven. See Barnes Mt 24, Mt 25.
The meaning of this is, You shall see the sign from heaven
which you have so often demanded; even the Messiah returning
himself as the sign, with great glory, to destroy your city, and to
judge the world.
{f} "shall ye" Daniel 7:13; John 1:51; 1 Thessalonians 4:16; Revelation 1:7
{g} "hand of power" Psalms 110:1; Acts 7:55
Verse 65. Then the High Priest rent his clothes. The Jews were
accustomed to rend their clothes, as a token of grief. This was done
often as a matter of form, and consisted in tearing a particular part of
the garment reserved for this purpose. It was not lawful for the high
priest to rend his clothes, Leviticus 10:6; 21:10. By that was probably
intended the robes of his priestly office. The garment which he now
rent was probably his ordinary garment, or the garments which he
wore as president of the sanhedrim--not those in which he officiated
as high priest in the things of religion. This was done on this
occasion to denote the great grief of the high priest, that so great
a sin as blasphemy had been committed in his presence.
He hath spoken blasphemy. That is, he has, under oath, arrogated to
himself what belongs to God. In claiming to be the Messiah; in asserting
that he was the Son of God, and therefore equal in dignity with the
Father; and that he would yet sit at His right hand--he has claimed
what belongs to no man, and what is therefore an invasion of the
Divine prerogative. If he had not been the Messiah, the charge
would have been true. But the question was, whether he had not
given evidence that he was the Messiah, and that therefore his claims
were just. This point, the only proper point of inquiry, they never
examined. They assumed that he was an impostor; and that point
being assumed, everything like a pretension to being the Messiah
was, in their view, proof that he deserved to die.
Verse 66. What think ye? What is your opinion? What sentence
do you pronounce? As president of the sanhedrim he demanded their
judgment.
He is guilty of death. This was the form which was used when criminal
was condemned to die. The meaning is, he is found guilty of a crime to
which the law annexes death. This sentence was used before the Jews
became subject to the Romans, when they had the power of inflicting death.
After they were subject to the Romans, though the power of inflicting
capital punishment was taken away, yet they retained the form, when they
expressed their opinion of the guilt of an offender. The law under which
they condemned him was that recorded in Leviticus 24:10-16, which
sentenced him that was guilty of blasphemy to death by stoning. The
chief priests, however, were unwilling to excite a popular tumult by
stoning him, and they therefore consulted to deliver him to the
Romans to be crucified, under the authority of the Roman name, and
thus to prevent say excitement among the people.
{h} "death" Leviticus 24:16; John 19:7
Verse 67. They spit in his face. This, among the Jews, as among us,
was significant of the highest contempt and insult, Numbers 12:14;
Isaiah 1:6; Job 30:10.
And buffeted him. That is, they struck him with their hands closed,
or with the fist.
Others smote him with the palms of their hands. The word used in the
original here means, literally to strike with rods. It also means, to
strike the mouth with the open hand, as if to prevent a person's
speaking, or to evince abhorrence of what he had spoken.
{i} "Then did" Isaiah 1:6
{1} "with the palms" or "rods"
Verse 68. Saying, Prophesy unto us, etc. Mark informs us, that before
they said this they had blindfolded him. Having prevented his
seeing, they ridiculed his pretensions of being the Messiah. If he
was the Christ, they supposed he could tell who smote him. As he
bore it patiently, and did not answer, they doubtless supposed they
had discovered another reason to think he was an impostor; The
word prophesy does not mean only to foretell future events--although
that is the proper meaning of the word; but also to declare anything
that is unknown, or anything which cannot be known by natural
knowledge, or without revelation. Luke adds, "And many other
things blasphemously spake they against him." There is something
very remarkable in this expression. They had charged him with
blasphemy in claiming to be the Son of God. This charge they were
not able to prove, But the evangelist fixes the charge of
blasphemy on them, because he really was the Son of God, and they
denied it.
