In Matthew 26, Jesus informs his disciples of his impending betrayal and crucifixion, emphasizing the proximity of these events to the upcoming Passover. Meanwhile, the Jewish authorities, led by Caiaphas, conspire to seize Jesus secretly to avoid public unrest during the feast. This chapter marks the beginning of the final phase of Jesus's ministry, highlighting both his foreknowledge of the suffering he will endure and the malicious intent of his adversaries.

1. MATTHEW 26 COMME TARY
EDITED BY GLE PEASE
The Plot Against Jesus
1 When Jesus had finished saying all these things,
he said to his disciples,
CLARKE,"When Jesus had finished all these sayings - He began these sayings
on Mount Olivet, Mat_24:1, and continued them till be entered into Bethany, whither he
was going.
GILL, "And it came to pass, when Jesus had finished all these sayings,....
Meaning either all that are recorded by this evangelist, all the sermons and discourses of
Christ, delivered both to the people of the Jews, and to his disciples; his conversation
with the former, and his divine instructions and prudent advice to the latter, together
with all his excellent parables, which are largely related in this book; or else what is said
in the two preceding chapters, concerning the destruction of Jerusalem, and the end of
the world, the state of the church, and conduct of his servants to the end of time,
expressed in the parables of the virgins and talents, and concerning the last judgment
and final state of all men:
he said unto his disciples; who now were alone with him: having finished his
prophetic, and being about to enter on his priestly office, he gives his disciples some
intimations of its near approach.
HE RY 1-2, "Here is, 1. The notice Christ gave his disciples of the near approach of
his sufferings, Mat_26:1, Mat_26:2. While his enemies were preparing trouble for him,
he was preparing himself and his followers for it. He had often told them of his
sufferings at a distance, now he speaks of them as at the door; after two days, Note,
After many former notices of trouble we still have need of fresh ones. Observe,
(1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not
till he had finished all he had to say. Note, Christ's witnesses die not till they have
finished their testimony. When Christ had gone through his undertaking as a prophet,
he entered upon the execution of his office as a priest. [2.] After he had finished these
sayings, which go immediately before; he had bid his disciples to expect sad times,
bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that
they should fare no worse than he should, and that his sufferings should take the sting

2. 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.
JAMISO , "Mat_26:1-16. Christ’s final announcement of His death, as now within
two days, and the simultaneous conspiracy of the Jewish authorities to compass it -
The anointing at Bethany - Judas agrees with the chief priests to betray his Lord. ( =
Mar_14:1-11; Luk_22:1-6; Joh_12:1-11).
For the exposition, see on Mar_14:1-11.
HAWKER, "Matthew 26:1-2
"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."
I beg the Reader to attend very minutely, to the circumstances with which Matthew, the
first Evangelist, in point of order, introduceth the subject of our Lord’s sufferings. He
saith, When Jesus had finished all these sayings. Perhaps he alluded to the finishing of
his office in teaching. For as Christ in his character of Mediator; had three offices,
prophet, priest, and king, he was uniformly carrying on one or other of these all the way
through, during the whole of his ministry. He had therefore finished his teachings, as the
Prophet of his people; and now he is about to enter more fully on his Priestly office,
where he would be both the altar, sacrifice, and sacrificer. And when this was also
finished, he would in a more open manner, than he had hitherto done, display his Kingly
power in his ascension to glory, where the exercise of his sovereignty was to be shewn
forth in ruling his Church, until he had accomplished the destruction of his enemies, and
brought home his redeemed to everlasting happiness.
As the interesting subject in the concluding scenes of our Lord’s life, form so momentous
a part in Christ’s history, and as it is most essential to every child of God, to have the
clearest apprehension of it, I hope I may be indulged in this "Poor Man’s Commentary, "
to dwell upon each particular, with that attention it deserves; looking up to God the Holy
Ghost, to be the teacher both of Writer and Reader. And yet at the same time, that I may
not swell the pages beyond their proper limits, I shall adopt a method, which I hope will
answer this purpose very fully. I mean, that as the four Evangelists have recorded those
solemn transactions, which took place, at the death of Christ, it wilt not be necessary to
repeat my observations in the same way and manner upon every one; but connect the
whole as one history; and so divide the subject, that what I omit in my comment on one
part, may be introduced into the other. This will prevent tediousness to the Reader, and
yet allow of enlargement upon the whole, so as under the Lord’s blessing, to make the
subject complete.
I beg the Reader to observe, how Christ opens the subject himself, and immediately
directs the minds of his disciples to it, in calling their attention to the Jewish Passover.
This was the first public service in the appointment of the Lord, when the Church was
first formed, in the memorable night of the people being delivered from Egyptian
bondage. See Ex 12 throughout. Now as God the Holy Ghost himself; by his servant Paul,

3. explained this service in express terms of application to the Lord Jesus, when the
Apostle said Christ our Passover is sacrificed for us, therefore let us keep the feast. 1Co_
5:7-8. We cannot hesitate a moment in concluding that the first institution of this service
in the old Church, together with every sacrifice which followed under the law, had no
other object in view than to hold forth Christ. To him, everyone of them pointed. In him,
the whole was compleated. He, and he alone, became the sum and substance of all; and
all, as the Holy Ghost, by the same Apostle elsewhere saith in his writings, were a
shadow of things to come, but the body is of Christ. Col_2:17; Heb_10:1.
When the Reader therefore hath diligently read over the interesting account given by all
the Evangelists concerning the Passover, and compared it, with what is said concerning
it at the first institution; I would beg his closest attention to the whole subject, in the
great points of doctrine connected with it, and which will minister under the Lord’s
teaching, to the proper apprehension of those grand features of character, in the person
of the Lord Jesus Christ. See Mar_14:1; Luk_22:1, etc. Joh_13:1 compared with Ex 12
throughout.
And here the first and most prominent feature of character in the Lord Jesus as our
Passover, must be to consider him as our great head, and representative of his Church
and people. Christ, becoming our Passover, and dying for his redeemed in time, pre-
supposes an engagement for this purpose in eternity. And hence we find, he is called the
lamb slain from the foundation of the world. Rev_8:8. And to this amount the scriptures
speak, when continually and in every part, informing the Church of the everlasting
covenant made between the persons of the Godhead, before all worlds. By virtue of
which, Christ, at the call of God the Father, as covenanted for in the great purposes of
redemption, stood up the glorious head, representative, and high-priest of his people;
taking their names and their nature; undertaking for them to fulfill all righteousness,
and offering his soul an offering for sin.
On the part of Jehovah, it was agreed, that the whole persons of the Godhead would
carry Christ, in his human nature, through the wonderful undertaking; and when
accomplished, the glorious deliverer should see his seed with all the blessed effects of his
salvation, and have a Church to serve him, where his praise should be sung, and his
name adored, as long as the sun and moon should endure, from one generation to
another. And, finally, bring home his chosen, to everlasting glory; when sin, Satan,
death, and hell, should be brought under his feet. I stay not to quote at large the whole
body of scripture, which, with one full voice come forth to confirm the great truth. I
rather refer the Reader to look over those portions in his Bible for himself, which I have
here referred to, and when he hath done, I will request him to follow me through those
interesting records of our Lord’s concluding scenes of his ministry and life, whose
beauties will there from, I am persuaded, appear in their more plain and striking colors.
Isa_42:1-8; Pro_8:22-31; Isa_49:1-9; Psa_40:1-7 compared with Heb_10:1-22; Joh_
10:18. On the part of Jehovah’s covenant, see Psa_89:2-4; Psa_89:19-37; Isa_11:1-9;
Joh_3:34 to the end. Ps 110; Isa_53:10; Php_2:6-12; Heb_12:2, etc. Rev_7:9 to the end.
BIBLICAL ILLUSTRATOR, "That they might take Jesus by subtilty, and kill Him.
Craft and cruelty coupled in the Church’s adversaries
Neither of them “wants their mate,” as the Scripture says of those birds of prey and
desolation (Isa_34:16). These priests and elders were so bitterly bent against Christ, that
nothing would satisfy them but His blood. All plants and other creatures have their
growth and increase to a period, and then their declination and decay, except only the

4. crocodile, who, grows bigger and bigger, even till death. So have all passions and
perturbations in man’s mind their intentions and remissions, except only malicious
revenge. This dies not, many times, but with the man (if that), as nothing can quench the
combustible slime in Samosaris, nor the burning flame of the hill Chimaera, but only
earth. St. Peter tells us (1Pe_2:23), that our Saviour, being reviled, did not only commit
His cause to God, but Himself to God: as expecting the increase of His enemies’
opposition till they had put Him to death. (John Trapp.)
CALVI , "Christ now confirms again what we have seen that he had sometimes
predicted to his disciples; but this last prediction clearly shows how willingly he
offered himself to die; and it was necessary that he should do so, because God could
not be appeased but by a sacrifice of obedience. He intended, at the same time, to
prevent the disciples from taking offense, lest they might be altogether discouraged
by the thought that he was dragged to death by necessity. Two purposes were thus
served by this statement: to testify, first, that the Son of God willingly surrendered
himself to die, in order to reconcile the world to the Father, (for in no other way
could the guilt of sins have been expiated, or righteousness obtained for us;) and,
secondly, that he did not die like one oppressed by violence which he could not
escape, but because he voluntarily offered himself to die. He therefore declares that
he comes to Jerusalem with the express intention of suffering death there; for while
he was at liberty to withdraw and to dwell in a safe retreat till that time was come,
he knowingly and willfully comes forward at the exact time. And though it was of no
advantage to the disciples to be informed, at that time, of the obedience which he
was rendering to the Father, yet afterwards this doctrine tended in no small degree
to the edification of their faith. In like manner, it is of singular utility to us at the
present day, because we behold, as in a bright mirror, the voluntary sacrifice, by
which all the transgressions of the world were blotted out, and, contemplating the
Son of God advancing with cheerfulness and courage to death, we already behold
him victorious over death.
BE SO , ". When Jesus had finished all these sayings — The sayings or discourses
which he began to deliver on his leaving the temple, (Matthew 24:1,) and continued,
till he had declared all that is contained in the two preceding chapters; He said unto
his disciples, Ye know, &c. — When he sat down on the mount of Olives, he was so
far on his way to Bethany, and before he rose up to depart, he thought fit to add a
word or two concerning his own death. For, as the greatest trial that his disciples
were ever to meet with was now approaching, in their Master’s humiliation and
sufferings; therefore, to prepare them for this scene, he foretold those sufferings,
together with the particular time and manner of them; and thus proved, that he
perfectly knew whatever was to befall him, and that his sufferings were all
voluntary and necessary. After two days is the passover — The manner wherein this
was celebrated gives much light to several circumstances that follow. The master of
the family began the feast with a cup of wine, which, having solemnly blessed, he
divided among the guests, (Luke 22:17.) Then the supper began with the unleavened
bread and bitter herbs; which when they had all tasted, one of the young persons
present, (according to Exodus 12:26,) asked the reason of the solemnity. This
introduced the showing forth, or declaration of it: in allusion to which we read of

5. showing forth the Lord’s death, (1 Corinthians 11:26.) Then the master rose up and
took another cup, before the lamb was tasted. After supper, he took a thin loaf or
cake, which he broke and divided to all at the table, and likewise the cup, usually
called the cup of thanksgiving, of which he drank first, and then all the guests. It
was this bread and this cup, which our Lord consecrated to be a standing memorial
of his death.
BARCLAY, "THE BEGI I G OF THE LAST ACT OF THE TRAGEDY
(Matthew 26:1-5)
26:1-5 When Jesus had completed all these sayings, he said to his disciples. "You
know that in two days time it is the Passover Feast, and the Son of Man is going to
be delivered to be crucified." At that time the chief priests and the elders of the
people gathered in the courtyard of the High Priest, who was called Caiaphas, and
took counsel together to seize Jesus by guile and to kill him. They said, " ot at the
time of the Feast, lest a tumult arise among the people."
Here then is the definite beginning of the last act of the divine tragedy. Once again
Jesus warned his disciples of what was to come. For the last few days he had been
acting with such magnificent defiance that they might have thought he proposed to
defy the Jewish authorities; but here once again he makes it clear that his aim is the
Cross.
At the same time the Jewish authorities were laying their plots and stratagems.
Joseph Caiaphas, to give him his full name, was High Priest. We know very little
about him but we do know one most suggestive fact. In the old days the office of
High Priest had been hereditary and had been for life; but when the Romans took
over in Palestine, High Priests came and went in rapid series, for the Romans
erected and deposed High Priests to suit their own purposes. Between 37 B.C. and
A.D. 67, when the last was appointed before the destruction of the Temple, there
were no fewer than twenty-eight High Priests. The suggestive thing is that Caiaphas
was High Priest from A.D. 18 to A.D. 36. This was an extraordinarily long time for a
High Priest to last, and Caiaphas must have brought the technique of co-operating
with the Romans to a fine art. And therein precisely there lay his problem.
The one thing the Romans would not stand was civil disorder. Let there be any
rioting and certainly Caiaphas would lose his position. At the Passover time the
atmosphere in Jerusalem was always explosive. The city was packed tight with
people. Josephus tells us of an occasion when an actual census of the people was
taken (Josephus, Wars of the Jews, 6. 9. 3). It happened in this way.
The governor at the time was Cestius; Cestius felt that ero did not understand the
number of the Jews and the problems which they posed to any governor. So he
asked the High Priests to take a census of the lambs slain for sacrifice at a certain
Passover time. Josephus goes on to say, "A company of not less than ten must belong
to every sacrifice (for it is not lawful for them to feast singly by themselves), and
many of us are twenty in a company." It was found that on this occasion the number
of lambs slain was 256,500. It is Josephus' estimate that there were in the city for

6. that Passover some two and three-quarter million people.
It is little wonder that Caiaphas sought some stratagem to take Jesus secretly and
quietly, for many of the pilgrims were Galilaeans and to them Jesus was a prophet.
It was in fact his plan to leave the whole thing over until after the Passover Feast
had ended, and the city was quieter; but Judas was to provide him with a solution to
his problem.
BROADUS, "Our Lord's Death Approaching. The Supper At Bethany
Found also in Mark 14:1-11, Luke 22:1-6, John 12:2-8.
Here begins what is commonly called the history of our Lord's Passion. This is
narrated by all four Evangelists, but the matter given in the Fourth Gospel is for the
most part distinct from that given in the others. In Matthew 26:1-46 everything is
preparation. Jesus prepares the disciples for the speedy coming of the long
predicted end (Matthew 26:1 f.); the rulers lay their plans (Matthew 26:3 f.); the
anointing prepares Jesus for burial (Matthew 26:6-13); Judas arranges to deliver
him up Matthew 26:14-16; Jesus further prepares the disciples, warns the betrayer,
and institutes a memorial of himself for the future (Matthew 26:17-30); he then
warns them of the approaching trial to their own fidelity (Matthew 26:31-35); and
finally he prepares himself by solitary prayer for all that awaits him. (Matthew
26:36-46.)
Our Lord has now ended his teaching in the temple, and his great eschatological
discourse on the Mount of Olives, and goes on to Bethany (Matthew 26:6) to spend
the night as usual. He reached there probably late on Tuesday afternoon, or if it was
after sunset, then in the first hour of Wednesday. We have here his final
announcement to the disciples of his approaching death, with some account of the
plans of the Jewish rulers for killing him, Matthew 26:1-5; then an account of the
supper at Bethany, Matthew 26:6-13; and finally of Judas' arrangement to deliver
Jesus for money, Matthew 26:14-16.
I. Matthew 26:1-5. Our Lord's Death Approaching
Mark 14:1 f.; Luke 22:1 f. Had finished all these sayings, meaning the discourse of
Matthew 24 and Matthew 25, and perhaps also including the previous teaching on
that day, from Matthew 21:23 onward. He said unto his disciples, probably all the
Twelve, compare on Matthew 24:3. The three preceding recorded predictions of his
death are in Matthew 16:21; (compare Matthew 17:9) Matthew 17:22 f.; Matthew
20:18 f. The passover, see on "Matthew 26:19". Is, cometh, occurs, the word
explained see on "Matthew 1:22", and very often used; the present tense signifies
that the passover so occurs according to the custom and the law, as the disciples
know. After two days (so Mark 14:1) must mean less than forty-eight hours, or it
would have been called three days (compare on Matthew 27:63); the festival began
on Thursday afternoon with the slaying of the lamb. The words may be naturally
regarded as uttered after sunset on what we should call Tuesday, but according to

7. the Jewish reckoning, the beginning of Wednesday. (See above.) The Son of man,
the Messiah, see on "Matthew 8:20". Is betrayed, strictly, delivered up (see on
"Matthew 10:4"; see on "Matthew 17:22"), stated in the present tense because it is
near and sure to occur. His enemies are planning it, and he is preparing for it.
Accordingly, the Latin versions translate by the future, and so did all English
versions before K. James. This would from the construction of the sentence be more
naturally understood as a part of what the disciples 'know,' but may be simply
appended to it. They knew that he was to be crucified, and at Jerusalem, (Matthew
20:18 f.) but we are not informed of their knowing that it would be at the Passover.
To be crucified, see on "Matthew 27:35". He does not in this case add that he will be
raised again, as he did in all the previous announcements of his death. Was it
because his death would correspond to the paschal offering, (1 Corinthians 5:7) or
because the shadow of the cross was now on him, and his thoughts went no further?
2 “As you know, the Passover is two days away—
and the Son of Man will be handed over to be
crucified.”
BAR ES,"After two days is - the feast of the Passover.
See the notes at Mat_12:1-8. The festival of the Passover was designed to preserve
among the Jews the memory of their liberation from Egyptian servitude, and of the
safety of their first-born in that night when the firstborn of the Egyptians perished, Exo.
12. The name “Passover” was given to the feast because the Lord “passed over” the
houses of the Israelites without slaying their first-born, while the Egyptians were cut off,
Exo_12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month
Abib or Nisan (April), Exo_12:15-20; Exo_23:15. During all this period the people ate
unleavened bread, and hence the festival was sometimes called the “feast of unleavened
bread,” Exo_12:18; Lev_23:6. On the evening of the fourteenth day, all the leaven or
yeast in the family was removed with great care, as it is to the present time - a
circumstance to which the apostle alludes in 1Co_5:7.
On the tenth day of the month the master of a family separated a lamb or a goat of a
year old from the flock Exo_12:1-6, which he killed on the 14th day before the altar,
Deu_16:2, Deu_16:5-6. The lamb was commonly slain at about 3 o’clock p. m.. The
blood of the paschal lamb was, in Egypt, sprinkled on the door-posts of the houses;
afterward it was poured by the priests at the foot of the altar, Exo_12:7. The lamb thus
slain was roasted whole, with two spits thrust through it - one lengthwise and one
transversely - crossing each other near the forelegs, so that the animal was in a manner,
crucified. Not a bone of it might be broken - a circumstance strongly representing the
sufferings of our Lord Jesus, the Passover slain for us, Joh_19:36; 1Co_5:7. Thus
roasted, the lamb was served up with wild and bitter herbs, Not fewer than ten, nor more

8. than twenty persons, were admitted to these sacred feasts. At first it was observed with
their loins girt about, with sandals on their feet, and with all the preparations for an
immediate journey. This, in Egypt, was significant of the haste with which they were
about to depart from the land of bondage. The custom was afterward retained.
The order of the celebration of this feast was as follows: The ceremony commenced
with drinking a cup of wine mingled with water, after having given thanks to God for it.
This was the “first cup.” Then followed the “washing of hands,” with another short form
of thanksgiving to God. The table was then supplied with the provisions, namely, the
bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs,
raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving,
and ate it; after which, all the dishes were removed from the table, and a second cup of
wine was set before each guest, as at first. The dishes were removed, it is said, to excite
the curiosity of children, and to lead them to make inquiry into the cause of this
observance. See Exo_12:26-27. The leading person at the feast then began and rehearsed
the history of the servitude of the Jews in Egypt, the manner of their deliverance, and
the reason of instituting the Passover. The dishes were then returned to the table, and he
said, “This is the Passover which we eat, because that the Lord passed over the houses of
our fathers in Egypt;” and then, holding up the salad and the unleavened bread, he
stated the design, namely, that the one represented the bitterness of the Egyptian
bondage, and the other the suddenness of their deliverance.
This done, he repeated Psa_113:1-9; Psa_114:1-8, offered a short prayer, and all the
company drank the wine that had been standing some time before them. This was the
“second cup.” The hands were then again washed, and the meal then eaten with the
usual forms and solemnities; after which they washed the hands again, and then drank
another cup of wine, called “the cup of blessing,” because the leader was accustomed in a
particular manner, over that cup, to offer thanks to God for his goodness. This is the cup
which our Saviour is supposed to have taken when he instituted the Lord’s Supper,
called by Paul “the cup of blessing,” 1Co_10:16. There was still another cup, which was
drunk when they were about to separate, called the “Hallel,” because in connection with
it they were accustomed to repeat the lesser Hallel, or Ps. 115; 116; Psa_117:1-2; 118. In
accordance with this, our Saviour and his disciples sang a hymn as they were about to go
to the Mount of Olives, Mat_26:30. It is probable that our Saviour complied with these
rites according to the custom of the Jews. While doing it, he signified that the typical
reference of the Passover was about to be accomplished, and he instituted in place of it
“the supper” - the communion - and, of course, the obligation to keep the Passover then
ceased.
The Son of man is betrayed - Will be betrayed. He did not mean to say that they
then knew that he would be betrayed, for it does not appear that they had been informed
of the precise time; but they knew that the Passover was at hand, and he then informed
them that he would be betrayed.
To be crucified - To be put to death on the cross. See the notes at Mat_27:35.
CLARKE,"The passover - A feast instituted in Egypt, to commemorate the
destroying angel’s passing over the houses of the Israelites, when he slew the firstborn of
the Egyptians. See the whole of this business largely explained in the Notes on Exodus
12:1-27 (note). This feast began on the fourteenth day of the first moon, in the first
month, Nisan, and it lasted only one day; but it was immediately followed by the days of
unleavened bread, which were seven, so that the whole lasted eight days, and all the
eight days are sometimes called the feast of the passover, and sometimes the feast or
days of unleavened bread. See Luk_22:1-7. The three most signal benefits vouchsafed to

9. the Israelites were,
1. The deliverance from the slavery of Egypt; to commemorate which they kept the
feast of unleavened bread, and the passover.
2. The giving of the law; to commemorate which, they kept the feast of weeks.
3. Their sojourning in the wilderness, and entrance into the promised land; to
commemorate which, they kept the feast of tabernacles.
See these largely explained, Exo_23:14 (note); Leviticus 23:2-40 (note).
The Son of man is betrayed, (rather delivered up), to be crucified - With
what amazing calmness and precision does our blessed Lord speak of this awful event!
What a proof does he here give of his prescience in so correctly predicting it; and of his
love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his
discourses, edified them by his example, convinced them by his miracles, he now
prepares to redeem them by his blood! These two verses have no proper connection with
this chapter, and should be joined to the preceding.
GILL, "Ye know that after two days is the feast of the passover,.... Which was
kept in commemoration of the deliverance of the Israelites from Egypt; and was typical
of Christ the passover, who was now to be sacrificed for his people. This was said on
Tuesday, and on the Thursday following, the passover began. Christ speaks of this as a
thing well known to the disciples, as it must be, since it always began on a certain day,
the fourteenth of the month Nisan; which month answered to part of our March, and
part of our April; and though there was very frequently an intercalation of a whole
month in a year, made by the sanhedrim, to keep their festivals regularly in the proper
season of the year; yet previous public notice was always given of this, either by fixing a
paper upon the door of the sanhedrim (r), signifying such an intercalation made, which
served for the inhabitants of Jerusalem; or by sending messengers with letters into all
distant places (s), acquainting them with it. So that the times of these festivals were
always well known; even to the common people:
and the son of man is betrayed to be crucified; it must not be thought that this
was equally known by the disciples, as the former; for though they might know, or at
least remember, that Christ had told them that he should suffer many things of the
priests, Scribes, and elders, who would deliver him to the Gentiles, to be crucified; yet
might not understand that this passover was to be the time, when this should be done:
by "the son of man", Christ means himself, who was truly and really man, the seed of the
woman, the son of Abraham and of David; a character by which the Messiah is described
in the Old Testament, Psa_80:17 Dan_7:13, and hence frequently used by Christ of
himself; which, as it expresses the truth of his human nature, so the weaknesses and
infirmities he bore in it; and is very properly used here, when he is speaking of his being
to be betrayed and crucified. What he says of himself is, that he is "betrayed"; that is, is
to be betrayed, or will be betrayed, meaning at the passover, which was to be in two days
time. Christ speaks of his being betrayed, as if it was already done; not only because it
was so near being done, there being but two days before it would be done; but because it
was a sure and certain thing, being determined in the purpose of God, and foretold in
prophecy that it should be; and besides, Judas had now resolved upon it within himself,
and was forming a scheme how to bring it about. And this respects not only the act of
Judas in betraying him into the hands of the chief priests, but also the delivery, as the

10. word here used signifies, of him by them, to the Roman governors; for they, as Stephen
says, were also his betrayers and murderers; yea, it may include the delivery of him by
Pilate, to the Jews and Roman soldiers; and the rather, because it follows, "to be
crucified"; which was a Roman, and not a Jewish punishment. This was typified by the
lifting up the brazen serpent on a pole, and foretold by the prophets of the Old
Testament, Psa_22:16, and predicted by Christ himself, sometimes more covertly, Joh_
12:32, and sometimes in express words, Mat_20:19, and was a very painful and
shameful death, and which showed him to be made a curse for his people. It appears
from hence; that the crucifixion and death of Christ, were not casual and contingent
events, but were determined by the counsel of God, with all circumstances attending: the
betraying and delivery of him were by the determinate counsel and foreknowledge of
God; and not only his death, but the manner of it by crucifixion, was pointed out in
prophecy, and was a certain thing; and the very time of his death was fixed; which shows
the early concern of God for the salvation of his people, and his wonderful grace and
mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this:
he knew not only that he should be betrayed, but he knew from the beginning who would
betray him; he not only knew that he should die, but he knew what kind of death he
should die, even the death of the cross; and he knew the exact time when he should die,
that it would be at the following passover, which was just at hand; and he had suggested
this to his disciples, and therefore he speaks of it as a thing known unto them; at least
what they might have known, and concluded from what he had said to them, Mat_20:18,
and the whole is a considerable proof of his being God omniscient. And he thought fit to
put his disciples in mind of it, because the time drew nigh; that their memories being
refreshed with it, they might be prepared for it, and not be surprised, shocked, and
offended at it, when it came to pass; which shows the tender concern our Lord had for
them.
COFFMA , "Christ related the crucifixion to the passover, rather than to the
ordinary sabbath (see notes on Matthew 10:40). The passover always came at
sundown on the 14th day of isan, which means that it came on a different day of
the week each year. In this place Christ named the kind of execution he would
receive: crucifixion. His use of the prophetic tense, "is delivered up," makes the
present stand for the future tense, as in all the prophets; and in this case, Christ is
truly that prophet.
Of great significance is the sharp divergence between Christ's word and that of the
chief priests and elders. Christ here placed his crucifixion as an event that would
occur "after two days," and that it would take place during the passover festivities.
Yet at the very time Christ revealed this to the disciples, the chief priests decided
otherwise. They decided that he should die by subtlety (that is, secretly, by
assassination or murder), and that it should not be done during the feast (Matthew
26:5), thus clearly postponing his death for at least a week. However, THEY were
not the architects of our Lord's death. As the Master said, he would lay down his life
of his own accord; and Christ, not the priests, would choose the hour and the
manner of his doing so.

11. 3 Then the chief priests and the elders of the
people assembled in the palace of the high priest,
whose name was Caiaphas,
CLARKE,"Then assembled together the chief priests - That is, during the two
days that preceded the passover.
The high priest, who was called Caiaphas - Caiaphas succeeded Simon, son of
Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who
was joined with him in the priesthood. About two years after our Lord’s crucifixion,
Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and
afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his
conscience for the murder of Christ, killed himself about a.d. 35. See Joseph. Ant. b.
xviii. c. 2-4.
GILL, "Then assembled together the chief priests,.... About the same time, two
days before the passover, that Jesus said these things to his disciples, as is plain from
Mar_14:1. By "the chief priests" are meant, either such who had been high priests, or
such as were the heads of the twenty four courses of the priests; or rather, the principal
men of the priesthood, who were chosen out of the rest, to be members of the great
sanhedrim:
and the Scribes; the doctors, of the law, who wrote out copies of the law for the
people, and interpreted it to them in a literal way: this clause is left out in the Vulgate
Latin, and in Munster's Hebrew Gospel, and in the Arabic and Ethiopic versions, and in
the Alexandrian copy, and some others, but is retained in, the Syriac version; and no
doubt, but these men had a place in this grand council:
and the elders of the people; these were the civil magistrates; so that this assembly
consisted both of ecclesiastics and laymen, as the sanhedrim did, of priests, Levites, and
Israelites (t): these came
unto the palace of the high priest, who was called Caiaphas; his name was
Joseph, but his surname Caiaphas; a word not of the same original with Cephas, as
Camero thought; for these two words begin with different letters, nor are the rest the
same. Now, though a king of Israel might not sit in the sanhedrim, yet an high priest
might, provided he was sufficiently qualified with wisdom (u). The president of this
grand council at this time, should be Rabban Gamaliel, Paul's master; unless it was
Caiaphas, at whose house they were: how they came to meet at the high priest's palace,
deserves inquiry; since their proper and usual place of meeting, was a chamber in the

12. temple, called Gazith (w), or the paved chamber: now let it be observed, that according
to the accounts the Jews themselves give, the sanhedrim removed from this chamber,
forty years before the destruction of the temple (x); and which, as Dr. Lightfoot
conjectures, was about a year and a half before the death of Christ; and as others say (y),
four years; at least three years and a half before that time: but then, though the
sanhedrim removed from the paved chamber, they met at Chanoth, "the sheds", which
was a place within the bounds of the temple, in the mountain of the house; and the
question still returns, how came it to pass they did not meet there? To me the reason
seems to be, that they chose not to meet there, but at the high priest's palace, because of
privacy, that it might not be known they were together, and about any affair of moment;
and particularly this: the high priest's house was always in Jerusalem, and he never
removed from thence; nor did he go from the temple thither only in the night, or an hour
or two in the day; for he had an apartment in the temple, which was called the chamber
of the high priest, where he was the whole day (z).
HE RY, "2. The plot of the chief priests, and scribes, and elders of the people,
against the life of our Lord Jesus, Mat_26:3-5. Many consultations had been held
against the life of Christ but this plot was laid deeper than any yet, for the grandees were
all engaged in it. The chief priests, who presided in ecclesiastical affairs; the elders, who
were judges in civil matters, and the scribes, who, as doctors of the law, were directors to
both - these composed the sanhedrim, or great council that governed the nation, and
these were confederate against Christ. Observe (1.) The place where they met; in the
palace of the high priest, who was the centre of their unity in this wicked project. (2.)
The plot itself; to take Jesus by subtlety, and kill him; nothing less than his blood, his
life-blood, would serve their turn. So cruel and bloody have been the designs of Christ's
and his church's enemies. (3.) The policy of the plotters; Not on the feast-day. Why not?
Was it in regard to the holiness of the time, or because they would not be disturbed in
the religious services of the day? No, but lest there should be an uproar among the
people. They knew Christ had a great interest in the common people, of whom there was
a great concourse on the feast-day, and they would be in danger of taking up arms
against their rulers, if they should offer to lay violent hands on Christ, whom all held for
a prophet. They were awed, not by the fear of God, but by the fear of the people; all their
concern was for their own safety, not God's honour. They would have it done at the feast;
for it was a tradition of the Jews, that malefactors should be put to death at one of the
three feasts, especially rebels and impostors, that all Israel might see and fear; but not
on the feast-day.
HAWKER 3-5, ""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 subtlety, and kill him. (5) But they said, Not on
the feast day, lest there be an uproar among the people."
From what hath been observed before, in the introduction of this subject, in holding
forth Christ, as the representative of his Church and people, we shall now enter upon it
with a clearer apprehension, in beholding the chief priests here forming their council for
killing Jesus. And although they had no consciousness, what instruments they were in
the Lord’s hand, for the accomplishing the sacred purposes of his will; yet they were. (as
Peter told some of them, after his soul was enlightened by the, coming of the Holy Ghost,
on the day of Pentecost,) by wicked hands, doing all that they did, by the determinate
counsel and foreknowledge of God. Act_2:23. See also to this purport, Act_4:27-28;

13. Act_13:27-28.
Reader! it is very blessed to behold Christ thus representing: his redeemed as their head
and husband; and the Chief Priests and Scribes, thus becoming God’s instruments, for
the purpose of bringing Christ into the very situation, where our sins must have brought
us, but for his interposition. His being made both. sin and a curse for us, became the
only possible means, whereby we might be redeemed from both forever. We shall have
the clearest views of these grand points, as we prosecute the subject, if so be, the Lord
the Holy Ghost be our teacher! Matchless instructor! vouchsafe this blessing!
CALVI , "Matthew 26:3.Then were assembled the chief priests. Matthew does not
mean that they assembled during the two days, but introduces this narrative to
show, that Christ was not led by any opinion of man to fix the day of his death; for
by what conjectures could he have been led to it, since his enemies themselves had
resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy
he spoke of his own death, which no man could have suspected to be so near at
hand. John explains the reason why the scribes and priests held this meeting: it was
because, from day to day, the people flocked to Christ in greater multitudes, (John
11:48.) And at that time it was decided, at the instigation of Caiaphas, that he
should be put to death, because they could not succeed against him in any other
way.
COFFMA , "The court of the high priest was his palace; and the high priest
mentioned here, Caiaphas, or Joseph Caiaphas, a son-in-law of Annas, had been
named to that position by Valerius Gratus prior to 26 A.D., and was deposed by
Vitellius in 37 A.D. The synoptics omit the first trial before Annas. The ew
Testament references to two high priests at the same time should not be confusing.
Annas was appointed high priest in 7 A.D. by Quirinius, governor of Syria.[1] He
was a fierce, passionate zealot; and, after putting a man to death in 14 A.D., he was
deposed and replaced by his son Eleazar (Ishmael), and the power to exact the death
penalty was henceforth denied to the Jews except with the consent of the governor.
Five of Annas' sons held the office of high priest in succession: Eleazar, Jonathan,
Theophilus, Matthias, and Ananus (Annas). Also, Joseph Caiaphas, his son-in-law,
held the same office. However, Annas lived to a great age and was honored
throughout his long life as the rightful high priest.[2]
[1] H. R. Reynolds, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1962), Vol. 17, John II, p. 384.
[2] H. C. Hervey in ibid., Vol. 18, Acts I, p. 123.
BE SO , "Matthew 26:3-5. The chief priests, and the scribes, and the elders —
They together constituted the sanhedrim, or great council, which had the supreme
authority both in civil and ecclesiastical affairs. Assembled together unto the palace
of the high-priest — amely, to deliberate how they might take Jesus, and put him
to death; and consulted how they might take him by subtlety — Privately, by some
artifice, without giving an alarm to his friends. But they said, ot on the feast-day
— This was the result of human wisdom. But when Judas came, they changed their

14. purpose. So the counsel of God took place, and the true paschal Lamb was offered
up on the great day of the paschal solemnity.
BROADUS, "Matthew 26:3-5. Then naturally, though not necessarily (see on
"Matthew 3:13"), means at the precise time of what precedes. The night following
his great series of discourses in the temple (Matthew 21:23 to Matthew 23:30), which
so defeated and silenced the Jewish teachers, would have been the natural time for
this plotting; see Matthew 21:45 f The chief priests and the elders were two of the
classes(1) constituting the Sanhedrin, see on "Matthew 26:57"; also as to the high
priest who was called Caiaphas. There is doubt whether we should translate the
palace, or the court, i. e., the inner court of the high priest's official residence, as in
Matthew 26:69, Rev. Ver., or whether it means in general the residence, palace, as
rendered in this place by Grimm, Keim, Weiss, and so in Matthew 26:58, and as
often used in later Greek. It is perhaps better, with Rev. Ver., to use 'court' in all
three passages, there being no substantial difference. And consulted, took counsel
together, (compare Psalms 2:2, Acts 4:24 ff.) apparently not in an official meeting,
but only an informal consultation. They had wished to apprehend him that morning
in the temple court, but "feared the multitudes"; (Matthew 21:46, Rev. Ver.) they
had sent officers to seize him at the feast of Tabernacles, six months before, but the
officers were awed by his teaching. (John 7:32, John 7:45 ff.) ow they propose to
take Jesus by subtilty. Com. Ver. renders the Greek word by "guile" in John 1:47,
and by a still different word "craft" in the parallel passage of Mark 14:1. Weiss:
"Thus the rulers were obliged to resort to secrecy. It is not likely that they ever
thought of assassination, for Jesus was so constantly surrounded by his disciples
that such a deed must have been discovered, and the odium of it would have clung to
the supreme Council. The respect entertained for him by his followers could only
receive a fatal blow by a public and shameful execution carried through with all the
forms of justice; and if he were once safely in confinement, ways and means for the
execution would soon be found." ot during the feast, which lasted seven days. The
rendering of Com. Ver., on the feast-day, is a mistake. The rulers say nothing as to
the sacredness of the occasion, butare only concerned lest there be an uproar among
the people. Of this there was always special danger when vast crowds were
assembled for a great festival; (compare Mark 12:12) and Pilate had taught them
that a popular tumult could become with him the occasion of savage cruelties. The
subsequent proposition of Judas (Matthew 26:15) led them to change their plan, and
take the risk; and so the Saviour's death came at least a week earlier than they had
calculated, and at the time he predicted. (Matthew 26:2.)
4 and they schemed to arrest Jesus secretly and
kill him.

15. CLARKE,"And consulted that they might take Jesus by subtilty - The
providence of God frustrated their artful machinations; and that event which they
wished to conduct with the greatest privacy and silence was transacted with all possible
celebrity, amidst the thousands who resorted to Jerusalem, at this season, for the
keeping of the passover. It was, doubtless, of the very first importance that the
crucifixion of Christ, which was preparatory to the most essential achievement of
Christianity, viz. his resurrection from the grave, should be exhibited before many
witnesses, and in the most open manner, that infidelity might not attempt, in future, to
invalidate the evidences of the Christian religion, by alleging that these things were done
in a corner. See Wakefield in loco.
GILL, "And consulted that they might take Jesus by subtlety,.... The Jews had
often attempted his life, but he escaped out of their hands; they had sent officers to
apprehend him, but to no purpose; they therefore meet and consult together, to form
some scheme, and make use of some stratagem, that they might lay hold on him, and
keep him; they were for doing this in the most private manner they could:
and kill him; not with their own hands, nor privately; but their scheme was to
apprehend him privately, by some secret artifice, and then deliver him to the Roman
governor; to put him to death according to law, publicly, for crimes they had to charge
him with; hereby Psa_2:2, had its accomplishment, at least in part.
COFFMA , "The plan proposed by the priests in this verse was simply that of
murder. They intended to capture Christ and quietly destroy him. They could not
have succeeded in this, because Christ said, " o one taketh it away from me, but I
lay it down of myself" (John 10:18). ot having the right to invoke the death penalty
without the assent of the governor, they decided to murder Jesus. It would have
been good for their reputations if that could have been accomplished. In such an
event, Christ would merely have disappeared; and, all innocence and charm, they
would have disclaimed any knowledge of it; but Christ simply would not allow them
to get away with such a deed. His case, at the instigation of his will, would have a
hearing, in fact, six hearings, before both Jews and Gentiles; and he would compel
them to go on record, and the record would last for all ages to come. Moreover, the
true reason for their hatred would be duly set forth in the imperishable record for
the information of thousands of generations of men. The truly providential manner
in which the murderous plan of the priests was thwarted and the whole case aired in
the highest tribunals of the land is clearly discernible in the amazing events that
began rapidly to unfold.
5 “But not during the festival,” they said, “or
there may be a riot among the people.”

16. CLARKE,"Not on the feast day, lest there be an uproar - It was usual for the
Jews to punish criminals at the public festivals; but in this case they were afraid of an
insurrection, as our Lord had become very popular. The providence of God directed it
thus, for the reason given in the preceding note.
He who observes a festival on motives purely human violates it in his heart, and is a
hypocrite before God. It is likely they feared the Galileans, as being the countrymen of
our Lord, more than they feared the people of Jerusalem.
GILL, "And they said, not on the feast day,.... Upon mature deliberation, it was an
agreed point with them, at least it was carried by a majority, that nothing of this kind
should be attempted to be done on the feast day, on any of the days of the feast of
passover, which was now at hand; though this was contrary to their common rules and
usages: for, a person that sinned presumptuously, and such an one they accounted Jesus
to be, they say (a),
"they do not put him to death by the order of the sanhedrim of his own city, nor by the
sanhedrim of Jabneh; but they bring him up to the great sanhedrim at Jerusalem, and
keep him "until the feast", and put him to death, ‫,ברגל‬ "on a feast day"; as it is said, Deu_
17:13, "and all the people shall hear and fear", &c.''
But what influenced them at this time to take another course, is the reason following;
lest there be an uproar among the people: they had no fear of God before their
eyes, or in their hearts, only the fear of the people; many of whom believed in Christ, and
others that did not, yet had a great veneration for him, having seen his miracles, and
received favours from him; themselves, or their friends and relations, being cured by
him of various diseases: besides, at the feast, people from all parts came up to
Jerusalem; and they knew that large numbers from Galilee, where he had the greatest
interest, would be present; and they feared, should they attempt anything of this nature
at this time, the people would rise, and rescue him out of their hands. But God had
determined otherwise, and his counsel shall stand; it was his pleasure, that he should be
put to death at this feast, that the truth might answer the type of the passover lamb; and
that all Israel, whose males now met together, might be witnesses of it: and so it was,
that though these men had concluded otherwise in their council; yet an opportunity
offering by Judas, to get him into their hands, they embrace it; and risk the danger of the
people's uprising, who they found compliant enough to their wishes.
CALVI , "5.But they said, ot during the festival. They did not think it a fit
season, till the festival was past, and the crowd was dispersed. Hence we infer that,
although those hungry dogs eagerly opened their mouths to devour Christ, or
rather, rushed furiously upon him, still God withheld them, by a secret restraint,
from doing any thing by their deliberation or at their pleasure. So far as lies in their
power, they delay till another time; but, contrary to their wish, God hastens the

17. hour. And it is of great importance for us to hold, that Christ was not unexpectedly
dragged to death by the violence of his enemies, but was led to it by the providence
of God; for our confidence in the propitiation is founded on the conviction that he
was offered to God as that sacrifice which God had appointed from the beginning.
And therefore he determined that; his Son should be sacrificed on the very day of
the passover, that the ancient figure might give place to the only sacrifice of eternal
redemption. Those who had no other design in view than to ruin Christ thought that
another time would be more appropriate; but God, who had appointed him to be a
sacrifice for the expiation of sins, selected a suitable day for contrasting the body
with its shadow, by placing them together. Hence also we obtain a brighter display
of the fruit of Christ’s suffering.
COFFMA , "But they said ... How futile was what THEY said. The true order of
the deeds to be done was already determined, and there was nothing they could have
done to the contrary. See notes under Matthew 26:2. aturally, with people present
for the passover from all over the ancient empire, they shrank from murdering a
popular and noble person like Jesus was known to be, lest their deed should lose
some of the popular support which they enjoyed from the multitudes. Thus, caution
dictated that they wait until the feast was over. That, however, was not to be.
According to ancient prophecy, one of the Messiah's intimates would betray him,
and that unhappy event appeared precisely on schedule. The incident that
precipitated Judas' shameful deed took place that very evening at a feast in the
house of Simon the leper.
Jesus Anointed at Bethany
6 While Jesus was in Bethany in the home of
Simon the Leper,
CLARKE,"In Bethany - For a solution of the difficulties in this verse, about the
time of the anointing, see the observations at the end of this chapter.
Simon the Leper - This was probably no more than a surname, as Simon the
Canaanite, Mat_10:4, and Barsabas Justus, Act_1:23, and several others. Yet it might
have been some person that Christ had healed of this disease. See Mat_11:5.
GILL, "Now when Jesus was in Bethany,.... Which was about fifteen furlongs from

18. Jerusalem, Joh_11:18, or about two miles from it. The time of Christ's death being at
hand, he keeps nigh to Jerusalem, where he was to suffer and die, in the room and stead
of sinners:
in the house of Simon the leper; so called, to distinguish him from others of the
name. This epithet was either a family one, some person of note in it having been a leper;
or else he is so named, because he himself had been one, but was now cured; though the
reason interpreters give for this, that otherwise he would not have been suffered to live
in a town, is not a good one; for lepers, according to the Jewish (b) canons, were only
forbid Jerusalem, and towns and cities that were walled round, and not others, such as
the village of Bethany. There were many lepers healed by Christ, which, among other
things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon
was one of them; whether the same mention is made of in Mat_8:1, is not certain, nor
very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany,
near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and
was grateful for it, as appears by his entertaining Christ at his house; and may teach us
thankfulness to Christ, who has healed all our diseases; and particularly, the spreading
leprosy of sin, with which all the powers and faculties of our souls were infected; and
which was not in our own power, or any creature's, to cure, but his blood cleanses from
it: and it may be observed, that Christ goes in and dwells with such whom he heals, and
with such he is always welcome.
HE RY, "In this passage of story, we have,
I. The singular kindness of a good woman to our Lord Jesus in anointing his head,
Mat_26:6, Mat_26:7. It was in Bethany, a village hard by Jerusalem, and in the house of
Simon the leper. Probably, he was one who had been miraculously cleansed from his
leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining
him; nor did Christ disdain to converse with him, to come in to him, and sup with him.
Though he was cleansed, yet he was called Simon the leper. Those who are guilty of
scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to
them, and will hardly be wiped away. The woman that did this, is supposed to have been
Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that
was called Mary Magdalene. She had a box of ointment very precious, which she poured
upon the head of Christ as he sat at meat. This, among us, would be a strange sort of
compliment. But it was then accounted the highest piece of respect; for the smell was
very grateful, and the ointment itself refreshing to the head. David had his head
anointed, Psa_23:5; Luk_7:46. 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_1:11. 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 (Luk_7:38, Luk_7:47); and that she had
not left her first love, but was now as affectionate in the devotions of a grown Christian
as she was in those of a young beginner. Note, Where there is true love in the heart to
Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon
him.
HAWKER 6-13, ""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,

19. 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."
Some have thought, that this woman, is the same that is spoken of in Luk_7:37. And
others have thought, that it was Mary, the sister of Lazarus. Joh_12:3. But I am too
intent, at present, to make any enquiry here, Who it was it is the person of Jesus, who
alone demands our attention, while following him in those solemn moments. Reader!
mark what your Redeemer saith; the pouring this ointment on his body, was in token of
his burial. Yes! it was to this death of Jesus, everything referred. The moment the Son of
God became incarnate, and openly came forward as the Head and Surety of his Church,
the curse pronounced fall, seized on man’s seized on him as the Sponsor.
Reader! I hope you have not forgotten the awful contents of it. The ground was first
cursed for man’s sake. The nature of man was doomed to sorrow and labor, in
consequence thereof. In sorrow shalt thou eat of it all the days of thy life. And death, was
to close the scene. Dust thou art, and unto dust shalt thou return. Gen_3:17-19. Hence
therefore, the whole of this awful sentence attached itself to Christ, when he freely
offered himself the redeemer of his Church and people. And what I beg the Reader
particularly to notice, and indeed, to us so highly concerned in the blessedness of
redemption by Christ, becomes more important than any other view of the subject, is,
that the curse in all its aggravated circumstances lighting upon Christ, was wholly, in
that he stood forth at the call of his Father, as our surety. The Son of God taking our
nature, would not have subjected him to this curse, had he not volunteered to be our
surety. Great indeed was the grace, in the Son of God to become man. But this might
have been done, and the same infinitely glorious person he would have been, as he now
is, had he never undertaken our redemption. But when he stood up at the call of God our
surety, he became responsible, while we who were the principals in the debt were made
free; Christ our surety took the whole upon himself, and the Lord laid on him the
iniquity of us all. Isa_53:6.
SBC 6-13, "The Alabaster Box.
Here is a woman—probably a poor woman—doing an action which excites the
indignation of the whole Church. Not a voice is heard in her favour except—sublime
exception!—the voice of Jesus. In such circumstances there must be something worth
looking at. A minority which God approves must not be overlooked with heedlessness
and contempt. The wisdom in this case is with the few, and the folly with the many; the
wisdom is with love, not policy, with gratitude, not calculation.
The points of special interest are these:—
I. The all-surrendering generosity of love. The woman had ah alabaster box of very
precious ointment—only one box—and that solitary box she broke, and poured its pure
nard on the only human head that had not lost its crown. Love never puts its own name
upon anything. Love has some object, must have some object, on whose shrine it lays its
every possession. Love, warm, intelligent, growing love, keeps back nothing from God.

