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Matthew Henry’s Complete Commentary
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Matthew Henry |
M A T T H E W.
CHAP. XXVI.
The narrative of the death and sufferings of Christ is more
particularly and fully recorded by all the four evangelists than any
part of his history; for what should be determine, and desire to know,
but Christ, and him crucified? And this chapter begins that memorable
narrative. The year of the redeemed was now come, the seventy weeks
determined were now accomplished, when transgression must be finished,
reconciliation made, and an everlasting righteousness brought in, by
the cutting off of Messiah the Prince,
That awful scene is here introduced, to be read with reverence and holy
fear. In this chapter, we have,
I. The preliminaries, or prefaces, to Christ’s sufferings.
1. The previous notice given by him to his disciples,
2. The rulers’ conspiracy against him,
3. The anointing of his head at a supper in Bethany,
4. Judas’s bargain with the priests to betray him,
5. Christ eating the passover with his disciples,
6. His instituting the Lord’s supper, and his discourse with his
disciples after it,
II. His entrance upon them, and some of the particulars of them.
1. His agony in the garden,
2. The seizing of him by the officers, with Judas’s help,
3. His arraignment before the chief priest, and his condemnation in his
court,
4. Peter’s denying him,
| The Plot of the Chief Priests. |
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1 And it came to pass, when Jesus had finished all these
sayings, he said unto his disciples,
2 Ye know that after two days is the feast of the passover,
and the Son of man is betrayed to be crucified.
3 Then assembled together the chief priests, and the scribes,
and the elders of the people, unto the palace of the high priest,
who was called Caiaphas,
4 And consulted that they might take Jesus by subtilty, and
kill him.
5 But they said, Not on the feast day, lest there be an
uproar among the people.
Here is,
1. The notice Christ gave his disciples of the near approach of his
sufferings,
While his enemies were preparing trouble for him, he was preparing
himself and his followers for it. He had often told them of his
sufferings at a distance, now he speaks of them as at the door;
after two days, Note, After many former notices of trouble we
still have need of fresh ones. Observe,
(1.) The time when he gave this alarm; when he had finished
all these sayings.
[1.] Not till he had finished all he had to say. Note, Christ’s
witnesses die not till they have finished their testimony. When Christ
had gone through his undertaking as a prophet, he entered upon the
execution of his office as a priest.
[2.] After he had finished these sayings, which go immediately before;
he had bid his disciples to expect sad times, bonds and afflictions,
and then tells them, The Son of man is betrayed; to intimate
that they should fare no worse than he should, and that his sufferings
should take the sting out of theirs. Note, Thoughts of a suffering
Christ are great supports to a suffering Christian, suffering with him
and for him.
(2.) The thing itself he gave them notice of; The Son of man is
betrayed. The thing was not only so sure, but so near, that it was
as good as done. Note, It is good to make sufferings that are yet to
come, as present to us. He is betrayed, for Judas was then
contriving and designing to betray him.
2. The plot of the chief priests, and scribes, and elders of the
people, against the life of our Lord Jesus,
Many consultations had been held against the life of Christ but this
plot was laid deeper than any yet, for the grandees were all engaged in
it. The chief priests, who presided in ecclesiastical affairs; the
elders, who were judges in civil matters, and the scribes, who, as
doctors of the law, were directors to both–these composed the
sanhedrim, or great council that governed the nation, and these were
confederate against Christ. Observe
(1.) The place where they met; in the palace of the high
priest, who was the centre of their unity in this wicked project.
(2.) The plot itself; to take Jesus by subtlety, and kill him;
nothing less than his blood, his life-blood, would serve their turn. So
cruel and bloody have been the designs of Christ’s and his church’s
enemies.
(3.) The policy of the plotters; Not on the feast-day. Why not?
Was it in regard to the holiness of the time, or because they would not
be disturbed in the religious services of the day? No, but lest
there should be an uproar among the people. They knew Christ had a
great interest in the common people, of whom there was a great
concourse on the feast-day, and they would be in danger of taking up
arms against their rulers, if they should offer to lay violent hands on
Christ, whom all held for a prophet. They were awed, not by the fear of
God, but by the fear of the people; all their concern was for their own
safety, not God’s honour. They would have it done at the feast; for it
was a tradition of the Jews, that malefactors should be put to death at
one of the three feasts, especially rebels and impostors, that all
Israel might see and fear; but not on the feast-day.
| Christ Anointed at Bethany. |
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6 Now when Jesus was in Bethany, in the house of Simon the
leper,
7 There came unto him a woman having an alabaster box of very
precious ointment, and poured it on his head, as he sat at
meat.
8 But when his disciples saw it, they had indignation,
saying, To what purpose is this waste?
9 For this ointment might have been sold for much, and given to
the poor.
10 When Jesus understood it, he said unto them, Why trouble
ye the woman? for she hath wrought a good work upon me.
11 For ye have the poor always with you; but me ye have not
always.
12 For in that she hath poured this ointment on my body, she
did it for my burial.
13 Verily I say unto you, Wheresoever this gospel shall be
preached in the whole world, there shall also this, that this
woman hath done, be told for a memorial of her.
In this passage of story, we have,
I. The singular kindness of a good woman to our Lord Jesus in anointing
his head,
It was in Bethany, a village hard by Jerusalem, and in the
house of Simon the leper. Probably, he was one who had been
miraculously cleansed from his leprosy by our Lord Jesus, and he would
express his gratitude to Christ by entertaining him; nor did Christ
disdain to converse with him, to come in to him, and sup with him.
Though he was cleansed, yet he was called Simon the leper. Those
who are guilty of scandalous sins, will find that, though the sin be
pardoned, the reproach will cleave to them, and will hardly be wiped
away. The woman that did this, is supposed to have been Mary, the
sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same
that was called Mary Magdalene. She had a box of ointment
very precious, which she poured upon the head of Christ as
he sat at meat. This, among us, would be a strange sort of compliment.
But it was then accounted the highest piece of respect; for the smell
was very grateful, and the ointment itself refreshing to the head.
David had his head anointed,
Ps. xxiii. 5; Luke vii. 46.
Now this may be looked upon,
1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the
anointed. To signify that she believed in him as God’s anointed, whom
he had set king, she anointed him, and made him her king. They shall
appoint themselves one head,
Hos. i. 11.
This is kissing the Son.
2. As an act of love and respect to him. Some think that this was he
who loved much at first, and washed Christ’s feet with her
tears
and that she had not left her first love, but was now as affectionate
in the devotions of a grown Christian as she was in those of a young
beginner. Note, Where there is true love in the heart to Jesus Christ,
nothing will be thought too good, no, nor good enough, to bestow upon
him.
II. The offence which the disciples took at this. They had
indignation
(v. 8, 9),
were vexed to see this ointment thus spent, which they thought might
have been better bestowed.
1. See how they expressed their offence at it. They said, To what
purpose is this waste? Now this bespeaks,
(1.) Want of tenderness toward this good woman, in interpreting her
over-kindness (suppose it was so) to be wastefulness. Charity teaches
us to put the best construction upon every thing that it will bear,
especially upon the words and actions of those that are zealously
affected in doing a good thing, though we may think them not
altogether so discreet in it as they might be. It is true, there may be
over-doing in well-doing; but thence we must learn to be cautious
ourselves, lest we run into extremes, but not to be censorious of
others; because that which we may impute to the want of prudence, God
may accept as an instance of abundant love. We must not say, Those do
too much in religion, that do more than we do, but rather aim to do as
much as they.
(2.) Want of respect to their Master. The best we can make of it, is,
that they knew their Master was perfectly dead to all the delights of
sense; he that was so much grieved for the affliction of Joseph,
cared not for being anointed with the chief ointments,
Amos vi. 6.
And therefore they thought such pleasures ill bestowed upon one who
took so little pleasure in them. But supposing that, it did not become
them to call it waste, when they perceived that he admitted and
accepted it as a token of his friend’s love. Note, We must take heed of
thinking any thing waste, which is bestowed upon the Lord Jesus, either
by others or by ourselves. We must not think that time waste, that is
spent in the service of Christ, or that money waste, which is laid out
in any work of piety; for, though it seem to be cast upon the waters,
to be thrown down the river, we shall find it again, to
advantage, after many days,
Eccl. xi. 1.
2. See how they excused their offence at it, and what pretence they
made for it; This ointment might have been sold for much, and given
to the poor. Note, It is no new thing for bad affections to shelter
themselves under specious covers; for people to shift off works of
piety under colour of works of charity.
III. The reproof Christ gave to his disciples for the offence at this
good woman
(v. 10, 11);
Why trouble ye the woman? Note, It is a great trouble to good
people to have their good works censured and misconstrued; and it is a
thing that Jesus Christ takes very ill. He here took part with a good,
honest, zealous, well-meaning woman, against all his disciples, though
they seemed to have so much reason on their side; so heartily does he
espouse the cause of the offended little ones,
ch. xviii. 10.
Observe his reason; You have the poor always with you. Note,
1. There are some opportunities of doing and getting good which are
constant, and which we must give constant attendance to the improvement
of. Bibles we have always with us, sabbaths always with us, and so
the poor, we have always with us. Note, Those who have a heart
to do good, never need complain for want of opportunity. The poor never
ceased even out of the land of Israel,
We cannot but see some in this world, who call for our charitable
assistance, who are as God’s receivers, some poor members of Christ, to
whom he will have kindness shown as to himself.
2. There are other opportunities of doing and getting good, which come
but seldom, which are short and uncertain, and require more peculiar
diligence in the improvement of them, and which ought to be preferred
before the other; “Me ye have not always, therefore use me while
ye have me.” Note,
(1.) Christ’s constant bodily presence was not to be expected
here in this world; it was expedient that he should go away; his
real presence in the eucharist is a fond and groundless conceit,
and contradicts what he here said, Me ye have not always.
(2.) Sometimes special works of piety and devotion should take place of
common works of charity. The poor must not rob Christ; we must do good
to all, but especially to the household of faith.
IV. Christ’s approbation and commendation of the kindness of this good
woman. The more his servants and their services are cavilled at by men,
the more he manifests his acceptance of them. He calls it a good
work
(v. 10),
and says more in praise of it than could have been imagined;
particularly,
1. That the meaning of it was mystical
(v. 12);
She did it for my burial.
(1.) Some think that she intended it so, and that the woman
better understood Christ’s frequent predictions of his death and
sufferings than the apostles did; for which they were recompensed with
the honour of being the first witnesses of his resurrection.
(2.) However, Christ interpreted it so; and he is always willing to
make the best, to make the most of his people’s well-meant words and
actions. This was as it were the embalming of his body; because the
doing of that after his death would be prevented by his resurrection,
it was therefore done before; for it was fit that it should be done
some time, to show that he was still the Messiah, even when he seemed
to be triumphed over by death. The disciples thought the ointment
wasted, which was poured upon his head. “But,” saith he, “If so much
ointment were poured upon a dead body, according to the custom of your
country, you would not grudge it, or think it waste. Now this is, in
effect, so; the body she anoints is as good as dead, and her kindness
is very seasonable for that purpose; therefore rather than call it
waste, put it upon that score.”
2. That the memorial of it should be honourable
(v. 13);
This shall be told for a memorial. This act of faith and love
was so remarkable, that the preachers of Christ crucified, and the
inspired writers of the history of his passion, could not choose but
take notice of this passage, proclaim the notice of it, and perpetuate
the memorial of it. And being once enrolled in these records, it was
graven as with an iron pen and lead in the rock for ever, and
could not possibly be forgotten. None of all the trumpets of fame
sound so loud and so long as the everlasting gospel. Note,
(1.) The story of the death of Christ, though a tragical one, is
gospel, glad-tidings, because he died for us.
(2.) The gospel was to be preached in the whole world; not in Judea
only, but in every nation, to every creature. Let the disciples take
notice of this, for their encouragement, that their sound should go to
the ends of the earth.
(3.) Though the honour of Christ is principally designed in the gospel,
yet the honour of his saints and servants is not altogether overlooked.
The memorial of this woman was to be preserved, not by dedicating a
church to her, or keeping an annual feast in honour of her, or
preserving a piece of her broken box for a sacred relic; but by
mentioning her faith and piety in the preaching of the gospel, for
example to others,
Hereby honour redounds to Christ himself, who in this world, as well as
in that to come, will be glorified in his saints, and admired in all
them that believe.
| Christ Anointed at Bethany. |
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14 Then one of the twelve, called Judas Iscariot, went unto the
chief priests,
15 And said unto them, What will ye give me, and I will
deliver him unto you? And they covenanted with him for thirty
pieces of silver.
16 And from that time he sought opportunity to betray him.
Immediately after an instance of the greatness kindness done to Christ,
follows an instance of the greatest unkindness; such mixture is there
of good and bad among the followers of Christ; he hath some faithful
friends, and some false and feigned ones. What could be more base than
this agreement which Judas here made with the chief priests, to betray
Christ to them?
I. The traitor was Judas Iscariot; he is said to be one of the
twelve, as an aggravation of his villany. When the number of the
disciples was multiplied
(Acts vi. 1),
no marvel if there were some among them that were a shame and trouble
to them; but when there were but twelve, and one of them was a
devil, surely we must never expect any society perfectly pure on
this side heaven. The twelve were Christ’s chosen friends, that had the
privilege of his special favour; they were his constant followers, that
had the benefit of his most intimate converse, that upon all accounts
had reason to love him and be true to him; and yet one of them betrayed
him. Note, No bonds of duty or gratitude will hold those that have a
devil,
II. Here is the proffer which he made to the chief priests; he went
to them, and said, What will ye give me?
v. 15.
They did not send for him, nor make the proposal to him; they could not
have thought that one of Christ’s own disciples should be false to him.
Note, There are those, even among Christ’s followers, that are worse
than any one can imagine them to be, and want nothing but opportunity
to show it.
Observe,
1. What Judas promised; “I will deliver him unto you; I will let
you know where he is, and undertake to bring you to him, at such a
convenient time and place that you may seize him without noise, or
danger of an uproar.” In their conspiracy against Christ, this was it
they were at a loss about,
They durst not meddle with him in public, and knew not where to find
him in private. Here the matter rested, and the difficulty was
insuperable; till Judas came, and offered them his service. Note, Those
that give up themselves to be led by the devil, find him readier than
they imagine to help them at a dead lift, as Judas did the chief
priests. Though the rulers, by their power and interest, could kill him
when they had him in their hands, yet none but a disciple could betray
him. Note, The greater profession men make of religion, and the more
they are employed in the study and service of it, the greater
opportunity they have of doing mischief, if their hearts be not right
with God. If Judas had not been an apostle, he could not have been a
traitor; if men had known the way of righteousness, they could not have
abused it.
I will deliver him unto you. He did not offer himself, nor did
they tamper with him, to be a witness against Christ, though they
wanted evidence,
And if there had been any thing to be alleged against him, which had
but the colour of proof that he was an impostor, Judas was the
likeliest person to have attested it; but this is an evidence of the
innocency of our Lord Jesus, that his own disciple, who knew so well
his doctrine and manner of life, and was false to him, could not charge
him with any thing criminal, though it would have served to justify his
treachery.
2. What he asked in consideration of this undertaking; What will ye
give me? This was the only thing that made Judas betray his Master;
he hoped to get money by it: his Master had not given him any
provocation, though he knew from the first that he had a devil;
yet, for aught that appears, he showed the same kindness to him that he
did to the rest, and put no mark of disgrace upon him that might
disoblige him; he had placed him in a post that pleased him, had made
him purse-bearer, and though he had embezzled the common stock (for he
is called a thief,
John xii. 6),
yet we do not find he was in any danger of being called to account for
it; nor does it appear that he had any suspicion that the gospel was a
cheat: no, it was not the hatred of his Master, nor any quarrel with
him, but purely the love of money; that, and nothing else, made Judas a
traitor.