Verse 69. Now Peter sat without in the palace. Mark says, the first
denial took place while Peter was "beneath in the palace." This
palace was the large hall or court belonging to the residence of
the high priest. The part of it where Jesus and the council were was
elevated, probably, above the rest, for a tribunal. Peter was
beneath, or in the lower part of the hall, with the servants, at the
fire. Yet, as Matthew says, he sat without in the palace--i.e.,
out of the palace where they were trying Jesus--to wit, in the lower
part of the hall with the servants--both narratives are therefore
consistent.
And a damsel came unto him. John 18:17 says, that this damsel
was one that kept the door.
Thou also wast with Jesus of Galilee. Probably she suspected him
from his being in company with John. This was in the early part of the
trial of Jesus.
{k} "Now Peter" Mark 14:66; Luke 22:55; John 18:16
Verse 70. But he denied before them all, etc. He denied that he was a
disciple; he denied that he knew Jesus; he denied (Mark) that he
understood what was meant---i. e., he did not see any reason why this
question was asked. All this was palpable falsehood; and Peter must
have known that it was such. This is remarkable, because Peter
had just before been so confident. It is more remarkable, because
the edge of the charge was taken off by the insinuation that John
was known to be a disciple--thou also wast with Jesus of Galilee.
Verse 71. When he was gone out into the porch. The entrances or the
small apartment between the outer door and the large hall in the centre
of the building. See plan of a house, See Barnes "Matthew 9:2". Peter was
embarrassed and confused by the question; and to save his confusion
attracting notice, he went away from the fire into the porch,
where he expected to be unobserved. Yet in vain. By the very
movement to avoid detection, he came into contact with another
who knew him, and repeated the charge. How clearly does it prove
that our Lord was omniscient, that all these things were foreseen!
Another maid saw him. Mark simply says that a maid saw him,
From Luke, it would appear that a man spoke to him, Luke 22:58.
The truth probably is, that both were done. When he first went
out, a maid charged him with being a follower of Jesus. He was
probably there a considerable time. To this charge he might have
been silent, thinking, perhaps, that he was concealed, and there was
no need of denying Jesus then. Yet it is very likely that the charge
would he repeated. A man also might have repeated it; and Peter,
irritated, provoked, perhaps thinking that he was in danger, then
denied his Master the second time. This denial was in a stronger
manner, and with an oath. While in the porch, Mark says, the cock
crew; that is, the first crowing, or not far from midnight.
Verse 72. No notes from Barnes on this verse.
Verse 73. And after a while. That is, about an hour after, (Luke.)
Peter, by this time, had returned into the palace or hall, and stood
warming himself by the fire, John 18:25.
Thy speech betrayeth thee. Your language makes it manifest that you
are of his company. That is, as Mark adds, he was a Galilean; and in
this way his speech betrayed him. It is probable that the Galileans
were distinguished for some peculiarity of pronunciation, perhaps some
peculiar rusticity or coarseness in their manner of speaking, that
distinguished them from the refinement of the capital, Jerusalem. This
charge, John says, John 18:26 was supported by the express
affirmation of a kinsman of Malchus, the servant of the high priest,
that he had seen him in the garden.
Verse 74. Then began he to curse, etc. Peter was now irritated beyond
endurance. He could no longer resist the evidence that he was
known. It had been repeatedly charged on him. His language
had betrayed him, and there was a positive witness who had seen
him. He felt it necessary, therefore, to be still more decided; and
he accordingly added to the sin of denying his Lord, the deep
aggravation of profane cursing and swearing; affirming, what he must
have known was false, that he knew not the man. Immediately then
the cock crew; that is, the second crowing, or not far from three in
the morning.
Verse 75. And Peter remembered the word of Jesus, etc. Luke has
mentioned a beautiful and touching circumstance omitted by the
other evangelists, that when the cock crew "Jesus turned and looked
upon Peter," and that then he remembered his words. They were
in the same room--Jesus at the upper end of the hall, elevated for a
tribunal, and Peter below with the servants; so that Jesus could
look down upon Peter standing near the fire. By a tender and
compassionate look--a single glance of his eye--the injured Saviour
brought to remembrance all Peter's promises, his own predictions,
and the great guilt of the disciple; he overwhelmed him with the
remembrance of his sin, and pierced his heart through with many
sorrows. The consciousness of deep and awful guilt rushed over
Peter's soul; he flew from the palace, he went alone in the darkness
of the night, and wept bitterly.