20. II. The moral blindness of a prudential policy in the service of Christ. There are men who
can never take other than an arithmetical view of things. They are the keen economists
of the Church; they get near enough to Christ to ascertain the texture of His garments,
and to calculate the value of His seamless vesture. There is a point of criticism here most
singularly suggestive. The same word in the original is used to signify both waste and
perdition; and if we connect this idea with another, we shall apprehend the idea I wish to
present. "Those that Thou gavest Me I have kept, and none of them is lost, but the son of
perdition;" and this very son of perdition was the man who, on another occasion, and
probably on this, called a sacrifice "waste," and vehemently maintained the claims of the
poor. There, then, is the startling fact before us, that the men who denominate other
people’s service "waste" are themselves the most likely to be cast away as the refuse of
the universe.
III. The all-comprehending wisdom of the Saviour’s judgment. (1) He shows His anxiety
for the peace of all who attempt to. serve Him. (2) He shows His sympathy with the
poor. (3) He shows that every age brings its own opportunities for doing good.
IV. The assured immortality of goodness.
Parker, Hidden Springs, p. 276; see also Inner Life of Christ, vol. iii., p. 194.
CALVI , "6.And when Jesus was in Bethany. What the Evangelist now relates had
happened a little before Christ came to Jerusalem, but is here introduced
seasonably, in order to inform us what was the occasion that suddenly drove the
priests to make haste. They did not venture to attack Christ by open violence, and to
oppress him by stratagem was no easy matter; but now that Judas suggests to them
a plan of which they had not thought, the very facility of execution leads them to
adopt a different opinion. As to some slight diversity between John’s narrative and
that of Matthew and Mark, it is easy to remove the apparent inconsistency, which
has led some commentators erroneously to imagine that it is a different narrative.
John 12:3 expresses the name of the woman who anointed Christ, which is omitted
by the other two Evangelists; but he does not mention the person who received
Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was
then at supper in the house of Simon the leper. As to its being said by John that his
feet were anointed, while the other two Evangelists say that she anointed his head,
this involves no contradiction. Unquestionably we know that anointments were not
poured on the feet; but as it was then poured in greater abundance than usual,
John, by way of amplification, informs us that Christ’s very feet were moistened
with the oil. Mark too relates, that she broke the alabaster-box, and poured the
whole of the ointment on his head; and it agrees very well with this to say that it
flowed down to his feet. Let us therefore hold it to be a settled point, that all the
three Evangelists relate the same narrative.
COFFMA , "Simon the leper refers to a Simon who had been cured of leprosy, not
to one who was at that time stricken with that disease. Since Christ alone was able to
cure that malady, this means that Christ had healed Simon, and probably out of
gratitude, Simon held this dinner in his home for Jesus. The woman mentioned was
Mary, the sister of Lazarus and Martha who were also present at that dinner.
Lazarus was a guest, Martha as usual was helping with the serving, and Mary, also

21. as usual, was blessed with a deeper insight into the spiritual realities of the occasion.
A. T. Robertson's clear word on this incident removes any chance of confusing it
with a similar event recorded in Luke 7:36ff which occurred in the home of Simon
the Pharisee. Robertson wrote:
This anointing has nothing in common with that given by Luke, except the fact of a
woman anointing the Saviour's feet, and the name Simon, which was common. The
former was in Galilee; this is at Bethany near Jerusalem. There the host despised
the woman who anointed; here, her brother is one of the guests, and her sister an
active attendant. There the woman was a sinner, a notoriously bad woman; here it is
the devout Mary who "sat at the Lord's feet and heard his words," months before.
There the host thought it strange that Jesus allowed her to touch him; here the
disciples complained of the waste. There the Saviour gave assurance of forgiveness,
here of perpetual and world-wide honor. Especially notice that here the woman who
anoints is anticipating his speedy death and burial, of which at the former time he
had never distinctly spoken. In view of all these differences, it is absurd to represent
the two anointings as the same, and outrageous on such slender grounds to cast
reproach on Mary of Bethany.[3]
John adds the information that Jesus' feet were also anointed, gives the monetary
value of the ointment as 300 pence, and names the precious ointment as nard or
spikenard. John also gave the name of the principal objector among the disciples as
Judas, and mentions Mary's wiping his feet with her hair. His mention of the odor
that filled the house (along with other special details) indicates that John also was
among those present.
E D OTE:
[3] A. T. Robertson, A Harmony of the Gospels ( ew York: Harper and Brothers,
1922), p. 187, footnote..
BE SO , "Matthew 26:6-13. When Jesus was in the house of Simon the leper —
That is, who had been a leper, but, as seems highly probable, had been healed by
Jesus. At least, it is not to be thought that he was now a leper, for in that case he
would not have been suffered to live in a town, nor would any Jew have come to an
entertainment in his house. There came a woman — Probably Mary, the sister of
Lazarus, for it is highly probable, as Dr. Doddridge has shown, that the anointing of
Jesus here mentioned, is the same with that recorded John 12:1. Having an
alabaster box, &c. — Being deeply affected with the many instances that Christ had
given her and her sister Martha of his love, and especially by his late mercy in
recovering her dear brother Lazarus from the grave, she was therefore solicitous to
give some uncommon token of her gratitude to so excellent a person. She brake the
box, says Mark, and poured the precious ointment, or rich balsam, on his head. See
note on John 12:3. When the disciples saw it, they had indignation — Several of
them were angry, though none so much so as Judas, saying, To what purpose is this
waste? — Such a quantity of this rich balsam poured out to so little purpose. For
this ointment might have been sold for much — The disciples being sensible that

22. their Master was not delighted with luxuries of any kind, were grieved, and
murmured against the woman, says Mark, for throwing away so much money idly,
as they imagined. But they expressed themselves so as to cast a tacit reflection on
Jesus himself. Jesus said, Why trouble ye the woman? — Why do ye grieve and
distress the good woman, of whose piety and friendship we have had so long an
experience? For she hath wrought a good work upon me — Hath given a great
proof of her faith, gratitude, and love; and therefore deserves to be commended
rather than to be blamed. For with respect to what has been now suggested, in
favour of the poor, ye have them always with you — By the wise and gracious
providence of God, it does, and always will happen, that objects needing your
compassion and charity shall always be with you, that you may always have
opportunities of relieving their wants, and so of laying up for yourselves treasures in
heaven. But me ye have not always — I am soon to leave you, and to be placed
beyond the reach of your kindness. In that she hath poured this ointment on my
body — On my feet as well as my head; see John 12:4. She did it for my burial — As
it were, for the embalming of my body. Indeed this was not her design; but our Lord
puts this construction upon it, to confirm thereby what he had before said to his
disciples concerning his approaching death. Verily, wheresoever this gospel — That
is, this part of the gospel history; shall be preached, this that this woman hath done
shall be told, &c. — To make them further sensible of their folly in blaming her for
this expression of her love to him, he assured them that however much she might be
condemned by them, she should be highly celebrated for this action through the
world, and live in the memory of all ages.
BARCLAY, "LOVE'S EXTRAVAGA CE (Matthew 26:6-13)
26:6-13 When Jesus was in Bethany, in the house of Simon the leper, a woman came
to him with an alabaster phial of very costly perfume, and poured it over his head as
he reclined at table. When the disciples saw it, they were vexed. "What is the good
of this waste?" they said. "For this could have been sold for much money, and the
proceeds given to the poor." When Jesus knew what they were saying, he said to
them, "Why do you distress the woman? It is a lovely thing that she has done to me.
For you always have the poor with you, but you have not me always. When she
poured this perfume on my body, she did it to prepare me beforehand for burial.
This is the truth I tell you--wherever the gospel is preached throughout the whole
world, this too that she has done shall be spoken of so that all will remember her."
This story of the anointing at Bethany is told also by Mark and by John. Mark's
story is almost exactly the same; but John adds the information that the woman who
anointed Jesus was none other than Mary, the sister of Martha and of Lazarus.
Luke does not tell this story; he does tell the story of an anointing in the house of
Simon the Pharisee (Luke 7:36-50), but in Luke's story the woman who anointed
Jesus' feet and wiped them with the hair of her head was a notorious sinner.
It must always remain a most interesting question whether the story Luke tells is, in
fact, the same story as is told by Matthew and Mark and John. In both cases the
name of the host is Simon, although in Luke he is Simon the Pharisee, and in
Matthew and Mark he is Simon the leper; in John the host is not named at all,

23. although the narrative reads as if it took place in the house of Martha and Mary
and Lazarus. Simon was a very common name; there are at least ten Simons in the
ew Testament, and more than twenty in, the history of Josephus. The greatest
difficulty in identifying the stories of Luke and of the other three gospel writers is
that in Luke's story the woman was a notorious sinner; and there is no indication
that that was true of Mary of Bethany. And yet the very intensity with which Mary
loved Jesus may well have been the result of the depths from which he had rescued
her.
Whatever the answer to the question of identification, the story is indeed what Jesus
called it--the story of a lovely thing; and in it are enshrined certain very precious
truths.
(i) It shows us love's extravagance. The woman took the most precious thing she had
and poured it out on Jesus. Jewish women were very fond of perfume; and often
they carried a little alabaster phial of it round their necks. Such perfume was very
valuable. Both Mark and John make the disciples say that this perfume could have
been sold for three hundred denarii (Greek #1220) (Mark 14:5; John 12:5); which
means that this phial of perfume represented very nearly a whole year's wages for a
working man. Or we may think of it this way. When Jesus and his disciples were
discussing how the multitude were to be fed, Philip's answer was that two hundred
denarii (Greek #1220) would scarcely be enough to feed them. This phial of
perfume, therefore, cost as much as it would take to feed a crowd of five thousand
people.
It was something as precious as that which this woman gave to Jesus, and she gave it
because it was the most precious thing she had. Love never calculates; love never
thinks how little it can decently give; love's one desire is to give to the uttermost
limits; and, when it has given all it has to give, it still thinks the gift too little. We
have not even begun to be Christian if we think of giving to Christ and to his
Church in terms of as little as we respectably can.
(ii) It shows us that there are times when the commonsense view of things fails. On
this occasion the voice of common sense said, "What waste!" and no doubt it was
right. But there is a world of difference between the economics of common sense and
the economics of love. Common sense obeys the dictates of prudence; but love obeys
the dictates of the heart. There is in life a large place for common sense; but there
are times when only love's extravagance can meet love's demands. A gift is never
really a gift when we can easily afford it; a gift truly becomes a gift only when there
is sacrifice behind it, and when we give far more than we can afford.
(iii) It shows us that certain things must be done when the opportunity arises, or
they can never be done at all. The disciples were anxious to help the poor; but the
Rabbis themselves said, "God allows the poor to be with us always, that the
opportunities for doing good may never fail." There are some things which we can
do at any time; there are some things which can be done only once; and to miss the
opportunity to do them then is to miss the opportunity for ever. Often we are moved

24. by some generous impulse, and do not act upon it; and all the chances are that the
circumstances, the person, the time, and the impulse, will never return. For so many
of us the tragedy is that life is the history of the lost opportunities to do the lovely
thing.
(iv) It tells us that the fragrance of a lovely deed lasts for ever. There are so few
lovely things that one shines like a light in a dark world. At the end of Jesus' life
there was so much bitterness, so much treachery, so much intrigue, so much tragedy
that this story shines like an oasis of light in a darkening world. In this world there
are few greater things that a man may do than leave the memory of a lovely deed.
THE LAST HOURS I THE LIFE OF THE TRAITOR (Matthew 26:14-16;
Matthew 26:20-25; Matthew 26:47-50; Matthew 27:3-10)
Instead of taking the story of Judas piece-meal as it occurs in the gospel record, we
shall take it as a whole, reading one after another the last incidents and the final
suicide of the traitor.
BROADUS, "II. Matthew 26:6-13. The Supper At Bethany
Mark 14:3-9, John 12:2-8. Bethany, see on "Matthew 21:17". As to the time, no one
of the three accounts gives any decisive statement. Mark agrees with Matt. in
mentioning the supper immediately after the consultation of the authorities as to
seizing Jesus; and Mark's narrative runs on without any break, so that it would be
very difficult to remove his paragraph about the supper to an earlier chronological
position. Luke does not speak of the supper, perhaps because he had described a
somewhat similar anointing in Galilee, (Luke 7:36-50) but he gives immediately
after the consultation the proposition made to the authorities by Judas, which in
Matt. and Mark follows in the same order, with the supper between. On the other
hand, John mentions the supper just after telling of our Lord's arrival at Bethany
before the triumphal entry, which would place it three or four days earlier. Either
John, or Matt. and Mark, must be supposed to have given the event out of its
chronological position. Several considerations support the opinion that it occurred
where Matt. and Mark mention it. (a) The rebuke of Jesus to a suggestion about the
poor which really came from Judas (John 12:4) would be the natural occasion of his
deciding to carry out the design which may have been previously meditated, viz., to
deliver the Master to the authorities; and this agrees with the order of Matt., Mark,
and Luke. (b) The outspoken indication that our Lord's death is at hand (Matthew
26:12), agrees greatly better with a time following his intimations in Matthew 21:38
f. and Matthew 23:39, his eschatological discourse in Matthew 24 and Matthew 25,
and his definite prediction here in Matthew 26:2, than with a time preceding the
triumphal entry. (c) This also better accounts for the idea that the devout woman
was preparing him beforehand for burial. (d) We can see a reason for John's
mentioning the supper by anticipation, viz., because he has just spoken of Bethany,
and he will speak of it no more. On the other hand, Mark at least has mentioned
Bethany before the triumphal entry, (Mark 11:1) and we see no reason why he
should have dislocated the supper. John is in general more chronological than Matt.,
as some have here urged, but not more so than Mark; here Matt. and Mark exactly

25. agree, and to a certain extent Luke also. John's expressions, John 12:2, John 12:12,
would naturally suggest that the supper occurred at the point of time at which he
speaks of it, but they do not at all require that view. The great majority of recent
writers follow John's order, usually without giving reasons. On the other side are
Robinson, (but Riddle otherwise), Hackett, G. W. Clark, McClellan, Geikie, and
others. It is impossible to settle the question, but the event seems to fit much better
into the situation presented by Matt. and Mark. The notion of Origen and Chrys.
that there were two different feasts of Bethany, with a similar anointing and
conversation, only three or four days apart, is out of the question. The assumption
of many that the anointing in Galilee described by Luke 7:36-50 was the same as
this, will not bear investigation. The only points of resemblance are (a) anointing by
a woman, (b) at a feast, (c) in the house of Simon. But Luke is closely chronological
in ch. 5 to 9, if not throughout, and he places his anointing at a much earlier time,
and not at Jerusalem, but in Galilee. There the woman was "a sinner," here there is
no such intimation, and in John's account it is the beloved Mary of Bethany. There
the host scorned the woman, here (John) her brother is one of the guests, and her
sister assisting the family. There we find nothing whatever answering to the
complaint of the disciples and the Saviour's rebuke, justification, and wonderful
promise; and on the other hand we find there the parable of the two debtors, and a
very different assurance to the woman. The distinct allusion to his death is possible
only here, and there is nothing to account for Luke's removing the story so far away
in time and place. An anointing might certainly take place more than once, being a
very natural way, according to their customs, of exhibiting reverential affection.
(Luke 7:46) The Talmud of Bab. reports it (Wün.) as a custom in Babylon at a
wedding for women to pour fragrant oil upon the heads of the rabbis present. A
feast where the guests reclined on couches, was a very natural occasion for
anointing the feet. The name Simon was very common. Thus the differences between
the two cases are many and serious, while the few points of resemblance are easily
accounted for. This question is important; for to suppose that Luke had transported
this story to Galilee, and so long before, would cut us off from all reliance upon his
chronological order, and to suppose that the other Gospels have transformed the
event in Galilee into the so different occurrence they here describe, would make the
whole history unreliable. As to the occurrence of similar events in various cases,
compare above on Matthew 13:54, Matthew 15:38, Matthew 21:12.
In the house of Simon the leper, (so also Mark), who is not otherwise known.
Doubtless his leprosy had been healed (compare on Matthew 8:2), either by natural
causes or by the Saviour's supernatural work, and he merely retained a distinctive
name he had long borne; compare Matthew the publican, Simon the zealot. It would
have been a violation of the law of Moses for Jesus and his disciples to recline at
table with an unhealed leper. A woman. Matt. and Mark give no name. John states
that the woman who anointed was Mary, that Lazarus was one of the guests, and
Martha "served,"i. e., took part with the women of the household in preparing and
presenting the food. It seems clearly not true, as even Meyer holds, that John
represents the supper as given by the well-known family; for in that case the
expressions used in regard to Lazarus and Martha would be quite unsuitable. The
notion that Simon was the deceased father of this family is idle. The sisters here

26. present the same difference of character as when Luke first mentions them, (Luke
10:38-42) and at the raising of Lazarus (John 11), the one showing love by bustling
activity, the other delighting in unpractical and delicate manifestations of affection.
True Christian piety does not alter one's fundamental type of character, but brings
out its distinctive excellencies. It has been conjectured that the silence of Luke about
Lazarus, and of Matt. and Mark about the whole family, was caused by the jealous
hatred of the Jewish rulers, who might have revived their desire to put Lazarus to
death, (John 12:10) if the family had been brought to their notice in the oral and
written accounts given by the apostles; but when the family had all passed away,
and the Jewish State had been destroyed, John could speak of them without reserve.
Compare on Matthew 26:51. An alabaster box or cruse. Some kinds of alabaster are
of delicate and richly varied hues, and are extremely beautiful and costly.(1) The
Jews, like all the other civilized ancient peoples, made much use of fragrant
ointment, often rare and of great price; and the flasks which contained it were of
great variety as to material and shape. John says this flask contained 'a pound,' viz.,
of twelve ounces. It was, with its contents, a tasteful and costly object, such as a
woman would delight in possessing. Very precious ointment. Mark and John tell the
kind of ointment, using the same terms. But one of the terms is of uncertain
meaning, as stated in margin Rev. Ver. of Mark 14:3, "Gr. pistic nard," pistic being
perhaps a local name. Others take it to mean genuine; others, liquid. Yet this
uncertainty does not affect the substantial meaning; it was ointment of
extraordinary value. Pliny (" at. Hist." XII. 26) tells of many kinds of precious
nard. And poured it on his head. Mark says, (Rev. Ver.) 'she brake the cruse and
poured it.' The flask, or cruse, probably had a long neck and a small mouth, to
prevent evaporation, and the precious ointment was ordinarily extracted in small
quantities. Being a thick, viscid mass, it could not be made to flow freely through the
opening, and so in her eagerness she 'thoroughly crushed' the cruse, and poured its
contents lavishly upon one so honoured and loved. A thin flask of delicate alabaster
could be crushed by the pressure of the hands. As he sat at meat, lit. as he reclined,
see on "Matthew 8:11". John (John 12:2) describes it as a special entertainment in
the Saviour's honour: "So they made him a supper there." John makes the
apparently conflicting statement that she "anointed the feet of Jesus, and wiped off
his feet with her hair." To anoint the head (Matt. and Mark) was the more common
service of friendship or honour, but Mary went further and anointed even his feet.
It is plain from the Saviour's expressions about the similar anointing in Galilee,
(Luke 7:44-46) that to anoint the feet was an act of greater humility and profound
respect. Observe (Morison) that Matt. and Mark simply say 'poured upon his head,'
without inserting 'it'; so there is no difficulty in supposing that she used a part of
the contents otherwise, and even that much still remained in the crushed flask (see
below on Matthew 26:10). John adds "and the house was filled with the odour of the
ointment."—Upon this scene, see Tennyson, "In Memoriam," xxxi., xxxii.
BIBLICAL ILLUSTRATOR 6-13, "Now when Jesus was in Bethany, in the house of
Simon the leper.
Christ anointed for His burial
Let us endeavour to find out what was the latent virtue in the apparently simple act

27. which won so noble a reward.
I. There can be no doubt that the majority of Christians would express surprise at the
high honour promised to Mary for so slight a service, She did not resign wealth. What
she did was of no utility. In these days and in this land we have a narrow and prejudiced
way of judging of the character and actions of men. There is a national character, our
likes and dislikes; we are disposed to try everything by this standard. Our national
qualities are industry, prudence, regularity. There is another class of national qualities
also-warm affections, enthusiasm, high unearthly devotion-these are contrary to our
mental constitution. You find them in excess in warmer climates. Both of these
characteristics have their faults and excellences. What is our ideal of a religious
character? That a man should be upright, sober; hence our religious temper is not
enthusiastic, The conduct of the woman was the result of overpowering love. May not
this narrative teach us that God above all things values love to Himself, that one
outgoing of the soul to Himself is worth hundreds of acts of duty apathetically rendered.
II. So also did she offer as Illustrious example of implicit faith. She had in view His
burial, and did it to that end. A marvellous effort of faith. The apostles were not equal to
it, though Christ had told them of His death and resurrection. (R. Woodford, M. A.)
True principles of Christian economy
I. Let us seek to, challenge and correct the world’s charge of waste brought against this
and all similar acts of homage to Christ. Waste is useless and prodigal expenditure. Sin is
the parent of extravagance. There are notions in the world on the subject of giving to
God which we can correct:-
1. Let us mark, in opposition to selfish policy, that as hoarding is not always saving,
so neither is expenditure always waste. So the Divine method. The sunshine streams
clown from heaven with no stint, yet without waste; because all this vast outcome of
goodness returns in richest blessing to its Parent Benefactor. The same principle of
generous expenditure forms the life and success of commerce. A man of sordid
habits toils with old worn-out machinery, because he dreads expense of repairs, only
to find that his inferior goods have fallen out of demand. Again, does the selfish man
congratulate himself, when he has refused some urgent opportunity of doing good,
that, whatever conscience or the world may say of him, he has at least saved his
money? He is mistaken. There is no safe keeping of that which vexes and displeases
God. But there is another fallacy of the ungenerous and selfish, suggested by the text,
viz., that everything is wasted that is given to Christ. Finally, it is the fallacy of the
selfish that, while they will not make sacrifices for Christ, they think they have a right
to prevent others; but this will not exempt us from doing our own duty.
II. What the world calls waste, as done to Christ and His cause, the Saviour Himself
commends as duty, which secures our truest interest and honour. (J. R. McGavin, D. D.)
The problem of poverty, and how to deal with it
What are the cardinal principles of the problem?
1. The essential claim which this class of mankind has upon the common
brotherhood is not one of charity, but is founded in religion. It is not a humane

28. sentiment to be gratified, but a law of Christianity to be obeyed.
2. The poor may be considered in the light of Christ’s legacy to His Church in all
ages. Had there been no poor claiming our sympathy and kindly ministry, what a
lack there had been in the training of the Christian graces.
3. We are to perform this high and sacred duty in testimony of our love to Christ,
and in gratitude for His love and services in our behalf. (American Homiletic
Review.)
The worth of life enhanced by kinder acts, which serve no direct practical
purpose
Indeed in many of the sweetest, and purest relationships of life, the half of those deeds of
kindness and interest which are wrought, and often wrought at much cost and with
labour, are of this sort. They are not absolutely necessary to the wellbeing or existence of
those in whose behalf they are done. Probably life could be spent happily enough
without the gifts which such deeds bring. But life is not mere subsistence; life is made up
of a thousand little slender veins and channels through which affection flows noiselessly
and unseen. Life and the inner power of life are made up of infinite little gleams of
sympathy, and are not to be measured and weighed like beams of timber by their size.
Life is a great and living tree, with countless twigs and foliage which render it fair and
attractive. And in all the relationships of life, day by day all persons are conscious that a
large portion of their thoughts and time and care is bestowed on what serves no other
purpose than merely to express what is within the heart, and seeks for utterance. “To
what purpose this waste?” one might say when one sees how much is thus given and
done-not because it is essential to maintain life, but because it is simply the outcome of
friendly interest and affection, and because to stifle it would be to prevent the free
breathing of a pure and warm heart. (A. Watson, D. D.)
Spiritual emotion not to be suppressed
Is there no religion except what is called the practical? and must everything you say and
do and give have a direct religious purpose? May that not be true in the sacred region of
religious life, which I have already indicated as true in the daily home-life? May there not
be great religious emotions and desires which seek for utterance, and nothing more?
May there not be a deep gratitude for spiritual blessings which longs to show itself, and
which only wants to express its force towards Him from whom the blessings have come?
I am not encouraging a mere sentimental religion, or a religion which has nothing but
emotion in it; but I desire to destroy nothing which God has formed, and to suppress no
genuine spiritual aspiration. And I wish that all should feel how natural it is, and how
true to the religious instincts, that there should be times and seasons when the devout
soul finds pleasure and satisfaction in what seems to effect no direct purpose. There are
occasions when the very essence of religion consists in words and works of worship and
praise. To what purpose this waste of time, or thought, or language? some may ask. And
the answer is, that goodness in religion is often what goodness is in the home-life of
men; it is goodness, not for what it accomplishes, but for what it expresses of the state of
the heart. (A. Watson, D. D.)

29. The universal memorial
1. This memorial affords an instance of the Saviour’s foreknowledge, and of His
fidelity and power in the accomplishment of His predictions.
2. It reminds us that as we possess this gospel ourselves it is our duty to impart the
knowledge of it to others. The text implies that the gospel is for the world.
3. It sanctions and encourages the efforts of Christian females, as well as of others, to
serve the cause of Jesus Christ.
4. It teaches us that a desire to supply the temporal necessities of the poor is not to
supersede a devout regard to the claims of Christ, and to the welfare of souls.
5. It directs us to serve Christ according to our ability, and intimates that no
sacrifices are too costly to be made for Him.
6. It reminds us that Jesus Christ sometimes bestows upon us such peculiar mercies,
as demand peculiar and extraordinary expressions of gratitude.
7. It shows that those things are the most agreeable to Christ which are done with a
devout regard to His death.
8. It admonishes us that such opportunities as are peculiarly favourable for
testifying our regard for Christ, and to the salvation of our souls, if they are neglected
never may return. (J. Alexander.)
Mary anointing Christ.
I. Who was this woman? She was a blessed woman, had the favour of Christ in no
ordinary way. Blessed in her deed and in the approbation of it. She was Mary of Bethany.
II. The estimate which christ formed of this woman’s act. It was not elicited by the act
itself immediately, but by the estimate formed by others. What determines the moral
character of a work? Not the work itself, its amount, but the motive. Love was her
motive. The act itself was selfdenying. It was an act of clear preference. There were other
objects on which she might have bestowed the ointment. It was a striking act of faith.
She did it for His burial. Our Lord marked the deed of the woman not only in the credit
He gave her, but in the comfort he imparted. She only wanted His approval. The honour
He gave-“Wheresoever this gospel shall be preached,” etc. Why should not we love Jesus
as did this woman? Mary anointed to His burial. To what shall we anoint Him? Let us
employ our talents for Him and suffering humanity. (C. Molyneux, B. A.)
A woman’s memorial
I. Let us observe the woman herself.
1. This act was the impulse of a loving heart.
2. What this woman did was done purely to Christ and for Christ.
3. She did an extraordinary, thing for Christ.
4. Her act was beautifully expressive of her broken heart.
II. Look into the face of her loving Lord.

30. III. Appeal personally to you. (C. H. Spurgeon.)
The originality of service
You and I generally look to see whether the thing our new heart tells us to do has ever
been done before; and then, if, like Martha, we love Christ, we still think it will be the
proper mode of showing our love to prepare Him a supper, and go and stand and wait at
the table. We look for a precedent. We recollect that the Pharisee gave Christ a supper;
we remember how many others of the disciples have given Him a dinner; and then we
think that is the proper orthodox way, and we will go and do the same. “Mr. So-and-so
gives ten guineas; I shall give ten guineas. Mrs. So-and-so teaches in the Sunday-school;
I shall teach in the Sunday-school. Mr. This or That is in the habit of having prayer with
his servants; I shall do likewise.” You see, we look to find out whether anybody else has
set us an example, and then we get into the habit of doing all these things as a matter of
form. But Mary never thought of that; she never asked whether there was anybody else
that had ever broken an alabaster box of ointment on that sacred head. No, she goes her
way; her heart says, “Do it,” and she does it. (C. H. Spurgeon.)
Jesus Christ deserves to be served after an extraordinary manner
Was there ever a people that had such a leader or such a lover as we have in the person
of Christ? And yet, my dear friends, there have been many impostors in the world, who
have had disciples more ardently attached to them than some of you are to Christ Jesus.
When I read the life of Mohamed, I see men who loved him so, that they would expose
their persons to death at any moment for the false prophet, dash into battle almost
naked, cut their way through hosts of enemies, and do exploits out of a passionate zeal
for him whom they verily believed to be sent of God. And even that modern delusion of
Joe Smith lacks not its martyrs. When I read the history of the Mormonite emigrants,
and of all the miseries they endured when driven out of the city of Nauvoo; how they had
to pass over trackless snows and pathless mountains, and were ready to die under the
guns of the United States marauders, and how they suffered for that false prophet, I do
stand ashamed of the followers of Christ, that they should permit the followers of an
impostor to suffer hardships, and loss of limb and life, and everything else that men
count dear, for an impostor, while they themselves show that they do not love their
Master, their true and loving Lord half so well, else would they serve Him in an
extraordinary manner, as He deserves. When the soldiers of Napoleon performed such
unexampled deeds of daring in his day, people ceased to wonder. They said, “No wonder
that they do that; see what their leader does.” When Napoleon, sword in hand, crossed
over the bridge of Lodi, and bid them follow, no one wondered that every common
soldier was a hero. But it is wonderful, when we consider what the Captain of our
salvation hath done for us, that we are content to be such everyday nothings as the most
of us are. Ah! if we did but think of His glory, and of what He deserves-if we did but
think of His sufferings, and of what He merits at our hands, surely we should do
something out of the common; we should break our alabaster box, and pour the pound
of ointment on His head again. (C. H. Spurgeon.)
Things of highest value have not a marked price

31. To value only what can be “sold” is to appreciate least what in nature and man is most
glorious, and most capable of affording exquisite and perfect satisfaction. The gold and
purple of the sunset, the flushing tenderness of the dawn, the rippling songs of birds, the
full-voiced chorus of breaking billows, the pure air fresh with the fragrant breath of wild
flowers, the rain pouring its living draught into every arid blade and leaf, are God’s free
gifts to men. The innocent joy of childhood, the generous enthusiasm of youth, the
strength of wisdom, the serenity of a holy trust in God-in what earthly market can these
blessed things of the Spirit be bought or sold? With what coin minted by man can you
purchase the tenderness of sympathy, the confidence of friendship, the devotion of love?
Only to be won are they by the unselfish blending of your own lives with the lives of
others. The things that cannot be bartered, the price of which no merchant quotes, the
value of which no figures can express, which no thief can steal, and no moth or rust
corrupt, alone term the wealth of the soul. (J. R. S. Harington.)
The Saviour’s defence of sublime devotion
The action of Mary was deeply symbolical. There may often be more in our actions than
we imagine. It may be by loving instinct she almost antedated the death of our Lord. It
was the gospel in figure; in Mary’s offering He saw symbolized the greater offering He
was about to make, prompted by a deeper love than hers.
I. The woman’s sublime devotion.
1. She was completely under the sway of devoted love to Christ’s person-“Unto Me.”
The prominent feature of Mary’s character was her power of loving. This caught the
eye of Christ, and gained His admiration. Here is an ideal of what a follower of Mine
should be. Devotion to the Lora’s person is the chiefest of Christian virtues. Now in
making love the test of excellence Christ differs from all the rest of the world.
2. Her devotion was original and fearless. It was her own way of manifesting her
love. It shocked the twelve. Let a person only love and he becomes a genius in
manifesting it. Mary was unmindful of criticism.
3. Her devotion was magnificent. She did not think how little she could give.
II. Christ’s chivalrous championship of this woman Note the resemblances that exist
between the action of the woman and our Lord’s action in a few hours afterwards.
1. There is a resemblance in motive. Love led to both offerings. He died because He
loved. He intercedes because He loves. There is a sweet savour in love. In His body
there is an alabaster box that contains the ointment, a salve for every wound.
2. There is a resemblance of self-devotion. She could not have given more. Christ
gave all that He could. He emptied Himself.
3. In the broken box Christ saw His end. That was the gospel.
4. The magnificence of Christ’s work. It is “plenteous redemption.” (A. G. Brown.)
Mediocrity in religion best liked by the world
The general verdict will be, “It is very romantic-very sentimental, and quite
unnecessary.” The world likes a dead level of mediocrity in the things of God. Its
perpetual cry is, “Now, do be moderate!” There are not a few who would like the

32. religious experience of the Church to be something like Norfolk scenery. When I was
preaching there some time back a farmer went out with me for a walk, and just as I was
inwardly thinking that it was about the most deplorable bit of country I had ever seen-as
fiat as a billiard table with here and there a ditch, he suddenly stopped, and said, “Now,
sir, this is what I call a really fine view.” I looked at him with astonishment; but with all
simplicity he said, “I call this really a fine view; for whichever way you look there is
nothing to break it. Now in Kent and many other counties wherever you look there is
some big hill or tree that stops the view, but here there is nothing.” This is the idea of
Christian beauty which many entertain. Its charm lies in there being nothing to attract
attention. In fact it has become quite a compliment now to say, “Oh, so-and-so is a fine
man. He never forgets himself.” The man who never forgets himself is not worthy of the
name of man. A man who never forgets himself is, to say the least, a miserably selfish
mortal. What Christ asks at your hands and mine is-not a love which only sometimes
makes me forget myself, but a love which will put self out of court entirely-a love which
will raise me out of myself-a love which, in other words, will be superior to all calculation
as to consequences. It was so with Mary. She had spent all her little earnings upon her
gift. (A. G. Brown.)
Love the great energy in religion
Although this spirit of boundless consecration may often make mistakes, and it does-
though it may often run into some strange extravagances, and it does-yet, at the same
time, in the end it accomplishes far more than the very wise but very cold spirit. The
author to whom I have previously referred makes this remark on the point, and it is very
true-“One rash but heroic Luther is worth a thousand men of the Erasmus type,
unspeakably wise, but passionless and time-serving.” The men who leave their mark on
the world, and the men who really extend the empire of Christ’s kingdom, are not
generally the men who are very calculating and very professional, but men who,
whatever else they may lack, have their hearts surcharged with love. Oh would ye be a
real power? Ye must have a love that scorns all meanness. How different does Mary
appear from the disciples? She does a noble deed: they criticize it. It does not require
love to criticize. Indeed, love will not criticize. Love is too noble a thing to condescend to
it, specially when criticism means perpetual fault-finding. If there be good, love delights
to take down her harp and praise it to her utmost, but if there is nothing to praise, love
prefers to be silent rather than cavil. Only mean spirits find pleasure in finding fault. (A.
G. Brown.)
Originality in religion
The Church wants a number of original workers-those who will not merely run in the rut
that is already made in the road, but strike out for themselves some new ways of
honouring Christ. It has been well remarked that when the stream is low it runs along
the channel that is already made; but let there be a downfall of rain, let the river only
rise, and it fills up all the channels, and then the banks, not able to restrain the stream,
will overflow and run far and wide. The new wine of a passionate love to Christ can never
be contained in old bottles. (A. G. Brown.)

33. Immortality of good deeds
There is nothing, no, nothing, innocent or good, that dies and is forgotten: let us hold
that faith, or none. An infant, a prattling child, lying in its cradle, will live again in the
better thoughts of those who loved it; and plays its part, through them, in the redeeming
actions of the world, though its body be burned to ashes, or drowned in the deepest sea.
There is not an angel added to the host of heaven but does its blessed work on earth in
those that loved it here. Forgotten!-oh I if the good deeds of human creatures could be
traced to their source, how beautiful would even death appear! for how much charity,
mercy, and purified affection would be seen to have growth in dusty graves! (C.
Dickens.)
Superiority of Christian to humanitarian virtues
The doing good may be a mere humanitarian virtue. It may be the cultivation of a virtue
which is to help our kind. It may arise from the feeling of kindred, from sympathy, from
compassion. When it has only this origin, it is a virtue worthy of all honour. It tends to
make us think better of our race. It shows the nobleness which by nature is implanted in
the human heart. It exhibits and testifies to the godlike qualities of the being who was
made in the image of his Maker. The world is full of such acts. The book of “Golden
Deeds” in which Charlotte Yonge has embalmed the memory of many an act of
humanity, of patience, of self endurance, of bravery, tends to make us think better of
humanity, helps to kindle the affections, and inspires us with emulation of imitating
those deeds. But the act of Mary has another significancy. There is a quality in it which
we put into our acts of mercy, self-sacrifice, and bravery. There is a quality in it which
may be the very mark which is to distinguish our act as it distinguished hers; and that
quality was the faith and love which were directed to the Saviour of the world. Without it
the act was nothing. Without this quality we could not understand the commendation of
the Saviour, and why it should be a memorial to all generations. It was the affections
going forth to the Saviour; it was the homage which was paid Him as the Redeemer; it
was the clinging to Him as the altogether lovely. A distinct act of faith to-day is a witness
to the world in favour of Christian redemption. It was the great truth which was then
dawning upon the world, that there was a Saviour, the Son of God, who had come to save
man. Wherever this gospel was to be preached, wherever it was to be proclaimed that
there are good tidings, wherever it was to be made known that there is mercy and life for
man, there was this significant act of this woman to be told, because she saw this truth,
because she thus proclaimed herself a believer in Him, a disciple of Him. She paid
homage to Him in this character and office. (R. B. Fairbairn, D. D.)
The anointing at Bethany
Great love can impose great obligations.
I. The deed.
II. The significance of the deed. One only of those present at this transaction was
competent fully to declare its import.
1. It was a useful work. Such is the first inscription. The word translated good means,
primarily-fair, goodly, beautiful, as to external form and appearance. This it was, but
the language implies more. It was moral excellence that distinguished the miracles

34. and teachings of the Saviour, and the quality pertaining to them He ascribes to this
humble performance. More precisely, however, the epithet refers to the effect and
influence of the work possessing this quality. This is the ordinary sense of the word,
where it is used to characterize the practice of piety among the followers of Christ.
2. It was a great work. “She hath done what she could.” The deed was co-extensive
with her ability. To the eye that looked only upon the outward appearance, it seemed
an act which nothing but its wasteful extravagance raised above insignificance. To
the eye that searcheth hearts, it was grand, august, important. The value of a deed
wrought upon Christ, or for the sake of Christ, though relative to us, is absolute to
Him. If it he our best, though it were another’s least, it is great and precious when its
perfume ascends to heaven.
3. It was an act of faith in a crucified Saviour.
III. The commemoration of the deed. For the most delicate service that mortal rendered
Him on earth, our gracious Redeemer provides the most delicate reward. Upon the
immediate disciples of our Lord the accomplishment of this declaration first devolved.
1. How exceedingly precious to Christ is the love of His people!
2. How precious to Christ is the memory of His people!
3. How great the jealousy of Christ for the good fame of His people!
4. How generously Christ estimates the offerings and services of His people! Mary
was not so lavish of her ointment as Jesus of His praise. Be very sure that whatever
others may do, He will put the best construction upon a work of faith and love
wrought for His sake.
5. Learn how Christ would have us cherish the memory of His people. Records of
good men’s lives are among the meads which God hath most emphatically approved
and blessed for the sanctification of believers. (C. W. Baird.)
The woman that anointed Jesus
I. From the words of this text we evidently perceive that our Lord distinctly foresaw the
great progress which the gospel would soon make in the world.
II. From the text we learn that reputation for good works is desirable and valuable.
III. Also we learn that some seasons and circumstances may justify uncommon expense.
IV. What this woman now did in anointing the body of Jesus was very commendable.
V. With all His great and transcendent wisdom, Jesus did not disdain what we call the
weaker sex; but allowed them to be capable of true and distinguished worth and
excellence.
VI. The text gives no encouragement to those honours approaching to idolatry or
altogether idolatrous, which some have since given to departed saints, both men and
women.
VII. We have, in this history, an instance of the favour of our Lord for virtue.
VIII. This text teaches us to think and judge for ourselves, and to act according to the
light of our own judgment and understanding, after having taken due care to be well
informed, without paying too great deference to the favourable or the unfavourable

35. sentences of others. (N. Lardner.)
True fame
No one likes to be forgotten. Our Lord was not induced to pronounce this eulogy-
1. By Mary’s social position.
2. By the intrinsic value of that which was presented to Him.
3. By the opinion of those who were present with Him at the time.
4. The great thing, the one thing to which Jesus looked, was the motive from which
the action was performed. What a sublime prophecy that eulogium is! (W. M. Taylor
D. D.)
The anointing of the feet of Jesus
Lessons:
1. Man’s gifts to God are consecrated by love.
2. Profusion is not necessarily waste.
3. Amid the conflicting duties of life the immediate is best. “She hath done what she
could”-not all that she could, but that which her hand found presently to do.
4. Our Lord not only accepts and commends the act and gift, but recompenses them
in a royal manner. (H. M. Jackson.)
Profitable waste
That is profitable waste which-
I. Makes solid, although often unseen, preparation for the future.
II. Sacrifices worldly advantages at the call of God and duty.
III. Spends labour, and parts with possessions, in exchange for spiritual attainment.
IV. Surrenders life for a blessed immortality. (Anon.)
7 a woman came to him with an alabaster jar of
very expensive perfume, which she poured on his

36. head as he was reclining at the table.
CLARKE,"There came unto him a woman - There is much contention among
commentators about the transaction mentioned here, and in Joh_12:3; some supposing
them to be different, others to be the same. Bishop Newcome’s view of the subject I have
placed at the end of the chapter.
Some think that the woman mentioned here was Mary, the sister of Lazarus; others
Mary Magdalene; but against the former opinion it is argued that it is not likely, had this
been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her
name. Besides, say they, we should not confound the repast which is mentioned here,
with that mentioned by John, Joh_12:3. This one was made only two days before the
passover, and that one six days before: the one was made at the house of Simon the
leper, the other at the house of Lazarus, Joh_12:1, Joh_12:2. At this, the woman poured
the oil on the head of Christ; at the other, Mary anointed Christ’s feet with it. See on
Mar_14:3 (note), and see the notes at the end of this chapter, (Bishop Newcome's
Account of the Anointing).
GILL, "There came unto him a woman,.... By some thought to be the same that is
spoken of in Luk_7:37, and by most, to be Mary, the sister of Lazarus, Joh_12:3, which
may be true; for it is possible that one and the same woman, might perform a like action
at different times; for to neither of the above, at the same time, will the following agree:
not to the former, for though that was done in the house of one Simon, yet not Simon the
leper, but Simon the Pharisee; who though he had a particular respect for Christ, which
few of that sect had, yet appeared to be then of a Pharisaical spirit; that was done in
Galilee, this near Jerusalem in Bethany; the woman there anointed the feet of Christ, but
this woman poured the ointment on his head; nor did any such conversation as here
follow upon it, between Christ and his disciples; but what discourse was had on that
occasion, was between Simon and Christ. Not to the latter, for that does not appear to be
done in Simon's house, but rather in the house of Lazarus; no mention is made of the
alabaster box, nor was the ointment poured on his head, but on his feet; besides, that
was done six days before the passover, whereas this was but two; moreover, Judas only
objected to that, but the disciples in general had indignation at this; and though the
objections to it, and Christ's defence of it, are much in the same language, in one place as
in the other, yet it was no unusual thing with Christ, to make use of the same words on a
like incident, or when the same objections were made. The fact here recorded, is the
same as in Mar_14:3, where it stands in the same order as here, and seems to have been
done at the supper, of which mention is made, Joh_13:2, when Satan entered into Judas,
and put it into his heart to betray his master, the account of which follows this here:
having an alabaster box of very precious ointment; Mark calls it, "ointment of
spikenard", Mar_14:3, which was very odorous, and of a very fragrant smell; see Son_
1:12. Some there render it, "pure nard"; unadulterated, unmixed, sincere and genuine;
others, "liquid nard", which was drinkable, and easy to be poured out; and some "Pistic"

37. nard, so called, either from "Pista", the name of a place in India, from whence it was
brought, as some think; or as Dr. Lightfoot, from ‫,פיסתקא‬ "Pistaca", which is the maste of
a tree (c), and of which, among other things, Pliny says (d), the ointment of nard was
made. The Persic version in both places read it, "ointment of Gallia"; and the just now
mentioned writer (e), speaks of "nardum Gallicum", "Gallic nard", which is what may be
meant by that interpreter; but be it what ointment it will; it was ointment, very precious:
very costly, and of a very great price; for the disciples observe, it might have been sold
for more than three hundred pence: and for the better preserving of such ointments
incorrupt, they used to be put into vessels made of "alabaster" (f); though some think
not the matter, but the form of these vessels is referred to; and observe, that vessels of
gold, silver, and glass, for this use, being made in the form of "alabasters", were called by
that name; and that this might be made of the latter, since Mark says, that she brake the
box; not into pieces, for then she could not be said to pour it out; but either the top, or
side of it: though some critics observe, that the word signifies no more, than that she
shook it, that the thicker parts of the ointment might liquify, and be the more easily
poured out. The Arabic version has omitted that clause, and the Syriac, Persic, and
Ethiopic, read it, "she opened it"; that is, as the Persic adds, "the top of the vessel": she
took off the covering of the box, or took out the stopple,
and poured it on his head, as he sat at meat: which was usually done at festivals,
or at any considerable entertainments, as at weddings, &c.
"Says Rab, they "pour ointment on the heads of the doctors"; (the gloss is, the women
put ointment on the heads of the scholars;) says R. Papa to Abai, does the doctor speak
of the ointment of the bridechamber? He replies, thou orphan, did not thy mother cause
for thee, that "they poured out ointment on the heads of the doctors", at thy wedding?
for lo! one of the Rabbins got a wife for his son, in the house of R. Bar Ula; and they say,
that R. Bar Ula got a wife for his son in the house of one of the Rabbins, ‫מישחא‬ ‫ודרדיג‬
‫דרבנן‬ ‫,ארישא‬ "and poured ointment on the head of the doctors" (g):''
to this custom are the allusions in Psa_23:5. The pouring of this ointment on the head of
Christ was emblematical of his being anointed with the oil of gladness above his fellows;
of his having the holy Spirit, and his gifts and graces without measure; which, like the
ointment poured on Aaron's head, that ran down to his beard, and the skirts of his
garments, descends to all the members of his mystical body: and was a symbol of the
Gospel, which is like ointment poured forth; and of the sweet savour of the knowledge of
Christ, which was to be diffused, throughout all the world, by the preaching of it; and
was done by this woman in the faith of him, as the true Messiah, the Lord's anointed, as
the prophet, priest, and king of his church.
8 When the disciples saw this, they were
indignant. “Why this waste?” they asked.