What will ye give me? Why, what did he want? Neither bread to
eat, nor raiment to put on; neither necessaries nor conveniences. Was
not he welcome, wherever his Master was? Did he not fare as he fared?
Had he not been but just now nobly entertained at a supper in Bethany,
in the house of Simon the leper, and a little before at another, where
no less a person than Martha herself waited at table? And yet this
covetous wretch could not be content, but comes basely cringing to the
priests with, What will ye give me? Note, It is not the
lack of money, but the love of money, that is the root of
all evil, and particularly of apostasy from Christ; witness Demas,
Satan tempted our Saviour with this bait, All these things will I
give thee
(ch. iv. 9);
but Judas offered himself to be tempted with it; he asks, What will
ye give me? as if his Master was a commodity that stuck on his
hands.
III. Here is the bargain which the chief priests made with him; they
covenanted with him for thirty pieces of silver; thirty shekels,
which in our money is about three pounds eight shillings, so some;
three pounds fifteen shillings, so others. It should seem, Judas
referred himself to them, and was willing to take what they were
willing to give; he catches at the first offer, lest the next should be
worse. Judas had not been wont to trade high, and therefore a little
money went a great way with him. By the law
thirty pieces of silver was the price of a slave–a goodly price, at
which Christ was valued!
No wonder that Zion’s sons, though comparable to fine gold, are
esteemed as earthen pitchers, when Zion’s King himself was thus
undervalued. They covenanted with him;
estesan—appenderunt–they paid it down, so some;
gave him his wages in hand, to secure him and to encourage him.
IV. Here is the industry of Judas, in pursuance of his bargain
(v. 16);
he sought opportunity to betray him, his head was still working
to find out how he might do it effectually. Note,
1. It is a very wicked thing to seek opportunity to sin, and to devise
mischief; for it argues the heart fully set in men to do evil, and a
malice prepense.
2. Those that are in, think they must on, though the
matter be ever so bad. After he had made that wicked bargain, he had
time to repent, and to revoke it; but now by his covenant the devil has
one hank more upon him than he had, and tells him that he must be true
to his word, though ever so false to his Master, as Herod must behead
John for his oath’s sake.
| The Treachery of Judas Foretold. |
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17 Now the first day of the feast of unleavened bread the
disciples came to Jesus, saying unto him, Where wilt thou that we
prepare for thee to eat the passover?
18 And he said, Go into the city to such a man, and say unto
him, The Master saith, My time is at hand; I will keep the
passover at thy house with my disciples.
19 And the disciples did as Jesus had appointed them; and they
made ready the passover.
20 Now when the even was come, he sat down with the twelve.
21 And as they did eat, he said, Verily I say unto you, that
one of you shall betray me.
22 And they were exceeding sorrowful, and began every one of
them to say unto him, Lord, is it I?
23 And he answered and said, He that dippeth his hand with me
in the dish, the same shall betray me.
24 The Son of man goeth as it is written of him: but woe unto
that man by whom the Son of man is betrayed! it had been good for
that man if he had not been born.
25 Then Judas, which betrayed him, answered and said, Master,
is it I? He said unto him, Thou hast said.
We have here an account of Christ’s keeping the passover. Being made
under the law, he submitted to all the ordinances of it, and to this
among the rest; it was kept in remembrance of Israel’s deliverance out
of Egypt, the birth-day of that people; it was a tradition of the Jews,
that in the days of the Messiah they should be redeemed on the very day
of their coming out of Egypt; and it was exactly fulfilled, for Christ
died the day after the passover, in which day they began their
march.
I. The time when Christ ate the passover, was the usual time appointed
by God, and observed by the Jews
(v. 17);
the first day of the feast of unleavened bread, which that year
happened on the fifth day of the week, which is our Thursday. Some have
advanced a suggestion, that our Lord Jesus celebrated the passover at
this time of day sooner than other people did; but the learned Dr.
Whitby has largely disproved it.
II. The place where, was particularly appointed by himself to the
disciples, upon their enquiry
(v. 17);
they asked, Where wilt thou that we prepare the passover?
Perhaps Judas was one of those that asked this question (where he would
eat the passover,) that he might know the better how to lay his train;
but the rest of the disciples asked it as usual, that they might do
their duty.
1. They took it for granted that their Master would eat the passover,
though he was at this time persecuted by the chief priests, and his
life sought; they knew that he would not be put by his duty, either by
frightenings without or fears within. Those do not follow Christ’s
example who make it an excuse for their not attending on the Lord’s
supper, our gospel passover, that they have many troubles and many
enemies, are full of care and fear; for, if so, they have the more need
of that ordinance, to help to silence their fears, and comfort them
under their troubles, to help them in forgiving their enemies, and
casting all their cares on God.
2. They knew very well that there must be preparation made for it, and
that it was their business, as his servants, to make preparation;
Where wilt thou that we prepare? Note, Before solemn ordinances
there must be solemn preparation.
3. They knew that he had no house of his own wherein to eat the
passover; in this, as in other things, for our sakes he became
poor. Among all Zion’s palaces there was none for Zion’s King; but
his kingdom was not of this world. See
4. They would not pitch upon a place without direction from him, and
from him they had direction; he sent them to such a man
(v. 18),
who probably was a friend and follower of his, and to his house he
invited himself and his disciples.
(1.) Tell him, My time is at hand; he means the time of his
death, elsewhere called his hour
the time, the hour, fixed in the counsel of God, which his heart was
upon, and which he had so often spoken of. He knew when it was at hand,
and was busy accordingly; we know not our time
(Eccl. ix. 12),
and therefore must never be off our watch; our time is always
ready
(John vii. 6),
and therefore we must be always ready. Observe, Because his time was
at hand, he would keep the passover Note, The consideration
of the near approach of death should quicken us to a diligent
improvement of all our opportunities for our souls. Is our time at
hand, and an eternity just before us? Let us then keep the feast
with the unleavened bread of sincerity. Observe, When our Lord
Jesus invited himself to this good man’s house, he sent him this
intelligence, that his time was at hand. Note, Christ’s secret is with
them that entertain him in their hearts. Compare
John xiv. 21 with Rev. iii. 20.
(2.) Tell him, I will keep the passover at thy house. This was
an instance of his authority, as the Master, which it is likely
this man acknowledged; he did not beg, but command, the use of his
house for this purpose. Thus, when Christ by his Spirit comes into the
heart, he demands admission, as one whose own the heart is and cannot
be denied, and he gains admission as one who has all power in the heart
and cannot be resisted; if he saith, “I will keep a feast in such a
soul,” he will do it; for he works, and none can hinder; his people
shall be willing, for he makes them so. I will keep the passover
with my disciples. Note, Wherever Christ is welcome, he expects
that his disciples should be welcome too. When we take God for our God,
we take his people for our people.
III. The preparation was made by the disciples
(v. 19);
They did as Jesus had appointed. Note, Those who would have
Christ’s presence with them in the gospel passover, must strictly
observe his instructions, and do as he directs; They made ready the
passover; they got the lamb killed in the court of the temple, got
it roasted, the bitter herbs provided, bread and wine, the cloth laid,
and every thing set in readiness for such a sacred solemn feast.
IV. They ate the passover according to the law
(v. 20);
He sat down, in the usual table-gesture, not lying on one side,
for it was not easy to eat, nor possible to drink, in that posture, but
sitting upright, though perhaps sitting low. It is the same word that
is used for his posture at other meals,
Luke vii. 37; ch. xxvi. 7.
It was only the first passover in Egypt, as most think, that was eaten
with their loins girded, shoes on their feet, and staff in their
hand, though all that might be in a sitting posture. His sitting
down, denotes the composedness of his mind, when he addressed himself
to this solemnity; He sat down with the twelve, Judas not
excepted. By the law, they were to take a lamb for a household
which were to be not less than ten, nor more than twenty; Christ’s
disciples were his household. Note, They whom God has charged with
families, must have their houses with them in serving the Lord.
V. We have here Christ’s discourse with his disciples at the
passover-supper. The usual subject of discourse at that ordinance, was
the deliverance of Israel out of Egypt
but the great Passover is now ready to be offered, and the discourse of
that swallows up all talk of the other,
Here is,
1. The general notice Christ gives his disciples of the treachery that
should be among them
(v. 21);
One of you shall betray me. Observe,
(1.) Christ knew it. We know not what troubles will befal us, nor
whence they will arise: but Christ knew all his, which, as it proves
his omniscience, so it magnifies his love, that he knew all things that
should befal him, and yet did not draw back. He foresaw the treachery
and baseness of a disciple of his own, and yet went on; took care of
those that were given him, though he knew there was a Judas among them;
would pay the price of our redemption, though he foresaw some would
deny the Lord that bought them; and shed his blood, though he
knew it would be trodden under foot as an unholy thing.
(2.) When there was occasion, he let those about him know it. He had
often told them that the Son of man should be betrayed; now he tells
them that one of them should do it, that when they saw it, they might
not only be the less surprised, but have their faith in him confirmed,
2. The disciples’ feelings on this occasion,
How did they take it?
(1.) They were exceeding sorrowful.
[1.] It troubled them much to hear that their Master should be
betrayed. When Peter was first told of it, he said, Be it far from
thee; and therefore it must needs be a great trouble to him and the
rest of them, to hear that it was very near to him.
[2.] It troubled them more to hear that one of them should do it. It
would be a reproach to the fraternity, for an apostle to prove a
traitor, and this grieved them; gracious souls grieve for the sins of
others, especially of those that have made a more than ordinary
profession of religion.
[3.] It troubled them most of all, that they were left at uncertainty
which of them it was, and each of them was afraid for himself, lest, as
Hazael speaks
he was the dog that should do this great thing. Those
that know the strength and subtlety of the tempter, and their own
weakness and folly, cannot but be in pain for themselves, when they
hear that the love of many will wax cold.
(2.) They began every one of them to say, Lord, is it I?
[1.] They were not apt to suspect Judas. Though he was a thief,
yet, it seems, he had carried it so plausibly, that those who were
intimate with him, were not jealous of him: none of them so much as
looked upon him, much less said, Lord, is it Judas? Note, It is
possible for a hypocrite to go through the world, not only
undiscovered, but unsuspected; like bad money so ingeniously
counterfeited that nobody questions it.
[2.] They were apt to suspect themselves; Lord, is it I? Though
they were not conscious to themselves of any inclination that way (no
such thought had ever entered into their mind), yet they feared the
worst, and asked Him who knows us better than we know ourselves,
Lord, is it I? Note, It well becomes the disciples of Christ
always to be jealous over themselves with a godly jealousy, especially
in trying times. We know not how strongly we may be tempted, nor how
far God may leave us to ourselves, and therefore have reason, not to
be high-minded, but fear. It is observable that our Lord Jesus,
just before he instituted the Lord’s supper, put his disciples upon
this trial and suspicion of themselves, to teach us to examine and
judge ourselves, and so to eat of that bread, and drink of that
cup.
3. Further information given them concerning this matter
(v. 23, 24),
where Christ tells them,
(1.) That the traitor was a familiar friend; He that dippeth his
hand with me in the dish, that is, One of you that are now with me
at the table. He mentions this, to make the treachery appear the more
exceeding sinful. Note, External communion with Christ in holy
ordinances is a great aggravation of our falseness to him. It is base
ingratitude to dip with Christ in the dish, and yet betray him.
(2.) That this was according to the scripture, which would take off the
offence at it. Was Christ betrayed by a disciple? So it was written
(Ps. lxi. 9);
He that did eat bread with me, hath lifted up his heel against
me. The more we see of the fulfilling of the scripture in our
troubles, the better we may bear them.
(3.) That it would prove a very dear bargain to the traitor; Woe to
that man by whom the Son of man is betrayed. This he said, not only
to awaken the conscience of Judas, and bring him to repent, and revoke
his bargain, but for warning to all others to take heed of sinning like
Judas; though God can serve his own purposes by the sins of men, that
doth not make the sinner’s condition the less woeful; It had been
good for that man, if he had not been born. Note, The ruin that
attends those who betray Christ, is so great, that it were more
eligible by far not be at all than to be thus miserable.
4. The conviction of Judas,
(1.) He asked, Is it I? to avoid coming under the suspicion of
guilt by his silence. He knew very well that it was he, and yet wished
to appear a stranger to such a plot. Note, Many whose consciences
condemn them are very industrious to justify themselves before men, and
put a good face on it, with, Lord, is it I? He could not but
know that Christ knew, and yet trusted so much to his courtesy, because
he had hitherto concealed it, that he had the impudence to challenge
him to tell: or, perhaps, he was so much under the power of infidelity,
that he imagined Christ did not know it, as those who said, The Lord
shall not see
(Ps. xciv. 7),
and asked, Can he judge through the dark clouds?
(2.) Christ soon answered this question; Thou hast said, that
is, It is as thou hast said. This is not spoken out so plainly as
Nathan’s Thou art the man; but it was enough to convict him,
and, if his heart had not been wretchedly hardened, to have broken the
neck of his plot, when he saw it discovered to his Master, and
discovered by him. Note, They who are contriving to betray Christ,
will, some time or other, betray themselves, and their own tongues
will fall upon them.
| Institution of the Lord’s Supper. |
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26 And as they were eating, Jesus took bread, and blessed it,
and brake it, and gave it to the disciples, and said, Take,
eat; this is my body.
27 And he took the cup, and gave thanks, and gave it to them,
saying, Drink ye all of it;
28 For this is my blood of the new testament, which is shed for
many for the remission of sins.
29 But I say unto you, I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you in
my Father’s kingdom.
30 And when they had sung a hymn, they went out into the mount
of Olives.
We have here the institution of the great gospel ordinance of the
Lord’s supper, which was received of the Lord. Observe,
I. The time when it was instituted–as they were eating. At the
latter end of the passover-supper, before the table was drawn, because,
as a feast upon a sacrifice, it was to come in the room of that
ordinance. Christ is to us the Passover-sacrifice by which atonement is
made
(1 Cor. v. 7);
Christ our Passover is sacrificed for us. This ordinance is to
us the passover-supper, by which application is made, and commemoration
celebrated, of a much greater deliverance than that of Israel out of
Egypt. All the legal sacrifices of propitiation being summed up in the
death of Christ, and so abolished, all the legal feasts of rejoicing
were summed up in this sacrament, and so abolished.
II. The institution itself. A sacrament must be instituted; it is no
part of moral worship, nor is it dictated by natural light, but has
both its being and significancy from the institution, from a divine
institution; it is his prerogative who established the covenant, to
appoint the seals of it. Hence the apostle
&c.), in that discourse of his concerning this ordinance, all along
calls Jesus Christ the Lord, because, as Lord, as Lord of
the covenant, Lord of the church, he appointed this ordinance. In
which,
1. The body of Christ is signified and represented by bread; he had
said formerly
(John vi. 35),
I am the bread of life, upon which metaphor this sacrament is
built; as the life of the body is supported by bread, which is
therefore put for all bodily nourishment
so the life of the soul is supported and maintained by Christ’s
mediation.