The fall of Peter is one of the most melancholy instances of depravity
ever committed in our world. But a little while before so
confident; seated at the table of the Lord; distinguished, throughout
the ministry of Christ, with peculiar favours; cautioned against this
very thing; yet so soon denying him, forgetting his promises; and
profanely calling on God to witness what he knew to be false, that he
did not know him! Had it been but once, it would have been awful
guilt--guilt deeply piercing the Redeemer's soul in the day of trial;
but it was three times repeated, and at last with profane cursing and
swearing. Yet, while we weep over Peter's fall, and seek not to
palliate his crime, we should draw from it important practical uses:
1st. The danger of self-confidence. "Let him that thinketh he standeth
take heed lest he fall." True Christian confidence is that which relies
on God for strength, and feels safety only in the belief that He is
able and willing to keep from temptation.
2nd. The highest favours, the most exalted privileges, do not secure us
from the danger of falling into sin. Few men were ever so highly
favoured as Peter; few ever so dreadfully departed from the Saviour,
and brought so deep a scandal on religion.
3rd. When a man begins to sin, his fall from one act to another is
easy--perhaps almost certain. At first Peter's sin was only simple
denial; then it increased to more violent affirmation, and ended with
open profaneness. So the downward road of crime is easy. When sin is
once indulged, the way is open for a whole deluge of crime; nor is the
course easily stayed till the soul is overwhelmed in awful guilt.
4th. True repentance is deep, thorough, bitter. Peter wept bitterly. It
was sincere sorrow--sorrow proportioned to the nature of the offence he
had committed.
5th. A look from Jesus--a look of mingled affection, pity, and reproof--
produces bitter sorrow for sin. Him we injure by our crimes, and
his tender look, when we err, pierces the soul through with many
sorrows, opens fountains of tears in the bosom, and leads us to weep
with bitterness over our transgressions.
6th. When we sin--when we fall into temptation--let us retire from the
world, seek the place of solitude, and pour out our sorrows before God.
He will mark our groans; he will hear our sighs; he will pity his
children; and he will receive them; like weeping Peter, to his arms again.
7th. Real Christians may be suffered to go far astray. To show them their
weakness, to check self-confidence, and to produce dependence on
Jesus Christ, they may be able to show how weak, and feeble, and
rash they are. Peter was a real believer. Jesus had prayed for him
that his faith should fail not, Luke 22:32. Jesus was always
heard in his prayer, John 11:42. He was heard, therefore, then.
Peter's faith did not fail; that is, his belief in Jesus, his real piety,
his true attachment to Jesus. He knew, during the whole
transaction, that Jesus was the Messiah, and that he himself
was well acquainted with him. But he was suffered to declare that which
he knew was not true. And in this consisted his sin. Yet,
8th. though a Christian may be suffered to go astray---may fall into
sin--yet he who should, from this example of Peter, think he might
lawfully do it, or who should resolve to do it, thinking that he might,
like Peter, weep and repent, would give evidence that he knew nothing of
the grace of God. He that resolves to sin under the expectation of
repenting hereafter, cannot be a Christian.
It is worthy of further remark, that the fact that the fall of Peter
is recorded by all the evangelists is high proof of their
honesty. They were willing to tell the truth as it was; to conceal
no fact, even if it made much against themselves; and to make mention of
their own faults without attempting to appear to be better than they
were. And it is worthy of special observation, that Mark has
recorded this with all the circumstances of aggravation, perhaps
even more so than the others. Yet, by the universal belief of antiquity,
the Gospel of Mark was written under Peter's direction, and
every part of it submitted to him for examination. Higher proof of the
honesty and candour of the evangelists could not be demanded.
{l} "word of Jesus" Matthew 26:34; Luke 22:31-34
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