38. CLARKE,"His disciples - One of them, viz. Judas. This mode of speaking was
common among the Hebrews. So, Mat_27:44, the thieves also, i.e. one of them. So,
Mat_28:17, some doubted, i.e. one, Thomas. See also Gen_8:4; Jdg_12:7; Neh_6:7, etc.
By a figure called among rhetoricians enallagè, the plural is put for the singular; it is,
however, possible that Judas, who made the objection, was followed in the sentiment by
the rest of the disciples.
GILL, "But when his disciples saw it,.... What the woman did, what a costly box of
ointment it was, and with what profusion she used it,
they had indignation: Mark says, "within themselves", Mar_14:4; either among
themselves, or their indignation was secret in their breasts; their resentment was
private, though it might be betrayed by their looks, and afterwards showed itself in
words. This indignation was either at the woman, for the Evangelist Mark observes, that
"they murmured against her", Mar_14:5, that she should act such an imprudent part,
and be guilty of such extravagance; or at Christ himself, for suffering such an action to
be done unto him; for so the Syriac version reads the above clause in Mark, and "they
murmured ‫,בו‬ against him"; so De Dieu observes it should be rendered; though
Tremellius, Boderianus, and others, translate it, "against her": or else their indignation
was neither at Christ, whom they dearly loved; nor at the woman, they being taught to
love their enemies, and much more the friends of Christ; but at the action, which they
looked upon as an ill judged thing, that sprung from misguided zeal, and which they
thought could never be acceptable to their master, who was not used to encourage such
profuseness and extravagance.
Saying, to what purpose is this waste, or "loss?" They call that waste, or loss, which
was spent on Christ himself; whereas, whatever is laid out for the honour of Christ, or
the good of his interest, ought not to be reckoned loss, for it will be returned with great
increase and advantage; but they could not see what end was to be answered by this
expense. It is easy to observe the variableness and inconstancy of the disciples: one time,
because the inhabitants of a certain village did not receive Christ, they were for calling
for fire from heaven to destroy them; and here is a poor woman that exceeds, as they
thought, in her respects to him, and they are filled with indignation.
HE RY, "II. The offence which the disciples took at this. They had indignation
(Mat_26:8, Mat_26:9), 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

39. 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, Amo_
6:6. 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, Ecc_11:1.
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.
CALVI , "8.And when the disciples saw it. This also is not unusual with the
Evangelists, when a thing has been done by one, to attribute it to many persons, if
they give their consent to it. John says that the murmur proceeded from Judeas,
who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along
with him. The reason is, that none of the others would ever have dared tomurmur if
the wicked slander of Judas had not served for a torch to kindle them. But when he
began, under a plausible pretext, to condemn the expense as superfluous, all of them
easily caught the contagion. And this example shows what danger arises from
malignant and envenomed tongues; for even those who are naturally reasonable,
and candid, and modest, if they do not exercise prudence and caution, are easily
deceived by unfavorable speeches, and led to adopt false judgments. But if light and
foolish credulity induced the disciples of Christ to take part with Judeas, what shall
become of us, if we are too easy in admitting murmurers, who are in the habit of
carping wickedly at the best actions?
We ought to draw from it another warning, not to pronounce rashly on a matter
which is not sufficiently known. The disciples seize on what Judeas said, and, as it
has some show of plausibility, they are too harsh in forming a judgment. They
ought, on the contrary, to have inquired more fully if the action deserved reproof;
more especially when their Master was present, by whose decision it was their duty
to abide. Let us know, therefore, that we act improperly, when we form our opinion
without paying regard to the word of God; for, as Paul informs us,
one of us liveth or dieth to himself, but all must stand before the judgment-seat of
Christ, where we must give our account,
(Romans 14:7; 2 Corinthians 5:10.)

40. And though there was a wide difference between Judeas and the others — because
he wickedly held out a plausible cloak for his theft, while the rest were actuated by
foolish simplicity — still we see how their imprudence withdrew them from Christ,
and made them the companions of Judeas.
COFFMA , "Judas kept the bag and, as John revealed, he was not at all concerned
for the poor, but wanted the money in the bag that he might steal it. This was not
the first nor the last time that unworthy motives and designs were cloaked in pious
words. Many a worthy project has been opposed, and others equally advocated,
from motives as impure and selfish as those of Judas Iscariot. Matthew and Mark
both indicate that Judas found ready support among the Twelve for his objection.
BROADUS, "Matthew 26:8 f. Complaint as to such waste. His disciples. Mark says
simply 'some.' John tells us that Judas Iscariot said, "Why was not this ointment
sold," etc. It is easy to suppose that Judas first said this, and others of the Twelve
approved and so repeated the saying (Mark), which was plausible, and might seem
to them proper enough, though Judas himself had suggested the idea through very
unworthy motives (John 12:6) Dickson (Morison): "One murmurer may infect a
whole company." Pliny remarks that indulgence in costly perfumes is more
luxurious than in gems and garments, because the former perish in the moment of
using. Most of the apostles had little familiarity with such costly luxuries, and the
waste might seem to them frightful. The word 'ointment' is not present in the
correct Greek text of Matthew 26:9, but is naturally suggested. Might have been
sold for much. John: 'for three hundred denaties'; Mark: 'for above three hundred
denaries.' The Roman denary, about seventeen cents (see on "Matthew 18:28"), was
the common price of a day's labour. (See on "Matthew 20:1".) So the ointment was
worth more than three hundred days' labour, and omitting Sabbath and feast-days,
this would be a year of labour. Pliny (XIII, 4), says that some unguents cost more
than four hundred denaries a pound. We see at once that the sisters must have been
wealthy. A poor young woman could not have possessed a flask of perfumery worth
a man's labour for a whole year; or if by inheritance or extraordinary gift
possessing it, she would have had no right to expend so large a sum in an utterly
unpractical expression of affection. The inference that they were rich is supported
by the fact that many of the Jews came out from Jerusalem to this suburban village
to comfort the sisters after their brother's death; (John 11:19) and it explains the
propriety of Mary's leaving Martha "to serve alone", (Luke 10:40) which would
have been wrong if they had been poor and unable to secure domestic helpers. The
Talmud shows (Edersh.) that wealthy Jewish women often spent large sums for
perfumery. And given to the poor, without article (in correct text) to poor people. It
has the article in Matthew 26:11. Jerusalem abounded in poor people, and many
others doubtless came to the passover, as they come now to Jerusalem at Easter,
who were needy and dependent on assistance. Within two miles of the supper-table
were thousands of the really poor.

41. 9 “This perfume could have been sold at a high
price and the money given to the poor.”
CLARKE,"And given to the poor - How often does charity serve as a cloak for
covetousness! God is sometimes robbed of his right under the pretense of devoting what
is withheld to some charitable purpose, to which there was no intention ever to give it.
GILL, "For this ointment might have been sold for much,.... Mark says, "for
more than three hundred pence", Mar_14:5, now if this is to be understood of Roman
pence, each penny being seven pence half penny of our money, three hundred pence
come to nine pounds, seven shillings, and six pence; but if it is to be understood of the
penny of the sanctuary, which was one shilling and three pence, they come to just as
much more: it might well be called very precious and costly ointment; and this was the
reason of the disciples indignation, that so much cost and expense should be thrown
away, as they thought, in such a manner, which might have been applied, in their
opinion, to a better purpose. For had it been sold for its worth, so much might have been
had for it,
and given to the poor; which was a very plausible objection to the action; and which
they seem to have taken from Judas, who had made the same, on a like occasion, about
four days before this, and he might instigate the disciples now: which shows what
mischief an hypocrite may do in a church, and what influence he may have over good
men to draw them into his measures, under the specious pretences of carefulness,
frugality, and doing good to the poor. It seems our Lord inured his disciples to this good
work of relieving the poor: they kept one common purse, and one of them, who was
Judas, was appointed the bearer of it; whatever they collected, or was made a present to
them, they put into this purse; out of which they were provided with the necessaries of
life; and the rest expended on the poor.
10 Aware of this, Jesus said to them, “Why are
you bothering this woman? She has done a
beautiful thing to me.

42. CLARKE,"Why trouble ye the woman? - Or, Why do ye put the woman to pain?
See this sense of κοπους παρεχειν, established by Kypke in loco. A generous mind is ever
pained when it is denied the opportunity of doing good, or when its proffered kindness is
refused.
GILL, "When Jesus understood it,.... The indignation of his disciples at this action
of the woman's; which he might know, as man, partly by their looks, and partly by their
words; though without these, as God, he knew the secret indignation, and private
resentment of their minds:
he said unto them, why trouble ye the woman? by blaming her, and censuring the
action she had done; as it must, no doubt, greatly trouble her to meet with such
treatment from the disciples of Christ: had any of the Pharisees blamed her conduct, it
would have given her no pain or uneasiness; but that Christ's own disciples should show
indignation at an action done by her from a sincere love to Christ, and to do honour to
him, must cut her to the heart: and so it is when either ministers of the Gospel, or
private believers, are blamed for their honest zeal in the cause of Christ, by any that
profess to love him; this grieves them more than all the enemies of religion say or do
unto them:
for she hath wrought a good work upon me; upon his body, by pouring the
ointment on it: the Persic version reads it, "according to my mind": it was done, in the
faith of him, as the Messiah; it sprung from real and sincere love to him, and was
designed for his honour and glory; and so had the essentials of a good work in it. This is
the first part of our Lord's defence of the woman: he goes on in the next verse.
HE RY, "III. The reproof Christ gave to his disciples for the offence at this good
woman (Mat_26:10, Mat_26:11); 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, Mat_
18:10.
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, Deu_15:11. We cannot but see some in this
world, who call for our charitable assistance, who are as God's receivers, some poor
members of Christ, to whom he will have kindness shown as to himself.
2. There are other opportunities of doing and getting good, which come but seldom,
which are short and uncertain, and require more peculiar diligence in the improvement
of them, and which ought to be preferred before the other; “Me ye have not always,
therefore use me while ye have me.” Note, (1.) Christ's constant bodily presence was not
to be expected here in this world; it was expedient that he should go away; his real
presence in the eucharist is a fond and groundless conceit, and contradicts what he here

43. 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 (Mat_26:10), and says more in praise of it
than could have been imagined; particularly,
CALVI , "10.Why do you trouble the woman? It is wonderful that Christ, whose
whole life was a rule and pattern of temperance and frugality, now approves of
immoderate expense, which appears to have been closely allied to luxury and
superfluous indulgence. But we must observe the kind of defense which he employs;
for he does not maintain that the woman did right, in such a manner as if he wished
that the same thing should be done every day, but maintains that what she had done
in a single instance was agreeable to God, because it must have been done for a good
reason. Though Christ had no desire for the use of the ointment, yet this anointing
pleased him on account of the circumstances in which it happened. Hence we infer
that certain extraordinary ways of acting are sometimes approved by God, and yet
that it would be improper to make them an example. or have we any reason to
doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is
certain that, whenever the saints were called to any extraordinary performance,
they were led by an unusual movement, so as not to attempt any thing without the
guidance and authority of God. There was no precept in existence enjoining on
Mary this anointing, nor was it necessary that a law should be laid down for every
single action; but as the heavenly calling is the only origin and principle of proper
conduct, and as God rejects every thing which men undertake at their own
suggestion, Mary was directed by the inspiration of the Spirit, so that this duty,
which she performed to Christ, was founded on assured confidence.
For she hath performed a good action towards me. By this reply, Christ not merely
defended the cause of one woman, but likewise maintained the holy boasting of all
who rest satisfied with having themselves and their works approved by God. It will
often happen that not only censure, but open condemnation, is pronounced on godly
men, who are convinced in their own consciences that what they do is agreeable to
the command of God; and it is ascribed to pride, if they set at naught the false
judgments of the world, and rest satisfied with being approved by God alone. Since
this is a hard temptation, and since it is scarcely possible not to be shaken by the
agreement of many people against us, even when they are in the wrong, we ought to
hold this doctrine, that none will ever be courageous and steady in acting properly,
unless they depend solely on the will of God. And therefore Christ settles here the
distinction between what is good and evil by his own solitary decision: for by
affirming that what the woman has done is a good action, when that action had been
already condemned by the disciples, he represses by this word the rashness of men,
who freely allow themselves to pronounce judgment.
Relying on this testimony, let us learn to set little value on any reports concerning us
that are spread abroad in the world, provided we know that what men condemn

44. God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes
reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day
of the Lord, (1 Corinthians 4:3.) Let us therefore learn to pay no deference to the
opinions of men farther than that they may be edified by our example in obedience
to God, and when the world rises against us with a loud noise, let us satisfy ourselves
with this consolation, that what is reckoned bad on earth is pronounced to be good
in heaven.
COFFMA ,"Christ's words indicate that Mary herself had been reproached by
Judas and the others regarding the "waste"! They would have restrained her if they
could have done so, recovered a part of the ointment, and placed the price of it in
the bag. Jesus intervened in Mary's behalf and uttered a strong approval of this
"good work" upon his person. Of special note is the definition of a "good work."
Some apparently believe that "good work" in the church is a matter of leading
public prayers or passing the collection plate; but the fact that sacrificial giving is
also a good work should not be overlooked. Those who truly want to perform a
"good work" for Christ will not find the application hard to make.
BROADUS, "Matthew 26:10-12. Jesus rebukes the censurers, and vindicates the
loving act. When Jesus understood it, or, perceiving it, exactly as in Matthew 16:8,
Rev. Ver. The complaints had doubtless circulated in a low tone. The Com. Ver. has
given an unfortunate rendering, for It would suggest that a considerable time
intervened, and the Greek does not. Why trouble ye the woman? The Greek
expression is quite strong; see in Mark also, and in Luke 11:7, Galatians 6:17. She
hath wrought a good work upon me, is presently explained by saying, she did it, etc.,
(as in Rev. Ver.) did it to prepare me for burial. So Mark, Rev. Ver. "She hath
anointed my body aforehand for the burying." John, (John 12:7) Rev. Ver.,
according to the correct text and most natural translation, has, 'Suffer her to keep it
against the day of my burying,' which may mean that she had been interrupted, and
much of the costly ointment still remained in the broken flask. See another possible
translation in margin of Rev. Ver. of John. Ye have the poor always with you. And
Mark adds, 'and whensoever ye will ye may do them good.' (Compare Deuteronomy
15:11) But me ye have not always, i. e., in bodily presence; he would be with his
people spiritually. (Matthew 28:20, John 14:21-23) Extraordinary occasions may
justify extraordinary expenditures. We may suppose (Keim) that at an earlier
period he would have declined the proposed service, and directed attention to the
poor. But openings for ministry to the poor would never cease; while their
opportunity for personal services to him would soon be at an end. And this
apparently useless and wasteful service possessed in fact a special significance and
timeliness in connection with that foreseen death which was now so near. (Matthew
26:2.) It was an interesting, gratifying, comforting token of affection, as a sort of
anticipation (Mark) of the usual anointing when preparing a body for interment;
compare the large quantity of costly spices brought by icodemus for the actual
interment. (John 19:39) To receive this loving preparation might help the Saviour to
look forward with less pain to the suffering and shame which awaited him. It is not
necessary to conclude that Mary so designed her action; but it is very natural to
suppose she did, as they were all thinking much of his intimations that he would

45. soon die; at any rate, he so accepted it, and that must have been an unspeakable joy
to her. "She hath done what she could"; (Mark 14:8) and she finds that she had
really done something extremely grateful to the Master. She could not prevent his
approaching death, but she could manifest devoted love for him. Feminine
intuitions, kindled by intense affection, might pierce through all preconceptions and
accept it as a fearful reality that the Messiah was to be literally killed. This came as
a new and startling announcement to her, without time for the mystical
interpretations which the disciples appear to have placed upon it. (See on "Matthew
16:21".) Whatever fitly manifests, and by reaction strengthens, devout affection—
true religious sentiment—is in itself acceptable to Christ and useful to us; for these
sentiments are a necessary part of developed and symmetrical Christian character.
or should they be hastily condemned as unpractical, for they stimulate to
corresponding action. This unpractical gift, and the Saviours commendation of it,
have themselves caused richer gifts to the poor in all ages than the whole wealth of
Jerusalem would have equalled. Twice did Mary incur human censure, and yet, for
the same act, received divine commendation. (Luke 10:40) Poured, in Galatians
6:12, is not the ordinary word of Galatians 6:7, but means threw, cast, flung, a
profuse and lavish pouring.
11 The poor you will always have with you,[a] but
you will not always have me.
CLARKE,"Ye have the poor always with you - And, consequently, have the
opportunity of doing them good at any time; but me ye have not always; my bodily
presence is about to be removed from you for ever. The woman, under a presentiment of
my death is preparing me for my burial.
GILL, "For ye have the poor always with you,.... This is said in answer to the
objection of the disciples, that the ointment might have been sold, and the money given
to the poor. Christ seems to have respect to Deu_15:11, and which, agreeably to the sense
of the Jews, refers to the times of the Messiah: for they say (h),
"there is no difference between this world (this present time) and the times of the
Messiah, but the subduing of kingdoms only; as it is said, Deu_15:11, "for the poor shall
never cease out of the land": the gloss on it is, from hence it may be concluded, that
therefore, ‫עניות‬ ‫יש‬ ‫,לעולם‬ "for ever there will be poverty, and riches".''

46. Our Lord's words also show, that there will be always poor persons in the world; that
there will be always such with his people, and in his churches; for God has chosen, and
he calls such by his grace; so that men may always have opportunities of showing
kindness and respect to such objects: in Mark it is added, "and whensoever ye will ye
may do them good", Mar_14:7; by relieving their wants, and distributing to their
necessities:
but me ye have not always; referring not to his divine and spiritual presence, which
he has promised to his people, churches, and ministers, to the end of the world, but to
his corporeal presence; for he was to be but a little while with them, and then go to the
Father; be taken up to heaven, where he now is, and will be until the restitution of all
things; so that the time was very short in which any outward respect could be shown to
him in person, as man.
CALVI , "11.For you have the poor always with you. Christ does not simply
defend the anointing, so that we may imitate it, but assures us that it pleases God on
some particular account. This must be carefully weighed, that we may not fall into
the error of contriving expensive modes of worshipping God, as the Papists do; for,
hearing it said that Christ was pleased with being anointed by Mary, they supposed
that he took delight in incense, wax-tapers, splendid decorations, and pompous
exhibitions of that nature. Hence arises the great display which is to be found in
their ceremonies; and they do not believe that they will worship God in a proper
manner, if they are not immoderate in expense. But Christ plainly makes this
exception, that what he wished to be done once would not be agreeable to him in
future. For by saying that the poor will always be in the world, he distinguishes
between the ordinary service, which ought to be maintained among believers, and
that extraordinary service, which ceased after his ascension to heaven.
Do we wish to lay out our money properly on true sacrifices? Let us bestow it on the
poor, for Christ says that he is not with us, to be served by outward display. True,
indeed, we know and fed by the experience of faith, that he is present with us by
power and spiritual grace; but he is not visibly with us, so as to receive from us
earthly honors. How utterly mad, therefore, is the obstinacy of those who press
upon him foolish expenses which he does not choose, and which he absolutely
refuses! Again, when he says that the poor will always be with us, we infer from it,
that if many are in poverty, this does not arise from accident, but that, by a fixed
purpose, God presents to us those on whom our charity may be exercised. In short,
this passage teaches us that, though the Lord commands us to dedicate to him
ourselves and all our property, yet, with respect to himself, lie demands no worship
but that which is spiritual, and which is attended by no expense, but rather desires
us to bestow on the poor what superstition foolishly expends on the worship of God.
COFFMA , "This statement of Christ is true both in and out of its context. All the
social schemes of all the ages have not changed the situation, nor will they ever do
so. Men and nations may declare war on poverty; and, although Jesus' statement is
a far cry from any derogation of any effort to relieve the afflictions of the poor and
unfortunate, nevertheless, human nature being what it is, the fact of the ever-
present poor remains century after century, and generation after generation. The

47. reasons are in men themselves who indulge their pride, their appetites, their
passions, and foibles without regard to consequences until poverty comes like an
armed man upon them. In this place, Christ placed his own requirements above
even the legitimate needs of the poor; and that too is a profoundly proper evaluation
of the true values inherent in the situation. Elijah commanded the woman to make
him a "little cake FIRST" (1 Kings 17:13).
12 When she poured this perfume on my body,
she did it to prepare me for burial.
CLARKE,"She did it for my burial - Or, She hath done it to embalm me -
ενταφιασαι µε. The Septuagint use ενταφια̣ης for the person whose office it was to
embalm, Gen_50:2, and ενταφιαζω for the Hebrew ‫הנט‬ which signifies to prepare with
spices, or aromatics, Gen_50:3. Our Lord took this opportunity to tell them, once more,
that he was shortly to die.
GILL, "For in that she hath poured this ointment,.... Which was so very
precious, and cost so much,
upon my body: for being poured on his head, it ran down all over his body.
She did it for my burial; not for the interment of his body, but for the embalming of
it, previous to it: the Jews used to embalm their dead, to show their constant respect to
the deceased, and their belief of the resurrection; at least not only used to wash them,
but anoint them with oil; for so runs one of their canons (i):
"they do all things necessary to the dead, (i.e. on the sabbath day,) ‫,סכין‬ "they anoint
him": that is, as Bartenora adds, "with oil"; and they wash him;''
but the body of Christ, when dead, was not to be so used: the women intended it, and
prepared materials for it, but the sabbath coming on, they rested according to the
commandment; though, according to this canon, they might have anointed him, but they
waited till the sabbath was over; and early on the first day, in the morning, they came to
the sepulchre, in order to do it, but it was too late, Christ was risen; see Luk_23:56. Now
either this woman had some revelation made to her, that the death of Christ was near at
hand, and she feared, or knew, she should not be able to anoint him when dead; and
therefore, as Mark has it, "she hath done what she could; she is come aforehand to
anoint my body to the burying", Mar_14:8, or if she had no knowledge of all this, nor

48. any such intention, yet the Holy Ghost directed her to this action, with this view, as it
were, for the performing of these funeral rites before he was dead; and so the Syriac
version renders it, "she hath done it, ‫דלמקברני‬ ‫,איך‬ as it were, to bury me".
HE RY, "1. That the meaning of it was mystical (Mat_26:12); 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.”
CALVI , "12She hath done it to bury me. By these words Christ confirms what we
have said, that the precious ointment was not valued by him on account of its odor,
but solely in reference to his burial. It was because he wished to testify by this
symbol, that his grave would yield a sweet odor, as it breathed life and salvation
through the whole world. Accordingly, we are told by John (John 12:7) that Christ
praised Mary for having reserved that anointing till the day of his burial. But since
the truth of this figure has been made fully apparent, and since Christ, in departing
from the sepulcher, perfumed not one house, but the whole world, by the quickening
odor of his death, it would be childish to repeat an action for which no reason and
no advantage could be assigned.
COFFMA , "It may appear difficult to know what is meant by this verse. Some
believe that Mary, purely out of love and affection for Jesus, made this costly
gesture without being aware of the construction Jesus placed upon it in this verse.
The view is that Christ accepted it, first on the loving basis upon which Mary
offered it, and that he then extended the meaning of it to encompass his approaching
death and burial. However, in view of the fact that Mary of Bethany is known to
have been particularly attentive to the words of Christ for months and that she often
sat at his feet to hear him, the more natural assumption is that she, at least, of all
those present in the house of Simon the leper, had fully understood and appreciated
his words regarding the approaching passion. She believed him. Therefore, it must
be allowed that she did this remarkable thing with a full understanding of its
significance. Christ said, "She did it to prepare me for burial."

49. 13 Truly I tell you, wherever this gospel is
preached throughout the world, what she has
done will also be told, in memory of her.”
CLARKE,"Wheresoever this Gospel shall be preached - Another remarkable
proof of the prescience of Christ. Such a matter as this, humanly speaking, depended on
mere fortuitous circumstances, yet so has God disposed matters, that the thing has
continued, hitherto, as firm and regular as the ordinances of heaven.
For a memorial of her - As embalming preserves the body from corruption, and
she has done this good work to embalm and preserve this body, so will I order every
thing concerning this transaction to be carefully recorded, to preserve her memory to the
latest ages. The actions which the world blames, through the spirit of envy,
covetousness, or malice, God takes delight to distinguish and record.
GILL, "Verily I say unto you,.... The following words are prefaced in this manner, to
excite attention, and command belief:
wheresoever this Gospel shall be preached in the whole world. The Syriac
version reads it, ‫,סברתי‬ "my Gospel"; and so the Persic version; and has respect chiefly to
the doctrine of his death, burial, and resurrection, which this action of the woman had
relation to; for though the incarnation of Christ, and all the actions of his life, and
whatsoever he did for the good, and in the room and stead of his people, are good news
and glad tidings to the sons of men, and so the Gospel; yet his dying for sin, and making
atonement for it, thereby satisfying justice, fulfilling the law, destroying death, and him
that had the power of it, and his lying in the grave, and leaving the sins of his people
behind him, and rising again for their justification, which were the ends of his coming
into the world, make up the most glorious and principal part of the Gospel: and these
words of Christ show that "this" Gospel should be preached; for which purpose he gave a
commission and gifts to his disciples, and has done so, more or less, to men, ever since,
for the conversion of sinners, and the edification of saints, and the glory of his name;
and that this Gospel shall be preached all over the world, as it was by the apostles,
agreeably to the commission; and will be again, towards the close of time, when the
earth shall be filled with the knowledge of the Lord and then
there shall also this, that this woman hath done, be told for a memorial of
her; of her faith, love, and gratitude; for the memory of the just is blessed, and the
righteous are had in everlasting remembrance. Christ suggests, that, though the
disciples blamed this action, it should be spoken of by others to her praise and
commendation, in all succeeding ages, throughout the world: "a good name", the wise
man says, "is better than precious ointment", Ecc_7:1. This woman got a good name, and
obtained a good report by her precious ointment; and if this woman's action was to be
told for a memorial of her, much more what Christ has done and suffered should be told
as a memorial of him.

50. HE RY, "2. That the memorial of it should be honourable (Mat_26:13); This shall be
told for a memorial. This act of faith and love was so remarkable, that the preachers of
Christ crucified, and the inspired writers of the history of his passion, could not choose
but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of
it. And being once enrolled in these records, it was graven as with an iron pen and lead
in the rock for ever, and could not possibly be forgotten. None of all the trumpets of
fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the
death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.)
The gospel was to be preached in the whole world; not in Judea only, but in every nation,
to every creature. Let the disciples take notice of this, for their encouragement, that their
sound should go to the ends of the earth. (3.) Though the honour of Christ is principally
designed in the gospel, yet the honour of his saints and servants is not altogether
overlooked. The memorial of this woman was to be preserved, not by dedicating a
church to her, or keeping an annual feast in honour of her, or preserving a piece of her
broken box for a sacred relic; but by mentioning her faith and piety in the preaching of
the gospel, for example to others, Heb_6:12. Hereby honour redounds to Christ himself,
who in this world, as well as in that to come, will be glorified in his saints, and admired
in all them that believe.
SBC, "Matthew 26:13
There can be no question but that in this action of Mary there was something deeply
symbolical. I am not going to say that Mary meant it to be so. There may often be far
more in our own actions than we imagine. Perhaps, though, her ardent love led her to do
just the right thing at the right moment, and that is the highest wisdom. The act of Mary
suggested to the mind of Christ the greater act He was about to perform; and in that
pure offering of Mary’s love He saw symbolised the greater offering He was about to
make, prompted by a love infinitely deeper than hers. He saw the broken alabaster box;
He noted the flowing ointment; He smelt the sweet savour that filled all the house, and
He said, "This Gospel—the Gospel that is in figure here—this Gospel, wherever it is
preached, shall be linked with Mary’s action, for there is a spiritual affinity between the
two."
Note:—
I. The woman’s sublime devotion; and she may serve as a model to all God’s children in
one or two respects. (1) She was completely under the sway of devoted love to Christ’s
Person. If you read the record you will see how Christ distinguished, all the way through,
her personal attachment to Him. "She hath done a good work unto Me." In the mind of
Christ devotion is the chiefest of Christian virtues. (2) Her devotion was both original
and fearless. The disciples had only one idea for doing good. Charity was their hobby,
and so the moment they saw Mary pouring out this ointment upon Christ, they began to
count up the cost, and said, "Why was not this ointment sold for three hundred pence,
and given to the poor?" They were spiritually stereotyped in their mode of action. Love
must always be original. Let a person only love, and he becomes a genius in manifesting
it. (3) This manifestation was magnificent. The woman did not think simply how little
she could give and yet maintain her character. It was, "What does my heart prompt?" Let
us ask our souls this question, "My heart, hast thou ever done a magnificent thing for
Christ? Hast thou ever known what it is to be, in the judgment of the world, extravagant
for Him?

51. II. Christ’s chivalrous championship of this woman. In espousing her cause He was
espousing His own. Note the resemblance that exists between this woman’s action and
our Lord’s action in a few hours after the incident—the resemblance that leads Him to
say, "This Gospel." There is a resemblance: (1) In the motive; Christ knew that it was
pure love which prompted this gift of consecration. He saw in this a symbol of the
motive power of His own action. (2) Mary’s work resembled His in its self-devotion. In
the broken alabaster box He saw His own offering unto death, and therefore said,
"Wheresoever this Gospel is preached."
A. G. Brown, Penny Pulpit, No. 1,085.
Christ anointed for His Burial.
I. There can be no doubt that the majority of Christians, if they candidly gave utterance
to their sentiments, would express surprise at the high honour promised to Mary for so
slight a service. What she did was unnecessary; it was of no utility; it could be in itself of
no value to our Blessed Lord. If disproportion exist between the service of Mary in
anointing Him, and His commendation, the whole passage of Scripture must remain
obscure. But is there such disproportion? We are prepared to argue that there is not;
that light and trivial as the action seems of her so blessed, it contained in it enough to
merit the gracious promise of remembrance which Christ enunciated. What is our ideal
of a religious character? Is it not that a man should be uniformly upright, sober, just,
and regular in his habits? The result is, that the temper of our religion is the reverse of
enthusiastic. And from our national prejudices it arises that such narratives as that in
which the text occurs, seem strange and hard to understand. The conduct of the woman
who anointed our Lord was the result of an overflowing love, which mastered all her
powers to suppress. He who measures every act of His creatures, not by its intrinsic
value, but as it has Himself for its source, its object and its end, may, and it would seem
does, rate the offering of the heart’s deep love higher than all. It may have been to teach
us this, that in the days of His sojourn below the Eternal Son bestowed praise so high
upon Mary’s simple act of love, and promised that wherever His Gospel should be
preached that thing which she had done should be told for a memorial of her.
II. The woman in the text offers also an illustrious example of implicit faith. It is
probable that she, like the disciples, had heard the Redeemer speak of His death. On the
very day upon which the feast in the abode of Simon the leper took place, He had said to
them, "Ye know that after two days is the feast of the Passover, and the Son of Man is
betrayed to be crucified." He made mention of His death, and her mind travelled at once
to His entombment. She took the precious ointment, and anticipating in her love and
faith those sorrowing women who, a few days later, came early to the sepulchre, she
brake the box and poured it upon His head. She who anointed Him for His burial was
the first who signified her assent to the mystery of His death, with a love that could not
be restrained, and a faith that nothing could withstand.
J. R. Woodford, Occasional Sermons, p. 84.
CALVI , "13.Wheresoever this gospel shall be preached. He says that this action
will do honor to Mary, because it will be praised by the doctrine of the gospel.
Hence we infer, that we ought to estimate our works not by the opinion of men, but
by the testimony of the word of God. When he says that she will be held in
honorable remembrance throughout the whole world, by this comparison he
indirectly censures his disciples; for among strangers, and in distant parts of the

52. world, all nations, with one consent, will applaud this action, which the members of
his own household condemned with such bitterness. Christ gently reproves the
disciples also, for not entertaining sufficiently honorable views of his future reign;
but at the same time, by this expression he bears testimony to the calling of the
Gentiles, on which our salvation is founded. In what sense the gospel must be
preached throughout the whole world, we have explained under Matthew 24:14
COFFMA , "Who but God (in Christ) could have had such thoughts and made
such promises as contained in these words? Condemned though he stood by the
rulers of his people, betrayed by a friend, and facing shame upon the cross, the
Saviour, far from being intimidated by such realities, was thinking of the sweeping
triumph of the gospel "in the whole world"! His prophecy of the world-wide honor
that should accrue to the name of Mary in perpetuity showed how completely his
mind was focused upon the impending victory he would achieve upon the cross. The
Lord during those dark hours saw not the shame, the agony, or horror of death, but
the universal victory of the true and the everlasting glory of them who would love
and appreciate it. "Who for the joy that was set before him endured the cross,
despising the shame, and hath sat down at the right hand of the throne of God"
(Hebrews 12:2). either Mark nor Matthew mentioned Mary's name,
notwithstanding Jesus' promise. Plummer said:
The reason may be that when they wrote, she was still alive, and would not desire to
have her name published. When Luke and John (John 12:2-8) wrote, she may have
been deceased.[4]
This is another fruitful example that what is given to Christ is saved; all else is lost.
Of the lifetime earnings and estate of Mary of Bethany, if the sum total of it had
been invested in any conceivable way and multiplied a thousandfold, it would have
been powerless to achieve for her name even a fraction of the endowment provided
by the 300 pence worth of spikenard lavished upon the body of our Lord.
E D OTE:
[4] Alfred Plummer, Commentary on Matthew (London, Elliot Stock, 1909), p. 355.
BROADUS, "Matthew 26:13. This gospel, the good news of the Messianic reign, as
in Matthew 24:14; and compare Matthew 11:5. In the whole world. He here
anticipates the universal spread of his teachings and influence. (Compare Matthew
28:19) This very remarkable promise concerning the woman was already in process
of fulfilment when John wrote his Gospel, probably sixty years afterwards; for he
distinguishes this Bethany from the one beyond Jordan (John 1:28) by calling it
(John 11:1 f.) the village of Mary (placed first) and her sister Martha; and then
makes all definite and clear by adding, "it was that Mary who anointed the Lord
with ointment," etc. He has not yet in his Gospel told the story of the anointing, but
he assumes that it is familiar to all Christian readers. Chrys.: "For lo! what he said
is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her
celebrated." Alexander: "One of the most glorious distinctions ever conferred upon

53. a mortal, a distinction which instead of fading with the lapse of time, grows daily
brighter, and to which, as one has well said, even unfriendly critics and interpreters
contribute, as it were, against their will and in the very act of doubt or censure."
Judas Agrees to Betray Jesus
14 Then one of the Twelve—the one called Judas
Iscariot—went to the chief priests
CLARKE,"Then - Judas - After this supper at Bethany, Judas returned to
Jerusalem, and made his contract with the chief priests.
GILL, "Then one of the twelve, called Judas Iscariot,.... Who was provoked and
exasperated, to the last degree, by this action of the woman, and Christ's defence of it,
and because the ointment was not sold, and the money put into his hand; and being
instigated by Satan, who had now entered into him, formed a scheme in his mind to
betray his master, and was resolved to put it in execution, whereby he might, in some
measure, satisfy both his avarice and revenge; and, as an aggravation of this his
wickedness, he is described, as "one of the twelve": of his twelve disciples; so the Persic
and Ethiopic versions: this is a way of speaking used by the Jews (k); they call the twelve
lesser prophets, ‫עשר‬ ‫שנים‬ or ‫עשר‬ ‫תרי‬ "the twelve", without any other word added
thereunto. He was not an open enemy, nor one of Christ's common hearers, nor one of
the seventy disciples, but one of his twelve apostles, whom he made his intimates and
associates; whom he selected from all others, and called, qualified, and sent forth to
preach his Gospel, and perform miracles: it was one of these that meditated the delivery
of him into the hands of his enemies, and never left pursuing his scheme till he had
effected it, even Judas Iscariot by name; so called, to distinguish him from another
disciple, whose name was also Judas. This man
went to the chief priests; of his own accord, unasked, from Bethany, to Jerusalem, to
Caiaphas's palace, where the chief priests, the implacable enemies of Christ, with the
Scribes, and elders of the people, were met together, to consult his death: Mark adds, "to
betray him unto them", Mar_14:10, which was manifestly his intent in going to them;
and Luke, that he "communed" with them "how he might betray him unto them", Luk_
22:4; in the safest, and most private manner; and both observe that they were glad; for
nothing could have fallen out more to their wishes, who were met together on this
design. The Jews, in their blasphemous account of Jesus (l), say as much: they own, that
Judas, or Juda, as they call him, offered to betray him into the hands of the wise men,
saying to them, almost in the words expressed in the following verse,

54. "if you will hearken unto me, ‫אותו‬ ‫,אמסור‬ "I will deliver him into your hands tomorrow";''
and which agrees very well with the time also: for it was two days before the passover
that Jesus was in Bethany, where he supped with his disciples, and washed their feet,
and had the box of ointment poured on his head; and on the night of the day after all this
was done, Judas set out from thence to Jerusalem; see Joh_13:30, so that it must be the
next day before he could meet the high priests, and on the morrow, at night, he delivered
him into their hands; on the proposal of which, they say, that Simeon ben Shetach,
whom they make to be present at this time, and all the wise men and elders, ‫שמחה‬ ‫שמחו‬
‫גדולה‬ "rejoiced exceedingly".
HE RY, "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 (Act_6:1), 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, Mar_5:3, Mar_5:4.
CALVI , "Matthew 26:14.Then one of the twelve, who was called Judas Iscariot.
Christ’s admonition was so far from being of any avail for softening the heart of
Judeas, or producing any change in it for the better, that he immediately went away,
without any concern, to transact an infamous bargain with his enemies. It was
amazing and prodigious stupidity, that he considered himself to have found, in the
expense of the ointment, a fair excuse for so heinous a crime; and next, that, after
having been warned by the words of Christ, he did not perceive what he was doing.
(180) The bare mention of the burying ought to have softened a heart of iron; for it
would have been easy to infer from it, that Christ offered himself as a sacrifice for
the salvation of the human race. But we see in this mirror how great is the blindness
of wicked desires, and how powerfully they fascinate the mind. Judeas was inflamed
with the desire to steal; long practice had hardened him in wickedness; and now
when he meets with no other prey, he does not scruple to betray basely to death the
Son of God, the Author of life, and, though restrained by a holy admonition, rushes
violently forward.
With good reason, therefore, does Luke expressly say that Satan entered into him;
not that the Spirit of God formerly directed him, for he would not have been
addicted to theft and robbery, if he had not been the slave of Satan. But Luke
means, that he was at that time wholly given up to Satan, so that, like a desperate

55. man, he violently sought his destruction. For though Satan drives us every day to
crimes, and reigns in us, when he hurries us into a course of extraordinary
wickedness; yet he is said to enter into the reprobate, when he takes possession of all
their senses, overthrows the fear of God, extinguishes the light of reason, and
destroys every feeling of shame. This extremity of vengeance God does not execute
on any but those who are already devoted to destruction. Let us therefore learn to
repent early, lest our long-continued harshness should confirm the reign of Satan
within us; for as soon as we have been abandoned to this tyranny, his rage will have
no bounds. It is particularly worthy of notice, that the cause and source of so great
blindness in Judeas was avarice, which makes it evident that it is justly denominated
by Paul the root of all evils, (1 Timothy 6:10.) To inquire here whether or not Satan
entered into Judas bodily is an idle speculation. We ought rather to consider how
fearfully monstrous it is, that men formed after the image of God, and appointed to
be temples for the Holy Spirit, should not only be turned into filthy stables or sinks,
but should become the wretched abodes of Satan.
COFFMA , "THE BETRAYAL BY JUDAS ISCARIOT
Matthew's arrangement of the events in this chapter certainly suggests that the
events concerning the "waste" of the spikenard are definitely connected to the
defection of Judas. Otherwise, the journey of Judas to the priests would have been
mentioned in Matthew 26:1-5. Plummer wrote, "Evidently we are to suppose that
the proposal (of Judas) was a consequence of that incident."[5] Robertson concurs,
saying, "Judas, stung by the rebuke of Jesus at the feast, bargains with the rulers to
betray Jesus."[6] If such assumptions are true, avarice, wounded pride, and
disappointment appear as prime ingredients in Judas' motivation for betrayal.
What is very remarkable is the astounding pettiness of this diabolical act. One could
come nearer understanding it if Christ had been betrayed for some big reason, but
the things which apparently motivated Judas were extremely small considerations.
[5] Ibid., p. 354.
[6] A. T. Robertson, op. cit., p. 142.
BE SO , "Matthew 26:14-16. Then one of the twelve — Judas Iscariot, having
been more forward than the rest (John 12:4) in condemning the woman, thought
himself, as it appears, peculiarly affronted by the rebuke which Jesus now gave to
all his apostles. Rising up, therefore, he went straightway into the city to the high-
priest’s palace, where doubtless he had received some previous information that the
council would be assembled, and finding them there accordingly, he said unto them,
What will ye give me — Words that show he was influenced to the infamous action
partly, at least, by the love of filthy lucre; and I will deliver him unto you? — I will
undertake to put him into your hands, at a time and place in which you may
effectually secure him, without the danger of giving any alarm to the people. And
they covenanted — Or, bargained, with him for thirty pieces of silver — That is,
(reckoning each piece to be of the value of 2 Samuel 6 d.) for 3l. 15s. sterling, the
price of a slave, Exodus 21:32. A goodly price that he was prized at of them!

56. Zechariah 11:13. The sum was so trifling that it would be unaccountable that he
should have been influenced in any degree by it, to betray to death his friend and
Master, had it not been that, as Luke observes, Luke 22:3, Satan at this time entered
into him, which doubtless he was permitted to do to punish him for giving way to a
worldly, covetous spirit, and probably for other sins, and especially his not
improving the great privilege he had enjoyed for about three years, in statedly
attending upon Christ’s ministry, hearing all his divine discourses, and being a
constant spectator of his holy life and astonishing miracles, and having the high
honour of being called to be one of his apostles. And from that time he sought
opportunity to betray him — amely, as Luke observes, in the absence of the
multitude, and that officers from the high- priest and his council might come upon
him and apprehend him privately.
BARCLAY, "The Traitor's Bargain (Matthew 26:14-16)
26:14-16 Then one of the Twelve, called Judas Iscariot, went to the chief priests and
said, "What are you willing to give me, if I hand him over to you?" They settled
with him for a sum of thirty shekels; and from that time he sought for an
opportunity to betray him.
We have seen that the Jewish authorities wished to find a way in which to arrest
Jesus without provoking riotous disturbances, and now that way was presented to
them by the approach of Judas. There can be only three real reasons why Judas
betrayed Jesus. All other suggestions are variations of these three.
(i) It may have been because of avarice. According to Matthew and Mark it was
immediately after the anointing at Bethany that Judas struck his dreadful bargain;
and when John tells his story of that event, he says that Judas made his protest
against the anointing because he was a thief and pilfered from the money that was in
the box (John 12:6). If that is so, Judas struck one of the most dreadful bargains in
history. The sum for which he agreed to betray Jesus was thirty arguria (Greek #
694). An argurion (Greek #694) was a shekel, and was worth about three shillings.
Judas, therefore, sold Jesus for less than five pounds. If avarice was the cause of his
act of treachery, it is the most terrible example in history of the depths which love of
money can reach.
(ii) It may have been because of bitter hatred, based on complete disillusionment.
The Jews always had their dream of power; therefore they had their extreme
nationalists who were prepared to go to any lengths of murder and violence to drive
the Romans from Palestine. These nationalists were called the sicarii, the dagger-
bearers, because they followed a deliberate policy of assassination. It may be that
Judas was such, and that he had looked on Jesus as the divinely sent leader, who,
with his miraculous powers, could lead the great rebellion. He may have seen that
Jesus had deliberately taken another way, the way that led to a cross. And in his
bitter disappointment, Judas' devotion may have turned, first to disillusionment,
and then to a hatred which drove him to seek the death of the man from whom he
had expected so much. Judas may have hated Jesus because he was not the Christ he
wished him to be.