(1.) He took bread, ton apton—the loaf;
some loaf that lay ready to hand, fit for the purpose; it was,
probably, unleavened bread; but, that circumstance not being taken
notice of, we are not to bind ourselves to that, as some of the Greek
churches do. His taking the bread was a solemn action, and was,
probably, done in such a manner as to be observed by them that sat with
him, that they might expect something more than ordinary to be done
with it. Thus was the Lord Jesus set apart in the counsels of divine
love for the working out of our redemption.
(2.) He blessed it; set it apart for this use by prayer and
thanksgiving. We do not find any set form of words used by him upon
this occasion; but what he said, no doubt, was accommodated to the
business in hand, that new testament which by this ordinance was to be
sealed and ratified. This was like God’s blessing the seventh
day
(Gen. ii. 3),
by which it was separated to God’s honour, and made to all that duly
observe it, a blessed day: Christ could command the blessing, and we,
in his name, are emboldened to beg the blessing.
(3.) He brake it; which denotes,
[1.] The breaking of Christ’s body for us, that it might be fitted for
our use; He was bruised for our iniquities, as bread-corn is
bruised
though a bone of him was not broken (for all his breaking did
not weaken him), yet his flesh was broken with breach upon
breach, and his wounds were multiplied
and that pained him. God complains that he is broken with the
whorish heart of sinners
(Ezek. vi. 9);
his law broken, our covenants with him broken; now justice requires
breach for breach
and Christ was broken, to satisfy that demand.
[2.] The breaking of Christ’s body to us, as the father of the family
breaks the bread to the children. The breaking of Christ to us, is to
facilitate the application; every thing is made ready for us by the
grants of God’s word and the operations of his grace.
(4.) He gave it to his disciples, as the Master of the family,
and the Master of this feast; it is not said, He gave it to the
apostles, though they were so, and had been often called so before
this, but to the disciples, because all the disciples of Christ
have a right to this ordinance; and those shall have the benefit of it
who are his disciples indeed; yet he gave it to them as he did the
multiplied loaves, by them to be handed to all his other followers.
(5.) He said, Take, eat; this is my body,
v. 26.
He here tells them,
[1.] What they should do with it; “Take, eat; accept of Christ
as he is offered to you, receive the atonement, approve of it, consent
to it, come up to the terms on which the benefit of it is proposed to
you; submit to his grace and to his government.” Believing on Christ is
expressed by receiving him
(John i. 12),
and feeding upon him,
John vi. 57, 58.
Meat looked upon, or the dish ever so well garnished, will not nourish
us; it must be fed upon: so must the doctrine of Christ.
[2.] What they should have with it; This is my body, not
outos—this bread, but touto—this
eating and drinking. Believing carries all the efficacy of Christ’s
death to our souls. This is my body, spiritually and
sacramentally; this signifies and represents my body. He employs
sacramental language, like that,
It is the Lord’s passover. Upon a carnal and much–mistaken
sense of these words, the church of Rome builds the monstrous doctrine
of Transubstantiation, which makes the bread to be changed into the
substance of Christ’s body, only the accidents of bread remaining;
which affronts Christ, destroys the nature of a sacrament, and gives
the lie to our senses. We partake of the sun, not by having the bulk
and body of the sun put into our hands, but the beams of it darted down
upon us; so we partake of Christ by partaking of his grace, and the
blessed fruits of the breaking of his body.
2. The blood of Christ is signified and represented by the wine; to
make it a complete feast, here is not only bread to strengthen, but
wine to make glad the heart
(v. 27, 28);
He took the cup, the grace-cup, which was set ready to be drank,
after thanks returned, according to the custom of the Jews at the
passover; this Christ took, and made the sacramental-cup, and so
altered the property. It was intended for a cup of blessing (so
the Jews called it), and therefore St. Paul studiously distinguished
between the cup of blessing which we bless, and that which
they bless. He gave thanks, to teach us, not only in
every ordinance, but in every part of the ordinance, to have our eyes
up to God.
This cup he gave to the disciples,
(1.) With a command; Drink ye all of it. Thus he welcomes his
guests to his table, obliges them all to drink of his cup. Why should
he so expressly command them all to drink, and to see that none let it
pass them, and press that more expressly in this than in the other part
of the ordinance? Surely it was because he foresaw how in after-ages
this ordinance would be dismembered by the prohibition of the cup to
the laity, with an express non obstante–notwithstanding to the
command.
(2.) With an explication; For this is my blood of the New
Testament. Therefore drink it with appetite, delight, because it is
so rich a cordial. Hitherto the blood of Christ had been represented by
the blood of beasts, real blood: but, after it was actually shed, it
was represented by the blood of grapes, metaphorical blood; so wine is
called in an Old-Testament prophecy of Christ,
Now observe what Christ saith of his blood represented in the
sacrament.
[1.] It is my blood of the New Testament. The Old Testament was
confirmed by the blood of bulls and goats
(Heb. ix. 19, 20; Exod. xxiv. 8);
but the New Testament with the blood of Christ, which is here
distinguished from that; It is my blood of the New Testament.
The covenant God is pleased to make with us, and all the benefits and
privileges of it, are owing to the merits of Christ’s death.
[2.] It is shed; it was not shed till next day, but it was now
upon the point of being shed, it is as good as done. “Before you come
to repeat this ordinance yourselves, it will be shed.” He was now
ready to be offered, and his blood to be poured out, as the blood
of the sacrifices which made atonement.
[3.] It is shed for many. Christ came to confirm a covenant
with many
(Dan. ix. 27),
and the intent of his death agreed. The blood of the Old Testament was
shed for a few: it confirmed a covenant, which (saith Moses) the Lord
has made with you,
Exod. xxiv. 8.
The atonement was made only for the children of Israel
(Lev. xvi. 34):
but Jesus Christ is a propitiation for the sins of the whole
world,
1 John ii. 2.
[4.] It is shed for the remission of sins, that is, to purchase
remission of sins for us. The redemption which we have through his
blood, is the remission of sins,
Eph. i. 7.
The new covenant which is procured and ratified by the blood of Christ,
is a charter of pardon, an act of indemnity, in order to a
reconciliation between God and man; for sin was the only thing that
made the quarrel, and without shedding of blood is no remission,
Heb. ix. 22.
The pardon of sin is that great blessing which is, in the Lord’s
supper, conferred upon all true believers; it is the foundation of all
other blessings, and the spring of everlasting comfort,
A farewell is now bidden to the fruit of the vine,
Christ and his disciples had now feasted together with a deal of
comfort, in both an Old Testament and a New Testament festival,
fibula utriusque Testamenti–the connecting tie of both
Testaments. How amiable were these tabernacles! How good to be
here! Never such a heaven upon earth as was at this table; but it was
not intended for a perpetuity; he now told them
(John xvi. 16),
that yet a little while and they should not see him: and again a
little while and they should see him, which explains this here.
First, He takes leave of such communion; I will not drink
henceforth of this fruit of the vine, that is, now that I am no
more in the world
I have had enough of it, and am glad to think of leaving it, glad to
think that this is the last meal. Farewell this fruit of the
vine, this passover-cup, this sacramental wine. Dying saints take
their leave of sacraments, and the other ordinances of communion which
they enjoy in this world, with comfort, for the joy and glory they
enter into supersede them all; when the sun rises, farewell the
candles.
Secondly, He assures them of a happy meeting again at last. It
is a long, but not an everlasting, farewell; until that day when I
drink it new with you.
1. Some understand it of the interviews he had with them after his
resurrection, which was the first step of his exaltation into the
kingdom of his Father; and though during those forty days he did
not converse with them so constantly as he had done, yet he did eat
and drink with them
(Acts x. 41),
which, as it confirmed their faith, so doubtless it greatly comforted
their hearts, for they were overjoyed at it,
2. Others understand it of the joys and glories of the future state,
which the saints shall partake of in everlasting communion with the
Lord Jesus, represented here by the pleasures of a banquet of
wine. That will be the kingdom of his Father, for unto him shall
the kingdom be then delivered up; the wine of consolation
will there be always new, never flat or sour, as wine with long
keeping; never nauseous or unpleasant, as wine to those that have drank
much; but ever fresh. Christ will himself partake of those pleasures;
it was the joy set before him, which he had in his eye, and all
his faithful friends and followers shall partake with him.
Lastly, Here is the close of the solemnity with a hymn
(v. 30);
They sang a hymn or psalm; whether the psalms which the Jews
usually sang at the close of the passover-supper, which they called
the great hallel, that is, Ps. 113 and the five that follow it,
or whether some new hymn more closely adapted to the occasion, is
uncertain; I rather think the former; had it been new, John would not
have omitted to record it. Note,
1. Singing of psalms is a gospel-ordinance. Christ’s removing the hymn
from the close of the passover to the close of the Lord’s supper,
plainly intimates that he intended that ordinance should continue in
his church, that, as it had not its birth with the ceremonial law, so
it should not die with it.
2. It is very proper after the Lord’s supper, as an expression of our
joy in God through Jesus Christ, and a thankful acknowledgment of that
great love wherewith God has loved us in him.
3. It is not unseasonable, no, not in times of sorrow and suffering;
the disciples were in sorrow, and Christ was entering upon his
sufferings, and yet they could sing a hymn together. Our spiritual joy
should not be interrupted by outward afflictions.
When this was done, they went out into the mount of Olives. He
would not stay in the house to be apprehended, lest he should bring the
master of the house into trouble; nor would he stay in the city, lest
it should occasion an uproar; but he retired into the adjacent country,
the mount of Olives, the same mount that David in his distress went
up the ascent of, weeping,
2 Sam. xv. 30.
They had the benefit of moon-light for this walk, for the passover was
always at the full moon. Note, After we have received the Lord’s
supper, it is good for us to retire for prayer and meditation, and to
be alone with God.
| The Apostles’ Cowardice Foretold. |
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31 Then saith Jesus unto them, All ye shall be offended because
of me this night: for it is written, I will smite the shepherd,
and the sheep of the flock shall be scattered abroad.
32 But after I am risen again, I will go before you into
Galilee.
33 Peter answered and said unto him, Though all men shall be
offended because of thee, yet will I never be offended.
34 Jesus said unto him, Verily I say unto thee, That this
night, before the cock crow, thou shalt deny me thrice.
35 Peter said unto him, Though I should die with thee, yet will
I not deny thee. Likewise also said all the disciples.
We have here Christ’s discourse with his disciples upon the way, as
they were going to the mount of Olives. Observe,
I. A prediction of the trial which both he and his disciples were now
to go through. He here foretels,
1. A dismal scattering storm just arising,
(1.) That they should all be offended because of Christ that very
night; that is, they would all be so frightened with the
sufferings, that they would not have the courage to cleave to him in
them, but would all basely desert him; Because of me this night,
en emoi en te nykti taute—because of me, even because
of this night; so it might be read; that is, because of what
happens to me this night. Note,
[1.] Offences will come among the disciples of Christ in an hour of
trial and temptation; it cannot be but they should, for they are weak;
Satan is busy; God permits offences; even they whose hearts are upright
may sometimes be overtaken with an offence.
[2.] There are some temptations and offences, the effects of which are
general and universal among Christ’s disciples; All you shall be
offended. Christ had lately discovered to them the treachery of
Judas; but let not the rest be secure; though there will be but one
traitor, they will be all deserters. This he saith, to alarm them all,
that they might all watch.
[3.] We have need to prepare for sudden trials, which may come to
extremity in a very little time. Christ and his disciples had eaten
their supper well together in peace and quietness; yet that very night
proved such a night of offence. How soon may a storm arise! We know not
what a day, or a night, may bring forth, nor what great event may be in
the teeming womb of a little time,
[4.] The cross of Christ is the great stumbling-block to many that pass
for his disciples; both the cross he bore for us
(1 Cor. i. 23),
and that which we are called out to bear for him,
(2.) That herein the scripture would be fulfilled; I will smite the
Shepherd. It is quoted from
[1.] Here is the smiting of the Shepherd in the sufferings of Christ.
God awakens the sword of his wrath against the Son of his love, and he
is smitten.
[2.] The scattering of the sheep, thereupon, in the flight of the
disciples. When Christ fell into the hands of his enemies, his
disciples ran, one one way and another another; it was each one’s care
to shift for himself, and happy he that could get furthest from the
cross.
2. He gives them the prospect of a comfortable gathering together again
after this storm
(v. 32);
“After I am risen again, I will go before you. Though you will
forsake me, I will not forsake you; though you fall, I will take care
you shall not fall finally: we shall have a meeting again in Galilee,
I will go before you, as the shepherd before the sheep.” Some
make the last words of that prophecy
a promise equivalent to this here; and I will bring my hand again to
the little ones. There is no bringing them back but by bringing his
hand to them. Note, The captain of our salvation knows how to rally his
troops, when, through their cowardice, they have been put into
disorder.
II. The presumption of Peter, that he should keep his integrity,
whatever happened
(v. 33);
Though all men be offended, yet will I never be offended. Peter
had a great stock of confidence, and was upon all occasions forward to
speak, especially to speak for himself; sometimes it did him a
kindness, but at other times it betrayed him, as it did here. Where
observe,
1. How he bound himself with a promise, that he would never be offended
in Christ; not only not this night, but at no time. If this promise had
been made in a humble dependence upon the grace of Christ, it had been
an excellent word. Before the Lord’s supper, Christ’s discourse led his
disciples to examine themselves with, Lord, is it I? For
that is our preparatory duty; after the ordinance, his discourse leads
them to an engaging of themselves to close walking, for that is
the subsequent duty.
2. How he fancied himself better armed against temptation than any one
else, and this was his weakness and folly; Though all men shall be
offended yet will not I. This was worse than Hazael’s, What! is
thy servant a dog? For he supposed the thing to be so bad, that no
man would do it. But Peter supposes it possible that some, nay
that all, might be offended, and yet he escape better than any.
Note, It argues a great degree of self-conceit and self-confidence, to
think ourselves either safe from the temptations, or free from the
corruptions, that are common to men. We should rather say, If it be
possible that others may be offended, there is danger that I may be so.
But it is common for those who think too well of themselves, easily to
admit suspicions of others. See
III. The particular warning Christ gave Peter of what he would do,
He imagined that in the hour of temptation he should come off better
than any of them, and Christ tells him that he should come off worse.
The warning is introduced with a solemn asseveration; “Verily, I say
unto thee; take my word for it, who know thee better than thou
knowest thyself.” He tells him,
1. That he should deny him. Peter promised that he would not be so much
as offended in him, not desert him; but Christ tells him that he will
go further, he will disown him. He said, “Though all men, yet not I;”
and he did it sooner than any.
2. How quickly he should do it; this night, before to-morrow,
nay, before cock-crowing. Satan’s temptations are compared to
darts
(Eph. vi. 16),
which wound ere we are aware; suddenly doth he shoot. As we know
not how near we may be to trouble, so we know not how near we may be to
sin; if God leave us to ourselves, we are always in danger.
3. How often he should do it; thrice. He thought that he should
never once do such a thing; but Christ tells him that he would do it
again and again; for, when once our feet begin to slip, it is hard to
recover our standing again. The beginnings of sin are as the letting
forth of water.
IV. Peter’s repeated assurances of his fidelity
(v. 35);
Though I should die with thee. He supposed the temptation
strong, when he said, Though all men do it, yet will not I. But
here he supposeth it stronger, when he puts it to the peril of life;
Though I should die with thee. He knew what he should
do–rather die with Christ than deny him, it was the condition of
discipleship
(Luke xiv. 26);
and he thought what he would do–never be false to his Master
whatever it cost him; yet, it proved, he was. It is easy to talk boldly
and carelessly of death at a distance; “I will rather die than do such
a thing:” but it is not so soon done as said, when it comes to the
setting-to, and death shows itself in its own colours.
What Peter said the rest subscribed to; likewise also said all the
disciples. Note,
1. There is a proneness in good men to be over-confident of their own
strength and stability. We are ready to think ourselves able to grapple
with the strongest temptations, to go through the hardest and most
hazardous services, and to bear the greatest afflictions for Christ;
but it is because we do not know ourselves.
2. Those often fall soonest and foulest that are most confident of
themselves. Those are least safe that are most secure. Satan is most
active to seduce such; they are most off their guard, and God leaves
them to themselves, to humble them. See
| The Agony in the Garden. |
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36 Then cometh Jesus with them unto a place called Gethsemane,
and saith unto the disciples, Sit ye here, while I go and pray
yonder.
37 And he took with him Peter and the two sons of Zebedee, and
began to be sorrowful and very heavy.
38 Then saith he unto them, My soul is exceeding sorrowful,
even unto death: tarry ye here, and watch with me.
39 And he went a little further, and fell on his face, and
prayed, saying, O my Father, if it be possible, let this cup pass
from me: nevertheless not as I will, but as thou wilt.
40 And he cometh unto the disciples, and findeth them asleep,
and saith unto Peter, What, could ye not watch with me one hour?
41 Watch and pray, that ye enter not into temptation: the
spirit indeed is willing, but the flesh is weak.
42 He went away again the second time, and prayed, saying, O my
Father, if this cup may not pass away from me, except I drink it,
thy will be done.
43 And he came and found them asleep again: for their eyes were
heavy.
44 And he left them, and went away again, and prayed the third
time, saying the same words.
45 Then cometh he to his disciples, and saith unto them, Sleep
on now, and take your rest: behold, the hour is at hand, and
the Son of man is betrayed into the hands of sinners.
46 Rise, let us be going: behold, he is at hand that doth
betray me.
Hitherto, we have seen the preparatives for Christ’s sufferings; now,
we enter upon the bloody scene. In these verses we have the story of
his agony in the garden. This was the beginning of sorrows to our Lord
Jesus. Now the sword of the Lord began to awake against the
man that was his Fellow; and how should it be quiet when the Lord had
given it a charge? The clouds had been gathering a good while, and
looked black. He had said, some days before, Now is my soul
troubled,
John xii. 27.
But now the storm began in good earnest. He put himself into this
agony, before his enemies gave him any trouble, to show that he was a
Freewill offering; that his life was not forced from him, but he
laid it down of himself.
John x. 18.
Observe,
I. The place where he underwent this mighty agony; it was in a place
called Gethsemane. The name signifies, torculus olei–an
olive-mill, a press for olives, like a wine-press, where they
trod the olives,
Mic. vi. 15.
And this was the proper place for such a thing, at the foot of the
mount of Olives. There our Lord Jesus began his passion; there it
pleased the Lord to bruise him, and crush him, that fresh oil might
flow to all believers from him, that we might partake of the root and
fatness of that good Olive. There he trod the wine-press of his
Father’s wrath, and trod it alone.
II. The company he had with him, when he was in this agony.
1. He took all the twelve disciples with him to the garden, except
Judas, who was at this time otherwise employed. Though it was late in
the night, near bed-time, yet they kept with him, and took this walk by
moonlight with him, as Elisha, who, when he was told that his master
should shortly be taken from his head, declared that he would not
leave him, though he led him about; so these follow the
Lamb, wheresoever he goes.
2. He took only Peter, and James, and John, with him into that corner
of the garden where he suffered his agony. He left the rest at some
distance, perhaps at the garden door, with this charge, Sit ye here,
while I go and pray yonder; like that of Abraham to his young
men
(Gen. xxii. 5),
Abide ye here, and I will go yonder and worship.
(1.) Christ went to pray alone, though he had lately prayed with his
disciples,
Note, Our prayers with our families must not excuse us from our secret
devotions.
(2.) He ordered them to sit here. Note, We must take heed
of giving any disturbance or interruption to those who retire for
secret communion with God. He took these three with him, because they
had been the witnesses of his glory in his transfiguration
and that would prepare them to be the witnesses of his agony. Note,
Those are best prepared to suffer with Christ, that have by faith
beheld his glory, and have conversed with the glorified saints upon the
holy mount. If we suffer with Christ, we shall reign with him;
and if we hope to reign with him, why should we not expect to suffer
with him?
III. The agony itself that he was in; He began to be sorrowful, and
very heavy. It is called an agony
a conflict. It was not any bodily pain or torment that he was in,
nothing occurred to hurt him; but, whatever it was, it was from within;
he troubled himself,
The words here used are very emphatical; he began lupeisthai kai
ademunein—to be sorrowful, and in a consternation. The
latter word signifies such a sorrow as makes a man neither fit for
company nor desirous of it. He had like a weight of lead upon his
spirits. Physicians use a word near akin to it, to signify the disorder
a man is in in a fit of an ague, or beginning of a fever. Now was
fulfilled,
I am poured out like water, my heart is like wax, it is melted;
and all those passages in the Psalms where David complains of the
sorrows of his soul,
xlii. 7; lv. 4, 5; lxix. 1-3; lxxxviii. 3; cxvi. 3,
and Jonah’s complaint,
But what was the cause of all this? What was it that put him into his
agony? Why art thou cast down, blessed Jesus, and why
disquieted? Certainly, it was nothing of despair or distrust of his
Father, much less any conflict or struggle with him. As the Father
loved him because he laid down his life for the sheep, so he was
entirely subject to his Father’s will in it. But,
1. He engaged in an encounter with the powers of darkness; so he
intimates
This is your hour, and the power of darkness: and he spoke of it
just before
“The prince of this world cometh. I see him rallying his forces,
and preparing for a general assault; but he has nothing in me,
no garrisons in his interest, none that secretly hold correspondence
with him; and therefore his attempts, though fierce, will be fruitless:
but as the Father gave me commandment, so I do; however it be, I
must have a struggle with him, the field must be fairly fought; and
therefore arise, let us go hence, let us hasten to the field of
battle, and meet the enemy.” Now is the close engagement in single
combat between Michael and the dragon, hand to hand; now is the
judgment of this world; the great cause is now to be determined,
and the decisive battle fought, in which the prince of this
world, will certainly be beaten and cast out,
John xii. 31.
Christ, when he works salvation, is described like a champion taking
the field,
Now the serpent makes his fiercest onset on the seed of the woman, and
directs his sting, the sting of death, to his very heart; animamque
in vulnere ponit–and the wound is mortal.
2. He was now bearing the iniquities which the Father laid upon
him, and, by his sorrow and amazement, he accommodated himself to his
undertaking. The sufferings he was entering upon were for our sins;
they were all made to meet upon him, and he knew it. As we are obliged
to be sorry for our particular sins, so was he grieved for the sins of
us all. So Bishop Pearson, p. 191. Now, in the valley of
Jehoshaphat, where Christ now was, God gathered all nations,
and pleaded with them in his Son,
He knew the malignity of the sins that were laid upon him, how
provoking to God, how ruining to man; and these being all set in order
before him, and charged upon him, he was sorrowful and very
heavy. Now it was that iniquities took hold on him; so that
he was not able to look up, as was foretold concerning him,
3. He had a full and clear prospect of all the sufferings that were
before him. He foresaw the treachery of Judas, the unkindness of Peter,
the malice of the Jews, and their base ingratitude. He knew that he
should now in a few hours be scourged, spit upon, crowned with thorns,
nailed to the cross; death in its most dreadful appearances, death in
pomp, attended with all its terrors, looked him in the face; and this
made him sorrowful, especially because it was the wages of our sin,
which he had undertaken to satisfy for. It is true, the martyrs that
have suffered for Christ, have entertained the greatest torments, and
the most terrible deaths, without any such sorrow and consternation;
have called their prisons their delectable orchards, and a bed of
flames a bed of roses: but then,
(1.) Christ was now denied the supports and comforts which they had;
that is, he denied them to himself, and his soul refused to be
comforted, not in passion, but in justice to his undertaking. Their
cheerfulness under the cross was owing to the divine favour, which, for
the present, was suspended from the Lord Jesus.
(2.) His sufferings were of another nature from theirs. St. Paul, when
he is to be offered upon the sacrifice and service of the saints’
faith, can joy and rejoice with them all; but to be offered a
sacrifice, to make atonement for sin, is quite a different case. On the
saints’ cross there is a blessing pronounced, which enables them to
rejoice under it
but to Christ’s cross there was a curse annexed, which made him
sorrowful and very heavy under it. And his sorrow under the cross was
the foundation of their joy under it.
IV. His complaint of this agony. Finding himself under the arrest of
his passion, he goes to his disciples
(v. 38),
and,
1. He acquaints them with his condition; My soul is exceedingly
sorrowful, even unto death. It gives some little ease to a troubled
spirit, to have a friend ready to unbosom itself to, and give vent to
its sorrows. Christ here tells them,
(1.) What was the seat of his sorrow; it was his soul that was now in
an agony. This proves that Christ had a true human soul; for he
suffered, not only in his body, but in his soul. We had sinned both
against our own bodies, and against our souls; both had been used in
sin, and both had been wronged by it; and therefore Christ suffered in
soul as well as in body.
(2.) What was the degree of his sorrow. He was exceedingly
sorrowful, perilypos—compassed about with sorrow
on all hands. It was sorrow in the highest degree, even unto death;
it was a killing sorrow, such sorrow as no mortal man could bear and
live. He was ready to die for grief; they were sorrows of death.
(3.) The duration of it; it will continue even unto death. “My soul
will be sorrowful as long as it is in this body; I see no outlet but
death.” He now began to be sorrowful, and never ceased to be so
till he said, It is finished; that grief is now finished, which
began in the garden. It was prophesied of Christ, that he should be
a Man of sorrows
(Isa. liii. 3);
he was so all along, we never read that he laughed; but all his sorrows
hitherto were nothing to this.
2. He bespeaks their company and attendance; Tarry ye here, and
watch with me. Surely he was destitute indeed of help, when he
entreated theirs, who, he knew, would be but miserable comforters; but
he would hereby teach us the benefit of the communion of saints. It is
good to have, and therefore good to seek, the assistance of our
brethren, when at any time we are in an agony; for two are better
than one. What he said to them, he saith to all, Watch,
Mark xiii. 37.
Not only watch for him, in expectation of his future coming, but watch
with him, in application to our present work.
V. What passed between him and his Father when he was in this agony;
Being in an agony, he prayed. Prayer is never out of season, but
it is especially seasonable in an agony.
Observe,
1. The place where he prayed; He went a little further, withdrew
from them, that the scripture might be fulfilled, I have trod the
wine-press alone; he retired for prayer; a troubled soul finds most
ease when it is alone with God, who understands the broken language of
sighs and groans. Calvin’s devout remark upon this is worth
transcribing, Utile est seorsim orare, tunc enim magis familiariter
sese denudat fidelis animus, et simplicius sua vota, gemitus, curas,
pavores, spes, et gaudia in Dei sinum exonerat–It is useful to pray
apart; for then the faithful soul develops itself more familiarly, and
with greater simplicity pours forth its petitions, groans, cares,
fears, hopes and joys, into the bosom of God. Christ has hereby
taught us that secret prayer must be made secretly. Yet some think that
even the disciples whom he left at the garden door, overheard him; for
it is said
(Heb. v. 7),
they were strong cries.
2. His posture in prayer; He fell on his face; his lying
prostrate denotes,
(1.) The agony he was in, and the extremity of his sorrow. Job, in
great grief, fell on the ground; and great anguish is expressed
by rolling in the dust,
Mic. i. 10.
(2.) His humility in prayer. This posture was an expression of his,
eulabeia—his reverential fear (spoken of
with which he offered up these prayers: and it was in the days of
his flesh, in his estate of humiliation, to which hereby he
accommodated himself.
3. The prayer itself; wherein we may observe three things.
(1.) The title he gives to God; O my Father. Thick as the cloud
was, he could see God as a Father through it. Note, In all our
addresses to God we should eye him as a Father, as our Father; and it
is in a special manner comfortable to do so, when we are in an agony.
It is a pleasing string to harp upon at such a time, My Father;
whither should the child go, when any thing grieves him, but to his
father?
(2.) The favour he begs; If it be possible, let this cup pass from
me. He calls his sufferings a cup; not a river, not a sea,
but a cup, which we shall soon see the bottom of. When we are under
troubles, we should make the best, the least, of them, and not
aggravate them. His sufferings might be called a cup, because
allotted him, as at feasts a cup was set to every mess. He begs that
this cup might pass from him, that is, that he might avoid the
sufferings now at hand; or, at least, that they might be shortened.
This intimates no more than that he was really and truly Man, and as a
Man he could not but be averse to pain and suffering. This is the first
and simple act of man’s will–to start back from that which is sensibly
grievous to us, and to desire the prevention and removal of it. The law
of self-preservation is impressed upon the innocent nature of man, and
rules there till overruled by some other law; therefore Christ admitted
and expressed a reluctance to suffer, to show that he was taken from
among men
(Heb. v. 1),
was touched with the feeling of our infirmities
(Heb. iv. 15),
and tempted as we are; yet without sin. Note, A prayer of faith
against an affliction, may very well consist with the patience of hope
under affliction. When David had said, I was dumb, I opened not my
mouth, because thou didst it; his very next words were, Remove
thy stroke away from me,
Ps. xxxix. 9, 10.
But observe the proviso; If it be possible. If God may be
glorified, man saved, and the ends of his undertaking answered, without
his drinking of this bitter cup, he desires to be excused; otherwise
not. What we cannot do with the securing of our great end, we must
reckon to be in effect impossible; Christ did so. Id possumus quod
jure possumus–We can do that which we can do lawfully. We
can do nothing, not only we may do nothing, against the
truth.
(3.) His entire submission to, and acquiescence in, the will of God;
Nevertheless, not as I will, but as thou wilt. Not that the
human will of Christ was adverse or averse to the divine will; it was
only, in its first act, diverse from it; to which, in the second act of
the will, which compares and chooses, he freely submits himself. Note,
[1.] Our Lord Jesus, though he had a quick sense of the extreme
bitterness of the sufferings he was to undergo, yet was freely willing
to submit to them for our redemption and salvation, and offered
himself, and gave himself, for us.
[2.] The reason of Christ’s submission to his sufferings, was, his
Father’s will; as thou wilt,
v. 39.
He grounds his own willingness upon the Father’s will, and resolves the
matter wholly into that; therefore he did what he did, and did
it with delight, because it was the will of God,
This he had often referred to, as that which put him upon, and carried
him through, his whole undertaking; This is the Father’s will,
John vi. 39, 40.
This he sought
(John v. 30);
it was his meat and drink to do it,
[3.] In conformity to this example of Christ, we must drink
of the bitter cup which God puts into our hands, be it ever so bitter;
though nature struggle, grace must submit. We then are disposed as
Christ was, when our wills are in every thing melted into the will of
God, though ever so displeasing to flesh and blood; The will of the
Lord be done,
Acts xxi. 14.
4. The repetition of the prayer; He went away again the second time,
and prayed
(v. 42),
and again the third time
(v. 44),
and all to the same purport; only, as it is related here, he did not,
in the second and third prayer, expressly ask that the cup might pass
from him, as he had done in the first. Note, Though we may pray to God
to prevent and remove an affliction, yet our chief errand, and that
which we should most insist upon, must be, that he will give us grace
to bear it well. It should be more our care to get our troubles
sanctified, and our hearts satisfied under them, than to get them taken
away. He prayed, saying, Thy will be done. Note, Prayer is the
offering up, not only of our desires, but of our resignations, to God.