57. (iii) It may be that Judas never intended Jesus to die. It may be that, as we have
seen, he saw in Jesus the divine leader. He may have thought that Jesus was
proceeding far too slowly; and he may have wished for nothing else than to force his
hand. He may have betrayed Jesus with the intention of compelling him to act. That
is in fact the view which best suits all the facts. And that would explain why Judas
was shattered into suicide when his plan went wrong.
However we look at it, the tragedy of Judas is that he refused to accept Jesus as he
was and tried to make him what he wanted him to be. It is not Jesus who can be
changed by us, but we who must be changed by Jesus. We can never use him for our
purposes; we must submit to be used for his. The tragedy of Judas is that of a man
who thought he knew better than God.
BROADUS, "III. Matthew 26:14-16. Judas Proposes To Deliver Jesus To The Chief
Priests,
Mark 14:10 f.; Luke 22:3-6. Then does not necessarily (see on "Matthew 3:13"), but
does naturally indicate that what follows in the narrative occurred immediately
after what precedes. Mark and Luke have simply said 'and,' but place the matter in
the same connection as Matthew. The rebuke Judas had received (see on "Matthew
26:6"), may have brought to a crisis those wrong feelings towards the Master which
he had more or less consciously entertained for a long time. (John 6:70 f.) Even after
this, when he had made the bargain, and was awaiting an opportunity, Satan took
still stronger possession of him upon its becoming manifest that Jesus understood
him. (John 13:27) Judas Iscariot, see on "Matthew 10:3"and see on "Matthew
27:3". One of the twelve is a phrase given by all four Evangelists, doubtless because
this fact showed how peculiar was his wickedness. The chief priests, see on
"Matthew 2:4". What will you, etc. What are you willing to give me, is the exact
translation. This was expressed in old English by 'what will you give me,' but that is
now understood as a mere future tense, as in the following words. And I will deliver
him, the Greek making the 'I' emphatic. He knows they wish to get Jesus in their
hands, and he will gratify them if they are willing to give enough. 'Deliver' is here
correctly translated in Com. Ver. (see on "Matthew 10:3"; see on "Matthew
17:22"), but in Matthew 2:16, and in Mark and Luke, they translated it 'betray,'
with that passion for variety in rendering which marks the early English versions.
Compare on Matthew 25:46. They covenanted with him. Rev. Ver., weighed unto
him. The word means literally placed (in the balance), and is used for weighing
money in the classics and the Septuagint, e. g., Zechariah 11:12, "So they weighed
for my hire thirty pieces of silver." The word in Matt. might be translated,
'appointed unto him,' or 'covenanted with him,' and these were preferred by the
early English versions because Mark says they 'promised,' Luke 'covenanted,' to
give him money. But Mark and Luke use other terms, and there can be little doubt
that Matthew is referring to Zechariah. Coins had certainly been in use from the
time of Simon the Maccabee, B. C. 140; (1 Maccabees 15:6) but it may have been
still not uncommon to weigh the coins, being of variable value, and this especially on
the part of religious functionaries, who usually retain old customs. Matthew's

58. expression does not require us to understand that they paid it at the moment of his
proposition, but that they paid it in advance. Some have plausibly suggested that
this sum was only earnest money, and more was to follow. A traitor is seldom
trusted with his entire reward in advance. The thirty pieces of silver were probably
shekels, Worth in our Lord's time something over sixty cents, compare on Matthew
17:24. Thirty shekels was appointed by the law as damages for the killing of a slave
by an ox. (Exodus 21:32) He sought opportunity. Luke adds "without a throng."
This plan Judas skilfully carried out, finding him at night, and without the city.
Jerome : "Unhappy Judas! the loss he thought he had incurred by the pouring out
of the ointment, he wishes to make up by selling his Master."
HAWKER 14-30, "Matthew 26:14-30
"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. (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 everyone 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. (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 an hymn,
they went out into the mount of Olives."
I reserve the view which this scripture opens of the traitor Judas, to the account given of
it by John, where it is somewhat more enlarged upon. See Joh_13:18.
BIBLICAL ILLUSTRATOR, "Then one of the twelve, called Judas Iscariot, went unto
the chief priests.
Judas, the truth sold for money
What was his prompting principle?
(1) Not a Divine impulse;
(2) or sense of public duty;
(3) or malicious feeling towards Christ;

59. (4) but avarice.
A man, to commit this sin, must have-
(1) Truth at his disposal.
(2) A tempting offer.
(3) Deliberately accept the offer. (Homilist.)
Men may sell the truth for money who-
(1) Have no dislike to it;
(2) feel themselves under an obligation to it;
(3) have no intention of doing any injury to it: (Homilist.)
Emblem of avarice
Gotthold’s sons had purchased a savings-box, to keep the little sums of money they
occasionally received. They soon found that, however easy to drop the pieces in, it was
much more difficult to bring them out. He thereupon observed, “That is an emblem of
the hearts and coffers of the vast majority of the men of these times. They are very
greedy to take, but very backward to give, especially for the glory of God and the relief of
the poor. Oh, how long we must shake, and how many arts we must try, before we can
extract even a penny from a hard and penurious man, for the service of God or his
neighbours! So long as he lives, he imagines that the business for which he came into the
world is to collect and keep money; but when he has to leave the world, and when death
breaks the savings-box to pieces, and he must resign his hoard to others, he does it with
reluctance and displeasure. I really believe that, were it not too absurd and useless, many
a miser, in making his will, would do what a miser once actually did-appoint himself his
own heir. How dreadful a folly to hoard up gold, and to lose heaven.”
15 and asked, “What are you willing to give me if
I deliver him over to you?” So they counted out
for him thirty pieces of silver.
CLARKE,"Thirty pieces of silver - Τριακοντα αργυρια, thirty silverlings; but

60. στατηρας, staters, is the reading of the Codex Bezae, three copies of the Itala, Eusebius,
and Origen sometimes; and στατηρας αργυριου, silver staters, is the reading of the
famous Basil MS. No. 1, in Griesbach, and one copy of the Itala.
A stater was the same as the shekel, and worth about 3s. English money, according to
Dean Prideaux: a goodly price for the Savior of the world! Thirty staters, about 4l. 10s.
the common price for the meanest slave! See Exo_21:32. The rabbins say, thirty ‫סלעין‬
selain of pure silver was the standard price for a slave, whether good or bad, male or
female. See tract Erachin, fol. 14, and Shekalim, cap. 1. Each selaa weighed 384 barley-
corns; the same number was contained in a shekel; and therefore the shekel and the
selaa were the same. See the notes on Gen_20:16, and Exo_38:24.
GILL, "And said unto them,.... Though the words, "to them", are not in the original
text, they are rightly supplied; as they are by the Vulgate Latin, Syriac, Arabic, Persic,
and Ethiopic versions, and in Munster's Hebrew Gospel; and mean the chief priests to
whom Judas went, and to whom he made the following proposal;
what will ye give me, and I will deliver him to you? They did not ask him to do it,
he first made the motion; a barbarous and shocking one! to deliver his Lord and Master,
with whom he had familiarly conversed, and from whom he had received so many
favours, into the hands of those that hated him; nor was he concerned what they would
do to him, or what would become of him, when in their hands: all his view, and what he
was intent upon, was, what they would give him for doing it. They did not tempt him, by
first offering him so much money, if he would betray him; but he himself first moves it
to them, and tempts them with it to offer him an handsome reward: and it is to be
observed, that he does not mention the name of Jesus, either because they might be
talking of him, when he came into their company; or else as suiting his language to
theirs, who, when they spake of him, usually said, "he", or "that man", or "this fellow".
And in the same rude way Judas now treats his master:
and they covenanted with him for thirty pieces of silver; that is, thirty shekels
of silver; for it is a rule with the Jews, that when mention is made in Scripture of pieces
of silver, without expressing the species, shekels are meant: so Onkelos, and Jonathan
ben Uzziel, in their Targums on Gen_20:16, render pieces of silver, by shekels of silver;
so pieces of gold signify shekels of gold: thus the 1700 pieces of gold in Jdg_8:26, are, in
the Septuagint, Arabic, and Vulgate Latin versions, called so many shekels of gold; and
our version supplies the word "shekels" also, as it does in 2Ch_9:15, and yet some
learned men have asserted (m), that there were no shekels of gold among the Jews,
though express mention is made of them in 1Ch_21:25. The value of a shekel of gold,
according to Brerewood (n), was, of our money, "fifteen shillings"; and some make it to
come to a great deal more; to "one pound sixteen shillings and sixpence" sterling: had
these thirty pieces been pieces, or shekels of gold, they would have amounted to a
considerable sum of money; but they were pieces of silver, and not talents, or pounds,
but shekels. The silver shekel had on one side stamped upon it the pot of manna, or, as
others think, "a censer", or incense cup, with these words around it, in Samaritan letters,
"shekel Israel", "the shekel of Israel"; and, on the other, "Aaron's rod" budding, with this
inscription about it, "Jerusalem Hakedushah", "Jerusalem the holy" (o). As for the
weight and value of it, R. Gedaliah says (p), we know by tradition that the holy shekel

61. weighs 320 grains of barley of pure silver; and the same writer observes (q), that the
"selah", or holy shekel, is four "denarii", or pence; that is, Roman pence, each being of
the value of seven pence halfpenny of our money: and to this agrees what Josephus (r)
says, that a "shekel" is a coin of the Hebrews, which contains four Attic drachms, or
drams; and an Attic dram is of the same value with a Roman penny: so that one of these
shekels was worth about "half a crown"; and it usually weighed half an ounce, as not only
some Jewish writers affirm, who profess to have seen them, and weighed them
themselves, as Jarchi (s), Gerundensis (t), Abarbinel (u), and Gedaliah ben Jechaiah (w);
but other writers also, as Masius (x) Arias Montanus (y), Waserus (z) and Bishop
Cumberland. Now thirty shekels of silver were the price of a servant, Exo_21:32. So (b)
Maimonides observes, that the
"atonement of "servants", whether great or small, whether male or female, the fixed sum
in the law is "thirty shekels of good silver", whether "the servant" is worth an hundred
pound, or whether he is not worth but a farthing,''
and which was in value of our money about "three pounds fifteen shillings". This was the
"goodly price", which Christ, who appeared in the form of a servant, was prized at,
according to the prophecy in Zec_11:12, and which the high priests thought a very
sufficient one; and the wretch Judas, as covetous as he was, was contented with.
HE RY, "II. Here is the proffer which he made to the chief priests; he went to them,
and said, What will ye give me? Mat_26:15. 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, Mat_26:4, Mat_26:5. They durst not meddle
with him in public, and knew not where to find him in private. Here the matter rested,
and the difficulty was insuperable; till Judas came, and offered them his service. Note,
Those that give up themselves to be led by the devil, find him readier than they imagine
to help them at a dead lift, as Judas did the chief priests. Though the rulers, by their
power and interest, could kill him when they had him in their hands, yet none but a
disciple could betray him. Note, The greater profession men make of religion, and the
more they are employed in the study and service of it, the greater opportunity they have
of doing mischief, if their hearts be not right with God. If Judas had not been an apostle,
he could not have been a traitor; if men had 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, Mat_26:59. And if there had
been any thing to be alleged against him, which had but the colour of proof that he was
an impostor, Judas was the likeliest person to have attested it; but this is an evidence of
the innocency of our Lord Jesus, that his own disciple, who knew so well his doctrine
and manner of life, and was false to him, could not charge him with any thing criminal,
though it would have served to justify his treachery.
2. What he asked in consideration of this undertaking; What will ye give me? This was
the only thing that made Judas betray his Master; he hoped to get money by it: his
Master had not given him any provocation, though he knew from the first that he had a

62. 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, Joh_12:6), 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, 2Ti_4:10. Satan tempted our
Saviour with this bait, All these things will I give thee (Mat_4:9); 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.
COFFMA , "Give me! Ah, there was the fatal cleft in the heart of Judas. That was
what the prodigal son said, "Father, gave me ..." (Luke 15:11). Such an attitude
says, "I'll take the cash; let the credit go; A bird in the hand's worth two in the
bush! Get yours while the getting's good! You've got to look out for number one!"
Such an attitude betrayed the Son of God, and it is still doing so.
Matthew indicates that Judas proposed the betrayal and that the priests named the
amount they would pay. Luke's use of the word "covenanted" (Luke 22:5) indicates
some haggling over the price, which was promptly paid in advance in cash on the
spot, once agreement had been reached. It surely seems almost incredible that those
priests who were supposed to know so much Scripture could have been so oblivious
to the prophecy of Zechariah that they should have exactly fulfilled it, matching to
the penny the Messiah's betrayal price as set forth by that prophet! Zechariah
wrote:
And I said unto them, If ye think good, give me my price; and if not, forbear. So
they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it
unto the potter: a goodly price that I was prised at of them. And I took the thirty
pieces of silver, and cast them to the potter in the house of the Lord (Zechariah
11:12,13).
This is far more than a prophecy; it is a whole constellation of prophecies. ote the
following:
1. There will be haggling over the price (if not, forbear).
2. The sum agreed upon will be 30 pieces of silver.
3. It will be weighed out.
4. It will be cast unto the potter.

63. 5. "Cast" indicates it will be thrown.
6. The potter will eventually receive it.
7. The recipient will do the casting.
8. The whole transaction will occur in the temple (the house of the Lord).SIZE>
Even a casual student of the ew Testament knows that every detail of that
remarkable group of prophecies was fulfilled exactly, not by any of Jesus' friends
trying to impose evidence that he was the Messiah, but by his sworn enemies. In
fact, most of the wonderful prophecies of Jesus were fulfilled, not by friends, but by
his enemies. Who can doubt that a Power above and beyond those evil men shaped
their deeds to God's pattern, using their sinful deeds to accomplish his own divine
purpose? "Without our being aware of it, our fingers are so guided that a pattern is
created when the thread gets caught in the web!"[7]
E D OTE:
[7] Dag Hammarskjold, Markings ( ew York: Alfred A. Knopf, 1965, p. 140.
16 From then on Judas watched for an
opportunity to hand him over.
CLARKE,"He sought opportunity - Ευκαιριαν, a convenient or fit opportunity.
Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general,
with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the
love of money! Well might a heathen exclaim, while contemplating the grave of a person
who was murdered for the sake of his wealth: -
- Quid non mortalia pectora cogis Auri Sacra Fames?
Virg. Aen. iii. 56
“O! cursed lust of gold! what wilt thou not compel the human heart to
perpetrate?”
Judas is deservedly considered as one of the most infamous of men, his conduct base
beyond description, and his motives vile. But how many, since his time, have walked in

64. the same way! How many, for the sake of worldly wealth, have renounced the religion of
their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived
portion of secular good! From Joh_12:6, we learn that Judas, who was treasurer to our
Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a
portion of what was given for the support of this holy family. Being disappointed of the
prey he hoped to have from the sale of the precious ointment, Mat_26:9, he sold his
Master to make up the sum. A thorough Jew!
GILL, "And from that time he sought opportunity to betray him. Luke adds,
"in the absence of the multitude", Luk_22:6; in the most private manner, when he was
alone, and in some solitary place, that no tumult might arise, and that there might be no
danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what
would be most prudent and advisable; and therefore, from that time forward, being
prompted on by Satan, and the lucre of the money he was to receive, he narrowly
watched, and diligently observed, the best and most fitting season to perform his
enterprise, and quickly offered.
HE RY, "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 (Exo_21:32), thirty pieces of silver was the price of a slave - a goodly price, at which
Christ was valued! Zec_11:13. No wonder that Zion's sons, though comparable to fine
gold, are esteemed as earthen pitchers, when Zion's King himself was thus undervalued.
They covenanted with him; estēsan - 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 (Mat_26:16); 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 Last Supper
17 On the first day of the Festival of Unleavened

65. Bread, the disciples came to Jesus and asked,
“Where do you want us to make preparations for
you to eat the Passover?”
BAR ES,"The first day ... - The feast continued “eight” days, including the day on
which the paschal lamb was killed and eaten, Exo_12:15. That was the fourteenth day of
the month Abib, answering to parts of our March and April.
Of unleavened bread - Called so because during those eight days no bread made
with yeast or leaven was allowed to be eaten. Luke says, “in which the passover must be
killed” - that is, in which the “paschal lamb,” or the lamb eaten on the occasion, was
killed. The word in the original, translated “Passover,” commonly means, not the “feast”
itself, but the “lamb” that was killed on the occasion, Exo_12:43; Num_9:11; Joh_18:28.
See also 1Co_5:7, where Christ, “our Passover,” is said to be slain for us; that is, our
paschal lamb, so called on account of his innocence, and his being offered as a victim or
“sacrifice” for our sins.
CLARKE,"Now the first day of the feast of unleavened bread - As the feast of
unleavened bread did not begin till the day after the passover, the fifteenth day of the
month, Lev_23:5, Lev_23:6; Num_28:16, Num_28:17, this could not have been,
properly, the first day of that feast; but as the Jews began to eat unleavened bread on the
fourteenth, Exo_12:18, this day was often termed the first of unleavened bread. The
evangelists use it in this sense, and call even the paschal day by this name. See Mar_
14:12; Luk_22:7.
Where wilt thou that we prepare - How astonishing is this, that He who created
all things, whether visible or invisible, and by whom all things were upheld, should so
empty himself as not to be proprietor of a single house in his whole creation, to eat the
last passover with his disciples! This is certainly a mystery, and so, less or more is every
thing that God does. But how inveterate and destructive must the nature of sin be, when
such emptying and humiliation were necessary to its destruction! It is worthy of note
what the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to
those who came to the annual feasts; but afforded all accommodations of this kind
gratis. A man might therefore go and request the use of any room, on such an occasion,
which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left
with the host. See Lightfoot, vol. ii. p. 21.
GILL, "Now the first day of the feast of unleavened bread,.... There were seven
of these days, and this was the first of them, in which the Jews might not eat leavened
bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of
their being thrust out of Egypt, in so much haste, that they had not time to leaven the
dough, which was in their kneading troughs: wherefore, according to their canons (c), on
the night of the fourteenth day; that is, as Bartenora explains it, the night, the day
following of which is the fourteenth, they search for leaven in all private places and
corners, to bring; it out, and burn it, or break it into small pieces, and scatter it in the
wind, or throw it into the sea. Mark adds, "when they killed the passover", Mar_14:12;
and Luke says, "when the passover must be killed", Luk_22:7; which was to be done on

66. the fourteenth day of the month Nisan, after the middle of the day; and this was an
indispensable duty, which all were obliged to: for so they say (d),
"every man, and every woman, are bound to observe this precept; and whoever makes
void this commandment presumptuously, if he is not defiled, or afar off, lo! he is guilty
of cutting off.''
The time of killing the passover was after the middle of the day; and it is said (e) that
"if they killed it before the middle of the day it was not right; and they did not kill it till
after the evening sacrifice, and after they had offered the evening incense; and after they
had trimmed the lamps, they began to slay the passovers, or paschal lambs, unto the end
of the day; and if they slayed after the middle of the day, before the evening sacrifice, it
was right.''
The reason of this was, because the lamb was to be slain between the two evenings; the
first of which began at noon, as soon as ever the day declined: and this was not done
privately, but in the temple; for thus it is (f) affirmed,
"they do not kill the passover but in the court, as the rest of the holy things.''
The time and manner of killing the lamb, and by whom, of the sprinkling of the blood,
and of their flaying it, and taking out the fat, and burning it on the altar, may be seen in
the Misna (g).
The disciples came to Jesus; that is, Peter and John, as may be learnt from Luke_
22:8, for these only seem to have had any notion of Judas's betraying Christ, from what
had been said at the supper in Bethany, two days before; the rest thought he was gone to
prepare for the feast, and therefore were under no concern about it; but these two
judged otherwise, and therefore came to Christ to know his mind concerning it; for it
was high time that a preparation should be made; for this was Thursday morning, and
the lamb was to be killed in the afternoon, and ate at even.
Saying unto him, where wilt thou that we prepare for thee to eat the
passover? This question in Luke follows upon an order which Christ gave to these
disciples; "saying, go and prepare us the passover, that we may eat", Luk_22:8, for
masters used to give their servants orders to get ready the passover for them; and which
were expressed in much such language as this (h):
"he that says to his servant, ‫פסח‬ ‫את‬ ‫עלי‬ ‫ושחוט‬ ‫,צא‬ "go and slay the passover for me": if he
kills a kid, he may eat of it.''
It is reported (i) of
"Rabban Gamaliel, that he said to his servant Tabi, ‫וצלה‬ ‫,צא‬ "go and roast" the passover
for us upon an iron grate.''
The disciples having received such an order from their master, inquire not in what town
or city they must prepare the passover, for that was always ate in Jerusalem; see Deu_
16:5, where they were obliged, by the Jewish canon (k), to lodge that night; though they

67. might eat the unleavened bread, and keep the other days of the feast any where, and in
every place (l); but they inquire in what house he would have it got ready; for they might
make use of any house, and the furniture of it, where they could find room, and
conveniency, without any charge; for they did not let out their houses, or any of their
rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them
freely to all that came (m): and it is (n) observed among the wonders and miracles done
at Jerusalem, that though there were such multitudes at their feasts, yet
"a man could never say to his friend, I have not found a fire to roast the passover lambs
in Jerusalem, nor I have not found a bed to sleep on in Jerusalem, nor the place is too
strait for me to lodge in, in Jerusalem.''
HE RY, "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 birthday 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 (Mat_26:17); 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 (Mat_26:17); 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 Joh_1:11.
JAMISO , "
CALVI , "17. ow on the first day of unleavened bread, the disciples came to Jesus.
It is first inquired, Why does the day which preceded the sacrificing of the lamb
receive the name of the day of unleavened bread? For the Law did not forbid the use
of leaven till the lamb was eaten, (Exodus 12:18.) But this difficulty may be speedily
removed, for the phrase refers to the following day, as is sufficiently evident from
Mark and Luke. Since, therefore, the day of killing and eating the passover was at

68. hand, the disciples ask Christ where he wishes them to eat the passover.
But hence arises a more difficult question. How did Christ observe that ceremony on
the day before the whole nation celebrated the public passover? For John plainly
affirms that the day on which Christ was crucified was, among the Jews, the
preparation, not of the Sabbath, but of the passover, (John 19:14;) and that
they did not enter into the hall of judgment, lest they should be defiled, because next
day they were to eat the passover,
(John 18:28.)
I am aware that there are some who resort to evasions, which do not, however, give
them any relief; for no sophistry can set aside the fact; that, on the day they
crucified Christ, they did not keep the feast, (when it would not have been lawful to
have any public executions) and that they had, at that the a solemn preparation, so
that they ate the passover after that Christ had been buried.
It comes now to be inquired, Why did Christ anticipate? For it must not be
supposed that, in this ceremony, he took any liberty which was at variance with the
prescriptions of the Law. As to the notion entertained by some, that the Jews,
through their eagerness to put Christ to death, delayed the passover, it is ably
refuted by Bucer, and, indeed, falls to the ground by its own absurdity. I have no
doubt, therefore, that Christ observed the day appointed by the Law, and that the
Jews followed a custom which had been long in use. First, it is beyond a doubt that
Christ was put to death on the day before the Sabbath; for he was hastily buried
before sunset in a sepulcher which was at hand, (John 19:42,) because it was
necessary to abstain from work after the commencement of the evening. ow it is
universally admitted that, by an ancient custom, when the passover and other
festivals happened on Friday, they were delayed till the following day, because the
people would have reckoned it hard to abstain from work on two successive days.
The Jews maintain that this law was laid down immediately after the return of the
people from the Babylonish captivity, and that it was done by a revelation from
heaven, that they may not be thought to have made any change, of their own accord,
in the commandments of God.
ow if it was the custom, at that time, to join two festivals in one, (as the Jews
themselves admit, and as their ancient writings prove,) it is a highly probable
conjecture that Christ, who celebrated the passover on the day before the Sabbath,
observed the day prescribed by the Law; for we know how careful he was not to
depart from a single iota of the Law. Having determined to be subject to the Law,
that he might deliver us from its yoke, he did not forget this subjection at his latest
hour; and therefore he would rather have chosen to omit an outward ceremony,
than to transgress the ordinance which God had appointed, and thus lay himself
open to the slanders of wicked men. Even the Jews themselves unquestionably will
not deny that, whenever the Sabbath immediately followed the passover, it was on
one day, instead of both, that they abstained from work, and that this was enjoined
by the Rabbins. Hence it follows that Christ, in departing from the ordinary custom,

69. attempted nothing contrary to the Law.
COFFMA , "Just what day of the week this was could never be known with
positive certainty unless the exact year of the crucifixion could be determined. The
first day of unleavened bread was the day before the preparation for the passover,
namely the 13th of isan; and whether the Lord ate his last meal with the disciples
on Wednesday or Thursday does not really matter. We do know that, in any case,
the day on which he was crucified corresponded to the day the paschal lambs were
slain, Christ thus fulfilling, even in his death, the figure of the "lamb slain from the
foundation of the world." Technically, his last meal occurred on the day of his
crucifixion, although actually it occurred the night before, a fact derived from the
Jewish method of reckoning time and marking the day as beginning at sunset and
ending at sunset the following day. Thus, we also are able to understand that the
15th of isan (first full day of Passover that technically began at sundown on the
14th of isan) really started at sundown of the day Christ was crucified on the 14th.
We shall leave it to the scholars to make endless arguments as to the exact day of the
week. That Christ was crucified, not on the 15th isan but on the 14th, is plain from
these considerations:
1. The 15th of isan would not be called merely the preparation (John 19:31). Yet
that was the day Christ's body was upon the cross; and the concern of the leaders in
hastening his death by the breaking of his legs (as they intended) was precisely for
the purpose of preventing his body from remaining upon the cross over the Passover
(15th isan), which began technically at sundown the day he suffered (14th isan).
2. If the day of the crucifixion had been the Passover (15th isan), the officers and
men who arrested Jesus the night before (after the Passover had legally begun)
would not have borne arms on such a high day.
3. If the day of the crucifixion had been the Passover proper, Joseph of Arimathea
would not have prepared spices on that day (Mark 15:46; Luke 23:56).SIZE>
In view of the above, Christ's last meal, called the Passover, was not actually that.
At least, it was not on that Passover day. It preceded the Passover. There is no
evidence that a lamb was prepared and eaten by the Lord and his disciples. The true
Lamb was present with them, and he would be slain on the morrow of this same
14th isan, fulfilling the type to the letter. o one should be disturbed by the
designation of this last meal as the Passover by the synoptics, for without doubt the
term was used in an accommodative sense because it so resembled and so nearly
coincided with the actual Passover. John's gospel makes it impossible to believe that
it was actually the ordinary Passover. Furthermore, Christ did not refer to it as the
Passover until the disciples had suggested it; and even then he referred to "keeping"
rather than "eating" it.
BE SO , "Matthew 26:17. On the first day of unleavened bread — Being
Thursday, the fourteenth day of the first month, Exodus 12:6; Exodus 12:15. The
disciples came, saying, Where wilt thou that we prepare the passover? — They
meant at what house. And he said, Go into the city to such a man — This implies

70. that Jesus named the person to whom they were sent, though the evangelists have
not thought it of importance to mention his name. He told them further, that on
their entrance into the city they should find one of the man’s servants in the street,
bearing a pitcher of water. This person he ordered them to follow, without saying
any thing to him, because as he was carrying the water home he would lead them
straight to his master’s house, with which, it seems, the disciples were not
acquainted. This direction, and some others, mentioned Mark 14:14-15; Luke 22:11-
12, (where see the notes,) were given by Jesus to his disciples, and these predictions
were uttered to show them how completely he foreknew every thing that should
befall him, and to convince them that his sufferings were all predetermined of God;
and that, on his part, they were all submitted to voluntarily. The disciples did as
Jesus had appointed — and found every thing to happen exactly as Jesus had
foretold, which doubtless would tend no little to confirm their faith in him, and
prepare them for the trial they would so soon have to pass through.
BARCLAY, "THE LAST SUPPER (Matthew 26:17-19; Matthew 26:26-30)
As we took together the passages which tell the story of Judas so now we take the
passages which tell the story of the Last Supper.
The Ancestral Feast (Matthew 26:17-19)
26:17-19 On the first day of the Feast of Unleavened Bread the disciples came to
Jesus. "Where," they said, "do you wish that we should make the necessary
preparations for you to eat the Passover?" He said, "Go into the city to such and
such a man, and say to him, 'The Teacher says, my time is near. I will keep the
Passover with my disciples at your house.'" And the disciples did as Jesus instructed
them, and made the preparations for the Passover.
It was for the Passover Feast that Jesus had come to Jerusalem. We have seen how
crowded the city was at such a time. During the Passover Feast all Jews were
supposed to stay within the boundaries of the city, but the numbers made that
impossible; and for official purposes villages like Bethany, where Jesus was staying,
ranked as the city.
But the Feast itself had to be celebrated within the city. The disciples wished to
know what preparation they must make. Clearly Jesus had not left the matter to the
last moment; he had already made his arrangements with a friend in Jerusalem, and
he had already arranged a password--"The Teacher says, my time is near." So the
disciples were sent on to give the password and to make all the necessary
preparations.
The whole week of which the Passover Feast occupied the first evening was called
The Feast of Unleavened Bread. In following the events we must remember that for
the Jew the next day began at 6 o'clock in the evening. In this case the Feast of
Unleavened Bread began on Thursday morning. On the Thursday morning every
particle of leaven was destroyed, after a ceremonial search throughout the house.
There was a double reason for that. The Feast commemorated the greatest event in

71. the history of Israel, the deliverance from slavery in Egypt. And when the Israelites
had fled from Egypt, they had to flee in such haste that they had not time to bake
their bread leavened (Exodus 12:34). Dough without leaven (that is, a little piece of
fermented dough) cooks very quickly, but produces a substance more like a water
biscuit than a loaf; and that is what unleavened bread is like. So the leaven was
banished and the bread unleavened to repeat the acts of the night on which they left
Egypt and its slavery behind them.
Second, in Jewish thought leaven is the symbol of corruption. As we have said,
leaven is fermented dough and the Jews identified fermentation and putrefaction; so
leaven stood for all that was rotten and corrupt, and was, therefore, as a sign of
purification, cleansed away.
When, then, were the preparations which the disciples would make?
On the Thursday morning, they would prepare the unleavened bread and rid the
house of every scrap of leaven. The other staple ingredient of the Feast was the
Passover Lamb. It was indeed from the lamb that the Feast took its name. The last
terrible plague which fell on the Egyptians and which compelled them to let the
people go, was that the Angel of Death walked throughout the land of Egypt and
slew the firstborn son in every house. To identify their houses, the Israelites had to
kill a lamb and smear the lintel and the side posts of their doors with its blood, so
that the avenging angel seeing that sign would pass over that house (Exodus 12:21-
23). On the Thursday afternoon the lamb had to be taken to the Temple and slain,
and its blood--which was the life--had to be offered to God in sacrifice.
There were four other items necessary for the Feast.
(i) A bowl of salt water had to be set upon the table, to remind them of the tears they
had shed while they were slaves in Egypt and of the salt waters of the Red Sea
through which God's hand had wondrously brought them.
(ii) A collection of bitter herbs had to be prepared, composed of horse-radish,
chicory, endive, lettuce, horehound and the like. This was again to remind them of
the bitterness of slavery, and of the bunch of hyssop with which the blood of the
lamb had been smeared on the lintel and the door-posts.
(iii) There was a paste called the Charosheth. It was a mixture of apples, dates,
pomegranates and nuts. It was to remind them of the clay with which they had been
compelled to make bricks in Egypt, and through it there were sticks of cinnamon to
remind them of the straw with which the bricks had been made.
(iv) Lastly, there were four cups of wine. These were to remind them of the four
promises of Exodus 6:6-7 : "I will bring you out from under the burdens of the
Egyptians; I will deliver you from their bondage, and I will redeem you with an
outstretched arm and with great acts of judgment; I will take you for my people,
and I will be your God."

72. Such then were the preparations of the Thursday morning and afternoon. These
were the things that the disciples prepared; and at any time after 6 p.m., that is
when Friday, the 15th isan, had began, the guests might gather at the table.
BROADUS, "Matthew 26:17-35.
The Passover Meal And The Lord's Supper
Found also in Mark 14:12-31, Luke 22:7-39; compare John 13:1 to John 18:1.
Mark is here quite closely parallel to Matthew; Luke adds a good deal John
introduces the feet-washing, and the great farewell discourse, which belong to this
same evening, and present several not very distinct points of contact with the
narrative of the other Gospels. Our Lord seems to have remained in seclusion at
Bethany from Tuesday evening (beginning of the Jewish Wednesday) to Thursday
afternoon; compare on Matthew 26:1. Judas would naturally go the morning after
the supper at Bethany to Jerusalem, and make his arrangement with the rulers.
Jesus stays away from Jerusalem till his "hour is come." It was proper for every
devout Jew to eat the passover, and Jesus was careful to "fulfil all righteousness"
(see on "Matthew 3:15"). So he returned to Jerusalem for this purpose, though
foreseeing the consequences (Matthew 26:31 f.; John 13:1); and he sent two disciples
in advance to prepare for the feast. This section may be divided into Matthew 26:17-
19, Matthew 26:20-25, Matthew 26:26-30, Matthew 26:31-35.
I. Matthew 26:17-19. The Disciples Prepare For The Passover Meal
Mark 14:12-16, Luke 22:7-13. On the first day of unleavened bread. Mark adds,
Rev. Ver., 'when they sacrificed the passover,' which Matthew's Jewish readers
would not need to be told. The law required the Jews to begin to use unleavened
bread with the fifteenth day of the month isan. (Leviticus 23:6, umbers 28:17)
But Exodus 12:18 suggested that all leavened bread be removed in the afternoon of
the fourteenth day; and the Talmud (Lightfoot on Mark 14:12) says they removed it
at noon. Accordingly Josephus in one place puts the beginning of the feast on the
fifteenth ("Ant.," 3, 10, 53), and in another place on the fourteenth ("War," 5, 3, 1),
and elsewhere says ("Ant.," 2, 15,1), "We keep a feast for eight days, which is called
the feast of unleavened bread." With all this Mark agrees, and Luke is equivalent.
In Exodus 12:6, umbers 9:3, they were directed to kill the lamb 'between the two
evenings' (Rev. Ver. margin), which the Jews of our Lord's time understood to mean
the middle of the afternoon, beginning at 3 P. M.; and they would continue killing
lambs till the going down of the sun. (Deuteronomy 16:6) Josephus ("War," 6, 9, 3)
says, "they slay the sacrifice from the ninth hour to the eleventh," from 3 to 5 P. M.,
and mentions the number of lambs slain on some occasion as 256,500. After the
fifteenth day began, i. e., after sunset, they ate the paschal lamb. (Exodus 12:8,
umbers 33:3) So the disciples probably went to the city about noon, to procure a
room, take a lamb to the temple court and slay it, roast the flesh with bitter herbs,
(Exodus 12:8 f.)and provide bread and wine for the meal. The disciples came to
Jesus, at Bethany. Prepare, or, make ready same Greek word as in v. 19. It may very

73. well be that the lamb had been procured the day before, as was common; what they
inquire about is the place. And he said, Go into the city. Mark says (Rev. Ver.) 'he
sendeth two of his disciples and saith unto them, Go into the city'; and Luke, 'he
sent Peter and John,' who from this time are frequently mentioned together (John
13:24, John 18:15 f.; John 20:2 ff.; Acts, John 3:1; John 8:14, etc.); even as they and
James were the only disciples accompanying the Master on several occasions. To
such a man. This may mean that Jesus indicated who the man was, but Matthew
does not give the name. Some however suppose that Jesus gave no name because he
did not wish Judas to learn the place in advance, being aware of his treacherous
designs, and desiring to remain uninterrupted till a later hour. With this agrees the
fact that Mark and Luke tell how they were to find the person in question. In the
city they will meet a man bearing a pitcher of water, and following him home they
must deliver a message to the goodman of the house, substantially the same as that
recorded by Matthew. All this would seem to involve supernatural knowledge, like
the prophetic direction in 1 Samuel 10:1-8; but some think that Jesus had arranged
with the householder for such signs. The Master saith, shows that this man would
prove to be a disciple of Jesus, if not in the full sense, yet so far that he would gladly
render him this service; compare icodemus and Joseph of Arimathea, and
compare above on Matthew 21:3. 'Master' is, didaskalos'teacher,' see on "Matthew
8:19". My time,kairos, set time, special time, season, see on "Matthew 11:25",
meaning here the time of his death; compare the use of 'hour' in John 12:23, John
17:1, and often. I will keep, or, I keep, the present tense(1) indicating an intention
about to be carried out. At thy house, has in the Greek an emphatic position. The
householders at Jerusalem were accustomed to receive into their houses without
charge such family groups as wished to eat the paschal lamb (Edersheim and
others); but they would of course exercise some choice. In Mark our Lord adds,
"And he will himself show you a large upper room furnished and ready"; the
householder would show respect by going himself, the room would be large, and in
all respects prepared for use. It is still common in Oriental houses to have the
principal rooms in the second story. (compare Acts 1:13) And they made ready the
passover, as described above; and at even Jesus came and ate it. (Matthew 26:20.)
So also Mark and Luke.
Thus Matthew, Mark, and Luke distinctly state that Jesus ate the paschal meal, and
that would place his death at 3 P. M. on the fifteenth of isan. But there are several
passages in John which at first seem inconsistent with the idea that he ate the
paschal meal. If John really meant that he did not, then there is a hopeless conflict
between him and the other three Evangelists, one side or the other being in error;
unless, indeed, we adopt the highly artificial supposition of some writers that Matt.,
Mark, and Luke refer to an anticipation of the paschal meal twenty-four hours in
advance. But this we cannot do; for besides the difficulty of supposing that the
Saviour would thus violate the law in the act of observing it, who can believe that
the temple authorities would have knowingly allowed the slaying of the paschal
lamb before the time, or that Peter and John would have slain it clandestinely? A
number of recent writers contend or assume that John's language does forbid our
believing that Jesus ate the passover. Most of these writers, it should be observed,
are quite willing to recognize errors in the Scriptures as to matters of fact; and some

74. of them are anxious to point out such errors upon every possible occasion. Others of
us are very unwilling to admit the existence of such errors, and earnestly strive to
remove the appearance of contradiction in the sacred writers, whenever it can be
fairly done. either side in such an ease can claim superior exemption from the
influence of theoretical prepossessions; and it becomes every writer to state his
views with due respect for those who differ with him.
There are five passages of the Fourth Gospel which have been regarded as showing
that Jesus did not eat the passover. (Compare especially Robinson's "Harm.,"
Clark's "Harm.," Andrews, Milligan.) Do these passages really thus teach? (1) John
13:1, Rev. Ver., "Before the feast of the passover, when Jesus knew," etc. This is
held to show that the supper described in John 13 occurred before the paschal
supper, and consequently twenty-four hours before it. But observe that John 13:2 is
not 'supper being ended,' but (in the correct text) 'during supper.' Then may we not
understand that 'before the feast' refers to the feet-washing, which occurred after
they had reclined for supper, but before they actually partook of the feast? Is not
this more probable than that Matt., Mark, and Luke are in downright error? (2)
John 13:27, "That thou doest, do quickly." It is added that some thought this meant,
"Buy what things we have need of for the feast," Rev. Ver. But if the paschal feast
was twenty-four hours off, what possible propriety would there have been in
hastening out that night to make purchases for it? It is much easier to suppose that
they thought of hurried purchases to complete the feast then in progress. But the
new difficulty arises that upon this supposition there had already begun the first
day of the paschal festival, and this being a holy day, purchases would not have been
lawful. ow the Mishna, "Sabbath," 23, 2, says that if the day before the passover
be a Sabbath, one may buy a lamb, even leaving his garment in pledge, and then
settle after the feast. From this Edersheim and others fairly argue that if a purchase
of something needed for the feast could be made even on the Sabbath, much more
on the first day of a feast when not a Sabbath. (3) John 18:28, Rev. Ver., "They
themselves entered not into the Praetorium (palace), that they might not be defiled,
but might eat the passover." This seems at the first glance distinctly to show that the
paschal supper was yet to come when our Lord was before Pilate. But in fact the
passage furnishes an argument in the other direction. If this had been the morning
before the paschal meal, then the defilement incurred by entering a Gentile's
dwelling could have been removed at sunset by washing with water (see Leviticus
15:5-11, Leviticus 15:16-18, Leviticus 22:5-7) Edersheim: "In fact it is distinctly laid
down (Jerus. Talmud Pes. 92 b.) that the 'bathed of the day,' that is, he who had
been impure for the day and had bathed in the evening, did partake of the Paschal
Supper, and an instance is related (Pes. 36 b.), when some soldiers who had guarded
the gates of Jerusalem 'immersed,' and ate the Paschal Lamb." It is not necessary to
explain with certainty the meaning of the phrase 'eat the passover' as here
employed. It may be a general expression for observing the paschal festival, or may
refer to the Chagigah, or feast-offering which was offered on the morning of the
first paschal day; and various other suggested meanings are possible. If the passover
festival had already commenced, the rulers would wish not to be cut off from its
privileges during the day upon which they had entered. At any rate this passage as a
whole agrees best with the idea that the paschal meal was not still in the future. (4)

75. John 19:14, " ow it was the Preparation of the passover." This was the day of the
crucifixion, and many argue that the day of the crucifixion was not on the first day
of the paschal festival, as Matt., Mark, and Luke represent, but on the day of
preparation for the passover. But "the Preparation" was already an established
phrase for "the day before the Sabbath," as distinctly shown by Mark 15:42,
Matthew 27:62; and the Greek term here employed has from an early period been
the regular word for Friday in the whole Greek speaking world. This passage of
John may therefore easily mean that it was the Sabbath eve, or Friday, of the
passover week; and observe that John himself so uses the term Preparation in John
19:31, John 19:42. (5) John 19:31, "For that Sabbath day was a high day," has been
supposed to mean that the first day of the passover festival on that occasion
coincided with the weekly Sabbath. But the weekly Sabbath during the great annual
festival would have been without that a notable occasion, "a great day."
It thus appears that no one of these five passages at all requires us to understand
that Jesus did not eat the paschal supper on the night before his crucifixion, and the
second and third distinctly tend in the contrary direction. Grant that the first
impression produced by reading these passages in John would be as claimed; grant
that some of the explanations above given are not obvious nor certainly correct,—
yet how can one say that the total result is to furnish sufficient ground for accusing
the other three Gospels of uniting in a definite error? Among the writers who hold
that John's expressions do not contradict the express statements of the other
Gospels are Robinson, Andrews, Wieseler, Tholuck, Ebrard, Clark, Milligan,
Plumptre, McClellan, Schaff, Morison, Edersheim. On the other side are eander,
Ewald, Bleek, Meyer, Ellicott, Alford, Pressense, Godet, Farrar, Wescott, Weiss.
MACLARE 17-30, "THE NEW PASSOVER
The Tuesday of Passion Week was occupied by the wonderful discourses which have
furnished so many of our meditations. At its close Jesus sought retirement in Bethany,
not only to soothe and prepare His spirit but to ‘hide Himself’ from the Sanhedrin. There
He spent the Wednesday. Who can imagine His thoughts? While He was calmly reposing
in Mary’s quiet home, the rulers determined on His arrest, but were at a loss how to
effect it without a riot. Judas comes to them opportunely, and they leave it to him to give
the signal. Possibly we may account for the peculiar secrecy observed as to the place for
the last supper, by our Lord’s knowledge that His steps were watched, and by His
earnest wish to eat the Passover with the disciples before He suffered. The change
between the courting of publicity and almost inviting of arrest at the beginning of the
week, and the evident desire to postpone the crisis till the fitting moment which marks
the close of it, is remarkable, and most naturally explained by the supposition that He
wished the time of His death to be that very hour when, according to law, the paschal
lamb was slain. On the Thursday, then, he sent Peter and John into the city to prepare
the Passover; the others being in ignorance of the place till they were there, and Judas
being thus prevented from carrying out his purpose till after the celebration.
The precautions taken to ensure this have left their mark on Matthew’s narrative, in the
peculiar designation of the host,-’Such a man!’ It is a kind of echo of the mystery which
he so well remembered as round the errand of the two. He does not seem to have heard