It amounts to an acceptable prayer, when at any time we are in
distress, to refer ourselves to God, and to commit our way and work to
him; Thy will be done. The third time he said the same
words, ton auton logon—the same word, that is
the same matter or argument; he spoke to the same purport. We have
reason to think that this was not all he said, for it should seem by
that he continued an hour in his agony and prayer; but, whatever
more he said, it was to this effect, deprecating his approaching
sufferings, and yet resigning himself to God’s will in them, in the
expressions of which we may be sure he was not straitened.
But what answer had he to this prayer? Certainly it was not made in
vain; he that heard him always, did not deny him now. It
is true, the cup did not pass from him, for he withdrew that petition,
and did not insist upon it (if he had, for aught I know, the cup had
passed away); but he had an answer to his prayer; for,
(1.) He was strengthened with strength in his soul, in the day
when he cried
and that was a real answer,
(2.) He was delivered from that which he feared, which was, lest by
impatience and distrust he should offend his Father, and so disable
himself to go on with his undertaking,
In answer to his prayer, God provided that he should not fail or be
discouraged.
VI. What passed between him and his three disciples at this time; and
here we may observe,
1. The fault they were guilty of; that when he was in his agony,
sorrowful and heavy, sweating and wrestling and praying, they were so
little concerned, that they could not keep awake; he comes, and
finds them asleep,
v. 40.
The strangeness of the thing should have roused their spirits to
turn aside now, and see this great sight–the bush burning, and yet
not consumed; much more should their love to their Master, and
their care concerning him, have obliged them to a more close and
vigilant attendance on him; yet they were so dull, that they could not
keep their eyes open. What had become of us, if Christ had been now as
sleepy as his disciples were? It is well for us that our salvation is
in the hand of one who neither slumbers nor sleeps. Christ
engaged them to watch with him, as if he expected some succour from
them, and yet they slept; surely it was the unkindest thing that could
be. When David wept at this mount of Olives, all his followers wept
with him
but when the Son of David was here in tears, his followers were asleep.
His enemies, who watched for him, were wakeful enough
(Mark xiv. 43);
but his disciples, who should have watched with him, were asleep. Lord,
what is man! What are the best of men, when God leaves them to
themselves! Note, Carelessness and carnal security, especially when
Christ is in his agony, are great faults in any, but especially in
those who profess to be nearest in relation to him. The church of
Christ, which is his body, is often in an agony, fightings without and
fears within; and shall we be asleep then, like Gallio, that cared
for none of these things; or those
that lay at ease, and were not grieved for the affliction of
Joseph?
2. Christ’s favour to them, notwithstanding. Persons in sorrow are too
apt to be cross and peevish with those about them, and to lay it
grievously to heart, if they but seem to neglect them; but Christ in
his agony is as meek as ever, and carries it as patiently toward his
followers as toward his Father, and is not apt to take things ill.
When Christ’s disciples put this slight upon him,
(1.) He came to them, as if he expected to receive some comfort
from them; and if they had put him in mind of what they had heard from
him concerning his resurrection and glory perhaps it might have been
some help to him; but, instead of that, they added grief to his sorrow;
and yet he came to them, more careful for them than they were for
themselves; when he was most engaged, yet he came to look after them;
for those that were given him, were upon his heart, living and
dying.
(2.) He gave them a gentle reproof, for as many as he loves he rebukes;
he directed it to Peter, who used to speak for them; let him now
hear for them. The reproof was very melting; What! could ye
not watch with me one hour? He speaks as one amazed to see them so
stupid; every word, when closely considered, shows the aggravated
nature of the case. Consider,
[1.] Who they were; “Could not ye watch–ye, my disciples
and followers? No wonder if others neglect me, if the earth sit
still, and be at rest
(Zech. i. 11);
but from you I expected better things.”
[2.] Who he was; “Watch with me. If one of yourselves
were ill and in an agony, it would be very unkind not to watch with
him; but it is undutiful not to watch with your Master, who has long
watched over you for good, has led you, and fed you, and taught you,
borne you, and borne with you; do ye thus requite him?” He awoke out of
his sleep, to help them when they were in distress
(ch. viii. 26);
and could not they keep awake, at least to show their good-will to him,
especially considering that he was now suffering for them, in an
agony for them? Jam tua res agiture–I am suffering in your
cause.
[3.] How small a thing it was that he expected from them–only to
watch with him. If he had bid them do some great thing, had bid
them be in an agony with him, or die with him, they thought they could
have done it; and yet they could not do it, when he only desired them
to watch with him,
2 Kings v. 13.
[4.] How short a time it was that he expected it–but one hour;
they were not set upon the guard whole nights, as the prophet was
(Isa. xxi. 8),
only one hour. Sometimes he continued all night in prayer to
God, but did not then expect that his disciples should watch with
him; only now, when he had but one hour to spend in prayer.
(3.) He gave them good counsel; Watch and pray, that ye enter not
into temptation,
v. 41.
[1.] There was an hour of temptation drawing on, and very near; the
troubles of Christ were temptations to his followers to disbelieve and
distrust him, to deny and desert him, and renounce all relation to him.
[2.] There was danger of their entering into the temptation, as into a
snare or trap; of their entering into a parley with it, or a good
opinion of it, of their being influenced by it, and inclining to comply
with it; which is the first step toward being overcome by it.
[3.] He therefore exhorts them to watch and pray; Watch with me, and
pray with me. While they were sleeping, they lost the benefit of
joining in Christ’s prayer. “Watch yourselves, and pray
yourselves. Watch and pray against this present temptation to
drowsiness and security; pray that you may watch; beg of
God by his grace to keep you awake, now that there is occasion.” When
we are drowsy in the worship of God, we should pray, as a good
Christian once did, “The Lord deliver me from this sleepy devil!”
Lord, quicken thou me in thy way, Or, “Watch and pray against
the further temptation you may be assaulted with; watch and pray
lest this sin prove the inlet of many more.” Note, When we find
ourselves entering into temptation, we have need to watch and pray.
(4.) He kindly excused for them; The spirit indeed is willing, but
the flesh is weak. We do not read of one word they had to say for
themselves (the sense of their own weakness stopped their mouth); but
then he had a tender word to say on their behalf, for it is his office
to be an Advocate; in this he sets us an example of the love which
covers a multitude of sins. He considered their frame, and did not
chide them, for he remembered that they were but flesh; and the
flesh is weak, though the spirit be willing,
Ps. lxxviii. 38, 39.
Note,
[1.] Christ’s disciples, as long as they are here in this world, have
bodies as well as souls, and a principle of remaining corruption as
well as of reigning grace, like Jacob and Esau in the same womb,
Canaanites and Israelites in the same land,
[2.] It is the unhappiness and burthen of Christ’s disciples, that
their bodies cannot keep pace with their souls in works of piety and
devotion, but are many a time a cloud and clog to them; that, when the
spirit is free and disposed to that which is good, the flesh is averse
and indisposed. This St. Paul laments
(Rom. vii. 25);
With my mind I serve the law of God, but with my flesh the law of
sin. Our impotency in the service of God is the great iniquity and
infidelity of our nature, and it arises from these sad remainders of
corruption, which are the constant grief and burthen of God’s people.
[3.] Yet it is our comfort, that our Master graciously considers this,
and accepts the willingness of the spirit, and pities and pardons the
weakness and infirmity of the flesh; for we are under grace, and not
under the law.
(5.) Though they continued dull and sleepy, he did not any further
rebuke them for it; for, though we daily offend, yet he will not always
chide.
[1.] When he came to them the second time, we do not find that he said
any thing to them
(v. 43);
he findeth them asleep again. One would have thought that he had
said enough to them to keep them awake; but it is hard to recover from
a spirit of slumber. Carnal security, when once it prevails, is not
easily shaken off. Their eyes were heavy, which intimates that
they strove against it as much as they could, but were overcome by it,
like the spouse; I sleep, but my heart waketh
(Cant. v. 2);
and therefore their Master looked upon them with compassion.
[2.] When he came the third time, he left them to be alarmed with the
approaching danger
(v. 45, 46);
Sleep on now, and take your rest. This is spoken ironically;
“Now sleep if you can, sleep if you dare; I would not disturb you if
Judas and his band of men would not.” See here how Christ deals with
those that suffer themselves to be overcome by security, and will not
be awakened out of it. First, Sometimes he gives them up to the
power of it; Sleep on now. He that will sleep, let him sleep
still. The curse of spiritual slumber is the just punishment of the sin
of it,
Secondly, Many times he sends some startling judgment, to awaken
those that would not be wrought upon by the word; and those who will
not be alarmed by reasons and arguments, had better be alarmed by
swords and spears than left to perish in their security. Let those that
would not believe, be made to feel.
As to the disciples here,
1. Their Master gave them notice of the near approach of his enemies,
who, it is likely, were now within sight or hearing, for they came with
candles and torches, and, it is likely, made a great noise; The Son
of man is betrayed into the hands of sinners. And again, He is
at hand that doth betray me. Note, Christ’s sufferings were no
surprise to him; he knew what, and when, he was to suffer. By this time
the extremity of his agony was pretty well over, or, at least,
diverted; while with an undaunted courage he addresses himself to the
next encounter, as a champion to the combat.
2. He called them to rise, and be going: not, “Rise, and let us flee
from the danger;” but, “Rise, and let us go meet it;” before he had
prayed, he feared his sufferings, but now he had got over his fears.
But,
3. He intimates to them their folly, in sleeping away the time which
they should have spent in preparation; now the event found them
unready, and was a terror to them.
| Christ Betrayed by Judas; The Priest’s Servant Smitten by Peter; Christ Deserted by His Disciples. |
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47 And while he yet spake, lo, Judas, one of the twelve, came,
and with him a great multitude with swords and staves, from the
chief priests and elders of the people.
48 Now he that betrayed him gave them a sign, saying,
Whomsoever I shall kiss, that same is he: hold him fast.
49 And forthwith he came to Jesus, and said, Hail, master; and
kissed him.
50 And Jesus said unto him, Friend, wherefore art thou come?
Then came they, and laid hands on Jesus, and took him.
51 And, behold, one of them which were with Jesus stretched out
his hand, and drew his sword, and struck a servant of the high
priest’s, and smote off his ear.
52 Then said Jesus unto him, Put up again thy sword into his
place: for all they that take the sword shall perish with the
sword.
53 Thinkest thou that I cannot now pray to my Father, and he
shall presently give me more than twelve legions of angels?
54 But how then shall the scriptures be fulfilled, that thus it
must be?
55 In that same hour said Jesus to the multitudes, Are ye come
out as against a thief with swords and staves for to take me? I
sat daily with you teaching in the temple, and ye laid no hold on
me.
56 But all this was done, that the scriptures of the prophets
might be fulfilled. Then all the disciples forsook him, and fled.
We are here told how the blessed Jesus was seized, and taken into
custody; this followed immediately upon his agony, while he yet
spake; for from the beginning to the close of his passion he had
not the least intermission or breathing-time, but deep called unto
deep. His trouble hitherto was raised within himself; but now the
scene is changed, now the Philistines are upon thee, thou blessed
Samson; the Breath of our nostrils, the Anointed of the Lord is
taken in their pits,
Lam. iv. 20.
Now concerning the apprehension of the Lord Jesus, observe,
I. Who the persons were, that were employed in it.
1. Here was Judas, one of the twelve, at the head of this
infamous guard: he was guide to them that took Jesus
(Acts i. 16);
without his help they could not have found him in this retirement.
Behold, and wonder; the first that appears with his enemies, is one of
his own disciples, who an hour or two ago was eating bread with him!
2. Here was with him a great multitude; that the scripture
might be fulfilled, Lord, how are they increased that trouble
me!
Ps. iii. 1.
This multitude was made up partly of a detachment out of the guards,
that were posted in the tower of Antonia by the Roman governor; these
were Gentiles, sinners, as Christ calls them,
The rest were the servants and officers of the High Priest, and they
were Jews; they that were at variance with each other, agreed against
Christ.
II. How they were armed for this enterprise.
1. What weapons they were armed with; They came with swords and
staves. The Roman soldiers, no doubt, had swords; the servants of
the priests, those of them that had not swords, brought staves or
clubs. Furor arma ministrat–Their rage supplied their arms. They
were not regular troops, but a tumultuous rabble. But wherefore is this
ado? If they had been ten times as many, they could not have taken him
had he not yielded; and, his hour being come for him to give up
himself, all this force was needless. When a butcher goes into the
field to take out a lamb for the slaughter, does he raise the militia,
and come armed? No, he needs not; yet is there all this force used to
seize the Lamb of God.
2. What warrant they were armed with; They came from the chief
priests, and elders of the people; this armed multitude was sent by
them upon this errand. He was taken up by a warrant from the great
sanhedrim, as a person obnoxious to them. Pilate, the Roman governor,
gave them no warrant to search for him, he had no jealousy of him; but
they were men who pretended to religion, and presided in the affairs of
the church, that were active in this prosecution, and were the most
spiteful enemies Christ had. It was a sign that he was supported by a
divine power, for by all earthly powers he was not only deserted, but
opposed; Pilate upbraided him with it; Thine own nation and the
chief priests delivered thee to me,
John xviii. 35.
III. The manner how it was done, and what passed at that time.
1. How Judas betrayed him; he did his business effectually, and his
resolution in this wickedness may shame us who fail in that which is
good. Observe,
(1.) The instructions he gave to the soldiers
(v. 48);
He gave them a sign; as commander of the party in this action,
he gives the word or signal. He gave them a sign, lest by
mistake they should seize one of the disciples instead of him, the
disciples having so lately said, in Judas’s hearing, that they would be
willing to die for him. What abundance of caution was here, not to miss
him–That same is he; and when they had him in their hands, not
to lose him–Hold him fast; for he had sometimes escaped from
those who thought to secure him; as
Though the Jews, who frequented the temple, could not but know him, yet
the Roman soldiers perhaps had never seen him, and the sign was to
direct them; and Judas by his kiss intended not only to distinguish
him, but to detain him, while they came behind him, and laid hands on
him.
(2.) The dissembling compliment he gave his Master. He came close up to
Jesus; surely now, if ever, his wicked heart will relent; surely when
he comes to look him in the face, he will either be awed by its
majesty, or charmed by its beauty. Dares he to come into his very sight
and presence, to betray him? Peter denied Christ, but when the Lord
turned and looked upon him, he relented presently; but Judas comes
up to his Master’s face, and betrays him. Me mihi (perfide) prodis?
me mihi prodis?–Perfidious man, betrayest thou me to thyself? He
said, Hail, Master; and kissed him. It should seem, our Lord
Jesus had been wont to admit his disciples to such a degree of
familiarity with him, as to give them his cheek to kiss after they had
been any while absent, which Judas villainously used to facilitate this
treason. A kiss is a token of allegiance and friendship,
But Judas, when he broke all the laws of love and duty, profaned this
sacred sign to serve his purpose. Note, There are many that betray
Christ with a kiss, and Hail, Master; who, under pretence
of doing him honour, betray and undermine the interests of his kingdom.
Mel in ore, fel in corde–Honey in the mouth, gall in the heart.
Kataphilein ouk esti philein. To embrace is one thing,
to love is another. Philo Judæus. Joab’s kiss and Judas’s
were much alike.