76. of the token by which they knew the house, viz., the man with the pitcher whom they
were to meet. But he does know that Peter and John got secret instructions, and that he
and the others wondered where they were to go. Had there been a previous arrangement
with this unnamed ‘such an one,’ or were the token and the message alike instances of
Christ’s supernatural knowledge and authority? It is difficult to say. I incline to the
former supposition, which would be in accordance with the distinct effort after secrecy
which marks these days; but the narratives do not decide the question. At all events, the
host was a disciple, as appears from the authoritative ‘the Master saith’; and, whether he
had known beforehand that ‘this day’ incarnate ‘salvation would come to his house’ or
no, he eagerly accepts the peril and the honour. His message is royal in its tone. The
Lord does not ask permission, but issues His commands. But He is a pauper King, not
having where to lay His head, and needing another man’s house in which to gather His
own household together for the family feast of the Passover. What profound truths are
wrapped up in that ‘My time is come’! It speaks of the voluntariness of His surrender,
the consciousness that His Cross was the centre point of His work, His superiority to all
external influences as determining the hour of His death, and His submission to the
supreme appointment of the Father. Obedience and freedom, choice and necessity, are
wonderfully blended in it.
So, late on that Thursday evening, the little band left Bethany for the last time, in a
fashion very unlike the joyous stir of the triumphal entry. As the evening is falling, they
thread their way through the noisy streets, all astir with the festal crowds, and reach the
upper room, Judas vainly watching for an opportunity to slip away on his black errand.
The chamber, prepared by unknown hands, has vanished, and the hands are dust; but
both are immortal. How many of the living acts of His servants in like manner seem to
perish, and the doers of them to be forgotten or unknown! But He knows the name of
‘such an one,’ and does not forget that he opened his door for Him to enter in and sup.
The fact that Jesus put aside the Passover and founded the Lord’s Supper in its place,
tells much both about His authority and its meaning. What must He have conceived of
Himself, who bade Jew and Gentile turn away from that God-appointed festival, and
think not of Moses, but of Him? What did He mean by setting the Lord’s Supper in the
place of the Passover, if He did not mean that He was the true Paschal Lamb, that His
death was a true sacrifice, that in His sprinkled blood was safety, that His death
inaugurated the better deliverance of the true Israel from a darker prison-house and a
sorer bondage, that His followers were a family, and that ‘the children’s bread’ was the
sacrifice which He had made? There are many reasons for the doubling of the
commemorative emblem, but this is obviously one of the chief-that, by the separation of
the two in the rite, we are carried back to the separation in fact; that is to say, to the
violent death of Christ. Not His flesh alone, in the sense of Incarnation, but His body
broken and His blood shed, are what He wills should be for ever remembered. His own
estimate of the centre point of His work is unmistakably pronounced in His institution
of this rite.
But we may consider the force of each emblem separately. In many important points
they mean the same things, but they have each their own significance as well. Matthew’s
condensed version of the words of institution omits all reference to the breaking of the
body and to the memorial character of the observance, but both are implied. He
emphasises the reception, the participation, and the significance of the bread. As to the
latter, ‘This is My body’ is to be understood in the same way as ‘the field is the world,’
and many other sayings. To speak in the language of grammarians, the copula is that of
symbolic relationship, not that of existence; or, to speak in the language of the street, ‘is’
here means, as it often does, ‘represents.’ How could it mean anything else, when Christ

77. sat there in His body, and His blood was in His veins? What, then, is the teaching of this
symbol? It is not merely that He in His humanity is the bread of life, but that He in His
death is the nourishment of our true life. In that great discourse in John’s Gospel, which
embodies in words the lessons which the Lord’s Supper teaches by symbols, He
advances from the general statement, ‘I am the Bread of Life,’ to the yet more mysterious
and profound teaching that His flesh, which at some then future point He will ‘give for
the life of the world,’ is the bread; thus distinctly foreshadowing His death, and asserting
that by that death we live, and by partaking of it are nourished. The participation in the
benefits of Christ’s death, which is symbolised by ‘Take, eat,’ is effected by living faith.
We feed on Christ when our minds are occupied with His truth, and our hearts
nourished by His love, when it is the ‘meat’ of our wills to do His will, and when our
whole inward man fastens on Him as its true object, and draws from Him its best being.
But the act of reception teaches the great lesson that Christ must be in us, if He is to do
us any good. He is not ‘for us’ in any real sense, unless He be ‘in us.’ The word rendered
in John’s Gospel ‘eateth’ is that used for the ruminating of cattle, and wonderfully
indicates the calm, continual, patient meditation by which alone we can receive Christ
into our hearts, and nourish our lives on Him. Bread eaten is assimilated to the body,
but this bread eaten assimilates the eater to itself, and he who feeds on Christ becomes
Christ-like, as the silk-worm takes the hue of the leaves on which it browses. Bread eaten
to-day will not nourish us to-morrow, neither will past experiences of Christ’s sweetness
sustain the soul. He must be ‘our daily bread’ if we are not to pine with hunger.
The wine carries its own special teaching, which clearly appears in Matthew’s version of
the words of institution. It is ‘My blood,’ and by its being presented in a form separate
from the bread which is His body suggests a violent death. It is ‘covenant blood,’ the seal
of that ‘better covenant’ than the old, which God makes now with all mankind, wherein
are given renewed hearts which carry the divine law within themselves; the reciprocal
and mutually blessed possession of God by men and of men by God, the universally
diffused knowledge of God, which is more than head knowledge, being the
consciousness of possessing Him; and, finally, the oblivion of all sins. These promises
are fulfilled, and the covenant made sure, by the shed blood of Christ. So, finally, it is
‘shed for many, for the remission of sins.’ The end of Christ’s death is pardon which can
only be extended on the ground of His death. We are told that Christ did not teach the
doctrine of atonement. Did He establish the Lord’s Supper? If He did (and nobody
denies that), what did He mean by it, if He did not mean the setting forth by symbol of
the very same truth which, stated in words, is the doctrine of His atoning death? This
rite does not, indeed, explain the rationale of the doctrine; but it is a piece of unmeaning
mummery, unless it preaches plainly the fact that Christ’s death is the ground of our
forgiveness.
Bread is the ‘staff of life,’ but blood is the life. So ‘this cup’ teaches that ‘the life’ of Jesus
Christ must pass into His people’s veins, and that the secret of the Christian life is ‘I live;
yet not I, but Christ liveth in me.’ Wine is joy, and the Christian life is not only to be a
feeding of the soul on Christ as its nourishment, but a glad partaking, as at a feast, of His
life and therein of His joy. Gladness of heart is a Christian duty, ‘the joy of the Lord is
your strength’ and should be our joy; and though here we eat with loins girt, and go out,
some of us to deny, some of us to flee, all of us to toil and suffer, yet we may have His joy
fulfilled in ourselves, even whilst we sorrow.
The Lord’s Supper is predominantly a memorial, but it is also a prophecy, and is marked
as such by the mysterious last words of Jesus, about drinking the new wine in the
Father’s kingdom. They point the thoughts of the saddened eleven, on whom the dark
shadow of parting lay heavily, to an eternal reunion, in a land where ‘all things are

78. become new,’ and where the festal cup shall be filled with a draught that has power to
gladden and to inspire beyond any experience here. The joys of heaven will be so far
analogous to the Christian joys of earth that the same name may be applied to both; but
they will be so unlike that the old name will need a new meaning, and communion with
Christ at His table in His kingdom, and our exuberance of joy in the full drinking in of
His immortal life, will transcend the selectest hours of communion here. Compared with
that fulness of joy they will be ‘as water unto wine,’-the new wine of the kingdom.
18 He replied, “Go into the city to a certain man
and tell him, ‘The Teacher says: My appointed
time is near. I am going to celebrate the Passover
with my disciples at your house.’”
BAR ES,"Go into the city to such a man - That is, Jerusalem, called the city by
way of eminence.
Luke says that the disciples whom he sent were Peter and John. The man to whom
they were to go he did not mention by name, but he told them that when they came into
the city, a man would meet them bearing a pitcher of water. See Mark and Luke. Him
they were to follow, and in the house which he entered they would find a room prepared.
The name of the man was not mentioned. The “house” in which they were to keep the
Passover was not mentioned. The reason of this probably was, that Christ was desirous
of concealing from “Judas” the place where they would keep the Passover. He was
acquainted with the design of Judas to betray him. He knew that if Judas was acquainted
with the place “beforehand,” he could easily give information to the chief priests, and it
would give them a favorable opportunity to surprise them, and apprehend “him” without
making a tumult. Though it was certain that he would not be delivered up before the
time appointed by the Father, yet it was proper “to use the means” to prevent it. There
can be little doubt that Jesus was acquainted with this man, and that he was a disciple.
The direction which he gave his disciples most clearly proves that he was omniscient.
Amid so great a multitude going at that time into the city, it was impossible to know that
“a particular man would be met” - a man bearing a pitcher of water - unless Jesus had all
knowledge, and was therefore divine.
The Master saith - This was the name by which Jesus was probably known among
the disciples, and one which he directed them to give him. See Mat_23:8, Mat_23:10. It
means, literally, “the teacher,” as opposed to “the disciple,” or learner; not the “master,”
as opposed to the “servant or slave.” The fact that they used this name as if the man

79. would know whom they meant, and the fact that the man understood them and made no
further inquiries, shows that he was acquainted with Jesus, and was probably himself a
disciple.
My time is at hand - That is, “is near.” By “his time,” here, may be meant either his
time to eat the Passover, or the time of his death. It has been supposed by many that
Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the
usual observance of the Passover, or kept it one day sooner. The Pharisees had devised
many forms of ascertaining when the month commenced. They placed witnesses around
the heights of the temple to observe the first appearance of the new moon; they
examined the witnesses with much formality, and endeavored also to obtain the exact
time by astronomical calculations. Others held that the month properly commenced
when the moon was visible. Thus, it is said a difference arose between them about the
time of the Passover, and that Jesus kept it one day sooner than most of the people. The
foundation of the opinion that he anticipated the usual time of keeping the Passover is
the following:
CLARKE,"Go - to such a man - Τον δεινα It is probable that this means some
person with whom Christ was well acquainted, and who was known to the disciples.
Grotius observes that the Greeks use this form when they mean some particular person
who is so well known that there is no need to specify him by name. The circumstances
are more particularly marked in Luk_22:8, etc.
My time is at hand - That is, the time of my crucifixion. Kypke has largely shown
that καιρος is often used among the Greeks for affliction and calamity. It might be
rendered here, the time of my crucifixion is at hand.
GILL, "And he said, go into the city to such a man,.... That is, to such a man in
the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives
however, without the city; he does not mention the man's name, but describes him, as
Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of
water; follow him into the house, where he entereth in", Mar_14:13; who seems to be not
the master of the house, but a servant, that was sent on such an errand. This is a very
considerable instance of our Lord's prescience of future contingencies; he knew
beforehand, that exactly at the time that the disciples would enter Jerusalem, such a
man, belonging to such a house, would be returning with a pitcher of water in his hand;
and they should meet him; and follow him, where he went, which would be a direction to
them what house to prepare the passover in;
and say unto him; not to the man bearing the pitcher of water; but, as the other
Evangelists say, to the good man of the house, the owner of it, who probably might be
one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on
Christ, though they did not openly confess him, for fear of the Pharisees, as Nicodemus,
and Joseph of Arimathea; and this man might be one of them, or some other man of
note and wealth; since they were to find, as they did, a large upper room furnished and
prepared. For, it seems, that without mentioning his name, the man would know him by
their language, he dictates to them in the following clause, who they meant;
the master saith; the Syriac and Persic versions read, our master; thine and ours, the

80. great master in Israel, the teacher sent from God:
my time is at hand; not of eating the passover, as if it was distinct from that of the
Jews, and peculiar to himself, for he ate it at the usual time, and when the Jews ate
theirs; and which time was fixed and known by everybody, and could be no reason to
move the master of the house to receive him: but he means the time of his death, that he
had but a little while to live; and that this instance of respect would be the last he would
have an opportunity of showing him whilst living, and the last time Christ would have an
opportunity of seeing him; and he might say this to prepare him to meet the news of his
death with less surprise:
I will keep the passover at thy house with my disciples; not with him and his
family, but with his disciples, who were a family, and a society of themselves, and a
sufficient number to eat the passover together; for there might be two companies eating
their distinct passovers in one house, and even in one room: concerning which is the
following rule,
‫אחד‬ ‫בבית‬ ‫אוכלים‬ ‫שהיו‬ ‫חבורות‬ ‫,שתי‬ "two societies that eat in one house"; the one turn their
faces this way and eat, and the other turn their faces that way and eat, and an heating
vessel (in which they heat the water to mix with the wine) in the middle; and when the
servant stands to mix, he shuts his mouth, and turns his face till he comes to his
company, and eats; and the bride turns her face and eats (o).''
HE RY, "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 (Mat_26:18), 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 (Joh_8:20; Joh_13:1); the time, the hour, fixed in the counsel of God, which his
heart was upon, and which he had so often spoken of. He knew when it was at hand, and
was busy accordingly; we know not our time (Ecc_9:12), and therefore must never be off
our watch; our time is always ready (Joh_7:6), 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 Joh_14:21 with Rev_3:20.
(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.

81. CALVI , "18.Go into the city to such a man. Matthew specifies a certain man; the
other two Evangelists relate that the disciples were sent as to an unknown
individual, because a sign was given to them of a man carrying a pitcher of water.
But this difference is easily reconciled; for Matthew passing by the miracle,
describes that man who was then unknown to the disciples; for it cannot be doubted
that, when they came to the house, they found that it was one of their acquaintances.
Christ enjoins him authoritatively to make ready a lodging for himself and his
disciples, calling him master; and the man immediately complies But though he
might have expressly pointed out the man by name, he chose rather to direct his
disciples to him by a miracle, that, when they shortly afterwards saw him reduced to
a state of weakness, their faith might remain firm, being supported by this evidence.
It was no slight confirmation that, a few hours before he was put to death, he had
given an undoubted proof that he was God, that they might know that he was not
constrained by necessity, but yielded of his own accord. And though at the very time
when the weariness occurred, this was perhaps of no advantage to them, yet the
recollection of it was afterwards useful; as even in the present day, in order to rise
above the offense of the cross, it is of great importance to us to know that, along
with the weakness of the flesh, the glory of divinity appeared in Christ about the
very time of his death.
My time is near. Though he celebrated the passover correctly according to the
injunction of the Law, yet he appears to assign this reason for the express purpose
of avoiding the blame of self-will. He says, therefore, that there are reasons why he
must make haste, and not comply with a received custom, because he is called to a
greater sacrifice. And yet, as we have said, he introduces no change in the ceremony,
but repeats once and again, that the time of his death is near, in order to inform
them that he hastens cheerfully to do what the Father had appointed. And as to his
connecting the figure of the sacrifice with the reality, in this way he exhorted
believers to compare with the ancient figures what he accomplished in reality. This
comparison is highly fitted to illustrate the power and efficacy of his death; for the
passover was enjoined on the Jews, not merely to remind them of an ancient
deliverance, but also that they might expect future and more excellent deliverance
from Christ. Such is the import of what Paul says, that Christ our passover is
sacrificed for us, (1 Corinthians 5:7.)
COFFMA , "Dummelow noted that:
The Last Supper is here called the Passover, because in many respects it resembled
it. It is not, however, certain that there was a lamb. Jesus himself was the Lamb;
and, as he intended to supersede the type by the reality, it was not absolutely
necessary for the type to be present.[8]
Christ did not say, "I will eat the passover," but that "I keep the passover."
Moreover, he did not say, "The Passover is at hand," but that "My time is at hand."
Again from Dummelow:
The disciples would doubtless be surprised at the proposal of Jesus to keep the

82. passover a day before the legal time. The disciples were therefore instructed to give
the reason, "My time is at hand." The meaning was, "My death will happen before
the legal time arrives."[9]
[8] J. R. Dummelow, One Volume Commentary ( ew York: Macmillan Company,
1937), p. 709.
[9] Ibid.
19 So the disciples did as Jesus had directed them
and prepared the Passover.
CLARKE,"And the disciples did - The disciples that were sent on this errand
were Peter and John. See Luk_22:8.
They made ready the passover - That is, they provided the lamb, etc., which were
appointed by the law for this solemnity. Mr. Wakefield justly observes, “that the Jews
considered the passover as a sacrificial rite; Josephus calls it θυσιαν, A Sacrifice; and
Trypho, in Justin Martyr, speaks of προβατον του πασχα θυειν, Sacrificing the paschal
lamb. But what comes nearer to the point is this, that Maimonides, one of the most
eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice; and
throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a
sacrifice. And R. Bechai, in his commentary on Lev_2:11, says that the paschal sacrifice
was of a piacular nature, in order to expiate the guilt contracted by the idolatrous
practices of the Israelites in Egypt.” It was highly necessary that this should be
considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the
sin of the world. For much more on this important subject than can, with propriety, be
introduced into these notes, see a Discourse on the Eucharist, lately published by the
author of this work.
GILL, "And the disciples did as Jesus had appointed them,.... They went into
the city of Jerusalem; they met the man carrying a pitcher of water home; they followed
him into the house he entered; they addressed the master of the house, in the manner
Christ directed, who showed them a large upper room, prepared with all proper
furniture for such an occasion, as Christ had foretold:
and they made ready the passover; they went and bought a lamb; they carried it to
the temple to be slain in the court, where it was presented as a passover lamb for such a
number of persons; they had it flayed, cut up, the fat taken out, and burnt on the altar,
and its blood sprinkled on the foot of it: they then brought it to the house where they
were to eat it; here they roasted it, and provided bread, and wine, and bitter herbs, and a
sauce called "Charoseth", into which the herbs were dipped: and, in short, everything
that was necessary.

83. HE RY, "III. The preparation was made by the disciples (Mat_26:19); 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.
JAMISO , "
CALVI , "19.And the disciples did as Jesus had appointed them. The readiness
with which the disciples comply ought to be observed as a proof of their holy
submission; for a doubt might naturally arise, when in search of an unknown man,
whether they would obtain from the master of the house what they asked by their
Master’s command, while they were aware that everywhere he was not only
despised but even hated. Yet they make no anxious inquiry about the result, but
peaceably obey the injunction. And if we are desirous to have our faith approved,
we ought to abide by this rule, to be satisfied with the command alone and go
forward wherever God commands, and, expecting the success which he promises,
not to indulge in excessive anxiety.
COFFMA , "This refers to the preparation the disciples made for the Passover.
They no doubt thought that Christ would actually eat the passover with them the
following night, not on that very evening; for it would have been impossible for
them to procure the lamb, properly slain and blessed in the temple, until the day
following. They made it ready then, as far as the preparation could have been made;
but events were to move more swiftly than they supposed.
20 When evening came, Jesus was reclining at the
table with the Twelve.
BAR ES,"When the even was come - The lamb was killed “between the
evenings,” Exo_12:6 (Hebrew) - that is between three o’clock, p. m., and nine in the
evening. The Jews reckoned two evenings - one from three o’clock p. m. to sunset, the
other from sunset to the close of the first watch in the night, or nine o’clock p. m. The
paschal supper was commonly eaten after the setting of the sun, and often in the night,
Exo_12:8.

84. He sat down - At first the supper was eaten standing, with their loins girded and
their staff in their hand, denoting the haste with which they were about to flee from
Egypt. Afterward, however, they introduced the practice, it seems, of partaking of this as
they did of their ordinary meals. The original word is, “he reclined” - that is, he placed
himself on the couch in a reclining posture, in the usual manner in which they partook of
their meals. See the notes at Mat_23:6. While reclining there at the supper, the disciples
had a dispute which should be the greatest. See the notes at Luk_22:24-30. At this time,
also, before the institution of the Lord’s supper, Jesus washed the feet of his disciples, to
teach them humility. See the notes at John 13:1-20.
CLARKE,"Now when the even was come, he sat down with the twelve. - It
is a common opinion that our Lord ate the passover some hours before the Jews ate it;
for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ
ate his the preceding even, which was the beginning of the same sixth day, or Friday; the
Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the
same day with the Jews, but not on the same hour. Christ kept this passover the
beginning of the fourteenth day, the precise day and hour in which the Jews had eaten
their first passover in Egypt. See Exo_12:6-12. And in the same part of the same day in
which the Jews had sacrificed their first paschal lamb, viz. between the two evenings,
about the ninth hour, or 3 o’clock, Jesus Christ our passover was sacrificed for us: for it
was at this hour that he yielded up his last breath; and then it was that, the sacrifice
being completed, Jesus said, It Is Finished. See Exo_12:6, etc., and Deu_16:6, etc. See
on Joh_18:28 (note), and the Treatise on the Eucharist, referred to Mat_26:19; and see
the notes on Mat_26:26 and following verses.
GILL, "Now when the even was come,.... The second evening, when the sun was
set, and it was dark, and properly night; for
"on the evenings of the passovers near the Minchah, a man might not eat ‫שתחשך‬ ‫,עד‬ "until
it was dark" (p).''
This was according to the rule, Exo_12:8,
he sat down with the twelve, his twelve disciples; so the Vulgate Latin, and all the
Oriental versions, and Munster's Hebrew Gospel; and which also adds, "at table"; even
all the twelve apostles, who were properly his family, and a sufficient number for a
passover lamb (q): for
"they do not kill the passover for a single man, according to the words of R. Judah,
though R. Jose permits it: yea, though the society consists of an hundred, if they cannot
eat the quantity of an olive, they do not kill for them: nor do they make a society of
women, servants, and little ones?''
Judas was now returned again, and took his place among the disciples, as if he was as
innocent, and as friendly, as any of them: this he might choose to do, partly to avoid all
suspicion of his designs; and partly that he might get intelligence where Christ would go
after supper, that he might have the opportunity he was waiting for, to betray him into

85. the hands of his enemies. "He sat, or lay down with them", as the word signifies; for the
posture of the Jews, at the passover table especially, was not properly sitting, but
reclining, or lying along on coaches, not on their backs, nor on their right side, but on
their left; See Gill on Joh_13:23. The first passover was eaten by them standing, with
their loins girt, their shoes on, and staves in their hands, because they were just ready to
depart out of Egypt: but in after passovers these circumstances were omitted; and
particularly sitting, or lying along, was reckoned so necessary to be observed, that it is
said (r), that
"the poorest man in Israel might not eat, ‫שיסב‬ ‫,עד‬ "until he lies along", or leans;''
that is, as some of their commentators (s) note, either upon the couch, or on the table,
after the manner of free men, and in remembrance of their liberty: and another of them
(t) says,
"we are bound to eat, ‫,בהסבה‬ "lying along", as kings and great men eat, because it is a
token of liberty.''
Hence they elsewhere say (u),
"it is the way of servants to eat standing; but here (in the passover) to eat, ‫,מסובין‬
"sitting", or "lying along", because they (the Israelites) went out of bondage to liberty.
Says R. Simon, in the name of R. Joshua ben Levi, that which a man is obliged to in the
passover, though it be but the quantity of an olive, he must eat it, ‫,מוסב‬ "lying along".''
The account Maimonides gives of this usage, is in these words (w):
"even the poorest man in Israel may not eat until he "lies along": a woman need not lie;
but if she is a woman of worth and note, she ought to lie: a son by a father, and a servant
before his master ought to lie: "but a disciple before his master does not lie, except his
master gives him leave" (as Christ did his); and lying on the right hand is not lying; and
so he that lies upon his neck, or upon his face, this is not lying; and when ought they to
lie? at the time of eating, the quantity of an olive, of unleavened bread, and at drinking of
the four cups; but at the rest of eating and drinking, if he lies, lo! it is praiseworthy: but if
not, there is no necessity.''
This custom was so constantly and uniformly observed at the passover, that it is taken
particular notice of in the declaration, or showing forth of the passover by the master of
the family, when he says (x), "how different is this night from all other nights", &c. and
among the many things he mentions, this is one;
"in all other nights we eat either sitting, or lying along; that is, which way we please, but
this night all of us ‫,מסובין‬ "lie along".''
HE RY, "IV. They ate the passover according to the law (Mat_26:20); 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, Mat_9:10; Luk_7:37; Mat_26:7. It was

86. 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 (Exo_12:3, Exo_12:4), which were to be not less than
ten, nor more than twenty; Christ's disciples were his household. Note, They whom God
has charged with families, must have their houses with them in serving the Lord.
V. We have here Christ's discourse with his disciples at the passover-supper. The usual
subject of discourse at that ordinance, was the deliverance of Israel out of Egypt (Exo_
12:26, Exo_12:27); but the great Passover is now ready to be offered, and the discourse
of that swallows up all talk of the other, (Jer_16:14, Jer_16:15).
CALVI , "20.When the evening was come, he sat down at table. ot to eat the
passover, which they were bound to do standing, as travelers, when they are in
haste, are wont to take food hastily,
with shoes on their feet, and a staff in their hand,
(Exodus 12:11;)
but I consider the meaning to be, that after having observed the solemn rite, he sat
down at table to supper. Accordingly, the Evangelists say, when the evening was
come: for, at the commencement of the evening, they killed the lamb, and ate the
flesh of it roasted.
COFFMA , "This cannot mean, "He was eating the Passover." That is not what the
passage says. Those who assume that this was the Passover should explain why
Jesus ate it sitting down, or rather "reclining at the table," as the Greek has it. The
Law specifically required that it be eaten standing up (Exodus 12:11); and the fact
that the Jews no longer honored that commandment did not change God's law. We
may be certain that Christ never concurred in "making the word of God of none
effect" by accepting human tradition in the place of it (see notes, Matthew 15:6ff).
Why should Matthew have mentioned that Jesus was "reclining" at the table, unless
this had pertinence and significance? Must we conclude that Christ had thereby
consented with the Jews of his generation to eat the Passover lying down, instead of
standing up as God's law required; or is it intended that we should see that this is
not the Passover at all?
BE SO , "Matthew 26:20-25. And when the even was come — At the proper hour;
he sat down with the twelve — To taste first, according to the custom of those days,
the unleavened bread and the bitter herbs, before the lamb was served up. After
which they proceeded as is related in the note on Matthew 26:2. And as they did eat
he said — One of you shall betray me — He had before told them, namely, Matthew
17:22, that the Son of man should be betrayed; he now comes to acquaint them, that
one of them would be the traitor, and to point out the guilty person. And they were
exceeding sorrowful — They were sorrowful that he should be betrayed by any one,
but more so that one of themselves should be the instrument of so horrible a crime:
and began every one to say, Lord, is it I, that am this guilty creature? They do not

87. appear to have asked this question because they mistrusted themselves, not knowing
to how great a wickedness their hearts might lead them; but because each of them
wanted to be freed from the suspicion of such an iniquity. He answered, He that
dippeth, &c. — “Grotius and others think this implies that Judas had placed himself
so near his Master as to eat out of the same dish with him. But their way of lying on
couches at meat must have made it inconvenient for two or more persons to eat in
that manner. It is more probable that the disciples, being in the deepest distress, had
left off eating, only Judas, to conceal his guilt, continued the meal, and was dipping
his meat in a kind of a sauce named haroseth, (which they used on these occasions,)
when Jesus happened to be putting his into it; which sauce, according to custom,
was served up in a separate dish.” — Macknight. The Son of man goeth through
sufferings to glory, as it is written of him — In the Scriptures; and determined in
the divine counsels. See note on Acts 2:23. Yet this was no excuse for him that
betrayed him: but wo to that man, &c. — In pronouncing this wo upon the man by
whom he should be betrayed, our Lord manifestly shows that the foreknowledge
and prediction that he should suffer, and that by the treachery of Judas, laid no
antecedent necessity upon Judas of doing this action, for if it had, it not only would
have lessened the wo due to him, but would have taken away all his guilt. For no
guilt can attach to any action which a man is laid under an absolute necessity of
doing, and which to him is unavoidable. All that the prediction of Judas’s treachery
implies is, that God with certainty foreknew how his will, left entirely to its own
freedom, would determine on this occasion: and, it must be observed, it would have
determined in the same way, if such determination had neither been foreknown nor
foretold. See note on 1 Peter 1:2. It had been good for that man if he had not been
born — May not the same be said of every man that finally perishes? But who can
reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?
For, if the torments of hell were not eternal, but, after suffering in them, though it
might be millions of millions of years, guilty sinners should be rescued from them
and brought to the enjoyment of heavenly blessedness, it still would be good for
them that they had been born, inasmuch as they would still have a never-ending
state of felicity before them. Then Judas, who betrayed him — Who had in fact
already betrayed him, Matthew 26:15, and was now waiting for an opportunity to
deliver him privately into the hands of the chief priests, answered, Master — Gr.
Rabbi, or teacher, Is it I? — The other disciples, in asking the same question, said
each of them, κυριε, Lord, is it I? a title implying greater reverence than Judas was
disposed to show his Master. As Judas was conscious of what he had already done,
and was resolved still further to do, in betraying and delivering up his Divine
Master, and could not but know that his whole conduct, and the very secrets of his
heart, lay open to his inspection, he manifests by this question unparalleled
impudence, as well as excessive hardness of heart. One would almost suppose, that
he intended to insult Christ’s prescience as well as long-suffering. He, Jesus, said
unto him, Thou hast said — That is, It is as thou hast said: thou art the guilty
person. Before this, when Christ discovered that he should be betrayed, he only told
it in John’s ear, that Judas would be the traitor: and John told it to Peter, (see John
13:23-26;) but the rest knew nothing of it. ow Jesus plainly points him out before
them all; which, impudent as he was, evidently confounded and struck him
speechless. But whether he immediately left the company, as some infer from John

88. 13:30; or whether that passage refers to what happened at a former supper, as
others think, is a question which it is not easy to decide. One thing seems clear: if he
withdrew at this time, he must have soon returned, as it appears, from Luke 22:21,
that he was present when the Lord’s supper was instituted.
BARCLAY, "Love's Last Appeal (Matthew 26:20-25)
26:20-25 When evening had come, Jesus was reclining at table with the twelve
disciples. While they were eating he said, "This is the truth I tell you--one of you will
betray me." They were greatly distressed and began one by one to say to him,
"Lord, can it be I?" He answered, "He who dips his hand with me in the dish, it is
he who will betray me. The Son of Man is going to go away, as it stands written
concerning him, but alas for that man through whom the Son of Man is betrayed! It
had been good for that man if he had not been bom." Judas, who betrayed him,
said, "Master, can it be I?" He said to him, "It is you who have said it."
There are times in these last scenes of the gospel story when Jesus and Judas seem to
be in a world where there is none other present except themselves. One thing is
certain--Judas must have gone about his grim business with complete secrecy. He
must have kept his comings and goings completely hidden, for, if the rest of the
disciples had known what Judas was doing, he would never have escaped with his
life.
He had concealed his plans from his fellow-disciples--but he could not conceal them
from Christ. It is always the same; a man can hide his sins from his fellow-men, but
he can never hide them from the eyes of Christ who sees the secrets of the heart.
Jesus knew, although no other knew, what Judas was about.
And now we can see Jesus' methods with the sinner. He could have used his power
to blast Judas, to paralyse him, to render him helpless, even to kill him. But the only
weapon that Jesus will ever use is the weapon of love's appeal. One of the great
mysteries of life is the respect that God has for the free will of man. God does not
coerce; God only appeals.
When Jesus seeks to stop a man from sinning, he does two things.
First, he confronts him with his sin. He tries to make him stop and think what he is
doing. He, as it were, says to him, "Look at what you are contemplating doing--can
you really do a thing like that?" It has been said that our greatest security against
sin lies in our being shocked by it. And again and again Jesus bids a man pause and
look and realize so that he may be shocked into sanity.
Second, he confronts him with himself. He bids a man look at him, as if to say, "Can
you look at me, can you meet my eyes, and go out to do the thing you purpose
doing?" Jesus seeks to make a man become aware of the horror of the thing he is
about to do, and of the love which yearns to stop him doing it.
It is just here that we see the real awfulness of sin in its terrible deliberation. In spite

89. of love's last appeal Judas went on. Even when he was confronted with his sin and
confronted with the face of Christ, he would not turn back. There is sin and sin.
There is the sin of the passionate heart, of the man who, on the impulse of the
moment, is swept into wrong doing. Let no man belittle such sin; its consequences
can be very terrible. But far worse is the calculated, callous sin of deliberation,
which in cold blood knows what it is doing, which is confronted with the bleak
awfulness of the deed and with the love in the eyes of Jesus, and still takes its own
way. Our hearts revolt against the son or daughter who cold-bloodedly breaks a
parent's heart--which is what Judas did to Jesus--and the tragedy is that this is what
we ourselves so often do.
BROADUS, "II. Matthew 26:20-25. While Eating The Passover, Jesus Declares
That One Of The Twelve Will Deliver Him Up
Mark 14:18-21, Luke 22:21-23, John 13:21-30.
When the even was come, after sunset (see on "Matthew 26:17"); no particular hour
of the evening was fixed by the law or by custom. He sat down, etc., Rev. Ver, he
was sitting at meat, reclining, as in Matthew 26:7, see on "Matthew 8:11". It was
originally directed (Exodus 12:15) that the passover should be eaten in a standing
posture, "with your loins girded, your shoes on your feet, and your staff in your
hand; and ye shall eat it in haste," representing the circumstances of its first
observance. This posture and haste had been disused, probably because the
circumstances no longer seemed to call for it. The Talmud of Jerusalem says, "It is
the manner of servants to eat standing, but now let them (the Israelites) eat
reclining, that they may be known to have passed out of slavery into liberty." We
have to conclude that the matters of posture and haste really were of no importance,
and so Jesus conformed to custom. Reclining at table at all was an indolent practice,
but it was not necessarily wrong; and in this, as in dress and various other matters,
Jesus was content to follow custom. With the twelve disciples. 'Disciples' was
omitted by some early and many later documents, probably by way of assimilation
to Mark 14:17; the word is implied if not expressed. Twelve made a party of about
the usual size. Josephus says ("War " 6, 9, 3), that the company partaking of a
paschal lamb consisted of not less than ten men, and sometimes reached twenty. It
was necessary to have a good many, in order to consume the entire lamb. (Exodus
12:4, Exodus 12:43-46) On the several steps in the observance of the Passover, as
described in the Rabbinical writings, see Lightfoot, Meyer, and a highly interesting
account in Edersheim. It is not certain how far this round of observances already
existed in the time of Christ. or do they throw any clear light on our Lord's
appointment of bread and wine. Though instituted on the occasion of the paschal
meal, and out of its materials, the Christian ceremony is in no way dependent, for its
meaning, importance, or proper observance, upon the Jewish ceremony.—Luke
reports, (Luke 22:14-16) our Lord's expressions of gratification in eating the
passover with his disciples. He also states, (Luke 22:23-30, R. V.) that "there arose a
contention among them, which of them is accounted to be greatest," as above in
Matthew 18:1, Mark 9:34. Our Lord rebukes this spirit, in terms similar, first (Luke
22:23-27) to that uttered after the ambitious request of James and John, Matthew

90. 20:25-27, Mark 10:42-44, and secondly, (Luke 22:30) to that recorded by Matt.
alone in Matthew 19:28. It is thus possible that Luke, who has no record of those
sayings, gives here what was spoken then. But it is much more likely that on a new
occasion Jesus rebukes the same fault in similar terms, as we have often found him
doing (compare on Matthew 21:12). The contention as to who was greatest might
have been suggested in this case by questions of precedence at table, about which
Orientals and even Europeans show an outspoken solicitude which in America we
can hardly imagine. The Mishna ("Sabbath " 23, 2) speaks of drawing lots to
determine the place at table, even among the members of a family. Luke passes at
once from the opening paschal cup to tell of our Lord's institution of the memorial
bread and wine; then narrates the allusion to Judas, the contention among the
disciples, and so arrives at the warning to Peter. This contention also suggests a very
natural occasion for the feet-washing of John 13:1-17, as another object-lesson in
humility, answering exactly to that of Matthew 18:2. As they were eating (Matthew
26:21 and Matthew 26:26), two things occurred: Jesus (a) foretold that one of them
would deliver him up, and (b) established the ordinance of bread and wine.
BIBLICAL ILLUSTRATOR, "And as they did eat, He said, Verily I say unto you,
that one of you shall betray Me.
Self-distrust
Every man is a mystery to himself. In every soul there lie, coiled and dormant, like
hybernating snakes, evils that a very slight rise in the temperature will wake up into
poisonous activity. Let no man say, in foolish self-confidence, that any form of sin which
his brother has ever committed, is impossible for him. Temperament shields us from
much, no doubt. There are sins that we are “inclined to,” and there are sins that we “have
no mind to.” But the identity of human nature is deeper than the diversity of
temperament.
I. All sins are at bottom but varying forms of one root. The essence of every evil is
selfishness; and when you have that, it is exactly as with cooks who have the “stock” by
the fireside-they can make any kind of soup out of it, with the right flavouring. All sin is
living to oneself instead of to God, and it may easily pass from one form of evil into
another, just as light and heat, motion and electricity, are all various forms of one force.
Doctors will tell you there are forms of disease which slip from one kind of sickness into
another; so, if we have got the infection about us, it is a matter very much of accidental
circumstances what shape it takes.
II. All sin is gregarious. The tangled mass of sin is like one of those great fields of sea-
weed that you sometimes come across upon the ocean, all hanging together by a
thousand slimy growths; which, if lifted from the wave at any point, drags up yards of it
inextricably grown together. No man commits only one kind of transgression. All sins
hunt in couples.
III. All sin is but yielding to tendencies common to us all. The greatest transgressions
have resulted from yielding to tendencies which are common to us all. Cain killed his
brother from jealousy; David befouled his name and his reign by animal passion; Judas
betrayed Christ because he was fond of money. Many a man has murdered another
simply because he had a hot temper. And you have got a temper, and love of money, and
animal passions, and that which may stir you up into jealousy. Your neighbour’s house
has caught fire and been blown up. Your house, too, is built of wood, and thatched with

91. straw, and you have as much dynamite in your cellars as he had in his. Do not be too
sure that yon are safe from the danger of explosion.
IV. All transgression is yielding to temptations that assail all men. Here are one hundred
men in a plague-stricken city; they have all got to draw their water from the same well. If
five or six of them died of cholera, it would be very foolish of the other ninety-five to say,
“There is no chance of my being touched.” And we all live in the same atmosphere; and
the temptations that have overcome these men, that have headed the count of crimes
appeal to you.
V. Men will gradually drop down to the level which, before they began the descent,
seemed to be impossible to them. First, the imagination is inflamed, then the wish
begins to draw the soul to the sin, then conscience pulls it hack, then the fatal decision is
made, and the deed is done. Sometimes all the stages are hurried quickly through, and a
man spins downhill as cheerily and fast as a diligence down the Alps. Sometimes, as the
coast of a country may sink am inch in a century, until long miles of the fiat sea-beach
are under water, and towers and cities are buried beneath the barren waves, so our lives
may be gradually lowered, with a motion imperceptible but most real, bringing us down
within high-water mark, and at last the tide may wash over what was solid land. (A.
Maclaren, D. D.)
Is it I?-Sinful possibilities
A moment of dismay among the disciples. The Master had just declared that one of them
should commit an act of the basset treachery, and betray Him to His enemies. How do
they take His words? Do they break out in indignant remonstrance? Do they fall to
accusing one another? Does each draw back from his brother apostle in horror at the
thought that possibly that brother apostle is he who is to do this dreadful thing? No;
they are all self-engrossed; each man’s anxiety is turned, not towards his brother, but
towards himself. Now, there are times in the lives of all of us, when that comes to us
which came here to Christ’s disciples.
I. When we see deep and flagrant sin in some other man. While the act from which we
recoil is repugnant to our conscientiousness, the powers that did it and the motives that
stirred those powers into action are human, and such as we possess and feel.
II. When we do some small sin, and recognize the deep power of sinfulness by which we
do it. The slightest crumbling of the earth beneath your feet makes you aware of the
precipice. The least impurity makes you ready to cry out, as some image of hideous lust
rises before you, “Oh, is it I? Can I come to that?”
III. The expression of any suspicion about us by another person. Perfectly
unwarrantable and false we may know the charge to be; but the mere fastening of the sin
and our name together, must turn our eyes in on ourselves and set us to asking, “Is it
possible? I did not do this thing, indeed. My conscience is clear. But am I not capable of
it? Is there not a fund of badness in me which might lead me almost anywhere? And if
so, can I blaze up into fiery indignation at men’s daring to suspect me? Can I resent
suspicion as an angel might, who, standing in the light of God, dreaded and felt sin? No;
our disavowal of the sin would be mot boisterously angry, but quiet, and solemn, and
humble, with a sense of danger, and gratitude for preservation.
IV. By a strange but very natural process, the same result often comes from just the
opposite cause. Unmerited praise reveals to us our unworthiness. A man comes up to

92. our life, and, looking round upon the crowd of our fellow men, he says, “See, I will strike
the life of this brother of ours, and you shall hear how true it rings.” He does strike, and
it does seem to them to ring true, and they shout their applause; but we whose life is
struck feel running all through us at the stroke the sense of hollowness. Our soul sinks as
we hear the praises. They start desire, but they reveal weakness. No true man is ever so
humble and so afraid of himself as when others are praising him most loudly.
V. Every temptation which comes to us, however bravely and successfully it may be
resisted, opens to us the sight of some of our human capacity for sin. The man who dares
to laugh at a temptation which he has felt anal resisted is not yet wholly safe out of its
power. (Phillips Brooks, D. D.)
The apostles’ doubt of themselves
The form of the question in the original suggests that they expected a negative answer,
and might be reproduced in English, “Surely it is not I?” None of them could think that
he was the traitor, yet none of them could be sure that he was not. Their Master knew
better than they did; and so, from a humble knowledge of what lay in them, coiled and
slumbering, but there, they will not meet His words with a contradiction, but with a
questions (A. Maclaren, D. D.)
Need for self-control
Do not say. “I know when to stop.” Do not say, “I can go so far; it will not do me any
harm.” Many a man has said that, and been ruined by it. Do not say, “It is natural to me
to have these inclinations and tastes, and there can be no harm in yielding to them.” It is
perfectly natural for a man to stoop down over the edge of a precipice to gather the
flowers that are growing in some cranny in the cliff; and it is as natural for him to topple
over, and be smashed to a mummy at the bottom! God gave you your dispositions, and
your whole nature under lock and key; keep them so! (A. Maclaren, D. D.)
Reward of treason
Philip, Duke of Austria, paid the ambassadors of Charles IV. (who had betrayed their
trust) in counterfeit coin; and when they complained, made reply, that false coin is good
enough for false knaves. James I., king of Scotland, was murdered in Perth by Waiter,
Earl of Athol, in hope to have the crown; and crowned he was indeed, but with a crown
of red-hot iron clapped upon his head, being one of the tortures wherewith he ended at
once his wicked days and devices. And Guy Gawkes, that Spanish pioneer, should have
received his reward of five hundred pounds at an appointed place in Surrey, but instead
thereof, he had been paid home with a brace of bullets for his good service, if justice had
not come in with a halter by way of prevention. Thus traitors have always become
odious, though the treason were commodious. (Spencer.)
Apostates
In the long line of portraits of the Doges, in the palace at Venice, one space is empty, and
the semblance of a black curtain remains as a melancholy record of glory forfeited.

93. Found guilty of treason against the State, Marine Falieri was beheaded, and his image as
far as possible blotted from remembrance. As we regarded the singular memorial we
thought of Judas and Demas, and then, as we heard in spirit the master’s warning word,
“One of you shall betray Me,” we asked within our soul the solemn question, “Lord, is it
I?” Every one’s eye rests longer on the one dark vacancy than upon any one of the many
fine portraits of the merchant monarchs; and so the apostates of the Church are far more
frequently the theme of the world’s talk than the thousands of good men and true who
adorn the doctrine of God our Saviour in all things. Hence the more need of care on the
part of those of us whose portraits are publicly exhibited as saints, lest we should one
day be painted out of the Church’s gallery, and our persons only remembered as having
been detestable hypocrites. (C. H. Spurgeon.)
Treachery, audacity, and hypocrisy
We have here an example of fixed determination to do evil, unshaken by the clearest
knowledge that it is evil. Judas heard his crime described in its own ugly reality. He
heard his fate proclaimed by lips of absolute love and truth; and notwithstanding both,
he comes unmoved and unshaken with his question. The dogged determination in the
man, that dares to see his evil stripped naked and is not ashamed, is even more dreadful
than the hypocrisy and sleek simulation of friendship in his face. Most men turn away
with horror from even the sins that they are willing to do, when they are put plainly and
bluntly before them. We have two sets of names for wrong things; one of which we apply
to our brethren’s sins and the other to the same sins in ourselves. What I do is
“prudence,” what you do of the same sort is “covetousness;” what I do is “sowing my
wild oats,” what you do is “immorality” and “dissipation;” what I do is “generous living,”
what you do is “drunkenness” and “gluttony;” what I do is “ righteous indignation,” what
you do is “passionate anger.” And so you may go the whole round of evil. Very bad are
the men who can look at their deed, described in its own inherent deformity, and yet say,
“Yes, that is it, and I am going to do it.” “One of you shall betray Me.” Yes, I will betray
you.” It must have taken something to look into the Master’s face, and keep the fixed
purpose steady. This obstinate condition of dogged determination to do a wrong thing,
knowing it to be a wrong thing, is a condition to which all evil steadily tends. We may not
come to it in this world, but we are getting towards it in regard of the special wrong
deeds and desires that we cherish and commit. And when a man has once reached the
point of saying to evil, “Be thou my good,” then he is a “devil,” in the true meaning of the
word; and wherever he is, he is in hell! (A. Maclaren, D. D.)
Supper with the twelve
On the eve of the crucifixion Jesus sat down to supper with the twelve, in the room
which had been provided and prepared for them.
I. A picture of the poverty of Jesus on the eve of discharging the greatest debt ever owed
by man. He must borrow a room and accept the hospitality of a stranger. But in a moral
sense he was rich and able to atone for the sins of men. We must not judge the worth of a
person by outward circumstances.
II. A picture of the calmness of Jesus on the eve of enduring the greatest anguish ever
borne by man. With calmness he sat down with the twelve on the eve of the greatest
suffering.

94. III. A picture of the friendlessness of Jesus on the eve of experiencing the greatest
desertion ever known by man, He sat down with the very men who were to forsake him;
but He utters no word of stern rebuke. (F. W. Brown.)
Christ foretelling the treachery of Judas
I. There is the prediction and it discovers to us-
1. The close and constant view which the Lord Jesus seems to have taken of His final
sufferings.
2. The naturalness of our Lord’s mind; by this I mean its resemblance to our own
minds. He has our inward nature. He felt treachery.
3. The exceeding tenderness of Christ. He cared for the love of the men around Him.
4. The wonderful self-denial of our Lord. He did not treat Judas differently from the
other disciples, though so long false.
II. The effect produced on the disciples by this prediction.
1. Their simple faith in their Lord’s prediction.
2. Their warm love for Christ.
3. Their great self-distrust, (C. Bradley.)
Is it I?-
When the wind is rising it is good for each ship at sea to look to its own ropes and sails,
and not stand gazing to see how ready the other ships are to meet it. We all feel that we
would rather hear a man asking about himself anxiously than to see him so sure of
himself that the question never occurred to him. We should be surer of his standing firm
if we saw that he knew he was in danger of a fall. Now, all this is illustrated in Christ’s
disciples. (Phillips Brooks.)
Judas rebuked by Christ
You have here an account of how our Lord, whilst partaking of the last supper with His
disciples, predicted His betrayal. The disciples were greatly moved by the declaration: it
is a good sign when we are less suspicious of others than of ourselves-“Lord, is it I?”
I. We regard the sayings of our Lord at this time as uttered with special reference to
Judas, with the merciful design of warning him of the enormity of his projected crime,
and thus, if possible, of withholding him from its commission. It is easy to see an
adaptation between the words used by Christ and the feelings which may have been
working in Judas. “The Son of Man goeth as it is written of Him.” Judas may have
thought that he was helping forward the work of the Messiah; the crucifixion was a
determined thing. “Woe unto that man by whom the Son of Man is betrayed.” Judas was
free in his treachery, acted from his own will, in obedience to his depraved passions, as if
there had been no Divine foreknowledge. Oh! the vanity of the thought that God ever
places us under a necessity of sinning, or that because our sins may turn to His glory

95. they will not also issue in our shame.
II. Let us now glance at another delusion to which it is likely that Judas gave indulgence;
this is the delusion as to the consequences, the punishment of sin being exaggerated.
There is such energy in conscience that it would hardly let a man run on flagrant acts of
sin if there were not some drug by which it were lulled. It may be that Judas could hardly
persuade himself that a Being so beneficent as Christ, whom he had seen healing the
sick, could lay aside the graciousness of His nature, and avenge a wrong by surrendering
the evil doer to interminable woe. But our Lord’s words meet this delusion-“It had been
good for that man if he had not been born.” We expect to find Judas overawed by this
saying.
III. It reveals his utter moral hardness. Christ had said, “Woe unto that man by whom
the Son of Man is betrayed.” At this saying Judas asks, “Lord, is it I? “ Numbers bear
themselves proudly against Christ and His gospel and go forth from the very sanctuary,
with the words of condemnation in their ears, to do precisely the things by which that
sentence is incurred. (H. Melvill, B. D.)
21 And while they were eating, he said, “Truly I
tell you, one of you will betray me.”
BAR ES,"As they did eat ... - The account contained in these verses is also
recorded in Mar_14:18-21; Luk_22:21-23; Joh_13:21-22. John says that before Jesus
declared that one of them should betray him, “he was troubled in spirit, and testified;”
that is, he “felt deeply” in view of the greatness of the crime that Judas was about to
commit, and the sufferings that he was to endure, and “testified,” or gave utterance to
his inward feelings of sorrow.
CLARKE,"One of you shall betray me - Or, will deliver me up. Judas had already
betrayed him, Mat_26:15, and he was now about to deliver him into the hands of the
chief priests, according to the agreement he had made with them.
GILL, "And as they did eat,.... The passover lamb, the unleavened bread, and bitter
herbs: he said it was usual, whilst they were thus engaged, to discourse much about the
reason and design of this institution. What they talked of may be learnt from what
follows (y):

96. "it is an affirmative precept of the law, to declare the signs and wonders which were done
to our fathers in Egypt, on the night of the fifteenth of Nisan, according to Exo_13:3,
"remember this day", &c. and from whence on the night of the fifteenth? from Exo_13:8,
"and thou shalt show thy son", &c. at the time that the unleavened bread, and bitter
herbs lie before thee. And though he has no son, or though they are wise, and grown up,
they are bound to declare the going out of Egypt; and everyone that enlarges, or dwells
long on the things that happened and came to pass, lo! he is praiseworthy. It is a
command to make known to children, even though they do not ask; as it is said, "and
thou shalt show thy son": according to the son's knowledge, his father teaches him; how
if he is a little one, or foolish? he says to him, my son, all of us were servants, as this
handmaid, or this servant, in Egypt; and on this night the holy, blessed God redeemed
us, and brought us into liberty: and if the son is grown up and a wise man, he makes
known to him what happened to us in Egypt, and the wonders which were done for us by
the hands of Moses, our master; all according to the capacity of the son. And it is
necessary to make a repetition on this night, that the children may see, and ask, and say,
how different is this night from all other nights? until he replies to them, and says to
them, so and so it happened, and thus and thus it was.--If he has no son, his wife asks
him; and if he has no wife, they ask one another, how different is this night? and though
they are all wise men, everyone asks himself alone, how different is this night? and it is
necessary to begin with reproaches, and end with praise, how? he begins and declares,
how at first our fathers were in the days of Terah, and before him, deniers (of the divine
being), and wandering after vanity, and following idolatrous worship; and he ends with
the law of truth, how that God brought us near to himself, and separated us from the
nations, and caused us to draw nigh to his unity; and so begins and makes known, that
we were servants to Pharaoh in Egypt, and all the evils he recompensed us with; and
ends with the signs and wonders which were wrought for us, and with our liberties: and
he that expounds from--"a Syrian was my father, ready to perish": till he has finished the
whole section: and every one that adds and enlarges in expounding this section, lo! he is
praiseworthy. And everyone that does not say these three words on the night of the
fifteenth, cannot be excused from blame; and they are these, the passover, the
unleavened bread, and the bitter herbs: "the passover", because God passed over the
houses of our fathers in Egypt, as it is said, Exo_12:27, "the bitter herbs", because the
Egyptians made bitter the lives of our fathers in Egypt: "the unleavened bread", because
they were redeemed: and these things all of them are called the declaration, or showing
forth.''
Christ now took up some part of the time, at least, whilst they were eating, in discoursing
with his disciples about the traitor:
he said, verily I say unto you, that one of you shall betray me; meaning to the
chief priests and Scribes, who should condemn him to death, and deliver him to the
Gentiles, to be mocked, scourged, and crucified, as he had told them some time before,
Mat_20:18, though he did not tell them as now, that it should be done by one of them;
he had indeed signified as much as this two days before, at the supper in Bethany, but
none seemed to understand whom he meant, but Peter and John, and the thing wore off
their minds; and therefore he mentions it again to them, with great seriousness, and in
the most solemn manner, declaring it as a certain and undoubted truth.
HE RY, "1. The general notice Christ gives his disciples of the treachery that should
be among them (Mat_26:21); One of you shall betray me. Observe, (1.) Christ knew it.
We know not what troubles will befall us, nor whence they will arise: but Christ knew all

97. his, which, as it proves his omniscience, so it magnifies his love, that he knew all things
that should befall 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, Joh_13:19; Joh_14:29.
CALVI , "Matthew 26:21.One of you will betray me. To render the treachery of
Judas more detestable, he points out the aggravated baseness of it by this
circumstance, that he was meditating the act of betraying him while he sat with him
at the holy table. For if a stranger had done this, it would have been more easily
endured; but that one of his intimate friends should form such a design, and —
what is more — that, after having entered into an infamous bargain, he should be
present at the sacred banquet, was incredibly monstrous. And therefore Luke
employs a connecting particle which marks a contrast: but yet, ( πλὴν) lo, the hand
of him that betrayeth me. And though Luke adds this saying of Christ after the
supper was finished, we cannot obtain from it any certainty as to the order of time,
which, we know, was often disregarded by the Evangelists. Yet I do not deny that it
is probable that Judas was present, when Christ distributed to his disciples the
symbols of his flesh and blood.
COFFMA , "Why was this warning spoken? Did our Saviour, by this means and at
so late an hour, try to stay the mad progress of Judas on his way to destruction?
Was it to impel the heart-searching that immediately followed on the part of them
all ? Was it to call attention to another notable prophecy about to be fulfilled?
Psalms 41:9 prophesied, "Yea, mine own familiar friend, in whom I trusted, Who
did eat of my bread, Hath lifted up his heel against me." Judas was pinpointed by
that prophecy. He was Jesus' friend, even an apostle; he was trusted, even carrying
the bag; he ate of his bread. Characteristically, Christ expanded and extended the
prophecy in more detail, noting in the following conversation that it would be one
"who dipped his hand" in the dish with Jesus (Matthew 26:23). Of the Twelve, only
one man carried the bag and sat next to Jesus at the table.
The argument that Judas was predestined to the tragic role he played and that he
was, therefore, not to blame for his conduct, is false. It was by choice, and by
transgression, that Judas fell. God's foreknowledge of it did not require him to
commit such a sin. God's knowledge of man's sin (past tense) does not make guilt
any less; and, in the same way, God's knowledge of man's sin (future tense) does not
mitigate or extenuate it. Judas was not a devil from the beginning; at first he was a
noble apostle, receiving from Christ the same commission as the others to heal the
sick and cast out demons (see note on Matthew 10:8).
BROADUS, "Matthew 26:21 f. The strong expression betray me, seems to be

98. necessary to our feeling throughout this passage (Matthew 26:21, Matthew 26:23-
24), partly because we are accustomed to it; yet the Greek really means simply
deliver me up, precisely as in Rev. Ver., Matthew 26:2, Matthew 26:15 f. The
Evangelists speak with compassionate moderation of Judas, compare on Matthew
17:22. Began is not mere Hebrew circumstantiality (compare on Matthew 11:20),
but suggests that the process of inquiry was continued by one after another. Lord, is
it I? with an interrogative particle in the Greek which strongly implies expectation
of a negative answer, as in Matthew 7:9 f.; Matthew 9:15, Matthew 11:23 R. V. The
nearest English equivalent would be, 'It is not I, Is it?' Jerome : "The eleven,
believing the Master more than themselves, and fearing their own weakness, sadly
ask about a sin of which they had no consciousness." The answer in Matthew 11:23,
He that dippeth, or dipped (Rev. Ver.), his hand with me in the dish (so also Mark),
might seem only a general description, as doubtless all the Twelve did so. Knives
and forks were not used in eating and any person would help himself from the dish
before him. Our Lord might appear here not to be identifying Judas, but merely
showing the enormity of his offence: the man that ate from the same dish with me
will deliver me up. (Compare Psalms 41:9, John 13:18) 'He that dipped' does not
necessarily mean before the time of speaking, but just as well before that of
delivering up. So it does not materially differ from 'he that dippeth' in Mark 14:20,
Rev. Ver. It is thus possible to regard this saying as different from the identification
described by John; see below on Mark 14:25. The Son of man, our Lord's common
designation of the Messiah, see on "Matthew 8:20". Goeth, present tense because
the going is certain and near at hand; so with is betrayed. As it is written of him,
apparently not a reference to any particular prediction, but to the general tenor of
Messianic prophecy, viz., that he should die. Some compare Isaiah 53:7-9, Daniel
9:26; see also Luke 24:46. Luke has here, (Luke 22:22, Rev. Ver.) 'as it hath been
determined,' viz., in the divine purpose. Plump.: "It was appointed that the Christ
should suffer, but that appointment did not make men less free agents, nor diminish
the guilt of treachery or injustice. So, in like manner, as if taught by his Master,
Peter speaks of the guilt of Judas in Acts 1:16-18, and of that of the priests and
Scribes in Acts 4:27, Acts 4:28. "Woe unto may express not only wrath, (Matthew
23:13 f.) but at the same time compassion (Matthew 24:19) By, or through, whom,
the person through whose action a thing comes to pass. It does not seem proper to
find here (with Winer) a hint that Judas was merely the instrument of other men.
He appears to have acted of his own motion. Origen thinks it represents him as the
tool of Satan. Betrayed, delivered up. (See on "Matthew 26:21".) It had been good
for that man, etc. This is a popular expression. If he had never lived, then, while
losing all the good of life, he would have escaped the dreadful guilt he is incurring,
and the horrors of future retribution. For him life was not "worth living."
22 They were very sad and began to say to him
one after the other, “Surely you don’t mean me,

99. Lord?”
BAR ES,"They were exceeding sorrowful - John says Joh_13:22 “they looked
one on another, doubting of whom he spake” - that is, they anxiously looked one at
another, conscious each one, except Judas, of no such intention, and each one beginning
to examine himself to find whether he was the person intended.
This showed their innocence, and their attachment to Jesus. It showed how sensitive
they were to the least suspicion of the kind. It showed that they were willing to know
themselves, thus evincing the spirit of the true Christian. Judas only was silent, and was
the last to make the inquiry, and that after he had been plainly pointed out Mat_26:25,
thus showing:
1. That guilt is slow to suspect itself;
2. That it shrinks from the light;
3. That it was his purpose to conceal his intention; and,
4. That nothing but the consciousness that his Lord knew his design could induce
him to make inquiry.
The guilty would, if possible, always conceal their crimes. The innocent are ready to
suspect that they may have done wrong. Their feelings are tender, and they inquire with
solicitude whether there may not be something in their bosoms, unknown to themselves,
that may be a departure from right feeling.
CLARKE,"They were exceeding sorrowful - That is, the eleven who were
innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of
sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his
love of money so far blinded him, as to render him incapable of discerning even this,
with which he had been before so well acquainted?
GILL, "And they were exceeding sorrowful,.... Partly that Christ should be
betrayed at all, into the hands of his enemies, by whom they knew he would be ill used;
and partly, that so vile an action should be done, by one from among themselves; and
greatly, because they knew not, nor could not conceive, who of them could be guilty of
such an horrid sin:
and began everyone of them to say unto him, Lord, is it I? excepting Judas, who
afterwards spoke for himself. This they said, though conscious to themselves the thing
had never entered into their hearts; nor had they taken any step towards it, but with
their whole souls abhorred it; yet, as knowing the treachery and deceitfulness, of their
hearts, which they could not trust to; and fearing lest should they be left thereunto, they
might commit such a dreadful iniquity; and as desirous of being cleared by Christ from
any such imputation, and even from all suspicion of anything of this kind.
HE RY, "2. The disciples' feelings on this occasion, Mat_26:22. How did they take

100. 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. 2Co_11:29. [3.] It troubled them most of all,
that they were left at uncertainty which of them it was, and each of them was afraid for
himself, lest, as Hazael speaks (2Ki_8:13), he was the dog that should do this great
thing. Those that know the strength and subtlety of the tempter, and their own weakness
and folly, cannot but be in pain for themselves, when they hear that the love of many
will wax cold.
(2.) They began every one of them to say, Lord, is it I?
[1.] They were not apt to suspect Judas. Though he was a thief, yet, it seems, he had
carried it so plausibly, that those who were intimate with him, were not jealous of him:
none of them so much as looked upon him, much less said, Lord, is it Judas? Note, It is
possible for a hypocrite to go through the world, not only undiscovered, but
unsuspected; like bad money so ingeniously counterfeited that nobody questions it.
[2.] They were apt to suspect themselves; Lord, is it I? Though they were not
conscious to themselves of any inclination that way (no such thought had ever entered
into their mind), yet they feared the worst, and asked Him who knows us better than we
know ourselves, Lord, is it I? Note, It well becomes the disciples of Christ always to be
jealous over themselves with a godly jealousy, especially in trying times. We know not
how strongly we may be tempted, nor how far God may leave us to ourselves, and
therefore have reason, not to be high-minded, but fear. It is observable that our Lord
Jesus, just before he instituted the Lord's supper, put his disciples upon this trial and
suspicion of themselves, to teach us to examine and judge ourselves, and so to eat of
that bread, and drink of that cup.
CALVI , "22.They began every one of them to say to him. I do not think that the
disciples were alarmed, as persons struck with terror are wont to give themselves
uneasiness without any reason; but, abhorring the crime, they are desirous to clear
themselves from the suspicion of it. It is, indeed, a mark of reverence, that when
indirectly blamed, they do not reply angrily to their Master, but each person
constitutes himself his own judge, (as the object which we ought chiefly to aim at is,
to be acquitted by his own mouth;) but, relying on a good conscience, they wish to
declare frankly how far they are from meditating such a crime.
SBC, "I. Look at the question, "Lord is it I?" in connection with the scene and the time
when each disciple was shocked and startled into asking it. You have, perhaps, in the
mirror of memory, the picture of a certain tranquil sunset. If in that moment, and
without any premonitory sign, there had all at once burst out upon the tranquillity a peal
of terrible thunder, you could not have been so startled as were the disciples when these
words struck upon them. There never was a sunset like this, the sunset of the Sun of
Righteousness. It was an hour of beautiful peace and farewell revelation, when out broke
the thunderclap, "One of you shall betray Me." Never before had words filled souls with
the shock of such an unspeakable surprise.

101. II. Look at this question in connection with the remark that called it forth: "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." Reading these
predictive words in the light of what we find farther on, we know that they pointed to
Judas.
III. Look at the question in connection with the simple, unsuspecting brotherliness it
revealed in those to whom it was spoken. It might have been thought that instant
suspicion would have fastened on Judas. His character had always been open to
question. When, therefore, Christ’s declaration was made, "One of you shall betray Me,"
it would not have been wonderful if such words as these had passed through various
minds: "It is Judas—I always mistrusted that Judas—I never liked his grasp of the bag."
No such thoughts were in open or secret circulation. With lips that were tremulous, and
cheeks that were blanched, each one said, not "Lord, is it he?" but "Lord is it I?"
IV. Note the fear for himself shown by everyone who asked this question. Pitiless
detectors of sin in others should begin at home.
V. Note the love that worketh in the heart of the questioner. Not one of them ever knew
how much he loved his Lord, but this shock brought the love out.
VI. Note the answer to the question. Eleven times the question had been asked, for the
scare was felt and the cry was uttered by every man at the table. Then it was forced from
Judas, who repeated it, and Jesus answered, "Thou hast said." You can read what is on
the open page, Jesus can look through the lids of the book—read off the shut-in print.
You can see the whited sepulchre, He can see the skeleton within. You can see the body,
He can see the soul.
C. Stanford, Evening of Our Lord’s Ministry, p. 36.
Matthew 26:22
Mat_26:22, Mat_26:25
(with Joh_13:25)
I. In the first form of the question: "Is it I?" we have an example of that wholesome self-
distrust, which a glimpse into the possibilities of evil that lie slumbering in all our hearts
ought to teach every one of us. Every man is a mystery to himself. In every soul there lie,
coiled and dormant, hybernating snakes—evils that a very slight rise in the temperature
will wake up into poisonous activity. And let no man say, in foolish self-confidence, that
any form of sin which his brother has ever committed is impossible to him. The identity
of human nature is deeper than the diversity of temperament, and there are two or three
considerations that should abate a man’s confidence that anything which one man has
done it is impossible that he should do. (1) All sins are at bottom but varying forms of
one root—selfishness. (2) All sin is gregarious; is apt not only to slip from one form to
another, but any evil is apt to draw another after it. (3) Any evil is possible to us seeing
that all sin is but yielding to tendencies common to us all. (4) Men will gradually drop
down to the level which before they began the descent, seemed to be impossible to them.
II. We have here an example of precisely the opposite sort, namely, of that fixed
determination to do evil, which is unshaken by the clearest knowledge that it is evil.

102. Judas heard his crime described in its own ugly reality, he heard his fate proclaimed by
lips of absolute love and truth; and notwithstanding both he comes unmoved and
"unshaken with his question." The dogged determination in the man that dares to see his
evil stripped naked, and is not ashamed, is even more dreadful than the hypocrisy and
sleek simulation of friendship in his face.
III. We have in the last question an example of the peaceful confidence that comes from
communion with Jesus Christ. It was not John’s love to Christ, but Christ’s love to John,
that made his safety. He did not say, "I love thee so much that I cannot betray thee." For
all our feelings and emotions are but variable, and to build confidence upon them is to
build a heavy building upon quicksand; the very weight of it drives out the foundations.
But he thought to himself—or he felt rather than he thought—that all about him lay the
sweet, warm, rich atmosphere of his Master’s love, and to a man that was encompassed
by that, treachery was impossible.
A. Maclaren, Christian Commonwealth, March 5th, 1885.
MACLARE , "‘IS IT I?’
Mat_26:22, Mat_26:25; Joh_13:25
The genius of many great painters has portrayed the Lord’s Supper, but the reality of it
was very different from their imaginings. We have to picture to ourselves some low table,
probably a mere tray spread upon the ground, round which our Lord and the twelve
reclined, in such a fashion as that the head of each guest came against the bosom of him
that reclined above him; the place of honour being at the Lord’s left hand, or higher up
the table than Himself, and the second place being at His right, or below Himself.
So there would be no eager gesticulations of disciples starting to their feet when our
Lord uttered the sad announcement, ‘One of you shall betray Me!’ but only horror-struck
amazement settled down upon the group. These verses, which we have put together,
show us three stages in the conversation which followed the sad announcement. The
three evangelists give us two of these; John alone omits these two, and only gives us the
third.
First, we have their question, born of a glimpse into the possibilities of evil in their
hearts, ‘Lord, is it I?’ The form of that question in the original suggests that they
expected a negative answer, and might be reproduced in English: ‘Surely it is not I?’
None of them could think that he was the traitor, yet none of them could be sure that he
was not. Their Master knew better than they did; and so, from a humble knowledge of
what lay in them, coiled and slumbering, but there, they would not meet His words with
a contradiction, but with a question. His answer spares the betrayer, and lets the dread
work in their consciences for a little longer, for their good. For many hands dipped in the
dish together, to moisten their morsels; and to say, ‘He that dippeth with Me in the dish,
the same shall betray Me,’ was to say nothing more than ‘One of you at the table.’
Then comes the second stage. Judas, reassured that he has escaped detection for the
moment, and perhaps doubting whether the Master had anything more than a vague
suspicion of treachery, or knew who was the traitor, shapes his lying lips with loathsome
audacity into the same question, but yet not quite the same, The others had said, ‘Is it I,
Lord?’ he falters when he comes to that name, and dare not say ‘Lord!’ That sticks in his
throat. ‘Rabbi!’ is as far as he can get. ‘Is it I, Rabbi?’ Christ’s answer to him, ‘Thou hast
said,’ is another instance of patient longsuffering. It was evidently a whisper that did not

103. reach the ears of any of the others, for he leaves the room without suspicion. Our Lord
still tries to save him from himself by showing Judas that his purpose is known, and by
still concealing his name.
Then comes the third stage, which we owe to John’s Gospel. Here again he is true to his
task of supplementing the narrative of the three synoptic Gospels. Remembering what I
have said about the attitude of the disciples at the table, we can understand that Peter, if
he occupied the principal place at the Lord’s left, was less favourably situated for
speaking to Christ than John, who reclined in the second seat at His right, and so he
beckoned over the Master’s head to John. The Revised Version gives the force of the
original more vividly than the Authorised does: ‘He, leaning back, as he was, on Jesus’
breast, saith unto Him, Lord! who is it?’ John, with a natural movement, bends back his
head on his Master’s breast, so as to ask and be answered, in a whisper. His question is
not, ‘Is it I?’ He that leaned on Christ’s bosom, and was compassed about by Christ’s
love, did not need to ask that. The question now is, ‘Who is it?’ Not a question of
presumption, nor of curiosity, but of affection; and therefore answered: ‘He it is to
whom I shall give the sop, when I have dipped it.’
The morsel dipped in the dish and passed by the host’s hand to a guest, was a token of
favour, of unity and confidence. It was one more attempt to save Judas, one more token
of all-forgiving patience. No wonder that that last sign of friendship embittered his
hatred and sharpened his purpose to an unalterable decision, or, as John says: ‘After the
sop, Satan entered into him.’ For then, as ever, the heart which is not melted by Christ’s
offered love is hardened by it.
Now, if we take these three stages of this conversation we may learn some valuable
lessons from them. I take the first form of the question as an example of that wholesome
self-distrust which a glimpse into the slumbering possibilities of evil in our hearts ought
to give us all. I take the second on the lips of Judas, as an example of the very opposite of
that self-distrust, the fixed determination to do a wrong thing, however clearly we know
it to be wrong. And I take the last form of the question, as asked by John, as an
illustration of the peaceful confidence which comes from the consciousness of Christ’s
love, and of communion with Him. Now a word or two about each of these.
I. First, we have an example of that wholesome self-distrust, which a
glimpse into the possibilities of evil that lie slumbering in all our hearts
ought to teach every one of us.
Every man is a mystery to himself. In every soul there lie, coiled and dormant, like
hibernating snakes, evils that a very slight rise in the temperature will wake up into
poisonous activity. And let no man say, in foolish self-confidence, that any form of sin
which his brother has ever committed is impossible for him. Temperament shields us
from much, no doubt. There are sins that ‘we are inclined to,’ and there are sins that ‘we
have no mind to.’ But the identity of human nature is deeper than the diversity of
temperament, and there are two or three considerations that should abate a man’s
confidence that anything which one man has done it is impossible that he should do. Let
me enumerate them very briefly. Remember, to begin with, that all sins are at bottom
but varying forms of one root. The essence of every evil is selfishness, and when you have
that, it is exactly as with cooks who have the ‘stock’ by the fireside. They can make any
kind of soup out of it, with the right flavouring. We have got the mother tincture of all
wickedness in each of our hearts; and therefore do not let us be so sure that it cannot be
manipulated and flavoured into any form of sin. All sin is one at bottom, and this is the
definition of it-living to myself instead of living to God. So it may easily pass from one
form of evil into another, just as light and heat, motion and electricity, are all-they tell

104. us-various forms and phases of one force. Just as doctors will tell you that there are
types of disease which slip from one form of sickness into another, so if we have got the
infection about us it is a matter very much of accidental circumstances what shape it
takes. And no man with a human heart is safe in pointing to any sin, and saying, ‘That
form of transgression I reckon alien to myself.’
And then let me remind you, too, that the same consideration is reinforced by this other
fact, that all sin is, if I may so say, gregarious; is apt not only to slip from one form into
another, but that any evil is apt to draw another after it. The tangled mass of sin is like
one of those great fields of seaweed that you some times come across upon the ocean, all
hanging together by a thousand slimy growths; which, if lifted from the wave at any
point, drags up yards of it inextricably grown together. No man commits only one kind
of transgression. All sins hunt in couples. According to the grim picture of the Old
Testament, about another matter, ‘None of them shall want his mate. The wild beasts of
the desert shall meet with the wild beasts of the islands.’ One sin opens the door for
another, ‘and seven other spirits worse than himself’ come and make holiday in the
man’s heart.
Again, any evil is possible to us, seeing that all sin is but yielding to tendencies common
to us all. The greatest transgressions have resulted from yielding to such tendencies.
Cain killed his brother from jealousy; David besmirched his name and his reign by
animal passion; Judas betrayed Christ because he was fond of money. Many a man has
murdered another one simply because he had a hot temper. And you have got a temper,
and you have got the love of money, and you have got animal passions, and you have got
that which may stir you up into jealousy. Your neighbour’s house has caught fire and
been blown up. Your house, too, is built of wood, and thatched with straw, and you have
as much dynamite in your cellars as he had in his. Do not be too sure that you are safe
from the danger of explosion.
And, again, remember that this same wholesome self-distrust is needful for us all,
because all transgression is yielding to temptations that assail all men. Here are one
hundred men in a plague-stricken city; they have all got to draw their water from the
same well. If five or six of them died of cholera it would be very foolish of the other
ninety-five to say, ‘There is no chance of our being touched.’ We all live in the same
atmosphere; and the temptations that have overcome the men that have headed the
count of crimes appeal to you. So the lesson is, ‘Be not high-minded, but fear.’
And remember, still further, that the same solemn consideration is enforced upon us by
the thought that men will gradually drop down to the level which, before they began the
descent, seemed to be impossible to them. ‘Is thy servant a dog that he should do this
thing?’ said Hazael when the crime of murdering his master first floated before him. Yes,
but he did it. By degrees he came down to the level to which he thought that he would
never sink. First the imagination is inflamed, then the wish begins to draw the soul to
the sin, then conscience pulls it back, then the fatal decision is made, and the deed is
done. Sometimes all the stages are hurried quickly through, and a man spins downhill as
cheerily and fast as a diligence down the Alps. Sometimes, as the coast of a country may
sink an inch in a century until long miles of the flat seabeach are under water, and
towers and cities are buried beneath the barren waves, so our lives may be gradually
lowered, with a motion imperceptible but most real, bringing us down within high-water
mark, and at last the tide may wash over what was solid land.
So, dear friends, there is nothing more foolish than for any man to stand, self-confident
that any form of evil that has conquered his brother has no temptation for him. It may
not have for you, under present circumstances; it may not have for you to-day; but, oh!

105. we have all of us one human heart, and ‘he that trusteth in his own heart is a fool.’
‘Blessed is the man that feareth always.’ Humble self-distrust, consciousness of sleeping
sin in my heart that may very quickly be stirred into stinging and striking; rigid self-
control over all these possibilities of evil, are duties dictated by the plainest common-
sense.
Do not say, ‘I know when to stop.’ Do not say, ‘I can go so far; it will not do me any
harm.’ Many a man has said that, and many a man has been ruined by it. Do not say, ‘It
is natural to me to have these inclinations and tastes, and there can be no harm in
yielding to them.’ It is perfectly natural for a man to stoop down over the edge of a
precipice to gather the flowers that are growing in some cranny in the cliff; and it is as
natural for him to topple over, and be smashed to a mummy at the bottom. God gave you
your dispositions and your whole nature ‘under lock and key,’-keep them so. And when
you hear of, or see, great criminals and great crimes, say to yourself, as the good old
Puritan divine said, looking at a man going to the scaffold, ‘But for the grace of God
there go I!’ And in the contemplation of sins and apostasies, let us each look humbly at
our own weakness, and pray Him to keep us from our brother’s evils which may easily
become ours.
II. Secondly, we have here an example of precisely the opposite sort,
namely, of that fixed determination to do evil which is unshaken by the
clearest knowledge that it is evil.
Judas heard his crime described in its own ugly reality. He heard his fate proclaimed by
lips of absolute love and truth; and notwithstanding both, he comes unmoved and
unshaken with his question. The dogged determination in his heart, that dares to see his
evil stripped naked and is ‘not ashamed,’ is even more dreadful than the hypocrisy and
sleek simulation of friendship in his face.
Now most men turn away with horror from even the sins that they are willing to do,
when they are put plainly and bluntly before them. As an old mediaeval preacher once
said, ‘There is nothing that is weaker than the devil stripped naked.’ By which he meant
exactly this-that we have to dress wrong in some fantastic costume or other, so as to hide
its native ugliness, in order to tempt men to do it. So we have two sets of names for
wrong things, one of which we apply to our brethren’s sins, and the other to the same
sins in ourselves. What I do is ‘prudence,’ what you do of the same sort is ‘covetousness’;
what I do is ‘sowing my wild oats,’ what you do is ‘immorality’ and ‘dissipation’; what I
do is ‘generous living,’ what you do is ‘drunkenness’ and ‘gluttony’; what I do is
‘righteous indignation,’ what you do is ‘passionate anger.’ And so you may go the whole
round of evil. Very bad are the men who can look at their deed, described in Its own
inherent deformity, and yet say, ‘Yes; that is it, and I am going to do it.’ ‘One of you shall
betray Me.’ ‘Yes; I will betray you!’ It must have taken something to look into the
Master’s face, and keep the fixed purpose steady.
Now I ask you to think, dear friends, of this, that that obstinate condition of dogged
determination to do a wrong thing, knowing it to be a wrong thing, is a condition to
which all evil steadily tends. We may not come to it in this world-I do not know that men
ever do so wholly; but we are all getting towards it in regard to the special wrong deeds
and desires which we cherish and commit. And when a man has once reached the point
of saying to evil, ‘Be thou my good,’ then he is a ‘devil’ in the true meaning of the word;
and wherever he is, he is in hell! And the one unpardonable sin is the sin of clear
recognition that a given thing is contrary to God’s will, and unfaltering determination,
notwithstanding, to do it. That is the only sin that cannot be pardoned, ‘either in this

106. world or in the world to come.’
And so, my brother, seeing that such a condition is possible, and that all the paths of
evil, however tentative and timorous they may be at first, and however much the sin may
be wrapped up with excuses and forms and masks, tend to that condition, let us take that
old prayer upon our lips, which befits both those who distrust themselves because of
slumbering sins, and those who dread being conquered by manifest iniquity:-’Who can
understand his errors? Cleanse Thou me from secret faults. Keep back Thy servant also
from presumptuous sins. Let them not have dominion over me.’
III. Now, lastly, we have in the last question an example of the peaceful
confidence that comes from communion with Jesus Christ.
John leaned on the Master’s bosom. ‘He was the disciple whom Jesus loved.’ And so
compassed with that great love, and feeling absolute security within the enclosure of that
strong hand, his question is not, ‘Is it I?’ but ‘Who is it?’ From which I think we may
fairly draw the conclusion that to feel that Christ loves me, and that I am compassed
about by Him, is the true security against my falling into any sin.
It was not John’s love to Christ, but Christ’s to John that made his safety. He did not say:
‘I love Thee so much that I cannot betray Thee.’ For all our feelings and emotions are but
variable, and to build confidence upon them is to build a heavy building upon quicksand;
the very weight of it drives out the foundations. But he thought to himself-or he felt
rather than he thought-that all about him lay the sweet, warm, rich atmosphere of his
Master’s love; and to a man who was encompassed by that, treachery was impossible.
Sin has no temptation so long as we actually enjoy the greater sweetness of Christ’s felt
love. Would thirty pieces of silver have been a bribe to John? Would anything that could
have terrified others have frightened him from his Master’s side whilst he felt His love?
Will a handful of imitation jewellery, made out of coloured glass and paste, be any
temptation to a man who bears a rich diamond on his finger? And will any of earth’s
sweetness be a temptation to a man who lives in the continual consciousness of the great
rich love of Christ wrapping him round about? Brethren, not ourselves, not our faith, not
our emotion, not our religious experience; nothing that is in us, is any security that we
may not be tempted, and yield to the temptation, and deny or betray our Lord. There is
only one thing that is a security, and that is that we be folded to the heart, and held by
the hand, of that loving Lord. Then-then we may be confident that we shall not fall; for
‘the Lord is able to make us stand.’
Such confidence is but the other side of our self-distrust; is the constant accompaniment
of it, must have that self-distrust for its condition and prerequisite, and leads to a yet
deeper and more blessed form of that self-distrust. Faith in Him and ‘no confidence in
the flesh’ are but the two sides of the same coin, the obverse and the reverse. The seed,
planted in the ground, sends a little rootlet down, and a little spikelet up, by the same
vital act. And so in our hearts, as it were, the downward rootlet is self-despair, and the
upward shoot is faith in Christ. The two emotions go together-the more we distrust
ourselves the more we shall rest upon Him, and the more we rest upon Him, and feel
that all our strength comes, not from our foot, but from the Rock on which it stands, the
more we shall distrust our own ability and our own faithfulness.
Therefore, dear brethren, looking upon all the evil that is around us, and conscious in
some measure of the weakness of our own hearts, let us do as a man would do who
stands upon the narrow ledge of a cliff, and look sheer down into the depth below, and
feels his head begin to reel and turn giddy; let us lay hold of the Guide’s hand, and if we
cleave by Him, He will hold up our goings that our footsteps slip not. Nothing else will.

107. No length of obedient service is any guarantee against treachery and rebellion. As John
Bunyan saw, there was a backdoor to hell from the gate of the Celestial City. Men have
lived for years consistent professing Christians, and have fallen at last. Many a ship has
come across half the world, and gone to pieces on the harbour bar. Many an army,
victorious in a hundred fights, has been annihilated at last. No depths of religious
experience, no heights of religious blessedness, no attainments of past virtue and self-
sacrifice, are any guarantees for to-morrow. Trust in nothing and in nobody, least of all
in yourselves and your own past. Trust only in Jesus Christ.
‘Now unto Him that is able to keep us from falling, and to present us faultless before the
presence of His glory with exceeding joy; to the only wise God our Saviour be glory and
majesty, dominion and power, both now and for ever.’ Amen.
Matthew 26:17-30
THE NEW PASSOVER
The Tuesday of Passion Week was occupied by the wonderful discourses which have
furnished so many of our meditations. At its close Jesus sought retirement in Bethany,
not only to soothe and prepare His spirit but to ‘hide Himself’ from the Sanhedrin. There
He spent the Wednesday. Who can imagine His thoughts? While He was calmly reposing
in Mary’s quiet home, the rulers determined on His arrest, but were at a loss how to
effect it without a riot. Judas comes to them opportunely, and they leave it to him to give
the signal. Possibly we may account for the peculiar secrecy observed as to the place for
the last supper, by our Lord’s knowledge that His steps were watched, and by His
earnest wish to eat the Passover with the disciples before He suffered. The change
between the courting of publicity and almost inviting of arrest at the beginning of the
week, and the evident desire to postpone the crisis till the fitting moment which marks
the close of it, is remarkable, and most naturally explained by the supposition that He
wished the time of His death to be that very hour when, according to law, the paschal
lamb was slain. On the Thursday, then, he sent Peter and John into the city to prepare
the Passover; the others being in ignorance of the place till they were there, and Judas
being thus prevented from carrying out his purpose till after the celebration.
The precautions taken to ensure this have left their mark on Matthew’s narrative, in the
peculiar designation of the host,-’Such a man!’ It is a kind of echo of the mystery which
he so well remembered as round the errand of the two. He does not seem to have heard
of the token by which they knew the house, viz., the man with the pitcher whom they
were to meet. But he does know that Peter and John got secret instructions, and that he
and the others wondered where they were to go. Had there been a previous arrangement
with this unnamed ‘such an one,’ or were the token and the message alike instances of
Christ’s supernatural knowledge and authority? It is difficult to say. I incline to the
former supposition, which would be in accordance with the distinct effort after secrecy
which marks these days; but the narratives do not decide the question. At all events, the
host was a disciple, as appears from the authoritative ‘the Master saith’; and, whether he
had known beforehand that ‘this day’ incarnate ‘salvation would come to his house’ or
no, he eagerly accepts the peril and the honour. His message is royal in its tone. The
Lord does not ask permission, but issues His commands. But He is a pauper King, not
having where to lay His head, and needing another man’s house in which to gather His
own household together for the family feast of the Passover. What profound truths are

108. wrapped up in that ‘My time is come’! It speaks of the voluntariness of His surrender,
the consciousness that His Cross was the centre point of His work, His superiority to all
external influences as determining the hour of His death, and His submission to the
supreme appointment of the Father. Obedience and freedom, choice and necessity, are
wonderfully blended in it.
So, late on that Thursday evening, the little band left Bethany for the last time, in a
fashion very unlike the joyous stir of the triumphal entry. As the evening is falling, they
thread their way through the noisy streets, all astir with the festal crowds, and reach the
upper room, Judas vainly watching for an opportunity to slip away on his black errand.
The chamber, prepared by unknown hands, has vanished, and the hands are dust; but
both are immortal. How many of the living acts of His servants in like manner seem to
perish, and the doers of them to be forgotten or unknown! But He knows the name of
‘such an one,’ and does not forget that he opened his door for Him to enter in and sup.
The fact that Jesus put aside the Passover and founded the Lord’s Supper in its place,
tells much both about His authority and its meaning. What must He have conceived of
Himself, who bade Jew and Gentile turn away from that God-appointed festival, and
think not of Moses, but of Him? What did He mean by setting the Lord’s Supper in the
place of the Passover, if He did not mean that He was the true Paschal Lamb, that His
death was a true sacrifice, that in His sprinkled blood was safety, that His death
inaugurated the better deliverance of the true Israel from a darker prison-house and a
sorer bondage, that His followers were a family, and that ‘the children’s bread’ was the
sacrifice which He had made? There are many reasons for the doubling of the
commemorative emblem, but this is obviously one of the chief-that, by the separation of
the two in the rite, we are carried back to the separation in fact; that is to say, to the
violent death of Christ. Not His flesh alone, in the sense of Incarnation, but His body
broken and His blood shed, are what He wills should be for ever remembered. His own
estimate of the centre point of His work is unmistakably pronounced in His institution
of this rite.
But we may consider the force of each emblem separately. In many important points
they mean the same things, but they have each their own significance as well. Matthew’s
condensed version of the words of institution omits all reference to the breaking of the
body and to the memorial character of the observance, but both are implied. He
emphasises the reception, the participation, and the significance of the bread. As to the
latter, ‘This is My body’ is to be understood in the same way as ‘the field is the world,’
and many other sayings. To speak in the language of grammarians, the copula is that of
symbolic relationship, not that of existence; or, to speak in the language of the street, ‘is’
here means, as it often does, ‘represents.’ How could it mean anything else, when Christ
sat there in His body, and His blood was in His veins? What, then, is the teaching of this
symbol? It is not merely that He in His humanity is the bread of life, but that He in His
death is the nourishment of our true life. In that great discourse in John’s Gospel, which
embodies in words the lessons which the Lord’s Supper teaches by symbols, He
advances from the general statement, ‘I am the Bread of Life,’ to the yet more mysterious
and profound teaching that His flesh, which at some then future point He will ‘give for
the life of the world,’ is the bread; thus distinctly foreshadowing His death, and asserting
that by that death we live, and by partaking of it are nourished. The participation in the
benefits of Christ’s death, which is symbolised by ‘Take, eat,’ is effected by living faith.
We feed on Christ when our minds are occupied with His truth, and our hearts
nourished by His love, when it is the ‘meat’ of our wills to do His will, and when our
whole inward man fastens on Him as its true object, and draws from Him its best being.
But the act of reception teaches the great lesson that Christ must be in us, if He is to do

109. us any good. He is not ‘for us’ in any real sense, unless He be ‘in us.’ The word rendered
in John’s Gospel ‘eateth’ is that used for the ruminating of cattle, and wonderfully
indicates the calm, continual, patient meditation by which alone we can receive Christ
into our hearts, and nourish our lives on Him. Bread eaten is assimilated to the body,
but this bread eaten assimilates the eater to itself, and he who feeds on Christ becomes
Christ-like, as the silk-worm takes the hue of the leaves on which it browses. Bread eaten
to-day will not nourish us to-morrow, neither will past experiences of Christ’s sweetness
sustain the soul. He must be ‘our daily bread’ if we are not to pine with hunger.
The wine carries its own special teaching, which clearly appears in Matthew’s version of
the words of institution. It is ‘My blood,’ and by its being presented in a form separate
from the bread which is His body suggests a violent death. It is ‘covenant blood,’ the seal
of that ‘better covenant’ than the old, which God makes now with all mankind, wherein
are given renewed hearts which carry the divine law within themselves; the reciprocal
and mutually blessed possession of God by men and of men by God, the universally
diffused knowledge of God, which is more than head knowledge, being the
consciousness of possessing Him; and, finally, the oblivion of all sins. These promises
are fulfilled, and the covenant made sure, by the shed blood of Christ. So, finally, it is
‘shed for many, for the remission of sins.’ The end of Christ’s death is pardon which can
only be extended on the ground of His death. We are told that Christ did not teach the
doctrine of atonement. Did He establish the Lord’s Supper? If He did (and nobody
denies that), what did He mean by it, if He did not mean the setting forth by symbol of
the very same truth which, stated in words, is the doctrine of His atoning death? This
rite does not, indeed, explain the rationale of the doctrine; but it is a piece of unmeaning
mummery, unless it preaches plainly the fact that Christ’s death is the ground of our
forgiveness.
Bread is the ‘staff of life,’ but blood is the life. So ‘this cup’ teaches that ‘the life’ of Jesus
Christ must pass into His people’s veins, and that the secret of the Christian life is ‘I live;
yet not I, but Christ liveth in me.’ Wine is joy, and the Christian life is not only to be a
feeding of the soul on Christ as its nourishment, but a glad partaking, as at a feast, of His
life and therein of His joy. Gladness of heart is a Christian duty, ‘the joy of the Lord is
your strength’ and should be our joy; and though here we eat with loins girt, and go out,
some of us to deny, some of us to flee, all of us to toil and suffer, yet we may have His joy
fulfilled in ourselves, even whilst we sorrow.
The Lord’s Supper is predominantly a memorial, but it is also a prophecy, and is marked
as such by the mysterious last words of Jesus, about drinking the new wine in the
Father’s kingdom. They point the thoughts of the saddened eleven, on whom the dark
shadow of parting lay heavily, to an eternal reunion, in a land where ‘all things are
become new,’ and where the festal cup shall be filled with a draught that has power to
gladden and to inspire beyond any experience here. The joys of heaven will be so far
analogous to the Christian joys of earth that the same name may be applied to both; but
they will be so unlike that the old name will need a new meaning, and communion with
Christ at His table in His kingdom, and our exuberance of joy in the full drinking in of
His immortal life, will transcend the selectest hours of communion here. Compared with
that fulness of joy they will be ‘as water unto wine,’-the new wine of the kingdom.