(3.) The entertainment his Master gave him,
[1.] He calls him friend. If he had called him villain,
and traitor, raca, thou fool, and child of the devil, he
had not mis–called him; but he would teach us under the greatest
provocation to forbear bitterness and evil-speaking, and to show all
meekness. Friend, for a friend he had been, and should have
been, and seemed to be. Thus he upbraids him, as Abraham, when he
called the rich man in hell, son. He calls him friend,
because he furthered his sufferings, and so befriended him;
whereas, he called Peter Satan for attempting to hinder
them.
[2.] He asks him, “Wherefore art thou come? Is it peace, Judas?
Explain thyself; if thou come as an enemy, what means this kiss? If as
a friend, what mean these swords and staves? Wherefore art thou
come? What harm have I done thee? Wherein have I wearied thee?
eph ho parei—Wherefore art thou present? Why hadst
thou not so much shame left thee, as to keep out of sight, which thou
mightest have done, and yet have given the officer notice where I was?”
This was an instance of great impudence, for him to be so forward and
barefaced in this wicked transaction. But it is usual for apostates
from religion to be the most bitter enemies to it; witness Julian. Thus
Judas did his part.
2. How the officers and soldiers secured him; Then came they, and
laid hands on Jesus, and took him; they made him their prisoner.
How were they not afraid to stretch forth their hands against the
Lord’s Anointed? We may well imagine what rude and cruel hands they
were, which this barbarous multitude laid on Christ; and how, it is
probable, they handled him the more roughly for their being so often
disappointed when they sought to lay hands on him. They could not have
taken him, if he had not surrendered himself, and been delivered by
the determinate counsel and foreknowledge of God,
Acts ii. 23.
He who said concerning his anointed servants, Touch them not,
and do them no harm
spared not his anointed Son, but delivered him up for us all;
and again, gave his strength into captivity, his glory into the
enemies’ hands,
Ps. lxxviii. 61.
See what was the complaint of Job
(ch. xvi. 11),
God hath delivered me to the ungodly, and apply that and other
passages in that book of Job as a type of Christ.
Our Lord Jesus was made a prisoner, because he would in all things be
treated as a malefactor, punished for our crime, and as a surety under
arrest for our debt. The yoke of our transgressions was bound by the
Father’s hand upon the neck of the Lord Jesus,
He became a prisoner, that he might set us at liberty; for he said,
If ye seek me, let these go their way
and those are free indeed, whom he makes so.
3. How Peter fought for Christ, and was checked for his pains. It is
here only said to be one of them that were with Jesus in the
garden; but
we are told that it was Peter who signalized himself upon this
occasion. Observe,
(1.) Peter’s rashness
(v. 51);
He drew his sword. They had but two swords among them all
and one of them, it seems, fell to Peter’s share; and now he thought it
was time to draw it, and he laid about him as if he would have done
some great matter; but all the execution he did was the cutting off an
ear from a servant of the High Priest; designing, it is likely, to
cleave him down the head, because he saw him more forward than the rest
in laying hands on Christ, he missed his blow. But if he would be
striking, in my mind he should rather have aimed at Judas, and have
marked him for a rogue. Peter had talked much of what he would do for
his Master, he would lay down his life for him; yea, that he
would; and now he would be as good as his word, and venture his life to
rescue his Master: and thus far was commendable, that he had a great
zeal for Christ, and his honour and safety; but it was not
according to knowledge, nor guided by discretion; for
[1.] He did it without warrant; some of the disciples asked indeed,
Shall we smite with the sword?
But Peter struck before they had an answer. We must see not only our
cause good, but our call clear, before we draw the sword; we must show
by what authority we do it, and who gave us that authority.
[2.] He indiscreetly exposed himself and his fellow-disciples to the
rage of the multitude; for what could they with two swords do against a
band of men?
(2.) The rebuke which our Lord Jesus gave him
(v. 52);
Put up again thy sword into its place. He does not command the
officers and soldiers to put up their swords that were drawn against
him, he left them to the judgment of God, who judges them that are
without; but he commands Peter to put up his sword, does not chide him
indeed for what he had done, because done out of good will, but stops
the progress of his arms, and provides that it should not be drawn into
a precedent. Christ’s errand into the world was to make peace. Note,
The weapons of our warfare are not carnal, but spiritual; and
Christ’s ministers, though they are his soldiers, do not war after
the flesh,
2 Cor. x. 3, 4.
Not that the law of Christ overthrows either the law of nature of the
law of nations, as far as those warrant subjects to stand up in defence
of their civil rights and liberties, and their religion, when it is
incorporated with them; but it provides for the preservation of public
peace and order, by forbidding private persons, qua tales–as
such, to resist the powers that are; nay, we have a general precept
that we resist not evil
(ch. v. 39),
nor will Christ have his ministers propagate his religion by force of
arms, Religio cogi non potest; et defendenda non occidendo, sed
moriendo–Religion cannot be forced; and it should be defended, not by
killing, but by dying. Lactantii Institut. As Christ forbade his
disciples the sword of justice
so here the sword of war. Christ bade Peter put up his sword, and
never bade him draw it again; yet that which Peter is here blamed for
is his doing it unseasonably; the hour was come for Christ to suffer
and die, he knew Peter knew it, the sword of the Lord was drawn
against him
and for Peter to draw his sword for him, was like, Master, spare
thyself.
Three reasons Christ give to Peter for this rebuke:
[1.] His drawing the sword would be dangerous to himself and to his
fellow-disciples; They that take the sword, shall perish with the
sword; they that use violence, fall by violence; and men hasten and
increase their own troubles by blustering bloody methods of
self-defence. They that take the sword before it is given them, that
use it without warrant or call, expose themselves to the sword of war,
or public justice. Had it not been for the special care and providence
of the Lord Jesus, Peter and the rest of them had, for aught I know,
been cut in pieces immediately. Grotius gives another, and a probable
sense of this blow, making those that take the sword to be, not Peter,
but the officers and soldiers that come with swords to take
Christ; They shall perish with the sword. “Peter, thou
needest not draw they sword to punish them. God will certainly,
shortly, and severely, reckon with them.” They took the Roman sword to
seize Christ with, and by the Roman sword, not long after, they and
their place and nation were destroyed. Therefore we must not
avenge ourselves, because God will repay
(Rom. xii. 19);
and therefore we must suffer with faith and patience, because
persecutors will be paid in their own coin. See
[2.] It was needless for him to draw his sword in defence of his
Master, how, if he pleased, could summon into his service all the hosts
of heaven
(v. 53);
“Thinkest thou that I cannot now pray to my Father, and he shall
send from heaven effectual succours? Peter, if I would put by these
sufferings, I could easily do it without thy hand or thy sword.” Note,
God has no need of us, of our services, much less of our sins, to bring
about his purposes; and it argues our distrust and disbelief of the
power of Christ, when we go out of the way of our duty to serve his
interests. God can do his work without us; if we look into the heavens,
and see how he is attended there, we may easily infer, that, though
we be righteous, he is not beholden to us,
Though Christ was crucified through weakness, it was a voluntary
weakness; he submitted to death, not because he could not, but because
he would not contend with it. This takes off the offence of the cross,
and proves Christ crucified the power of God; even now in the depth of
his sufferings he could call in the aid of legions of angels.
Now, arti—yet; “Though the business is so
far gone, I could yet with a word speaking turn the scale.” Christ here
lets us know,
First, What a great interest he had in his Father; I can pray
to my Father, and he will send me help from the sanctuary. I can
parakalesai—demand of my Father these succours.
Christ prayer as one having authority. Note, It is a great
comfort to God’s people, when they are surrounded with enemies on all
hands, that they have a way open heavenward; if they can do nothing
else, they can pray to him that can do every thing. And they who are
much in prayer at other times, have most comfort in praying when
troublesome times come. Observe, Christ saith, not only that God could
send him such a number of angels, but that, if he insisted upon it, he
would do it. Though he had undertaken the work of our redemption, yet,
if he had desired to be released, it should seem by this that the
Father would not have held him to it. He might yet have gone out free
from the service, but he loved it, and would not; so that it was only
with the cords of his own love that he was bound to the altar.
Secondly, What a great interest he had in the heavenly hosts;
He shall presently give me more than twelve legions of angels,
amounting to above seventy-two thousand. Observe here,
1. There is an innumerable company of angels,
Heb. xii. 2.
A detachment of more than twelve legions might be spared for our
service, and yet there would be no miss of them about the throne. See
They are marshalled in exact order, like the well-disciplined legions;
not a confused multitude, but regular troops; all know their post, and
observe the word of command.
2. This innumerable company of angels are all at the disposal of our
heavenly Father, and do his pleasure,
3. These angelic hosts were ready to come in to the assistance of our
Lord Jesus in his sufferings, if he had needed or desired it. See
They would have been to him as they were to Elisha, chariots of
fire, and horses of fire, not only to secure him, but to consume
those that set upon him.
4. Our heavenly Father is to be eyed and acknowledged in all the
services of the heavenly hosts; He shall give them me: therefore
angels are not to be prayed to, but the Lord of the angels,
5. It is matter of comfort to all that wish well to the kingdom of
Christ, that there is a world of angels always at the service of the
Lord Jesus, that can do wonders. He that has the armies of heaven at
his beck, can do what he pleases among the inhabitants of the
earth; He shall presently give them me. See how ready his
Father was to hear his prayer, and how ready the angels were to observe
his orders; they are willing servants, winged messengers, they fly
swiftly. This is very encouraging to those that have the honour of
Christ, and the welfare of his church, much at heart. Think they that
they have more care and concern for Christ and his church, than God and
the holy angels have?
[3.] It was no time to make any defence at all, or to offer to put by
the stroke; For how then shall the scripture be fulfilled, that thus
it must be?
v. 54.
It was written, that Christ should be led as a lamb to the
slaughter,
Isa. liii. 7.
Should he summon the angels to his assistance, he would not be led to
the slaughter at all; should he permit his disciples to fight, he would
not be led as a lamb quietly and without resistance; therefore he and
his disciples must yield to the accomplishment of the predictions.
Note, In all difficult cases, the word of God must be conclusive
against our own counsels, and nothing must be done, nothing attempted,
against the fulfilling of the scripture. If the easing of our pains,
the breaking of our bonds, the saving of our lives, will not consist
with the fulfilling of the scripture, we ought to say, “Let God’s word
and will take place, let his law be magnified and made honourable,
whatever becomes of us.” Thus Christ checked Peter, when he set up for
his champion, and captain of his life-guard.
4. We are next told how Christ argued the case with them that came to
take him
(v. 55);
though he did not resist them, yet he did reason with them. Note, It
will consist with Christian patience under our sufferings, calmly to
expostulate with our enemies and persecutors, as David with Saul,
Are ye come out,
(1.) With rage and enmity, as against a thief, as if I were an
enemy to the public safety, and deservedly suffered this? Thieves draw
upon themselves the common odium; every one will lend a hand to stop a
thief: and thus they fell upon Christ as the offscouring of all things.
If he had been the plague of his country, he could not have been
prosecuted with more heat and violence.
(2.) With all this power and force, as against the worst of thieves,
that dare the law, bid defiance to public justice, and add rebellion to
their sin? You are come out as against a thief, with swords and staves,
as if there were danger of resistance; whereas ye have killed the
just One, and he doth not resist you,
Jam. v. 6.
If he had not been willing to suffer, it was folly to come with
swords and staves, for they could not conquer him; had he been
minded to resist, he would have esteemed their iron as straw, and their
swords and staves would have been as briars before a consuming fire;
but, being willing to suffer, it was folly to come thus armed, for he
would not contend with them.
He further expostulates with them, by reminding them how he had behaved
himself hitherto toward them, and they toward him.
[1.] Of his public appearance; I sat daily with you in the temple
teaching. And,
[2.] Of their public connivance; Ye laid no hold on me. How
comes then this change? They were very unreasonable, in treating him as
they did. First, He had given them no occasion to look upon him
as a thief, for he had taught in the temple. And such were the matter,
and such the manner of his teaching, that he was manifested in the
consciences of all that heard him, not to be a bad man. Such gracious
words as came from his mouth, were not the words of a thief, nor of one
that had a devil. Secondly, Nor had he given them occasion to
look upon him as one that absconded, or fled from justice, that they
should come in the night to seize him; if they had any thing to say to
him, they might find him every day in the temple, ready to answer all
challenges, all charges, and there they might do as they pleased with
him; for the chief priests had the custody of the temple, and the
command of the guards about it; but to come upon him thus
clandestinely, in the place of his retirement, was base and cowardly.
Thus the greatest hero may be villainously assassinated in a corner, by
one that in open field would tremble to look him in the face.
But all this was done (so it follows,
that the scriptures of the prophets might be fulfilled. It is
hard to say, whether these are the words of the sacred historian, as a
comment upon this story, and a direction to the Christian reader to
compare it with the scriptures of the Old Testament, which pointed at
it; or, whether they are the words of Christ himself, as a reason why,
though he could not but resent this base treatment, he yet submitted to
it, that the scriptures of the prophets might be fulfilled, to which he
had just now referred himself,
Note, The scripture are in the fulfilling every day; and all those
scriptures which speak of the Messiah, had their full accomplishment in
our Lord Jesus.
5. How he was, in the midst of this distress, shamefully deserted by
his disciples; They all forsook him, and fled,
v. 56.
(1.) This was their sin; and it was a great sin for them who had left
all to follow him, now to leave him for they knew not what. There was
unkindness in it, considering the relation they stood in to him, the
favours they had received from him, and the melancholy circumstances he
was now in. There was unfaithfulness in it, for they had solemnly
promised to adhere to him, and never to forsake him. He had indented
for their safe conduct
yet they could not rely upon that, but shifted for themselves by an
inglorious flight. What folly was this, for fear of death to flee from
him whom they themselves knew and had acknowledged to be the
Fountain of life?
John vi. 67, 68.
Lord, what is man!
(2.) It was a part of Christ’s suffering, it added affliction to his
bonds, to be thus deserted, as it did to Job
(ch. xix. 13),
He hath put my brethren far from me; and to David
Lovers and friends stand aloof from my sore. They should have
staid with him, to minister to him, to countenance him, and, if need
were, to be witnesses for him at his trial; but they treacherously
deserted him, as, at St. Paul’s first answer, no man stood with
him. But there was a mystery in this.
[1.] Christ, as a sacrifice for sins, stood thus abandoned. The deer
that by the keeper’s arrow is marked out to be hunted and run down, is
immediately deserted by the whole herd. In this he was made a curse for
us, being left as one separated to evil.
[2.] Christ, as the Saviour of souls, stood thus alone; as he needed
not, so he had not the assistance of any other in working out our
salvation; he bore all, and did all himself. He trod the wine-press
alone, and when there was none to uphold, then his own
arm wrought salvation,
Isa. lxiii. 3, 5.
So the Lord alone did lead his Israel, and they stand still,
and only see this great salvation,
Deut. xxxii. 12.
| Christ in the High Priest’s Palace. |
|
|
57 And they that had laid hold on Jesus led him away to
Caiaphas the high priest, where the scribes and the elders were
assembled.
58 But Peter followed him afar off unto the high priest’s
palace, and went in, and sat with the servants, to see the end.
59 Now the chief priests, and elders, and all the council,
sought false witness against Jesus, to put him to death;
60 But found none: yea, though many false witnesses came, yet
found they none. At the last came two false witnesses,
61 And said, This fellow said, I am able to destroy the
temple of God, and to build it in three days.
62 And the high priest arose, and said unto him, Answerest thou
nothing? what is it which these witness against thee?
63 But Jesus held his peace. And the high priest answered and
said unto him, I adjure thee by the living God, that thou tell us
whether thou be the Christ, the Son of God.
64 Jesus saith unto him, Thou hast said: nevertheless I say
unto you, Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven.
65 Then the high priest rent his clothes, saying, He hath
spoken blasphemy; what further need have we of witnesses? behold,
now ye have heard his blasphemy.
66 What think ye? They answered and said, He is guilty of
death.
67 Then did they spit in his face, and buffeted him; and others
smote him with the palms of their hands,
68 Saying, Prophesy unto us, thou Christ, Who is he that smote
thee?
We have here the arraignment of our Lord Jesus in the ecclesiastical
court, before the great sanhedrim. Observe,
I. The sitting of the court; the scribes and the elders were assembled,
though it was in the dead time of the night, when other people were
fast asleep in their beds; yet, to gratify their malice against Christ,
they denied themselves that natural rest, and sat up all night, to be
ready to fall upon the prey which Judas and his men, they hoped, would
seize.
See,
1. Who they were, that were assembled; the scribes, the
principal teachers, and elders, the principal rulers, of the
Jewish church: these were the most bitter enemies to Christ our great
teacher and ruler, on whom therefore they had a jealous eye, as one
that eclipsed them; perhaps some of these scribes and elders were not
so malicious at Christ as some others of them were; yet, in concurrence
with the rest, they made themselves guilty. Now the scripture was
fulfilled
(Ps. xxii. 16);
The assembly of the wicked have enclosed me. Jeremiah complains
of an assembly of treacherous men; and David of his enemies
gathering themselves together against him,
Ps. xxxv. 15.
2. Where they were assembled; in the palace of Caiaphas the High
Priest; there they assembled two days before, to lay the plot
(v. 3),
and there they now convened again, to prosecute it. The High
Priest was Ab-beth-din–the father of the house of judgment,
but he is now the patron of wickedness; his house should have been the
sanctuary of oppressed innocency, but it is become the throne of
iniquity; and no wonder, when even God’s house of prayer was made a den
of thieves.
II. The setting of the prisoner to the bar; they that had laid hold
on Jesus, led him away, hurried him, no doubt, with violence, led
him as a trophy of their victory, led him as a victim to the altar; he
was brought into Jerusalem through that which was called the
sheep-gate, for that was the way into town from the mount of
Olives; and it was so called because the sheep appointed for sacrifice
were brought that way to the temple; very fitly therefore is Christ led
that way, who is the Lamb of God, that takes away the sin of the world.
Christ was led first to the High Priest, for by the law all sacrifices
were to be first presented to the priest, and delivered into his
hand,
Lev. xvii. 5.
III. The cowardice and faint-heartedness of Peter
(v. 58);
But Peter followed afar off. This comes in here, with an eye to
the following story of his denying him. He forsook him as the rest did,
when he was seized, and what is here said of his following him is
easily reconcilable with his forsaking him; such following was no
better than forsaking him; for,
1. He followed him, but it was afar off. Some sparks of love and
concern for his Master there were in his breast, and therefore he
followed him; but fear and concern for his own safety prevailed, and
therefore he followed afar off. Note, It looks ill, and bodes worse,
when those that are willing to be Christ’s disciples, are not willing
to be known to be so. Here began Peter’s denying him; for to follow him
afar off, is by little and little to go back from him. There is danger
in drawing back, nay, in looking back.
2. He followed him, but he went in, and sat with the servants.
He should have gone up to the court, and attended on his Master, and
appeared for him; but he went in where there was a good fire, and sat
with the servants, not to silence their reproaches, but to screen
himself. It was presumption in Peter thus to thrust himself into
temptation; he that does so, throws himself out of God’s protection.
Christ had told Peter that he could not follow him now, and had
particularly warned him of his danger this night; and yet he
would venture into the midst of this wicked crew. It helped David to
walk in his integrity, that he hated the congregation of evil doers,
and would not sit with the wicked.
3. He followed him, but it was only to see the end, led more by
his curiosity than by his conscience; he attended as an idle spectator
rather than as a disciple, a person concerned. He should have gone in,
to do Christ some service, or to get some wisdom and grace to himself,
by observing Christ’s behaviour under his sufferings: but he went in,
only to look about him; it is not unlikely that Peter went in,
expecting that Christ would have made his escape miraculously out of
the hands of his persecutors; that, having so lately struck them down,
who came to seize him, he would now have struck them dead, who sat to
judge him; and this he had a mind to see: if so, it was folly for him
to think of seeing any other end than what Christ had foretold, that he
should be put to death. Note, It is more our concern to prepare for the
end, whatever it may be, than curiously to enquire what the end will
be. The event is God’s, but the duty is ours.
IV. The trial of our Lord Jesus in this court.
1. They examined witnesses against him, though they were resolved,
right or wrong, to condemn him; yet, to put the better colour upon it,
they would produce evidence against him. The crimes properly cognizable
in their court, were, false doctrine and blasphemy; these they
endeavoured to prove upon him. And observe here,
(1.) Their search for proof; They sought false witness against
him; they had seized him, bound him, abused him, and after all have
to seek for something to lay to his charge, and can show no cause for
his commitment. They tried if any of them could allege seemingly from
their own knowledge any thing against him; and suggested one calumny
and then another, which, if true, might touch his life. Thus evil
men dig up mischief,
Prov. xvi. 27.
Here they trod in the steps of their predecessors, who devised
devices against Jeremiah,
Jer. xviii. 18; xx. 10.
They made proclamation, that, if any one could give information against
the prisoner at the bar, they were ready to receive it, and presently
many bore false witness against him
(v. 60);
for is a ruler hearken to lies, all his servants are wicked, and
will carry false stories to him,
This is an evil often seen under the sun,
If Naboth must be taken off, there are sons of Belial to swear against
him.
(2.) Their success in this search; in several attempts they were
baffled, they sought false testimonies among themselves, others came in
to help them, and yet they found none; they could make nothing of it,
could not take the evidence together, or give it any colour of truth or
consistency with itself, no, not they themselves being judges. The
matters alleged were such palpable lies, as carried their own
confutation along with them. This redounded much to the honour of
Christ now, when they were loading him with disgrace.
But at last they met with two witnesses, who, it seems, agreed
in their evidence, and therefore were hearkened to, in hopes that now
the point was gained. The words they swore against him, were, that he
should say, I am able to destroy the temple of God, and to build it
in three days,
v. 61.
Now by this they designed to accuse him,
[1.] As an enemy to the temple, and one that sought for the destruction
of it, which they could not bear to hear of; for they valued themselves
by the temple of the Lord
(Jer. vii. 4),
and, when they abandoned other idols, made a perfect idol of that.
Stephen was accused for speaking against this holy place,
Acts vi. 13, 14.
[2.] As one that dealt in witchcraft, or some such unlawful arts, by
the help of which he could rear such a building in three days: they had
often suggested that he was in league with Beelzebub. Now, as to this,
First, The words were mis-recited; he said, Destroy ye this
temple
(John ii. 19),
plainly intimating that he spoke of a temple which his enemies would
seek to destroy; they come, and swear that he said, I am able to
destroy this temple, as if the design against it were his. He said,
In Three days I will raise it up— egero auton, a
word properly used of a living temple; I will raise it to life.
They come, and swear that he said, I am able,
oikodomesai—to build it; which is properly used
of a house temple. Secondly, The words were misunderstood; he
spoke of the temple of his body
(John ii. 21),
and perhaps when he said, this temple, pointed to, or laid his
hand upon, his own body; but they swore that he said the temple of
God, meaning this holy place. Note, There have been, and still are,
such as wrest the sayings of Christ to their own
destruction,
2 Pet. iii. 16.
Thirdly, Make the worst they could of it, it was no capital
crime, even by their own law; if it had been, no question but he had
been prosecuted for it, when he spoke the words in a public discourse
some years ago; nay, the words were capable of a laudable construction,
and such as bespoke a kindness for the temple; if it were destroyed, he
would exert himself to the utmost to rebuild it. But any thing that
looked criminal, would serve to give colour to their malicious
prosecution. Now the scriptures were fulfilled, which said, False
witnesses are risen up against me
and see
Though I have redeemed them, yet they have spoken lies against
me,
Hos. vii. 13.
We stand justly accused, the law accuseth us,
Deut. xxvii. 26; John v. 45.
Satan and our own consciences accuse us,
The creatures cry out against us. Now, to discharge us from all these
just accusations, our Lord Jesus submitted to this, to be unjustly and
falsely accused, that in the virtue of his sufferings we may be enabled
to triumph over all challenges; Who shall lay any thing to the
charge of God’s elect?
Rom. viii. 33, 34.
He was accused, that he might not be condemned; and if at any time we
suffer thus, have all manner of evil, not only said, but sworn,
against us falsely, let us remember that we cannot expect to fare
better than our Master.
(3.) Christ’s silence under all these accusations, to the amazement of
the court,
The High Priest, the judge of the court, arose in some heat, and said,
“Answerest thou nothing? Come, you the prisoner at the bar; you
hear what is sworn against you, what have you now to say for yourself?
What defence can you make? Or what please have you to offer in answer
to this charge?” But Jesus held his peace
(v. 63),
not as one sullen, or as one self-condemned, or as one astonished and
in confusion; not because he wanted something to say, or knew not how
to say it, but that the scripture might be fulfilled
(Isa. liii. 7);
As the sheep is dumb before the shearer, and before the butcher,
so he opened not his mouth; and that he might be the Son of
David, who, when his enemies spoke mischievous things against him, was
as a deaf man that heard not,
Ps. xxxviii. 12-14.
He was silent, because his hour was come; he would not deny the
charge, because he was willing to submit to the sentence; otherwise, he
could as easily have put them to silence and shame now, as he had done
many a time before. If God had entered into judgment with us, we had
been speechless
(ch. xxii. 12),
not able to answer for one of a thousand,
Job ix. 3.
Therefore, when Christ was made sin for us, he was silent, and
left it to his blood to speak,
He stood mute at this bar, that we might have something to say at God’s
bar.
Well, this way will not do; aliâ aggrediendum est
viâ–recourse must be had to some other expedient.
2. They examined our Lord Jesus himself upon an oath like that ex
officio; and, since they could not accuse him, they will try,
contrary to the law of equity, to make him accuse himself.
(1.) Here is the interrogatory put to him by the High Priest.
Observe,
[1.] The question itself; Whether thou be the Christ, the Son of
God? That is, Whether thou pretend to be so? For they will by no
means admit it into consideration, whether he be really so or no;
though the Messiah was to be the Consolation of Israel, and
glorious things were spoken concerning him in the Old Testament, yet so
strangely besotted were they with a jealousy of any thing that
threatened their exorbitant power and grandeur, that they would never
enter into the examination of the matter, whether Jesus was the Messiah
or no; never once put the case, suppose he should be so; they only
wished him to confess that he called himself so, that they might on
that indict him as a deceiver. What will not pride and malice carry men
to?
[2.] The solemnity of the proposal of it; I adjure thee by the
living God, that thou tell us. Not that he had any regard to the
living God, but took his name in vain; only thus he hoped to gain his
point with our Lord Jesus; “If thou hast any value for the blessed name
of God, and reverence for his Majesty, tell us this.” If he should
refuse to answer when he was thus adjured, they would charge him with
contempt of the blessed name of God. Thus the persecutors of good men
often take advantage against them by their consciences, as Daniel’s
enemies did against him in the matter of his God.
(2.) Christ’s answer to this interrogatory
(v. 64),
in which,
[1.] He owns himself to be The Christ the Son of God. Thou hast
said; that is, “It is as thou hast said;” for in St. Mark it is,
I am. Hitherto, he seldom professed himself expressly to be the
Christ, the Son of God; the tenour of his doctrine bespoke it, and his
miracles proved it: but now he would not omit to make a confession of
it, First, Because that would have looked like a disowning of
that truth which he came into the world to bear witness to.
Secondly, It would have looked like declining his sufferings,
when he knew the acknowledgment of this would give his enemies all the
advantage they desired against him. He thus confessed himself, for
example and encouragement to his followers, when they are called to it,
to confess him before men, whatever hazards they run by it. And
according to this pattern the martyrs readily confessed themselves
Christians, though they knew they must die for it, as the martyrs at
Thebais, Euseb. Hist. 50.8, 100.9. That Christ answered out of a
regard to the adjuration which Caiaphas had profanely used by the
living God, I cannot think, any more than that he had any regard
to the like adjuration in the devil’s mouth,
[2.] He refers himself, for the proof of this, to his second coming,
and indeed to his whole estate of exaltation. It is probable that they
looked upon him with a scornful disdainful smile, when he said, “I
am;” “A likely fellow,” thought they, “to be the Messiah, who is
expected to come in so much pomp and power;” and to that this
nevertheless refers. “Though now you see me in this low and
abject state, and think it a ridiculous thing for me to call myself the
Messiah, nevertheless the day is coming when I shall appear
otherwise.” Hereafter, ap arti—à
modo–shortly; for his exaltation began in a few days; now shortly
his kingdom began to be set up; and hereafter ye shall see the Son
of man sitting on the right hand of power, to judge the world; of
which his coming shortly to judge and destroy the Jewish nation would
be a type and earnest. Note, The terrors of the judgment-day will be a
sensible conviction to the most obstinate infidelity, not in order to
conversion (that will be then too late), but in order to an eternal
confusion. Observe, First, Whom they should see; the Son of
man. Having owned himself the Son of God, even now in his estate of
humiliation, he speaks of himself as the Son of man, even in his estate
of exaltation; for he had these two distinct natures in one person. The
incarnation of Christ has made him Son of God and Son of man; for he is
Immanuel, God with us. Secondly, In what posture they
should see him;
1. Sitting on the right hand of power, according to the prophecy
of the Messiah
(Ps. cx. 1);
Sit thou at my right hand; which denotes both the dignity and
the dominion he is exalted to. Though now he stood at the bar, they
should shortly see him sit on the throne.
2. Coming in the clouds of heaven; this refers to another
prophecy concerning the Son of man
which is applied to Christ
(Luke i. 33),
when he came to destroy Jerusalem; so terrible was the judgment, and so
sensible the indications of the wrath of the Lamb in it, that it might
be called a visible appearance of Christ; but doubtless it has
reference to the general judgment; to this day he appeals, and summons
them to an appearance, then and there to answer for what they are now
doing. He had spoken of this day to his disciples, awhile ago, for
their comfort, and had bid them lift up their heads for joy in
the prospect of it,
Now he speaks of it to his enemies, for their terror; for nothing is
more comfortable to the righteous, nor more terrible to the wicked,
than Christ’s judging the world at the last day.
V. His conviction upon this trial; The High Priest rent his
clothes, according to the custom of the Jews, when they heard or
saw any thing done or said, which they looked upon to be a reproach to
God; as
Acts xiv. 14.
Caiaphas would be thought extremely tender of the glory of God
(Come, see his zeal for the Lord of hosts); but, while he
pretended an abhorrence of blasphemy, he was himself the greatest
blasphemer; he now forgot the law which forbade the High Priest in any
case to rend his clothes, unless we will suppose this an excepted
case.
Observe,
1. The crime he was found guilty of; blasphemy. He hath spoken
blasphemy; that is, he hath spoken reproachfully of the living God;
that is the notion we have of blasphemy; because we by sin had
reproached the Lord, therefore Christ, when he was made Sin for
us, was condemned as a blasphemer for the truth he told them.