110. 23 Jesus replied, “The one who has dipped his
hand into the bowl with me will betray me.
BAR ES,"He that dippeth his hand with me in the dish - The Jews, at the
observance of this ordinance, used a bitter sauce, made of bunches of raisins, mixed with
vinegar and other seasoning of the like kind, which they said represented the clay which
their fathers were compelled to use in Egypt in making brick, thus reminding them of
their bitter bondage there.
This was probably the dish to which reference is made here. It is not improbable that
Judas reclined near to our Saviour at the feast, and by his saying it was one that dipped
“with him” in the dish, he meant one that was near to him, designating him more
particularly than he had done before. John adds (Joh_13:23-30; see the notes at that
place), that “there was leaning on Jesus’ bosom one of his disciples whom Jesus loved” -
referring to himself; that Simon Peter beckoned to him to ask Jesus more particularly
who it was; that Jesus signified who it was by giving “Judas a sop” - that is, a piece of
“bread” or “meat” dipped in the thick sauce; and that Judas, having received it, went out
to accomplish his wicked design of betraying him. Judas was not, therefore, present at
the institution of the Lord’s Supper.
CLARKE,"He that dippeth his hand - As the Jews ate the passover a whole
family together, it was not convenient for them all to dip their bread in the same dish;
they therefore had several little dishes or plates, in which was the juice of the bitter
herbs, mentioned Exo_12:8, on different parts of the table; and those who were nigh one
of these, dipped their bread in it. As Judas is represented as dipping in the same dish
with Christ, it shows that he was either near or opposite to him. If this man’s heart had
not been hardened, and his conscience seared beyond all precedent, by the deceitfulness
of his sin, would he have showed his face in this sacred assembly, or have thus put the
seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could
feel no compunction? Alas! having delivered himself up into the hands of the devil, he
was capable of delivering up his Master into the hands of the chief priests; and thus,
when men are completely hardened by the deceitfulness of sin, they can outwardly
perform the most solemn acts of devotion, without feeling any sort of inward concern
about the matter.
GILL, "And he answered and said,.... In order to make them easy, and point out the
betrayer to them,
he that dippeth his hand with me in the dish, the same shall betray me. This
seems to refer to the dipping of the unleavened bread, or bitter herbs, both, into the
sauce called "Charoseth", which the Jews (z) say,

111. "was made of figs, nuts, almonds, and other fruits; to which they added apples; all which
they bruised in a mortar, and mixed with vinegar; and put spices into it, calamus and
cinnamon, in the form of small long threads, in remembrance of the straw; and it was
necessary it should be: thick, in memory of the clay.''
The account Maimonides (a) gives of it is,
"the "Charoseth" is a precept from the words of the Scribes, in remembrance of the clay
in which they served in Egypt; and how did they make it? They took dates, or berries, or
raisins, and the like, and stamped them, and put vinegar into them, and seasoned them
with spices, as clay in straw, and brought it upon the table, in the night of the passover.''
And in this he says, the master of the family dipped both the herbs, and the unleavened
bread (b), and that both separately and conjunctly; for he says (c), that
"he rolled up the unleavened bread and bitter herbs together, ‫ומטבל‬ and dipped them in
the Charoseth.''
And this was twice done in eating the passover; for so it is observed (d) among the many
things, which distinguished this night from others: "in all other nights we dip but once,
but in this night twice". By this action, Christ gave his disciples a signal, whereby they
might know the betrayer: for this is not the general description of one, that sat at the
table, and ate of his bread with him, and so fulfilled the prediction, in Psa_41:9, though
this is too true; but then, this was saying no more than he had before done, when he
said, "one of you shall betray me"; though the phrase is so (e) used; for instance,
"if a man goes and sits at table with them, ‫עמהן‬ ‫,וטובל‬ and "dips with them", though he
does not eat the quantity of an olive, they bless for him.''
But this refers to a particular action then performed by Judas, just at the time Christ
spoke these words; and who might sit near him, and dip into the same dish he did; for
since there were thirteen of them, there might be more dishes than one; and two or three
might have a dish to themselves, and Judas dip in the same dish with Christ.
HE RY, "3. Further information given them concerning this matter (Mat_26:23,
Mat_26:24), 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. 61:9); 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

112. 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.
CALVI , "23.But he answering said. Christ, by his reply, neither removes their
doubt, nor points out the person of Judas, but only confirms what he said a little
before, that one of his friends sitting at the table is the traitor. And though they
thought it hard to be left in suspense and perplexity for a time, that they might
employ themselves in contemplating the atrocity of the crime, it was afterwards
followed by another advantage, when they perceived that the prediction of the
psalm was fulfilled,
He that ate pleasant food with me (184)
hath lifted up his heel against me, (Psalms 41:10.)
Besides, in the person of Judas, our Lord intended to admonish his followers in all
ages, not to be discouraged or faint on account of intimate friends proving to be
traitors; because the same thing that was experienced by Him who is the Head of the
whole Church, must happen to us who are members of it.
24 The Son of Man will go just as it is written
about him. But woe to that man who betrays the
Son of Man! It would be better for him if he had
not been born.”
BAR ES,"The Son of man, goeth - That is, the Messiah - the Christ. See the notes
at Mat_8:20.
Goeth - Dies, or will die. The Hebrews often spoke in this manner of death, Psa_
39:13; Gen_15:2.
As it is written of him - That is, as it is “written” or prophesied of him in the Old
Testament. Compare Psa_41:9 with Joh_13:18. See also Dan_9:26-27; Isa_53:4-9. Luke
Luk_22:22 says, “as it was determined.” In the Greek, as it was “marked out by a
boundary” - that is, in the divine purpose. It was the previous intention of God to give
him up to die for sin, or it could not have been certainly predicted. It is also declared to
have been by his “determinate counsel and foreknowledge.” See the notes at Act_2:23.
Woe unto that man ... - The crime is great and awful, and he will be punished

113. accordingly. He states the greatness of his misery or “woe” in the phrase following.
It had been good ... - That is, it would have been better for him if he had not been
born; or it would be better now for him if he was to be as “if” he had not been born, or if
he was annihilated. This was a proverbial mode of speaking among the Jews in frequent
use. In relation to Judas, it proves the following things:
1. That the crime which he was about to commit was exceedingly great;
2. That the misery or punishment due to it would certainly come upon him;
3. That he would certainly deserve that misery, or it would not have been threatened
or inflicted; and,
4. That his punishment would be eternal.
If there should be any period when the sufferings of Judas should end, and he be
restored and raised to heaven, the blessings of that “happiness without end” would
infinitely overbalance all the sufferings he could endure in a limited time, and
consequently it would not be true that it would have been better for him not to have been
born. Existence, to him, would, on the whole, be an infinite blessing. This passage proves
further that, in relation to one wicked man, the sufferings of hell will be eternal. If of
one, then it is equally certain and proper that all the wicked will perish forever.
If it be asked how this crime of Judas could be so great, or could be a crime at all,
when it was determined beforehand that the Saviour should be betrayed and die in this
manner, it may be answered:
1. That the crime was what it was “in itself,” apart from any determination of God. It
was a violation of all the duties he owed to God and to the Lord Jesus - awful ingratitude,
detestable covetousness, and most base treachery. As such it deserved to be punished.
2. The previous purpose of God did not force Judas to do this. In it he acted freely. He
did just what his wicked heart prompted him to do.
3. A previous knowledge of a thing, or a previous purpose to permit a thing, does not
alter its “nature,” or cause it to be a different thing from what it is.
4. God, who is the best judge of the nature of crime, holds all that was done in
crucifying the Saviour, though it was by his determinate counsel and foreknowledge, “to
be by wicked hands,” Act_2:23. This punishment of Judas proves, also, that sinners
cannot take shelter for their sins in the decrees of God, or plead them as an excuse. God
will punish crimes for what they “are in themselves.” His own deep and inscrutable
purposes in regard to human actions will not change “the nature” of those actions, or
screen the sinner from the punishment which he deserves.
CLARKE,"The Son of man goeth - That is, is about to die. Going, going away,
departing, etc., are frequently used in the best Greek and Latin writers, for death, or
dying. The same words are often used in the Scriptures in the same sense.
It had been good for that man - Can this be said of any sinner, in the common
sense in which it is understood, if there be any redemption from hell’s torments? If a
sinner should suffer millions of millions of years in them, and get out at last to the
enjoyment of heaven, then it was well for him that he had been born, for still he has an
eternity of blessedness before him. Can the doctrine of the non-eternity of hell’s
torments stand in the presence of this saying? Or can the doctrine of the annihilation of
the wicked consist with this declaration? It would have been well for that man if he had
never been born! Then he must be in some state of conscious existence, as non-existence
is said to be better than that state in which he is now found. It was common for the Jews
to say of any flagrant transgressor, It would have been better for him had he never been

114. born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts
1 (note).
GILL, "The son of man goeth,.... Meaning himself, not to the Mount of Olives, or
Gethsemane, or the garden, whither he went a little after this, but out of the world, to his
Father: the phrase is expressive of his death, as in Jos_23:14, and denotes the
voluntariness of it, and which is no ways inconsistent with the divine determinations
about it: nor the violence that was offered to him by his enemies.
As it is written; in the book of God's eternal purposes and decrees; for Luke says, "as it
was determined" Luk_22:22, or as it was recorded in the books of the Old Testament; in
Psa_22:1, Isa_53:1 and Dan_9:1 for Christ died for the sins of his people, in perfect
agreement with these Scriptures, which were written of him:
but woe unto that man by whom the son of man is betrayed; for God's decrees
concerning this matter, and the predictions in the Bible founded on them, did not in the
least excuse, or extenuate the blackness of his crime; who did what he did, of his own
free will, and wicked heart, voluntarily, and to satisfy his own lusts:
it had been good for that man if he had not been born. This is a Rabbinical
phrase, frequently, used in one form or another; sometimes thus; as it is said (f) of such
that speak false and lying words, and regard not the glory of their Creator, ‫לעלמא‬ ‫ייתון‬ ‫דלא‬
‫לון‬ ‫,טב‬ it would have been better for them they had never come into the world; and so of
any other, notorious sinner, it is at other times said (g), ‫אברי‬ ‫דלא‬ ‫ליה‬ ‫,טב‬ or (h), ‫שלא‬ ‫לו‬ ‫נוח‬
‫,נברא‬ "it would have been better for him if he had not been created"; signifying, that it is
better to have no being at all, than to be punished with everlasting destruction; and
which was the dreadful case of Judas, who fell by his transgression, and went to his own
place.
SBC, "Judas rebuked by Christ.
I. It will give increased interest to the sayings of our Lord in the text if we suppose that
they were uttered with a special reference to Judas, with the merciful design of warning
him of the enormity of his projected crime, and thus, if it were yet possible, of
withholding him from its commission. The Son of Man was about to go as it was written
of Him—nothing was about to happen to Him which had not been distinctly
prearranged. The part which Judas was about to take in the fearful tragedy was every jot
as accurately defined in the Divine plan as if Judas had been simply a passive instrument
in the Divine hand; but nevertheless, woe unto that man by whom the Son of Man is
betrayed! And if the wretched Judas dreamt, as possibly he did, of its being a sort of
apology for his treachery, that it was needful in order to the accomplishment of
prophecy, it should have brought home to him an overwhelming conviction of the
falsehood which he harboured that Christ could thus combine the certainty of His being
betrayed, and the criminality of His betrayer.
II. Glance next at another delusion to which it is likely that Judas gave indulgence. This
is the delusion as to the consequences, the punishment, of sin being overstated or
exaggerated. It might have been that Judas could hardly persuade himself that a Being
so beneficent as Christ, whom he had seen wearying Himself to bless even His enemies,

115. whom he had beheld weeping bitter tears over the infidel Jerusalem, would ever wholly
lay aside the graciousness of His nature, and avenge a wrong done by surrendering the
doer to intense and interminable anguish. In all the range of Scripture there is not,
perhaps, a passage which sets itself so decisively against this delusion as the latter clause
of our Saviour’s address in the text. "It had been good for that man if he had not been
born." Better, indeed, better never to have been born—never to have risen in the world, a
being endowed with the magnificent but tremendous gift of immortality—if sin incur the
surrendering of that immortality to a portion of fire and shame. The saying of our text
roots up utterly the falsehood to which Judas and his followers are so ready to cling.
H. Melvill, Penny Pulpit, No. 1,866.
CALVI , "24.The Son of man indeed goeth. Here Christ meets an offense, which
might otherwise have greatly shaken pious minds. For what could be more
unreasonable than that the Son of God should be infamously betrayed by a disciple,
and abandoned to the rage of enemies, in order to be dragged to an ignominious
death? But Christ declares that all this takes place only by the will of God; and he
proves this decree by the testimony of Scripture, because God formerly revealed, by
the mouth of his Prophet, what he had determined.
We now perceive what is intended by the words of Christ. It was, that the disciples,
knowing that what was done was regulated by the providence of God, might not
imagine that his life or death was determined by chance. But the usefulness of this
doctrine extends much farther; for never are we fully confirmed in the result of the
death of Christ, till we are convinced that he was not accidentally dragged by men to
the cross, but that the sacrifice had been appointed by an eternal decree of God for
expiating the sins of the world. For whence do we obtain reconciliation, but because
Christ has appeased the Father by his obedience? Wherefore let us always place
before our minds the providence of God, which Judas himself, and all wicked men
— though it is contrary to their wish, and though they have another end in view —
are compelled to obey. Let us always hold this to be a fixed principle, that Christ
suffered, because it pleased God to have such an expiation.
And yet Christ does not affirm that Judas was freed from blame, on the ground that
he did nothing but what God had appointed. For though God, by his righteous
judgment, appointed for the price of our redemption the death of his Son, yet
nevertheless, Judas, in betraying Christ, brought upon himself righteous
condemnation, because he was full of treachery and avarice. In short, God’s
determination that the world should be redeemed, does not at all interfere with
Judas being a wicked traitor. Hence we perceive, that though men can do nothing
but what God has appointed, still this does not free them from condemnation, when
they are led by a wicked desire to sin. For though God directs them, by an unseen
bridle, to an end which is unknown to them, nothing is farther from their intention
than to obey his decrees. Those two principles, no doubt, appear to human reason
Lo be inconsistent with each other, that God regulates the affairs of men by his
Providence in such a manner, that nothing is done but by his will and command,
and yet he damns the reprobate, by whom he has carried into execution what he
intended. But we see how Christ, in this passage, reconciles both, by pronouncing a

116. curse on Judas, though what he contrived against God had been appointed by God;
not that Judas’s act of betraying ought strictly to be called the work of God, but
because God turned the treachery of Judas so as to accomplish His own purpose.
I am aware of the manner in which some commentators endeavor to avoid this rock.
They acknowledge that what had been written was accomplished through the
agency of Judas, because God testified by predictions what He fore-knew. By way of
softening the doctrine, which appears to them to be somewhat harsh, they substitute
the foreknowledge of God in place of the decree, as if God merely beheld from a
distance future events, and did not arrange them according to his pleasure. But very
differently does the Spirit settle this question; for not only does he assign as the
reason why Christ was delivered up, that it was so written, but also that it was so
determined. For where Matthew and Mark quote Scripture, Luke leads us direct to
the heavenly decree, saying, according to what was determined; as also in the Acts
of the Apostles, he shows that Christ was delivered not only by the foreknowledge,
but likewise by the fixed purpose of God, (Acts 2:25) and a little afterwards, that
Herod and Pilate, with other wicked men,
did those things which had been fore-ordained by the hand and purpose of God,
(Acts 4:27.)
Hence it is evident that it is but an ignorant subterfuge which is employed by those
who betake themselves to bare foreknowledge.
It had been good for that man. By this expression we are taught what a dreadful
vengeance awaits the wicked, for whom it would have been better that they had
never been born. And yet this life, though transitory, and full of innumerable
distresses, is an invaluable gift of God. Again, we also infer from it, how detestable
is their wickedness, which not only extinguishes the precious gifts of God, and turns
them to their destruction, but makes it to have been better for them that they had
never tasted the goodness of God. But this phrase is worthy of observation, it would
have been good for that man if he had never been born; for though the condition of
Judas was wretched, yet to have created hint was good in God, who, appointing the
reprobate to the day of destruction, illustrates also in this way his own glory, as
Solomon tells us:
The Lord hath made all things for himself; yea,
even the wicked for the day of evil, (Proverbs 16:4.)
The secret government of God, which provides even the schemes and works of men,
is thus vindicated, as I lately noticed, from all blame and suspicion.
COFFMA , "This was possibly a last-minute effort on the part of Christ to arouse
in Judas some desire of repentance. Christ had already indicated to Judas that his
treachery was known; and if Judas, convicted of sin, had only confessed it and
asked Jesus' forgiveness, he could have been spared participation in the actual
delivery of Christ to his foes.

117. The Son of man goeth ... "probably means `goeth his way to death.' The word
sometimes has the sense of `going back' or `going home,' and that idea may well be
included here."[10] Thus Plummer viewed the passage. Regarding the sin of Judas,
the same author wrote:
These counsels did not necessitate the sin of Judas; they would have been fulfilled if
he had remained faithful. Of his own free will, he helped to carry them out in a
particular manner, and for this he is responsible and stands justly condemned.[11]
[10] Alfred Plummer, op. cit., p. 359.
[11] Ibid.
SIMEO , "THE FEARFUL PROSPECT OF THE IMPE ITE T
Matthew 26:24. It had been good for that man if he had not been born.
“K OW unto God are all his works, from the foundation of the world.” But the
fore-ordination of God does not in any degree affect the responsibility of man. Man
is altogether a free agent, in everything that he does, whether it be good or evil. The
Spirit of God may move him; or Satan may tempt him: but he does nothing without
the concurrence of his own will. Hence, when St. Peter tells the Jews that our blessed
Lord was “delivered up to death by the determinate counsel and fore-knowledge of
God,” he still fixes the guilt of his death on them; saying, “Him ye have taken, and
with wicked hands have crucified and slain [ ote: Acts 2:23.].” So, in the passage
before us, our blessed Lord speaks to the same effect. It had been written of him,
“Mine own familiar friend, whom I trusted, who did eat of my bread, hath lift up
his heel against me [ ote: Compare ver. 23. with Psalms 41:9.].” And, in reference
to this prediction, our Lord says, “The Son of man goeth as it was 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.”
That we may make a suitable improvement of this awful declaration, I will,
I. Shew of whom this may be spoken—
We must not confine this declaration to the person of whom our Lord spate; since it
is equally applicable to a great variety of characters. It may be applied to,
1. The Traitor who sells his Lord—
[To Judas the words are primarily applied. But are there no other persons who sell
their Lord? What is the conduct of the lewd voluptuary, the sordid worldling, the
ambitious candidate for honour? Each of them says, ‘Give me but my price, and I
will sell my Lord.’ Each of them, in his own particular way, acts the part of “Esau,
who sold his birthright for a mess of pottage [ ote: Hebrews 12:16.].” Tell them,
when in the pursuit of their respective objects, what a loss they must sustain; and

118. they regard you not: the pleasures, the riches, the honours, which they affect, are, in
their eyes, of paramount importance; and follow them they will, though they must
sacrifice all hopes of ever enjoying the favour of their God — — — I must say, that
these may kiss their Saviour in the sight of men, but they are traitors to him in the
estimation of their God; and, as such, must expect to be made monuments of his
righteous indignation.]
2. The Infidel, who denies him—
[The Scribes and Pharisees rejected our blessed Lord, notwithstanding all the
miracles he wrought in proof of his Messiahship: and “their end was according to
their works [ ote: 2 Corinthians 11:15.].” And are there not, at this day also,
infidels who reject Christ, and, under an affectation of superior wisdom, pour
contempt upon the Gospel, as a “cunningly-devised fable,” deriding its doctrines as
enthusiastic, and its precepts as needlessly severe? These persons designate
themselves rational Christians; as though “wisdom should die with them:” but they
are the most irrational of all Christians; since they set up their own vain conceits
above the inspired records, and their own wisdom above the wisdom of their God.
And shall it not shortly be said, in reference to them, “Bring hither those that were
mine enemies, and slay them before me?” Yes, “there remaineth for them no other
sacrifice for sin, but a certain fearful looking-for of judgment, and fiery indignation,
to devour them [ ote: Hebrews 10:26-27.].”]
3. The Apostate, who renounces him—
[We are told respecting those who, “after having once escaped the pollutions of the
world, are again entangled with them, and overcome; that their last end is worse
than their beginning; and that it had been better for them never to have known the
way of righteousness, than, after having known it, to depart from the holy
commandment that had been delivered to them [ ote: 2 Peter 2:21.].” And how
many are there, at this day, who have “left off to be wise [ ote: Psalms 36:3.],” and
“gone back to their evil ways [ ote: Psalms 78:57.],” and “turned again with the dog
to his vomit, and the sow that was washed to her wallowing in the mire [ ote: 2
Peter 2:22.].” Yes, there are, alas! many who “run well only for a season [ ote:
Galatians 5:7.];” and, “under the influence of temptation,” like the stony-ground
hearers, “fall away.” What, then, is their state? “They turn back unto perdition,”
and seal up themselves under the everlasting “displeasure of their God [ ote:
Hebrews 10:38-39.].”]
4. The Hypocrite, who dishonours him—
[ one have a severer doom than persons of this description. To have the most
dreadful portion, is to “have our portion with the hypocrites [ ote: Matthew
24:51.].” To cry with pretended zeal, “Lord, Lord!” whilst we do not the things
which he commands [ ote: Matthew 7:21-23.], can answer no other end than that of
deceiving our own souls [ ote: Luke 6:46.]. “Our hearts must be right with God,” if
ever we would be accepted of him [ ote: Psalms 78:37.]: and the retaining of a

119. single lust, though dear as a right hand or a right eye, will plunge us into inevitable
and everlasting perdition [ ote: Matthew 5:29-30.]. The more distinguished our
profession may be, the greater is our sin, if, “whilst we profess to know God, in
works we deny him [ ote: Titus 1:16.]:” our excellency may mount up to the
heavens, and our head may reach unto the clouds; but the issue will be, that we shall
perish for ever like our own dung; and they who have seen us will say, “Where is
he? where is he [ ote: Job 20:4-7.]?”
Concerning every one of these persons, so living, and so dying, it must be said, as of
Judas, “It had been good for that man if he had not been born.”]
And shall I not now,
II. Take up a lamentation over them—
Our blessed Lord “wept over Jerusalem,” which he saw devoted to destruction. And
shall not “mine eyes be a fountain of tears, to run down day and night [ ote:
Jeremiah 9:1.]” for so many of you as, I have reason to fear, are perishing in your
sins? Alas! respecting multitudes, I must say,
1. How awful are their delusions!
[All of these persons promise themselves impunity. One is too high to be called to
account; another too low to attract the attention of the Deity. One is so immersed in
business, that he may be well excused; and another too intelligent to be deceived:
and all have an idea that God is too good and too merciful to proceed against them.
But there is for every one of us a future state of retribution, when every one “shall
receive at the hands of God according to what he has done in the body, whether it be
good or evil.” If it were not so, we might adopt at once the Epicurean maxim, “Let
us eat and drink; for to-morrow we die.” But “we must all appear before the
judgment-seat of Christ,” and receive at his hands our doom in happiness or misery,
to all eternity. Our foolish excuses will then avail us nothing. Our duty was plain;
namely, to seek first the kingdom of God and his righteousness:” but we chose to
prefer other things before it, and to seek it last: we must therefore for ever lose the
blessedness we would not seek, and endure for ever the misery which we would not
deprecate. And, if men will not believe this now, they will surely be convinced at the
very moment of their departure hence. Then “they will know whose word shall
stand, whether God’s or theirs [ ote: Jeremiah 44:28.].” And then,]
2. How bitter will be their reflections—
[Let us suppose a man “lifting up his eyes in the torments of hell,” and looking back
to the means of grace which he once enjoyed, and the offers of mercy that were
made him in the Saviour’s name: how bitterly will he bewail his folly! how will he
wish that he had been born a heathen, or an idiot; or rather, “that he had never
been born at all!” We are told how such persons will be occupied in “weeping, and
wailing, and gnashing their teeth,” with impotent rage against their God. And what

120. will they then think of the gratifications for which they sacrificed all the felicity of
heaven, and incurred all the miseries of hell? How will they stand amazed at their
folly and their madness! and what language will they find sufficient to express their
feelings of self-reproach? My dear brethren, I would that you would all place
yourselves for a moment in the situation of a person at the first moment of his
entering into the presence of his God; looking back upon the scenes which he has
just left; and looking forward to the scenes on which he is about to enter, and which
must continue without mitigation or end to all eternity. Could I prevail on you to
realize for a moment that situation, methinks it would be impossible for you not to
flee to the Saviour, and lay hold upon him, and cleave to him, till he had pardoned
your offences, and spoken peace unto your souls.]
3. How infatuated must you be, if you will not improve your present
opportunity of obtaining mercy!
[My dear brethren, in the name of Almighty God I declare to you, that if only you
will come to him in humble dependence on the Saviour’s merits, “not one of you
shall ever be cast out.” ay, more; I declare, that God will seal his pardoning love
upon your souls; so that, instead of wishing you had never been born, you shall be
able, with most heartfelt delight, to say, “We thank thee, O God, for our creation
[ ote: See the General Thanksgiving.].” Yes, indeed: this is an expression which
none but a true Christian can fully utter: for all others, whoever they may be, must
feel some secret misgivings in relation to their eternal state. But the man who truly
gives himself up to his God, can look forward to the eternal world with joy; knowing
that he shall be received into the bosom of his Saviour, and reign with him in glory
for evermore. Then I ask you, my brethren, Why will ye, after having lost so much
time already, and having, for aught ye know, so little remaining to you, why, I say,
will ye defer, even for an hour, that repentance which your state calls for, and that
application to the Saviour which he is so ready to hear? Fain would I prevail upon
you to go home and prostrate yourselves before the throne of grace, and to implore
mercy of God in the Redeemer’s name. If ye will not do this, what can be expected,
but that the time shall come when you will curse the day of your birth, aye, and the
day that ye ever heard this faithful address? I tremble to think what a swift witness
I must be against those who shall still harden themselves against these faithful
admonitions. I tremble to think how soon many of you will be found in that state,
when it must be said of you, “It had been good for that man if he had not been
born.” But some of you at least, I hope, will take warning ere it be too late, and “lay
hold on eternal life,” before “the wrath of God shall come upon you to the
uttermost.”]
25 Then Judas, the one who would betray him,
said, “Surely you don’t mean me, Rabbi?”

121. Jesus answered, “You have said so.”
BAR ES,"Thou hast said - That is, thou hast said the truth. It is so. Thou art the
man. Compare Mat_26:64 with Mar_14:62.
CLARKE,"Judas - said, Master, is it I? - What excessive impudence! He knew, in
his conscience, that he had already betrayed his Master, and was waiting now for the
servants of the chief priests, that he might deliver him into their hands; and yet he says,
(hoping that he had transacted his business so privately that it had not yet transpired),
Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, Lord, is
it I? But Judas dares not, or will not, use this august title, but simply says ραββι, Teacher,
is it I?
Thou hast said - Συ ειπας, or ‫אמריתון‬ ‫אתון‬ atun amaritun, “Ye have said,” was a
common form of expression for Yes. It Is so. “When the Zipporenses inquired whether
Rabbi Judas was dead? the son of Kaphra answered, Ye have said,” i.e. He is dead. See
Schoettgen. Hor. Hebr. p.
GILL, "Then Judas, which betrayed him,.... Or that was about to betray him, as
the Ethiopic version reads it: he had taken a step towards it, was seeking an opportunity
to do it, and at length effected it: the Persic version reads, Judas Iscariot; who after all
the rest had put the question,
answered and said, Master, is it I? Who though he knew what he had been doing,
and what he further resolved to do, and was conscious to himself he was the man; nay,
though he had been pointed out as the person, and the most dreadful woe denounced on
him, that should be the betrayer, in his hearing; yet all this did not at all affect his
marble heart; but in the most audacious manner, and without any concern of mind, or
show of guilt, asks if he was the person; suggesting, that surely he could, not mean him.
It is observed by some, that the word Rabbi, used by Judas, is a more honourable name
than that of Lord, used by the disciples; thereby reigning to give Christ more honour,
and exceed in his respect to him, than the rest of the disciples; in order, if he could, to
cover his wicked designs:
he said unto him, thou hast said: that is, it is as thou hast said; thou hast said right,
thou art the man; a way of speaking used, when what is asked is assented to as truth:
thus it being
"said to a certain person, is Rabbi dead? He replied to them, ‫אמריתון‬ ‫,אתון‬ "ye have said";

122. and they rent their clothes (i).''
Taking it for granted, by that answer, that so it was.
HE RY, "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 birthday 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 (Mat_26:17); 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.
SBC, "(with Joh_13:25)
I. In the first form of the question: "Is it I?" we have an example of that wholesome self-
distrust, which a glimpse into the possibilities of evil that lie slumbering in all our hearts
ought to teach every one of us. Every man is a mystery to himself. In every soul there lie,
coiled and dormant, hybernating snakes—evils that a very slight rise in the temperature
will wake up into poisonous activity. And let no man say, in foolish self-confidence, that
any form of sin which his brother has ever committed is impossible to him. The identity
of human nature is deeper than the diversity of temperament, and there are two or three
considerations that should abate a man’s confidence that anything which one man has
done it is impossible that he should do. (1) All sins are at bottom but varying forms of
one root—selfishness. (2) All sin is gregarious; is apt not only to slip from one form to
another, but any evil is apt to draw another after it. (3) Any evil is possible to us seeing
that all sin is but yielding to tendencies common to us all. (4) Men will gradually drop
down to the level which before they began the descent, seemed to be impossible to them.
II. We have here an example of precisely the opposite sort, namely, of that fixed
determination to do evil, which is unshaken by the clearest knowledge that it is evil.
Judas heard his crime described in its own ugly reality, he heard his fate proclaimed by
lips of absolute love and truth; and notwithstanding both he comes unmoved and
"unshaken with his question." The dogged determination in the man that dares to see his
evil stripped naked, and is not ashamed, is even more dreadful than the hypocrisy and
sleek simulation of friendship in his face.
III. We have in the last question an example of the peaceful confidence that comes from
communion with Jesus Christ. It was not John’s love to Christ, but Christ’s love to John,
that made his safety. He did not say, "I love thee so much that I cannot betray thee." For
all our feelings and emotions are but variable, and to build confidence upon them is to
build a heavy building upon quicksand; the very weight of it drives out the foundations.
But he thought to himself—or he felt rather than he thought—that all about him lay the
sweet, warm, rich atmosphere of his Master’s love, and to a man that was encompassed
by that, treachery was impossible.
A. Maclaren, Christian Commonwealth, March 5th, 1885.

123. CALVI , "25.And Judas who betrayed him. Though we often see persons
trembling, who are conscious of doing wrong, yet along with dread and secret
torments there is mingled such stupidity, that they boldly make a fiat denial; but in
the end they gain nothing by their impudence but to expose their hidden
wickedness. Thus Judeas, while he is restrained by an evil conscience, cannot
remain silent; so dreadfully is he tormented, and, at the same time, overwhelmed
with fear and anxiety, by that internal executioner. Christ, by indirectly glancing, in
his reply, at the foolish rashness of Judeas, entreats him to consider the crime which
he wished to conceal; but his mind, already seized with diabolical rage, could not
admit such a sentiment. Let us learn from this example, that the wicked, by bold
apologies, do nothing more than draw down upon themselves a more sudden
judgment.
COFFMA , "The expression "thou hast said" was a well-understood affirmative in
the idiom of the Jews. The die was then cast. Judas' treason was known to all, and
he would move at once to effect Jesus' delivery to the chief priests. To make certain
that the identification was complete, Christ announced that to whomsoever he
should give the sop, the same it was who should betray him. He then gave the sop to
Judas (see John 13:23-30). Judas was admonished, "That thou doest, do quickly"
(John 13:27,28). "Straightway" after receiving the sop, Judas departed from the
company.
Why did Christ admonish Judas to do his foul deed "quickly"? One plausible
reason is that Christ, about to institute the Lord's Supper, did not desire Judas'
attendance upon that solemn night. "After the sop, Satan had entered into Judas;
and it was inappropriate that he should participate in the Last Supper, especially
that portion of it in which the Lord's Supper was initiated. However, at least some
of the apostles did not so understand Jesus' words. John relates that "some thought
Jesus meant, Buy what things we have need of for the feast" (John 13:29). This is
more proof that this Last Supper was not the Passover. Some things yet needed to be
procured for the "feast" or Passover, legally scheduled for the following evening,
and it is virtually certain that one of the things lacking was the lamb itself.
Two expressions in the context are charged with rich symbolical meaning. These are
"the sop" and "it was night" (see John 13:27-30). The presentation of "the sop" to
Judas is ironic in that he was betraying Christ for a mere pittance, a financial sop, a
single mouthful, a trifle, giving up something of infinite value for something of the
most trivial worth. "It was night" also carries the deepest implications. How dark
was that night when the Saviour's friend betrayed him, the disciples forsook him
and fled, and the powers of darkness seized possession of the body of the Christ of
God. It was a time of darkness appropriate to the deeds of darkness then afoot.
BROADUS, "Matthew 26:25. Judas, see on "Matthew 27:3". Answered. He had not
been directly addressed, but he felt himself concerned in the pointed sayings just
uttered. (Matthew 26:21-24.) As all the others were asking, he probably thought it
necessary to ask also, lest silence should betray him. Master, is it I? with the same

124. interrogative particle as in Matthew 27:22, implying the expectation of a negative
answer. He does not say 'Lord,' like the others, but literally, Rabbi, and so in
Matthew 26:49; but the difference must not be pressed, for the disciples often
addressed Jesus as Rabbi. (Compare on Matthew 8:19) Thou hast said, i. e., hast
said what is true. This was a common form of affirmative reply, found also in
Matthew 26:64, and occurring in the Talmud.
It here solemnly repels the suggestion of a negative answer, and treats his question
as a virtual confession (Lutter.) This is the moment represented in Leonardo Da
Vinci's fresco of the "Last Supper," of which everybody has seen some engraving;
Judas has just received the affirmative answer. Of course we must not think of the
guests as sitting, according to that picture, for we know that they reclined. See an
ingenious representation of the probable scene, with a plan of the table, in
Edersheim., II, 494. This question of Judas and the answer in Matt. (not found in
Mark or Luke) is recorded in terms so general as not to show whether the answer
was also known to others. John has a full account of apparently the same matter,
differing in form, but not in substance, from Matthew's summary statement. He
says the disciples were at a loss whom Jesus was speaking about, and that Peter
beckoned to John, who was reclining in the bosom of Jesus, to inquire who it was.
Then Jesus replied, apparently in a low tone, that it was he for whom he would dip a
sop and give it to him; and presently he dipped, and gave it to Judas, who
immediately went out into the night. In connection with this sign to John, our Lord
may have given an oral answer to the question just asked by Judas, as in Matt.; or
the facts may be harmonized in other ways.
According to the order in Matthew and Mark, Judas went out before the memorial
of bread and wine was instituted. Luke seems to place things otherwise; but we have
seen that he appears to relate the institution of the bread and wine immediately
after mentioning the first paschal cup, (Luke 22:17-20) and then to return to speak
of the false disciple; if so, Luke does not teach that Judas was present at the
institution, and partook of the loaf and the cup. The case is not certain, but this is
the most natural way of combining the accounts. So there is no propriety in
understanding that here a flagrantly wicked person was knowingly admitted to take
part in the ordinance.
26 While they were eating, Jesus took bread, and
when he had given thanks, he broke it and gave it
to his disciples, saying, “Take and eat; this is my
body.”

125. BAR ES,"As they were eating - As they were eating the paschal supper, near the
close of the meal.
Luke adds that he said, just before instituting the sacramental supper, “With desire
have I desired to eat this passover with you before I suffer.” This is a Hebrew manner of
expression, signifying “I have greatly desired.” He had desired it, doubtless:
(1) That he might institute the Lord’s Supper, to be a perpetual memorial of him;
(2) That he might strengthen them for their approaching trials;
(3) That he might explain to them the true nature of the Passover; and,
(4) That he might spend another season with them in the duties of religion. Every
“Christian, about to die will also seek opportunities of drawing specially near to God, and
of holding communion with him and with his people.
Jesus took bread - That is, the unleavened bread which they used at the celebration
of the Passover, made into thin cakes, easily broken and distributed.
And blessed it - Or sought a blessing on it; or “gave thanks” to God for it. The word
rendered “blessed” not unfrequently means “to give thanks.” Compare Luk_9:16 and
Joh_6:11. It is also to be remarked that some manuscripts have the word rendered “gave
thanks,” instead of the one translated “blessed.” It appears from the writings of Philo
and the Rabbis that the Jews were never accustomed to eat without giving thanks to God
and seeking his blessing. This was especially the case in both the bread and the wine
used at the Passover.
And brake it - This “breaking” of the bread represented the sufferings of Jesus about
to take place - his body “broken” or wounded for sin. Hence, Paul 1Co_11:24 adds, “This
is my body which is broken for you;” that is, which is about to be broken for you by
death, or wounded, pierced, bruised, to make atonement for your sins.
This is my body - This represents my body. This broken bread shows the manner in
which my body will be broken; or this will serve to recall my dying sufferings to your
remembrance. It is not meant that his body would be literally “broken” as the bread was,
but that the bread would be a significant emblem or symbol to recall to their recollection
his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his
hands on it, as if he had said, “Lo, my body!” or, “Behold my body! - that which
“represents” my broken body to you.” This “could not” be intended to mean that that
bread was literally his body. It was not. His body was then before them “living.” And
there is no greater absurdity than to imagine his “living body” there changed at once to a
“dead body,” and then the bread to be changed into that dead body, and that all the
while the “living” body of Jesus was before them.
Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that
the “bread” and “wine” were literally changed into the “body and blood” of our Lord. The
language employed by the Saviour was in accordance with a common mode of speaking
among the Jews, and exactly similar to that used by Moses at the institution of the
Passover Exo_12:11; “It” - that is, the lamb - “is the Lord’s Passover.” That is, the lamb
and the feast “represent” the Lord’s “passing over” the houses of the Israelites. It serves
to remind you of it. It surely cannot be meant that that lamb was the literal “passing
over” their houses - a palpable absurdity - but that it represented it. So Paul and Luke
say of the bread, “This is my body broken for you: this do in remembrance of me.” This
expresses the whole design of the sacramental bread. It is to call to “remembrance,” in a

126. vivid manner, the dying sufferings of our Lord. The sacred writers, moreover, often
denote that one thing is represented by another by using the word is. See Mat_13:37;
“He that soweth the good seed is the Son of man” - that is, represents the Son of man.
Gen_41:26; “the seven good kine are seven years” - that is, “represent” or signify seven
years. See also Joh_15:1, Joh_15:5; Gen_17:10. The meaning of this important passage
may be thus expressed: “As I give this broken bread to you to eat, so will I deliver my
body to be afflicted and slain for your sins.”
CLARKE,"Matthew 26:26
Jesus took bread - This is the first institution of what is termed the Lord’s Supper.
To every part of this ceremony, as here mentioned, the utmost attention should be paid.
To do this, in the most effectual manner, I think it necessary to set down the text of the
three evangelists who have transmitted the whole account, collated with that part of St.
Paul’s First Epistle to the Corinthians which speaks of the same subject, and which, he
assures us, he received by Divine revelation. It may seem strange that, although John
(13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31
the circumstances which succeeded the breaking of the bread, and in chapters 15, 16,
and 17, the discourse which followed the administration of the cup; yet he takes no
notice of the Divine institution at all. This is generally accounted for on his knowledge of
what the other three evangelists had written; and on his conviction that their relation
was true, and needed no additional confirmation, as the matter was amply established by
the conjoint testimony of three such respectable witnesses.
Mat_26:26 Mar_14:22 Luk_22:19 1Co_11:23-24
And as they were
eating, Jesus took
bread and blessed it
(ευλογησας and
blessed God) and
brake it, and gave it
to the disciples, and
said, Take, eat, this
is my body.
And as they did eat,
Jesus took bread
and blessed
(ευλογησας, blessed
God) and brake it,
and to them, and
said, Take, eat, this
is my body.
And he took bread
and gave thanks,
(ευχαρι̣ησας, i.e. to
God), and gave
brake it, and gave
unto them, saying:
This is my body
which is given for
you: This do in
remembrance of
me.
The Lord Jesus, the
same night in which
he was betrayed,
took bread; And
when he had given
thanks (και
ευχαρι̣ησος, i.e. to
God) he brake it,
and said, Take, eat,
this is my body,
which is broken for
you: this do in
remembrance of
me.
After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by
Bishop Newcome to have been delivered by our Lord, for the comfort and support of his
disciples under their present and approaching trials.
Mat_26:27-29 Mar_14:23-25 Luk_22:20 1Co_11:25

127. And he took the
cup, and gave
thanks
(ευχαρι̣ησας), and
gave it to them,
saying: Drink ye all
of it.
And he took the
cup; and when he
had given thanks,
(ευχαρι̣ησας), he
gave it to them; and
they all drank of it.
Likewise also the
cup, after supper,
saying:
After the same
manner also, he
took the cup, when
he had supped,
saying:
For this is my blood
of the New
Testament, which is
shed for many or
the remission of
sins.
And he said unto
them, This is my
blood of the New
Testament, which is
shed for many.
This cup is the New
Testament in my
blood, which is shed
for you.
This cup is the New
Testament in my
blood: this do ye, as
oft as ye drink it, in
remembrance of
me.
But I say unto you, I
will not drink
henceforth of this
fruit of the vine,
until that day when
I drink it new with
you in my Father’s
kingdom.
Verily I say unto
you, I will drink no
more of the fruit of
the vine until that
day that I drink it
new in the kingdom
of God.
After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th
chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then
succeed the following words, which conclude the whole ceremony.
Mat_26:30 Mar_14:26 Luk_22:39 Joh_14:1
And when they had
sung a hymn, they
went out into the
Mount of Olives.
And when they had
sung a hymn, they
went out into the
Mount of Olives.
And he came out,
and went as he was
wont to the Mount
of Olives. And his
disciples also
followed him.
When Jesus had
spoken these words,
he went forth with
his disciples over
the brook Kedron.
From the preceding harmonized view of this important transaction, as described by
three Evangelists and one Apostle, we see the first institution, nature, and design of what
has been since called The Lord’s Supper. To every circumstance, as set down here, and
the mode of expression by which such circumstances are described, we should pay the
deepest attention.
Matthew 26:26
As they were eating - Either an ordinary supper, or the paschal lamb, as some
think. See the observations at the end of this chapter.
Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no
other kind to be had in all Judea at this time; for this was the first day of unleavened
bread, (Mat_26:17), i.e. the 14th of the month Nisan, when the Jews, according to the
command of God, (Exo_12:15-20; Exo_23:15; Exo_34:25), were to purge away all leaven
from their houses; for he who sacrificed the passover, having leaven in his dwelling, was

128. considered to be such a transgressor of the Divine law as could no longer be tolerated
among the people of God; and therefore was to be cut off from the congregation of Israel.
Leo of Modena, who has written a very sensible treatise on the customs of the Jews,
observes, “That so strictly do some of the Jews observe the precept concerning the
removal of all leaven from their houses, during the celebration of the paschal solemnity,
that they either provide vessels entirely new for baking, or else have a set for the
purpose, which are dedicated solely to the service of the passover, and never brought out
on any other occasion.”
To this divinely instituted custom of removing all leaven previously to the paschal
solemnity, St. Paul evidently alludes, 1Co_5:6-8. Know ye not that a little leaven
leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new
lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore
let us keep the feast, not with old leaven, neither with the leaven of malice and
wickedness, but with the Unleavened bread of sincerity and truth.
Now, if any respect should be paid to the primitive institution, in the celebration of
this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign,
or type, the thing signifying or pointing out that which is beyond itself should either
have certain properties, or be accompanied with certain circumstances, as expressive as
possible of the thing signified. Bread, simply considered in itself, may be an emblem apt
enough of the body of our Lord Jesus, which was given for us; but the design of God was
evidently that it should not only point out this, but also the disposition required in those
who should celebrate both the antetype and the type; and this the apostle explains to be
sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was
instructive: it pointed out to every communicant, that he who came to the table of God
with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful
life, might expect to eat and drink judgment to himself, as not discerning that the Lord’s
body was sacrificed for this very purpose, that all sin might be destroyed; and that
sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be
diffused through the whole soul; and that truth, the law of righteousness and true
holiness, might regulate and guide all the actions of life. Had the bread used on these
occasions been of the common kind, it would have been perfectly unfit, or improper, to
have communicated these uncommon significations; and, as it was seldom used, its rare
occurrence would make the emblematical representation more deeply impressive; and
the sign, and the thing signified, have their due correspondence and influence.
These circumstances considered, will it not appear that the use of common bread in
the sacrament of the Lord’s Supper is highly improper? He who can say, “This is a
matter of no importance,” may say with equal propriety, the bread itself is of no
importance; and another may say, the wine is of no importance; and a third may say,
“neither the bread nor wine is any thing, but as they lead to spiritual references; and, the
spiritual reference being once understood, the signs are useless.” Thus we may, through
affected spirituality, refine away the whole ordinance of God; and, with the letter and
form of religion, abolish religion itself. Many have already acted in this way, not only to
their loss, but to their ruin, by showing how profoundly wise they are above what is
written. Let those, therefore, who consider that man shall live by every word which
proceeds from the mouth of God, and who are conscientiously solicitous that each
Divine institution be not only preserved, but observed in all its original integrity, attend
to this circumstance. The Lutheran Church makes use of unleavened bread to the
present day.
And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed,

129. instead of ευχαρι̣ησας, gave thanks, which is the word used by St. Luke and St. Paul. But
instead of ευλογησας, blessed, ευχαρι̣ησας, gave thanks, is the reading of ten MSS. in
uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more
than one hundred others, of the greatest respectability. This is the reading also of the
Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this
case, are nearly of the same import, as both blessing and giving thanks were used on
these occasions. But what was it that our Lord blessed? Not the bread, though many
think the contrary, being deceived by the word It, which is improperly supplied in our
version. In all the four places referred to above, whether the word blessed or gave thanks
is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here
conforms himself to that constant Jewish custom, viz. of acknowledging God as the
author of every good and perfect gift, by giving thanks on taking the bread and taking the
cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of
God’s creatures without rendering him thanks; and he who acted contrary to this
command was considered as a person who was guilty of sacrilege.
From this custom we have derived the decent and laudable one of saying grace (gratas
thanks) before and after meat. The Jewish form of blessing, probably that which our
Lord used on this occasion, none of my readers will be displeased to find here, though it
has been mentioned once before. On taking the bread they say: -
‫הארץ‬ ‫מן‬ ‫לחם‬ ‫המוצא‬ ‫העולם‬ ‫מלך‬ ‫אלהינו‬ ‫אתה‬ ‫ברוך‬
Baruch atta Elohinoo, Melech, haolam, ha motse Lechem min haarets.
Blessed be thou, our God, King of the universe, who bringest forth
bread out of the earth!
Likewise, on taking the cup, they say: -
‫הגף‬ ‫פרי‬ ‫בורא‬ ‫העולם‬ ‫מלך‬ ‫אלהינו‬ ‫ברוך‬
Baruch Elohinoo, Melech, haolam, Bore perey haggephen.
Blessed be our God, the King of the universe, the Creator of the fruit it
of the vine!
The Mohammedans copy their example, constantly saying before and after meat: -
Bismillahi arahmani arraheemi.
In the name of God, the most merciful, the most compassionate.
No blessing, therefore, of the elements is here intended; they were already blessed, in
being sent as a gift of mercy from the bountiful Lord; but God the sender is blessed,
because of the liberal provision he has made for his worthless creatures. Blessing and
touching the bread are merely Popish ceremonies, unauthorized either by Scripture or
the practice of the pure Church of God; necessary of course to those who pretend to
transmute, by a kind of spiritual incantation, the bread and wine into the real body and
blood of Jesus Christ; a measure the grossest in folly, and most stupid in nonsense, to