2. The evidence upon which they found him guilty; Ye have heard the
blasphemy; why should we trouble ourselves to examine
witnesses any further? He owned the fact, that he did profess
himself the Son of God; and then they made blasphemy of it, and
convicted him upon his confession. The High Priest triumphs in the
success of the snare he had laid; “Now I think I have done his business
for him.” Aha, so would we have it. Thus was he judged out of
his own mouth at their bar, because we were liable to be so judged
at God’s bar. There is no need of witnesses against us; our own
consciences are against us instead of a thousand witnesses.
VI. His sentence passed, upon this conviction,
Here is,
1. Caiaphas’s appeal to the bench; What think ye? See his base
hypocrisy and partiality; when he had already prejudged the cause, and
pronounced him a blasphemer, then, as if he were willing to be advised,
he asks the judgment of his brethren; but hide malice ever so cunningly
under the robe of justice, some way or other it will break out. If he
would have dealt fairly, he should have collected the votes of the
bench seriatim–in order, and begun with the junior, and
delivered his own opinion last; but he knew that by the authority of
his place he could sway the rest, and therefore declares his judgment,
and presumes they are all of his mind; he takes the crime, with regard
to Christ, pro confesso–as a crime confessed; and the judgment,
with regard to the court, pro concesso–as a judgment agreed
to.
2. Their concurrence with him; they said, He is guilty of death;
perhaps they did not all concur: it is certain that Joseph of
Arimathea, if he was present, dissented
so did Nicodemus, and, it is likely, others with them; however, the
majority carried it that way; but, perhaps, this being an extraordinary
council, or cabal rather, none had notice to be present but such as
they knew would concur, and so it might be voted nemine
contradicente–unanimously. The judgment was, “He is guilty of
death; by the law he deserves to die.” Though they had not power
now to put any man to death, yet by such a judgment as this they made a
man an outlaw among his people (qui caput gerit lupinum–he
carries a wolf’s head; so our old law describes an outlaw), and so
exposed him to the fury either of a popular tumult, as Stephen was, or
to be clamoured against before the governor, as Christ was. Thus was
the Lord of life condemned to die, that through him there may be no
condemnation to us.
VII. The abuses and indignities done to him after sentence passed
(v. 67, 68);
Then, when he was found guilty, they spat in his face.
Because they had not power to put him to death, and could not be sure
that they should prevail with the governor to be their executioner,
they would do him all the mischief they could, now that they had him in
their hands. Condemned prisoners are taken under the special protection
of the law, which they are to make satisfaction to, and by all
civilized nations have been treated with tenderness; sufficient is this
punishment. But when they had passed sentence upon our Lord Jesus, he
was treated as if hell had broken loose upon him, as if he were not
only worthy of death, but as if that were too good for him, and
he were unworthy of the compassion shown to the worst malefactors. Thus
he was made a curse for us. But who were they that were thus
barbarous? It should seem, the very same that had passed sentence upon
him. They said, He is guilty of death, and then did they spit in his
face. The priests began, and then no wonder if the servants, who
would do any thing to make sport to themselves, and curry favour with
their wicked masters, carried on the humour. See how they abused
him.
1. They spat in his face. Thus the scripture was fulfilled
(Isa. l. 6),
He hid not his face from shame and spitting. Job complained of
this indignity done to him, and herein was a type of Christ
(Job xxxi. 10);
They spare not to spit in my face. It is an expression of the
greatest contempt and indignation possible; looking upon him as more
despicable than the very ground they spit upon. When Miriam was under
the leprosy, it was looked upon as a disgrace to her, like that of
her father spitting in her face,
Num. xii. 14.
He that refused to raise up seed to his brother, was to undergo this
dishonour,
Yet Christ, when he was repairing the decays of the great family of
mankind, submitted to it. That face which was fairer than the
children of men, which was white and ruddy, and which angels
reverence, was thus filthily abused by the basest and vilest of the
children of men. Thus was confusion poured upon his face, that ours
might not be filled with everlasting shame and contempt. They who now
profane his blessed name, abuse his word, and hate his image in his
sanctified ones; what do they better than spit in his face? They would
do that, if it were in their reach.
2. They buffeted him, and smote him with the palms of their
hands. This added pain to the shame, for both came in with sin. Now
the scripture was fulfilled
(Isa. l. 6),
I gave my cheeks to them that plucked off the hair; and
(Lam. iii. 30),
He giveth his cheek to him that smiteth him; he is filled with
reproach, and yet keepeth silence
(v. 28);
and
(Mic. v. 1),
They shall smite the Judge of Israel with a rod upon the cheek;
here the margin reads it, They smote him with rods; for so
errapisan signifies, and this he submitted to.
3. They challenged him to tell who struck him, having first blindfolded
him; Prophesy unto us, thou Christ, who is he that smote thee?
(1.) They made sport of him, as the Philistines did with Samson; it is
grievous to those that are in misery, for people to make merry
about them, but much more to make merry with them and
their misery. Here was an instance of the greatest depravity and
degeneracy of the human nature that could be, to show that there was
need of a religion that should recover men to humanity.
(2.) They made sport with his prophetical office. They had heard him
called a prophet, and that he was famed for wonderful
discoveries; this they upbraided him with, and pretended to make a
trial of; as if the divine omniscience must stoop to a piece of
children’s play. They put a like affront upon Christ, who
profanely jest with the scripture, and make themselves merry with holy
things; like Belshazzar’s revels in the temple bowls.
| Christ Denied by Peter. |
|
|
69 Now Peter sat without in the palace: and a damsel came unto
him, saying, Thou also wast with Jesus of Galilee.
70 But he denied before them all, saying, I know not what
thou sayest.
71 And when he was gone out into the porch, another maid saw
him, and said unto them that were there, This fellow was also
with Jesus of Nazareth.
72 And again he denied with an oath, I do not know the man.
73 And after a while came unto him they that stood by, and
said to Peter, Surely thou also art one of them; for thy speech
bewrayeth thee.
74 Then began he to curse and to swear, saying, I know not
the man. And immediately the cock crew.
75 And Peter remembered the word of Jesus, which said unto him,
Before the cock crow, thou shalt deny me thrice. And he went out,
and wept bitterly.
We have here the story of Peter’s denying his Master, and it comes in
as a part of Christ’s sufferings. Our Lord Jesus was now in the High
Priest’s hall, not to be tried, but baited rather; and then it would
have been some comfort to him to see his friends near him. But we do
not find any friend he had about the court, save Peter only, and it
would have been better if he had been at a distance. Observe how he
fell, and how he got up again by repentance.
I. His sin, which is here impartially related, to the honour of the
penmen of scripture, who dealt faithfully. Observe,
1. The immediate occasion of Peter’s sin. He sat without in the palace,
among the servants of the High Priest. Note, Bad company is to many an
occasion of sin; and those who needlessly thrust themselves into it, go
upon the devil’s ground, venture into his crowds, and may expect either
to be tempted and ensnared, as Peter was, or to be ridiculed and
abused, as his Master was; they scarcely can come out of such company,
without guilt or grief, or both. He that would keep God’s commandments
and his own covenant, must say to evil-doers, Depart from me,
Ps. cxix. 115.
Peter spoke from his own experience, when he warned his new converts to
save themselves from that untoward generation; for he had like
to have ruined himself by but going once among them.
2. The temptation to it. He was challenged as a retainer to Jesus of
Galilee. First one maid, and then another, and then the rest of the
servants, charged it upon him; Thou also wert with Jesus of
Galilee,
v. 69.
And again, This fellow was with Jesus of Nazareth,
v. 71.
And again
(v. 73),
Thou also art one of them, for thy speech betrayeth thee to be a
Galilean; whose dialect and pronunciation differed from that of the
other Jews. Happy he whose speech betrays him to be a disciple of
Christ, by the holiness and seriousness of whose discourse it appears
that he has been with Jesus! Observe how scornfully they speak of
Christ-Jesus of Galilee, and of Nazareth, upbraiding him
with the country he was of: and how disdainfully they speak of
Peter–This fellow; as if they thought it a reproach to them to
have such a man in their company, and he was well enough served for
coming among them; yet they had nothing to accuse him of, but that he
was with Jesus, which, they thought, was enough to render him both a
scandalous and a suspected person.
3. The sin itself. When he was charged as one of Christ’s disciples, he
denied it, was ashamed and afraid to own himself so, and would have all
about him to believe that he had no knowledge of him, nor any kindness
or concern for him.
(1.) Upon the first mention of it, he said, I know not what thou
sayest. This was a shuffling answer; he pretended that he did not
understand the charge, that he knew not whom she meant by Jesus of
Galilee, or what she meant by being with him; so making
strange of that which his heart was now as full of as it could be.
[1.] It is a fault thus to misrepresent our own apprehensions,
thoughts, and affections, to serve a turn; to pretend that we do not
understand, or did not think of, or remember, that which yet we do
apprehend, and did think of, and remember; this is a species of lying
which we are more prone to than any other, because in this a man is not
easily disproved; for who knows the spirit of a man, save
himself? But God knows it, and we must be restrained from this
wickedness by a fear of him,
[2.] It is yet a greater fault to be shy of Christ, to dissemble our
knowledge of him, and to shift off a confession of him, when we are
called to it; it is, in effect, to deny him.
(2.) Upon the next attack, he said, flat and plain, I know not the
man, and backed it with an oath,
This was, in effect, to say, I will not own him, I am no Christian; for
Christianity is the knowledge of Christ. Why, Peter? Canst thou look
upon yonder Prisoner at the bar, and say thou dost not know him? Didst
not thou quit all to follow him? And hast thou not been the man of his
counsel? Hast thou not known him better than any one else? Didst thou
not confess him to be the Christ, the Son of the Blessed? Hast thou
forgotten all the kind and tender looks thou hast had from him, and all
the intimate fellowship thou hast had with him? Canst thou look him in
the face, and say that thou dost not know him?
(3.) Upon the third assault, he began to curse and to swear, saying,
I know not the man,
v. 74.
This was worst of all, for the way of sin is down-hill. He cursed and
swore,
[1.] To back what he said, and to gain credit to it, that they might
not any more call it in question; he did not only say it, but
swear it; and yet what he said, was false. Note, We have reason
to suspect the truth of that which is backed with rash oaths and
imprecations. None but the devil’s sayings need the devil’s proofs. He
that will not be restrained by the third commandment from mocking his
God, will not be kept by the ninth from deceiving his brother.
[2.] He designed it to be an evidence for him, that he was none of
Christ’s disciples, for this was none of their language. Cursing and
swearing suffice to prove a man no disciple of Christ; for it is the
language of his enemies thus to take his name in vain.
This is written for warning to us, that we sin not after the similitude
of Peter’s transgression; that we never, either directly or indirectly,
deny Christ the Lord that bought us, by rejecting his offers, resisting
his Spirit, dissembling our knowledge of him, and being ashamed of him
and his words, or afraid of suffering for him and with his suffering
people.
4. The aggravations of this sin, which it may be of use to take notice
of, that we may observe the like transgressions in our own sins.
Consider,
(1.) Who he was: an apostle, one of the first three, that had been upon
all occasions the most forward to speak to the honour of Christ. The
greater profession we make of religion, the greater is our sin if in
any thing we walk unworthily.
(2.) What fair warning his Master had given him of his danger; if he
had regarded this as he ought to have done, he would not have run
himself into the temptation.
(3.) How solemnly he had promised to adhere to Christ in this night of
trial; he had said again and again, “I will never deny thee; no,
I will die with thee first;” yet he broke these bonds in sunder, and
his word was yea and nay.
(4.) How soon he fell into this sin after the Lord’s supper. There to
receive such an inestimable pledge of redeeming love, and yet the same
night, before morning, to disown his Redeemer, was indeed turning
aside quickly.
(5.) How weak comparatively the temptation was; it was not the judge,
nor any of the officers of the court, that charged him with being a
disciple of Jesus, but a silly maid or two, that probably designed him
no hurt, nor would have done him any if he had owned it. This was but
running with the footmen,
Jer. xii. 5.
(6.) How often he repeated it; even after the cock had crowed once he
continued in the temptation, and a second and third time relapsed into
the sin. Is this Peter? How art thou fallen!
Thus was his sin aggravated; but on the other hand there is this to
extenuate it, that, what he said he said in his haste,
Ps. cxvi. 11.
He fell into the sin by surprise, not as Judas, with design; his heart
was against it; he spoke very ill, but it was unadvisedly, and before
he was aware.
II. Peter’s repentance for this sin,
The former is written for our admonition, that we may not sin; but, if
at any time we be overtaken, this is written for our imitation, that we
may make haste to repent. Now observe,
1. What it was, that brought Peter to repentance.
(1.) The cock crew
(v. 74);
a common contingency; but, Christ having mentioned the crowing of
the cock in the warning he gave him, that made it a means of
bringing him to himself. The word of Christ can put a significancy upon
whatever sign he shall please to choose, and by virtue of that word he
can make it very beneficial to the souls of his people. The crowing of
a cock is to Peter instead of a John Baptist, the voice of one calling
to repentance. Conscience should be to us as the crowing of the cock,
to put us in mind of what we had forgotten. When David’s heart smote
him the cock crew. Where there is a living principle of grace in
the soul, though for the present overpowered by temptation, a little
hint will serve, only for a memorandum, when God sets in with it, to
recover it from a by-path. Here was the crowing of a cock made a happy
occasion of the conversion of a soul. Christ comes sometimes in mercy
at cock-crowing.
(2.) He remembered the words of the Lord; this was it that
brought him to himself, and melted him into tears of godly sorrow; a
sense of his ingratitude to Christ, and the slight regard he had had to
the gracious warning Christ had given him. Note, A serious reflection
upon the words of the Lord Jesus will be a powerful inducement to
repentance, and will help to break the heart for sin. Nothing grieves a
penitent more than that he has sinned against the grace of the Lord
Jesus and the tokens of his love.
2. How his repentance was expressed; He went out, and wept
bitterly.
(1.) His sorrow was secret; he went out, out of the High Priest’s hall,
vexed at himself that ever he came into it, now that he found what a
snare he was in, and got out of it as fast as he could. He went out
into the porch before
(v. 71);
and if he had gone quite off then, his second and third denial had been
prevented; but then he came in again, now he went out and came in no
more. He went out to some place of solitude and retirement, where he
might bemoan himself, like the doves of the valleys,
Ezek. vii. 16; Jer. ix. 1, 2.
He went out, that he might not be disturbed in his devotions on this
sad occasion. We may then be most free in our communion with
God, when we are most free from the converse and business of this
world. In mourning for sin, we find the families apart, and their
wives apart,
Zech. xii. 11, 12.
(2.) His sorrow was serious; He wept bitterly. Sorrow for sin
must not be slight, but great and deep, like that for an only son.
Those that have sinned sweetly, must weep bitterly; for, sooner or
later, sin will be bitterness. This deep sorrow is requisite, not to
satisfy divine justice (a sea of tears would not do that), but to
evidence that there is a real change of mind, which is the essence of
repentance, to make the pardon the more welcome, and sin for the future
the more loathsome. Peter, who wept so bitterly for denying Christ,
never denied him again, but confessed him often and openly, and
in the mouth of danger; so far from ever saying, I know not the
man, that he made all the house of Israel know assuredly that
this same Jesus was Lord and Christ. True repentance for any sin
will be best evidenced by our abounding in the contrary grace and duty;
that is a sign of our weeping, not only bitterly, but sincerely. Some
of the ancients say, that as long as Peter lived, he never heard a cock
crow but it set him a weeping. Those that have truly sorrowed for sin,
will sorrow upon every remembrance of it; yet not so as to hinder, but
rather to increase, their joy in God and in his mercy and grace.
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