130. which God in judgment ever abandoned the fallen spirit of man.
And brake it - We often read in the Scriptures of breaking bread, but never of cutting
it. The Jewish people had nothing similar to our high-raised loaf: their bread was made
broad and thin, and was consequently very brittle, and, to divide it, there was no need of
a knife.
The breaking of the bread I consider essential to the proper performance of this
solemn and significant ceremony: because this act was designed by our Lord to shadow
forth the wounding, piercing, and breaking of his body upon the cross; and, as all this
was essentially necessary to the making a full atonement for the sin of the world, so it is
of vast importance that this apparently little circumstance, the breaking of the bread,
should be carefully attended to, that the godly communicant may have every necessary
assistance to enable him to discern the Lord’s body, while engaged in this most
important and Divine of all God’s ordinances. But who does not see that one small cube
of fermented, i.e. leavened bread, previously divided from the mass with a knife, and
separated by the fingers of the minister, can never answer the end of the institution,
either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull
and heedless creature, especially in spiritual things, and has need of the utmost
assistance of his senses, in union with those expressive rites and ceremonies which the
Holy Scripture, not tradition, has sanctioned, in order to enable him to arrive at spiritual
things, through the medium of earthly similitudes.
And gave it to the disciples - Not only the breaking, but also the Distribution, of
the bread are necessary parts of this rite. In the Romish Church, the bread is not broken
nor delivered to the people, that They may take and eat; but the consecrated wafer is put
upon their tongue by the priest; and it is generally understood by the communicants,
that they should not masticate, but swallow it whole.
“That the breaking of this bread to be distributed,” says Dr. Whitby, “is a necessary
part of this rite is evident, first, by the continual mention of it by St. Paul and all the
evangelists, when they speak of the institution of this sacrament, which shows it to be a
necessary part of it. 2dly, Christ says, Take, eat, this is my body, Broken for you, 1Co_
11:24. But when the elements are not broken, it can be no more said, This is my body
broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in
remembrance of me: i.e. ‘Eat this bread, broken in remembrance of my body broken on
the cross:’ now, where no body broken is distributed, there, nothing can be eaten in
memorial of his broken body. Lastly, The apostle, by saying, The bread which we Break,
is it not the communion of the body of Christ? sufficiently informs us that the eating of
his broken body is necessary to that end, 1Co_10:10. Hence it was that this rite, of
distributing bread broken, continued for a thousand years, and was, as Humbertus
testifies, observed in the Roman Church in the eleventh century.” Whitby in loco. At
present, the opposite is as boldly practised as if the real Scriptural rite had never been
observed in the Church of Christ.
This is my body - Here it must be observed that Christ had nothing in his hands, at
this time, but part of that unleavened bread which he and his disciples had been eating
at supper, and therefore he could mean no more than this, viz. that the bread which he
was now breaking represented his body, which, in the course of a few hours, was to be
crucified for them. Common sense, unsophisticated with superstition and erroneous
creeds, - and reason, unawed by the secular sword of sovereign authority, could not
possibly take any other meaning than this plain, consistent, and rational one, out of
these words. “But,” says a false and absurd creed, “Jesus meant, when he said, Hoc Est
Corpus Meum, This is my body, and Hic Est Calix Sanguinis Mei, This is the chalice of
my blood, that the bread and wine were substantially changed into his body, including

131. flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable
divinity!” And, for denying this, what rivers of righteous blood have been shed by state
persecutions and by religious wars! Well it may be asked, “Can any man of sense believe,
that, when Christ took up that bread and broke it, it was his own body which he held in
his own hands, and which himself broke to pieces, and which he and his disciples ate?”
He who can believe such a congeries of absurdities, cannot be said to be a volunteer in
faith; for it is evident, the man can neither have faith nor reason, as to this subject.
Let it be observed, if any thing farther is necessary on this point, that the paschal
lamb, is called the passover, because it represented the destroying angel’s passing over
the children of Israel, while he slew the firstborn of the Egyptians; and our Lord and his
disciples call this lamb the passover, several times in this chapter; by which it is
demonstrably evident, that they could mean no more than that the lamb sacrificed on
this occasion was a memorial of, and Represented, the means used for the preservation
of the Israelites from the blast of the destroying angel.
Besides, our Lord did not say, hoc est corpus meum, (this is my body), as he did not
speak in the Latin tongue; though as much stress has been laid upon this quotation from
the Vulgate as if the original of the three evangelists had been written in the Latin
language. Had he spoken in Latin, following the idiom of the Vulgate, he would have
said, Panis hic corpus meum signficat, or, Symbolum est corporis mei: - hoc poculum
sanguinem meum representat, or, symbolum est sanguinis mei: - this bread signifies
my body; this cup represents my blood. But let it be observed that, in the Hebrew,
Chaldee, and Chaldeo-Syriac languages, as used in the Bible, there is no term which
expresses to mean, signify, denote, though both the Greek and Latin abound with them:
hence the Hebrews use a figure, and say, it is, for, it signifies. So Gen_41:26, Gen_41:27.
The seven kine Are (i.e. represent) seven years. This Is (represents) the bread of
affliction which our fathers ate in the land of Egypt. Dan_7:24. The ten horns Are (i.e.
signify) ten kings. They drank of the spiritual Rock which followed them, and the Rock
Was (represented) Christ. 1Co_10:4. And following this Hebrew idiom, though the work
is written in Greek, we find in Rev_1:20, The seven stars Are (represent) the angels of
the seven Churches: and the seven candlesticks Are (represent) the seven Churches. The
same form of speech is used in a variety of places in the New Testament, where this
sense must necessarily be given to the word. Mat_13:38, Mat_13:39. The field IS
(represents) the world: the good seed Are (represent or signify) the children of the
kingdom: the tares Are (signify) the children of the wicked one. The enemy Is (signifies)
the devil: the harvest Is (represents) the end of the world: the reapers Are (i.e. signify)
the angels. Luk_8:9. What might this parable Be? Τις ΕΙΗ η παραβολη αυτη: - What does
this parable Signify? Joh_7:36. Τις ΕΣΤΙΝ αυτος ο λογος: What is the Signification of this
saying? Joh_10:6. They understood not what things they Were, τινα ΗΝ, what was the
Signification of the things he had spoken to them. Act_10:17. Τι αν ΕΙΗ οραµα, what this
vision Might Be; properly rendered by our translators, what this vision should Mean.
Gal_4:24. For these Are the two covenants, αυται γαρ ΕΙΣΙΝ αι δυο διαθηκαι, these
Signify the two covenants. Luk_15:26. He asked, τι ΕΙΗ ταυτα, what these things Meant.
See also Luk_18:36. After such unequivocal testimony from the Sacred writings, can any
person doubt that, This bread is my body, has any other meaning than, This bread
Represents my body?
The Latins use the verb, sum, in all its forms, with a similar latitude of meaning. So,
Esse oneri ferendo, he is Able to bear the burthen: bene Esse, to Live sumptuously: male

132. Esse, to Live miserably: recte Esse, to Enjoy good health: Est mihi fistula, I Possess a
flute: EST hodie in rebus, he now Enjoys a plentiful fortune: Est mihi namque domi
pater, I Have a father at home, etc.: Esse solvendo, to be Able to pay: Fuimus Troes, Fuit
Ilium; the Trojans are Extinct, Troy is No More.
In Greek also, and Hebrew, it often signifies to live, to die, to be killed. Ουκ ΕΙΜΙ, I am
Dead, or a dead man. Mat_2:18 : Rachel weeping for her children, οτι ουκ ΕΙΣΙ, because
they Were Murdered. Gen_42:36 : Joseph is not, ‫איננו‬ ‫יוסף‬ Yoseph einennu, Ιωσηφ ουκ
ΕΣΤΙΝ, Sept., Joseph is Devoured by a Wild Beast. Rom_4:17 : Calling the things that
Are not, as if they were Alive. So Plutarch in Laconicis: “This shield thy father always
preserved; preserve thou it, or may thou not Be,” Η µη ΕΣΟ, may thou Perish. ΟΥΚ
ΟΝΤΕΣ νοµοι, Abrogated laws. ΕΙΜΙ εν εµοι, I Possess a sound understanding. Εις
πατερα υµιν ΕΣΟΜΑΙ, I will Perform the Part of a father to you. ΕΙΜΙ της πολεως της δε, I
Am an Inhabitant of that city. 1Ti_1:7 : Desiring to Be teachers of the law, θελοντες
ΕΙΝΑΙ νοµοδιδασκαλοι, desiring to be Reputed teachers of the law, i.e. Able divines. Τα
ΟΝΤΑ, the things that Are, i.e. Noble and Honorable men: τα µη ΟΝΤΑ, the things that
are not, viz. the Vulgar, or those of Ignoble Birth.
Tertullian seems to have had a correct notion of those words of our Lord,
Acceptum panem et distributum discipulis, corpus illum suum fecit, Hoc Est
Corpus Meum dicendo, id est, Figura corporis mei.
Advers. Marc. l. v. c. 40.
“Having taken the bread, and distributed that body to his disciples, he made it
his body by saying, This is my body, i.e. a Figure of my body.”
That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It
was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our
Lord conversed with his disciples. Through the providence of God, we have complete
versions of the Gospels in this language, and in them it is likely we have the precise
words spoken by our Lord on this occasion. In Mat_26:26, Mat_26:27, the words in the
Syriac version are, hanau pagree, This is my body, hanau demee, This is my blood, of
which forms of speech the Greek is a verbal translation; nor would any man, even in the
present day, speaking in the same language, use, among the people to whom it was
vernacular, other terms than the above to express, This represents my body, and this
represents my blood.
As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the
doctrine of transubstantiation, nor does it appear that it was ever heard of in that
Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit
Fransic Rez, invaded that Church, and by tricks, impostures, and the assistance of the
heathen governors of Cochin, and other places, whom they gained over by bribes and
presents, overthrew the whole of this ancient Church, and gave the oppressed people the
rites, creeds, etc., of the papal Catholic Church in its place. Vid. La Croz. Hist. du Ch. des
Indes.
This was done at the Synod of Diamper, which began its sessions at Agomale, June 20,
1599. The tricks of this unprincipled prelate, the tool of Pope Clement VIII., and Philip

133. II., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted.
But this form of speech is common, even in our own language, though we have terms
enow to fill up the ellipsis. Suppose a man entering into a museum, enriched with the
remains of ancient Greek sculpture: his eyes are attracted by a number of curious busts;
and, on inquiring what they are, he learns, this is Socrates, that Plato, a third Homer;
others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Caesar, Nero,
Vespasian, etc. Is he deceived by this information? Not at all: he knows well that the
busts he sees are not the identical persons of those ancient philosophers, poets, orators,
historians, and emperors, but only Representations of their persons in sculpture,
between which and the originals there is as essential a difference as between a human
body, instinct with all the principles of rational vitality, and a block of marble. When,
therefore, Christ took up a piece of bread, brake it, and said, This IS my body, who, but
the most stupid of mortals, could imagine that he was, at the same time, handling and
breaking his own body! Would not any person, of plain common sense, see as great a
difference between the man Christ Jesus, and the piece of bread, as between the block of
marble and the philosopher it represented, in the case referred to above? The truth is,
there is scarcely a more common form of speech in any language than, This IS, for, This
Represents or Signifies. And as our Lord refers, in the whole of this transaction, to the
ordinance of the passover, we may consider him as saying: “This bread is now my body,
in that sense in which the paschal lamb has been my body hitherto; and this cup is my
blood of the New Testament, in the same sense as the blood of bulls and goats has been
my blood under the Old: Exodus 24; Hebrews 9. That is, the paschal lamb and the
sprinkling of blood represented my sacrifice to the present time this bread and this wine
shall represent my body and blood through all future ages; therefore, Do this in
remembrance of me.”
St. Luke and St. Paul add a circumstance here which is not noticed either by St.
Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the
latter, which is broken for you; the sense of which is: “As God has in his bountiful
providence given you bread for the sustenance of your lives, so in his infinite grace he
has given you my body to save your souls unto life eternal. But as this bread must be
broken and masticated, in order to its becoming proper nourishment, so my body must
be broken, i.e. crucified, for you, before it can be the bread of life to your souls. As,
therefore, your life depends on the bread which God’s bounty has provided for your
bodies, so your eternal life depends on the sacrifice of my body on the cross for your
souls.” Besides, there is here an allusion to the offering of sacrifice - an innocent creature
was brought to the altar of God, and its blood (the life of the beast) was poured out for,
or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of
the paschal lamb, This is my body, το υπερ υµων διδοµενον, which Is Given in your stead,
or in your behalf; a free Gift, from God’s endless mercy, for the salvation of your souls.
This is my body, το υπερ υµων κλωµενον, (1Co_11:24), which is broken - sacrificed in your
stead; as without the breaking (piercing) of the body, and spilling of the blood, there was
no remission.
In this solemn transaction we must weigh every word, as there is none without its
appropriate and deeply emphatic meaning. So it is written, Eph_5:2. Christ hath loved
us, and given himself, υπερ ηµων, on our account, or in our stead, an offering and a
Sacrifice (θυσια) to God for a sweet-smelling savor; that, as in the sacrifice offered by
Noah, Gen_8:21, (to which the apostle evidently alludes), from which it is said, The Lord
smelled a sweet savor, ‫הניחח‬ ‫ריח‬ riach hanichoach, a savor of rest, so that he became

134. appeased towards the earth, and determined that there should no more be a flood to
destroy it; in like manner, in the offering and sacrifice of Christ for us, God is appeased
towards the human race, and has in consequence decreed that whosoever believeth in
him shall not perish, but have everlasting life.
GILL, "And as they were eating,.... The paschal lamb, and just concluding the whole
solemnity, which was done by eating some of the (k) lamb: for
"last of all he (that kept the passover) eats of the flesh of the passover, though it be but
the quantity of an olive, and he does not taste anything after it; and at the same time he
eats the quantity of an olive of unleavened bread, and does not taste anything after it; so
that his meal endeth, and the savour of the flesh of the passover, or of the unleavened
bread, is in his mouth; for the eating of them is the precept.
So that the paschal supper was now concluded, when Christ entered upon the institution
of his own supper:
Jesus took bread; which lay by him, either on the table, or in a dish. Though this
supper is distinct from the "passover", and different from any ordinary meal, yet there
are allusions to both in it, and to the customs of the Jews used in either; as in this first
circumstance, of "taking" the bread: for he that asked a blessing upon bread, used to take
it into his hands; and it is a rule (l), that "a man does not bless, ‫בידו‬ ‫הלחם‬ ‫שיתפוס‬ ‫,עד‬ "until
he takes the bread into his hand", that all may see that he blesses over it.
Thus Christ took the bread and held it up, that his disciples might observe it:
and blessed it; or asked a blessing over it, and upon it, or rather blessed and gave
thanks to his Father or it, and for what was signified by it; and prayed that his disciples,
whilst eating it, might be led to him, the bread of life, and feed upon him in a spiritual
sense; whose body was going to be broken for them, as the bread was to be, in order to
obtain eternal redemption for them: so it was common with the Jews, to ask a blessing
on their bread: the form in which they did it was this (m):
"Blessed art thou, O Lord, our God, the king of the world, that produceth bread out of
the earth.
What form our Lord used, is not certain; no doubt it was one of his composing, and
every way suitable to the design of this ordinance. It was customary also when there
were many at table, that lay down there, however, as Christ and his disciples now did, for
one to ask a blessing for them all; for so runs the rule (n),
"if they sit to eat, everyone blesses for himself, but if they lie along, ‫לכלם‬ ‫מברך‬ ‫,אחד‬ "one
blesses for them all".
Moreover, they always blessed, before they brake:
"Says Rabba (o), he blesses, and after that he breaks:
this rule Christ likewise carefully observes, for it follows,

135. and brake it. The rules concerning breaking of bread, are these (p),
"The master of the house recites and finishes the blessing, and after that he breaks:--no
man that breaks, is allowed to break, till they have brought the salt, and what is to be
eaten with the bread, before everyone--and he does not break neither a small piece, lest
he should seem to be sparing; nor a large piece, bigger than an egg, lest he should be
thought to be famished;--and on the sabbath day he breaks a large piece, and he does not
break, but in the place where it is well baked: it is a principal command to break a whole
loaf.
Christ broke the bread, as the symbol of his body, which was to be broken by blows, and
scourges, thorns, nails, and spear, and to be separated from his soul, and die as a
sacrifice for the sins of his people: and having so done, he
gave it to the disciples; which being a distinct act from breaking the bread, shows
that the latter does not design the distribution of the bread, but an act preceding it, and a
very significant one: and which ought not to be laid aside: according to the Jewish (q)
usages,
"He that broke the bread, put a piece before everyone, and the other takes it in his hand;
and he that breaks, does not give it into the hand of the eater, unless he is a mourner;
and he that breaks, stretches out his hand first and eats, and they that sit, or lie at the
table, are not allowed to taste, until he that blesses, has tasted; and he that breaks, is not
allowed to taste, until the Amen is finished out of the mouth of the majority of those that
sit at table.
And said, take, eat, this is my body; in Luke it is added, "which is given for you",
Luk_22:19; that is, unto death, as a sacrifice for sin; and by the Apostle Paul, 1Co_11:24,
"which is broken for you"; as that bread then was, and so expressive of his wounds,
bruises, sufferings, and death, for them. Now when he says, "this is my body", he cannot
mean, that that bread was his real body; or that it was changed and converted into the
very substance of his body; but that it was an emblem and representation of his body,
which was just ready to be offered up, once for all: in like manner, as the Jews in the
eating of their passover used to say (r) of the unleavened bread,
‫דעניא‬ ‫לחמא‬ ‫,הא‬ this is "the bread of affliction", which our fathers ate in the land of Egypt.
Not that they thought that was the selfsame bread, but that it resembled it, and was a
representation of the affliction and distress their fathers were in at that time: to which
some think our Lord here alludes: though rather, the reference is to the passover lamb,
which is frequently, in Jewish writings, called "the body" of the lamb: thus mention
being made of the bringing of the herbs, the unleavened bread, and the sauce
"Charoseth", with other things to the master of the house, it is added (s):
"and in the sanctuary (whilst that stood) they bring unto him, ‫פסח‬ ‫של‬ ‫,גופו‬ "the body of
the lamb".
Again, elsewhere (t) it is said,
"they bring a table furnished, and on it the bitter herbs and other greens, and the

136. unleavened bread, and the sauce,
‫הפסח‬ ‫כבש‬ ‫של‬ ‫וגופו‬ "and the body of the paschal lamb".
And a little further (u),
"he recites the blessing, blessed art thou O Lord, &c. for the eating of the passover, and
he eats, ‫פסח‬ ‫של‬ ‫,מגופו‬ "of the body of the passover".
And now it is, as if Christ had said, you have had "the body" of the lamb set before you,
and have eaten of it, in commemoration of the deliverance out of Egypt, and as a type of
me the true passover, quickly to be sacrificed; and this rite of eating the body of the
paschal lamb is now to cease; and I do here by this bread, in an emblematical way, set
before you "my body", which is to be given to obtain spiritual deliverance, and eternal
redemption for you; in remembrance of which, you, and all my followers in successive
generations, are to take and eat of it, till I come. The words, "take, eat", show that Christ
did not put the bread into the mouths of the disciples, but they took it in their hands,
and ate it; expressive of taking and receiving Christ by the hand of faith, and feeding on
him in a spiritual manner,
HE RY, "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 (1Co_5:7); 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 (1Co_11:23, etc), 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 (Joh_
6:35), 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 (Mat_
4:4; Mat_6:11), so the life of the soul is supported and maintained by Christ's mediation.
(1.) He took bread, estēsan - 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

137. 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_2:3), by
which it was separated to God's honour, and made to all that duly observe it, a blessed
day: Christ could command the blessing, and we, in his name, are emboldened to beg the
blessing.
(3.) He brake it; which denotes, [1.] The breaking of Christ's body for us, that it might
be fitted for our use; He was bruised for our iniquities, as bread-corn is bruised (Isa_
28:28); though a bone of him was not broken (for all his breaking did not weaken him),
yet his flesh was broken with breach upon breach, and his wounds were multiplied
(Job_9:17; Job_16:14), and that pained him. God complains that he is broken with the
whorish heart of sinners (Eze_6:9); his law broken, our covenants with him broken;
now justice requires breach for breach (Lev_24:20), and Christ was broken, to satisfy
that demand. [2.] The breaking of Christ's body to us, as the father of the family breaks
the bread to the children. The breaking of Christ to us, is to facilitate the application;
every thing is made ready for us by the grants of God's word and the operations of his
grace.
(4.) He gave it to his disciples, as the Master of the family, and the Master of this feast;
it is not said, He gave it to the apostles, though they were so, and had been often called
so before this, but to the disciples, because all the disciples of Christ have a right to this
ordinance; and those shall have the benefit of it who are his disciples indeed; yet he gave
it to them as he did the multiplied loaves, by them to be handed to all his other followers.
(5.) He said, Take, eat; this is my body, Mat_26:26. 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 (Joh_1:12), and feeding upon him, Joh_6:57, Joh_
6:58. 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, Exo_12:11. It is the Lord's passover. Upon a
carnal and much - mistaken sense of these words, the church of Rome builds the
monstrous doctrine of Transubstantiation, which makes the bread to be changed into
the substance of Christ's body, only the accidents of bread remaining; which affronts
Christ, destroys the nature of a sacrament, and gives the lie to our senses. We partake of
the sun, not by having the bulk and body of the sun put into our hands, but the beams of
it darted down upon us; so we partake of Christ by partaking of his grace, and the
blessed fruits of the breaking of his body.
SBC, "Notice:—
I. When the Lord’s Supper was first kept, and who kept it. As He was eating, Jesus took
bread. He was eating unleavened bread and drinking wine at the Feast of the Passover in
the city of Jerusalem. The Last Supper was first eaten at the Passover Supper of the
Jews. It was first eaten by Jesus and His Twelve Apostles the night He was betrayed.
II. What did these words mean to those who first heard them? The Apostles did not
know what they meant. Jesus was with them at the feast. They could see His body, touch

138. it. His blood was not poured out. But they knew that He spoke no words in vain. The
bread was a token from Him, they could but eat it as He bade them. The wine was a
token from Him, they could but drink it as He bade them. But after His Resurrection the
Apostles began to know a little what was meant by the words which were spoken at the
feast. Then they understood that in the body of Jesus Christ God was united to men,
men to God. Then they understood that His blood was poured out, not for a few
disciples, but for all men in all lands. That blood was the seal of a new covenant between
God and men that He would blot out their sins and give them a new life,—the life of Him
who died unto sin once, over whom death has no more dominion.
III. To us the Lord’s Supper is the assurance of the redemption and reconciliation which
God has made for us, and all mankind, in the body of His Son. It is the assurance that we
are very members incorporate in the body of His Son. It is the assurance that He will
give us His Spirit to enable us to do the good works which He has prepared for us to
walk in. It is a better and higher feast to us than the Passover was to the Jews; a feast like
that which tells us of a God who has broken our bonds asunder; a feast like that which
tells us that He is the King over us; but a feast which is not limited to one people, but
which is intended for all, because our Lord Jesus Christ is, as St. Paul says, the Head of
every man, the Author and Giver of salvation and life to those who have been most tied
and bound by the chains of sin and death.
F. D. Maurice, Sermons preached in Country Churches, p. 277.
CALVI , "Matthew 26:26.And while they were eating, Jesus took bread. I do not
understand these words to mean that with the paschal supper was mixed this new
and more excellent supper, but rather that an end was then put to the former
banquet. This is still more clearly expressed by Luke, when he says that, Christ gave
the cup after that he had supped; for it would have been absurd that one and the
same mystery should be broken off by an interval of time. And therefore I have no
doubt that, in immediate succession, after having distributed the bread, he added
the cup; and what Luke relates particularly respecting the cup, I regard as
including also the bread. While they were eating, therefore, Christ took bread, to
invite them to partake of a new supper. (190) The thanksgiving was a sort of
preparation and transition to consider the mystery. Thus when the supper was
ended, they tasted the sacred bread and wine; because Christ had previously
aroused them from their indifference, that they might be all alive to so lofty a
mystery. And, indeed, the nature of the case demands that this clear testimony of the
spiritual life should be distinguished from the ancient shadow.
Jesus took bread. It is uncertain if the custom which is now observed among the
Jews was at that time in use: for the master of the house breaks off a portion of a
common loaf, hides it under the table-cloth, and afterwards distributes a part of it
to, each member of the family. But as this is a human tradition not founded on any
commandment of God, we need not toil with excessive eagerness to investigate its
origin; and it is possible that it may have been afterwards contrived, by a trick of
Satan, for the purpose of obscuring the mystery of the Lord’s Supper. And even if
this ceremony was at that time in use among the Jews, Christ followed the ordinary
custom in such a manner as to draw away the minds of his followers to another
object, by changing the use of the bread for a different purpose. This, at least, ought

139. to be considered as beyond all controversy, that Christ, at this time, abolished the
figures of the Law, and instituted a new Sacrament.
When he had given thanks. Matthew and Mark employ the word εὐλογήσας (191)
(having blessed;) but as Luke employs, instead of it, the word εὐχαριστήσας (having
given thanks,) there can be no doubt as to the meaning; and as they afterwards use
the word thanksgiving in reference to the cup, they expound with sufficient
clearness the former term. So much the more ridiculous is the ignorance of the
Papists, who express the blessing by the sign of the cross, as if Christ had practiced
some kind of exorcising. But we must recollect what I lately noticed, that this
thanksgiving is connected with a spiritual mystery. While it is true that believers are
commanded to give thanks to God, because he supports them in this fading life,
Christ did not merely refer to ordinary eating, but directed his view to the holy
action, in order to thank God for the eternal salvation of the human race. For if the
food which descends into the belly ought to persuade and arouse us to praise the
fatherly kindness of God, how much more powerfully does it excite and even
inflame, us to this act of piety, when he feeds our souls spiritually?
Take, eat. That I may not be too tedious, I shall only explain briefly what is the
nature of our Lord’s institution, and what it contains; and, next, what is its end and
us so far as it may be learned from the Evangelists. And, first of all, it strikes us,
that Christ instituted a supper, which the disciples partake in company with each
other. Hence it follows, that it is a diabolical invention, that a man, separating
himself from the rest of the company, eats his supper apart. For what two things
could be more inconsistent than that the bread should be distributed among them
all, and that a single individual should swallow it alone? Although then the Papists
boast, that in their masses they have the substance of the Lord’s Supper, yet it is
evident from the nature of the case, that whenever they celebrate private masses,
they are so many trophies erected by the devil for burying the Lord’s Supper.
The same words teach us what sort of sacrifice it is that Christ recommends to us in
the Supper. He bids his disciples take; and therefore it is himself alone that offers.
What the Papists contrive, as to Christ’s offering himself in the Supper, proceeded
from an opposite author. And certainly it is a strange inversion, ( ἀναστροφὴ,) when
a mortal man, who is commanded to take the body of Christ, claims the office of
offering it; and thus a priest, who has been appointed by himself, sacrifices to God
his own Son. I do not at present inquire with how many acts of sacrilege their
pretended offering abounds. It is sufficient for my purpose, that it is so far from
approaching to Christ’s institution, that it is directly opposed to it.
This is my body. As to the opinion entertained by some, that by those words the
bread was consecrated, so as to become the symbol of the flesh of Christ, I do not
find fault with it, provided that the word consecrated be understood aright, and in a
proper sense. So then, the bread, which had been appointed for the nourishment of
the body, is chosen and sanctified by Christ to a different use, so as to begin to be
spiritual food. And this is the conversion (192) which is spoken of by the ancient
doctors (193) of the Church. But we must at the same time hold, that bread is not

140. consecrated by whispering and breathing, but by the clear doctrine of faith. And
certainly it is a piece of magic and sorcery, when the consecration is addressed to the
dead element; for the bread is made not to itself, but to us, a symbol of the body of
Christ. In short, consecration is nothing else than a solemn testimony, by which the
Lord appoints to us for a spiritual use an earthly and corruptible sign; which cannot
take place, unless his command and promise are distinctly heard for the edification
of faith; from which again it is evident, that the low whispering and breathing of the
Papists are a wicked profanation of the mystery. ow if Christ consecrates the
bread, when he declares to us that it is his body, we must not suppose that there is
any change of the substance, but must only believe that it is applied to a new
purpose. And if the world had not been long ago so bewitched by the subtlety of the
devil, that, when the monster of transubstantiation had once been introduced, it will
not now admit any light of true interpretation on these words, it would be
superfluous to spend any more time in investigating their meaning.
Christ declares that the bread is his body. These words relate to a sacrament; and it
must be acknowledged, that a sacrament consists of a visible sign, with which is
connected the thing signified, which is the reality of it. It must be well known, on the
other hand, that the name of the thing signified is transferred to the sign; and
therefore, no person who is tolerably well acquainted with Scripture will deny that a
sacramental mode of expression ought to be taken metonymically. (194) I pass by
general figures, which occur frequently in Scripture, and only say this: whenever an
outward sign is said to be that which it represents, it is universally agreed to be an
instance of metonymy. If baptism be called the laver of regeneration, (Titus in. 5;) if
the rock, from which water flowed to the Fathers in the wilderness, be called Christ,
(1 Corinthians 10:4;) if a dove be called the Holy Spirit, (John 1:32;) no man will
question but the signs receive the name of the things which they represent. How
comes it, then, that persons who profess to entertain a veneration for the words of
the Lord will not permit us to apply to the Lord’s Supper what is common to all the
sacraments?
They are delighted with the plain and literal sense. Why then shall not the same rule
apply to all the sacraments? Certainly, if they do not admit that the Rock was
actually Christ, the calumny with which they load us is mere affectation. If we
explain that the bread is called his body, because it is the symbol of his body, they
allege that the whole doctrine of Scripture is overturned. For this principle of
language has not been recently forged by us, but has been handed down by
Augustine on the authority of the ancients, and embraced by all, that the names of
spiritual things are improperly ascribed to signs, and that all the passages of
Scripture, in which the sacraments are mentioned, ought to be explained in this
manner. When we bring forward a principle which has been universally admitted,
what purpose does it serve to raise a loud clamor, as if it were something new and
strange? But let obstinate people cry out as they please, all men of sound judgment
and modesty will admit, that in these words of Christ there is a sacramental form of
expression. Hence it follows, that the bread is called his body, because it is a symbol
of the body of Christ.

141. ow there are two classes of men that rise up against us. The Papists, deceived by
their transubstantiation, maintain that what we see is not bread, because it is only
the appearance that remains without the reality. But their absurd fancy is refuted
by Paul, who asserts that
the bread which we break is the communion of the body of Christ,
(1 Corinthians 10:16.)
Besides, their notion is at variance with the very nature of a sacrament, which will
not possess all that is essential to it, if there be not a true outward symbol. For
whence shall we learn that our souls feed on the flesh of Christ, if what is placed
before our eyes be not bread, but an empty form? Besides, what will they say about
the other symbol? For Christ does not say, This is my blood, but, this cup is the new
testament in my blood. According to their view, therefore, not only the wine, but
also the materials of which the cup is composed, must be transubstantiated into
blood. Again, the words related by Matthew — I will not drink henceforth of this
fruit of the vine — plainly show that what he delivered to the disciples to drink was
wine; so that in every way the ignorance of the Papists is fully exposed.
But there are others who reject the figure, and, like madmen, unsay what they had
just said. According to them, bread is truly and properly body; for they disapprove
of transubstantiation, as wholly devoid of reason and plausibility. But when the
question is put to them, if Christ be bread and wine, they reply that the bread is
called body, because under it and along with it the body is received in the Lord’s
Supper. But from this reply it may be readily concluded, that the word body is
improperly applied to the bread, which is a sign of it. And since those men have
constantly in their mouth, that Christ spoke thus in reference to a sacramental
union, it is strange that they do not consider what they say. For what is the nature of
a sacramental union between a thing and its sign? Is it not because the Lord, by the
secret power of his Spirit, fulfills what he promises? So then those later instructions
about the letter are not less absurd than the Papists.
Hitherto I have pointed out the simple exposition of the words of our Lord. But now
I must add, that it is not an empty or unmeaning sign which is held out to us, but
those who receive this promise by faith are actually made partakers of his flesh and
blood. For in vain would the Lord command his people to eat bread, declaring that
it is his body, if the effect were not truly added to the figure. or must it be
supposed that we dispute this point, whether it is in reality, or only by signification,
that Christ presents himself to be enjoyed by us in the Lord’s Supper; for, though
we perceive nothing in it but bread, yet he does not disappoint or mock us, when he
undertakes to nourish our souls by his flesh. The true eating of the flesh of Christ,
therefore, is not only pointed out by the sign, but is likewise exhibited in reality.
But there are three mistakes against which it is here necessary to be on our guard;
first, not to confound the spiritual blessing with the sign; secondly, not to seek
Christ on earth, or under earthly elements; thirdly, not to imagine any other kind of
eating than that which draws into us the life of Christ by the secret power of the

142. Spirit, and which we obtain by faith alone. First, as I have said, let us always keep in
view the distinction between the sign and the thing signified, if we do not wish to
overturn every thing; for otherwise we shall derive no advantage from the
sacrament, if it do not, according to the measure of our small capacity, lead us from
the contemplation of the earthly element to the heavenly mystery. And therefore,
whoever will not distinguish the body of Christ from the bread, and the blood from
the wine, will never understand what is meant by the Lord’s Supper, or for what
purpose believers use these symbols.
Secondly, we must attend to the proper method of seeking Christ; that is, our minds
must not be fixed on the earth, but must ascend upwards to the heavenly glory in
which he dwells. For the body of Christ did not, by clothing itself with an
incorruptible life, lay aside its own nature; and hence it follows that it is finite. (195)
But he has now ascended above the heavens, that no gross imagination may keep us
occupied with earthly things. And certainly, if this mystery is heavenly, nothing
could be more unreasonable than to draw down Christ to the earth, when, on the
contrary, he calls us upwards to himself.
The last point which, I said, claimed our attention, is the kind of eating. We must
not dream that his substance passes, in a natural manner, into our souls; but we cat
his flesh, when, by means of it, we receive life. For we must attend to the analogy or
resemblance between bread and flesh, which teaches us, that our souls feed on
Christ’s own flesh in precisely the same manner as bread imparts vigor to our
bodies. The flesh of Christ, therefore, is spiritual nourishment, because it gives life
to us. ow it gives life, because the Holy Spirit pours into us the life which dwells in
it. And though the act of eating the flesh of Christ is different from believing on him,
yet we ought to know that it is impossible to feed on Christ in any other way than by
faith, because the eating itself is a consequence of faith.
COFFMA , "THE I STITUTIO OF THE LORD'S SUPPER
This and through Matthew 26:30 is Matthew's account of the establishment of the
Lord's Supper, an event recorded by all three synoptics and by Paul in 1
Corinthians 11:23-26. The four witnesses to this scene (Paul's, of course, by direct
revelation) are remarkable for variation in the words of Jesus, as separately
reported; but this should be understood as the natural result of independent
testimonies and is much more convincing than verbatim accounts would have been,
for in such a case there would invariably have existed a presumption of some
common source. Of course, the accounts perfectly agree and are fully compatible
and supplementary, each to the others, making up a graphic and exciting composite
of this momentous occurrence.
An age-old controversy, and one that rent Christendom asunder, raged over the
meaning of "This is my body." Is the expression a metaphor, or is some mystical
meaning implied? The Roman doctrine of transubstantiation is grounded here. Yet,
when one has read the long and tedious dissertations on this subject, a fresh reading
of the whole context will clear the mind and bring sharply into focus the obvious

143. truth. Christ often used metaphor in his teaching, saying, "I am the door," "I am
the way," "I am the bread of life," etc. The compulsion to receive "This is my body"
as a metaphor comes from the fact that it was not Jesus' literal flesh that they ate.
The expression "This is my body" which they were to take and eat, actually focuses
attention upon the lamb of the Passover, the type, of which Jesus was the glorious
fulfillment. ot in eating an actual lamb, but in living the Word of Christ shall men
attain unto salvation (see notes on Matthew 15:20).
BE SO , "Matthew 26:26. And as they were eating, Jesus took bread — The
bread, or cake, which the master of the family used to divide among them, after they
had eaten the passover. This custom our Lord now transferred to a nobler use. This
bread is, that is, signifies or represents, my body, according to the style of the sacred
writers. Thus Genesis 40:12, The three branches are three days. Thus Galatians
4:24, St. Paul, speaking of Sarah and Hagar, says, These are the two covenants.
Thus in the grand type of our Lord, Exodus 12:11, God says of the paschal lamb,
This is the Lord’s passover. ow Christ, substituting the holy communion for the
passover, follows the style of the Old Testament, and uses the same expressions the
Jews were wont to use in celebrating the passover. “When I consider,” says Dr.
Doddridge, “that, on the same foundation on which the Papists argue for
transubstantiation from these words, they might prove from Ezekiel 5:1-5, that the
prophet’s hair was the city of Jerusalem; from John 10:9; John 15:1, that Christ
was literally a door and a vine; from Matthew 26:27-28, and 1 Corinthians 11:25,
that the cup was his blood, and that Christ commanded his disciples to drink and
swallow the cup; I cannot but be astonished at the inference they would deduce
from hence. Had Irenæus or Epiphanius reported such a thing of any sect of ancient
heretics, now extinct, one would have been so candid to human nature as to suppose
the historian misinformed. As it is, one is almost tempted to suspect it to be the effect
of arrogance rather than error; and to consider it as a mere insolent attempt to
show the world, in the strongest instance they could invent, what monstrous things
the clergy should dare to say, which the wretched laity should not dare to
contradict; nay, which they should be forced to pretend they believed. In this view
the thought is admirable, and worthy the most malicious wit that ever lorded it over
the heritage of God. But it may deserve some serious reflection, whether it be not an
instance of infatuation to which God has given them up, that it may be a plain mark
to all, that will use common sense, of the grossest error in a church which claims
infallibility; and may not be intended by Providence as a kind of antidote against
the rest of its poison.”
BARCLAY, "His Body And His Blood (Matthew 26:26-30)
26:26-30 While they were eating, Jesus took bread and blessed it and broke it, and
gave it to his disciples and said, "Take, eat; this is my body." Then he took a cup,
and when he had given thanks, he gave it to them. "Drink all of you from it," he
said, "for this is my blood, the blood of the covenant, which is poured out for many,
that their sins may be forgiven. I tell you that from now on I will not drink of this
fruit of the vine until that day when I drink it new with you in the Kingdom of my
Father." And when they had sung a hymn, they went out to the Mount of Olives.

144. We have already seen how the prophets, when they wished to say something in a
way that people could not fail to understand, made use of symbolic actions. We have
already seen Jesus using that method both in his Triumphal Entry and in the
incident of the fig tree. That is what Jesus is doing here. All the symbolism and all
the ritual action of the Passover Feast was a picture of what he wished to say to men,
for it was a picture of what he was to do for men. What then was the picture which
Jesus was using, and what is the truth which lies behind it?
(i) The Passover Feast was a commemoration of deliverance; its whole intention was
to remind the people of Israel of how God had liberated them from slavery in Egypt.
First and foremost then, Jesus claimed to be the great liberator. He came to liberate
men from fear and from sin. He liberates men from the fears which haunt them and
from the sins which will not let them go.
(ii) In particular the Passover Lamb was the symbol of safety. On that night of
destruction it was the blood of the Passover Lamb which kept Israel safe. So, then,
Jesus was claiming to be Saviour. He had come to save men from their sins and from
their consequences. He had come to give men safety on earth and safety in heaven,
safety in time and safety in eternity.
There is a word here which is a key word and enshrines the whole of Jesus' work
and intention. It is the word covenant. Jesus spoke of his blood being the blood of
the covenant. What did he mean by that? A covenant is a relationship between two
people; but the covenant of which Jesus spoke was not between man and man; it
was between God and man. That is to say, it was a new relationship between God
and man. What Jesus was saying at the Last Supper was this: "Because of my life,
and above all because of my death, a new relationship has become possible between
you and God." It is as if he said, "You have seen me; and in me you have seen God;
I have told you, I have shown you, how much God loves you; he loves you even
enough to suffer this that I am going through; that is what God is like." Because of
what Jesus did, the way for men is open to all the loveliness of this new relationship
with God.
This passage concludes by saying that, when the company of Jesus and the disciples
had sung a hymn, they went out to the Mount of Olives. An essential part of the
Passover ritual was the singing of the Hallel. Hallel means Praise God! And the
Hallel consisted of Psalms 113:1-9; Psalms 114:1-8; Psalms 115:1-18; Psalms 116:1-
19; Psalms 117:1-2; Psalms 118:1-29, which are all praising psalms. At different
points of the Passover Feast these psalms were sung in sections; and at the very end
there was sung The Great Hallel, which is Psalms 136:1-26 . That was the hymn they
sang before they went out to the Mount of Olives.
Here is another thing to note. There was one basic difference between the Last
Supper and the Sacrament which we observe. The Last Supper was a real meal; it
was, in fact, the law that the whole lamb and everything else must be eaten and
nothing left. This was no eating of a cube of bread and drinking of a sip of wine. It

145. was a meal for hungry men. We might well say that what Jesus is teaching men is
not only to assemble in church and eat a ritual and symbolic Feast; he is telling them
that every time they sit down to eat a meal, that meal is in memory of him. Jesus is
not only Lord of the Communion Table; he must be Lord of the dinner table, too.
There remains one final thing. Jesus says that he will not feast with his disciples
again until he does so in his Father's Kingdom. Here, indeed, is divine faith and
divine optimism. Jesus was going out to Gethsemane, out to trial before the
Sanhedrin, out to the Cross--and yet he is still thinking in terms of a Kingdom. To
Jesus the Cross was never defeat; it was the way to glory. He was on his way to
Calvary, but he was also on his way to a throne.
BROADUS, "III. Matthew 26:26-30. The Lord's Supper
Mark 14:23-26, Luke 22:19-20, 1 Corinthians 11:23-25.
John gives no account of the institution of the Lord's Supper. Paul says, "I have
received of the Lord," and judging from his similar expressions elsewhere, we
understand him to mean by direct revelation, which would make this an
independent account. It resembles that of his companion Luke,(1) and Matt. and
Mark form another pair. The place is an upper room in the house of some friend
(Matthew 26:18), and the time apparently some hours after sunset, on the evening
before the crucifixion. As they were eating, compare Matthew 26:21; this is the
second thing described as occurring in the course of the meal; so Mark 14:18, Mark
14:22. Jesus took bread, or a loaf (Rev. Ver. margin); the common Greek text has an
article, but wrongly. The word is singular in all four accounts. It is sometimes
employed collectively for bread in general, (Matthew 4:4, Matthew 6:11, Matthew
15:2, Matthew 15:16) but more commonly for a loaf or cake of bread (Matthew 4:3,
Matthew 12:4, Matthew 14:17, Matthew 14:19, Matthew 15:33 ff.; Matthew 16:5-
11), and probably so here. This is more likely to have been what we should call a
cake than a loaf (see Smith's "Dict.," Bread); such fiat cakes the Jews at Jerusalem
now eat at the passover. It was unleavened, of course, as required by the law at the
passover; (Exodus 12:15, Exodus 13:3, Exodus 13:7, Deuteronomy 16:3) but our
Lord makes no reference to this, and it is not wise to insist on using only unleavened
bread in the Lord's Supper. And blessed, naturally means blessed the loaf, that
being the object of the preceding and the two following verbs. Luke and Paul,
however, have 'gave thanks' viz., to God, as below, Mark 14:27; (2) and so some
would here understand it to mean blessed God. But in Luke 9:16 it is distinctly 'he
blessed them,' viz., the loaves and fishes. This shows that the idea of blessing the loaf
is not repugnant to Scripture, and as the connection naturally indicates that idea
here, it should be preferred. Compare 1 Corinthians 10:16, "The cup of blessing
which we bless." To bless a loaf is of course to invoke God's blessing upon it, to ask
that God will make it a means of blessing to those who partake. And brake it. Hence
the observance of this ordinance came to be described as 'the breaking of bread.' (
Acts 2:42, Acts 2:46, Acts 20:7; compare 1 Corinthians 10:16) And gave, is
according to the most probable Greek text(3) in the imperfect tense, which may

146. mean that he went on giving, himself breaking a piece for each one, to be passed on
to those out of his reach; while as to the cup it is aorist, since he simply gave the cup,
and they passed it to each other. But the imperfect in such a case might only
describe him as engaged in giving, and so would not substantially differ from the
aorist. Take, eat. Mark has simply 'take'; Luke and Paul in Rev. Ver. have neither.
This is my body. 'This' is neuter, while the masculine would be needed to agree with
'bread'; it means, this object represents my body. Paul (1 Corinthians 11:24, Rev.
Ver.) has 'This is my body, which is for you,' where 'broken' was early inserted,
probably suggested by 1 Corinthians 10:16. The phrase current among us, "broken
for you," is thus not a Scripture expression. 'That is for you' means 'for your
benefit;' we should lovingly take what represents the body that is for us. Luke, Rev.
Ver., has 'this is my body which is given for you,' which amounts to the same thing.
Weiss: " ot as a dark fatality were they to regard the death which he was now to
meet, but as the way by which God would make them sharers in his greatest gift of
salvation; and that gift was not to be for mere contemplative purposes: but for
personal appropriation."
Four different views as to the meaning of the phrase, 'this is my body,' now prevail
in the Christian world. Two of them take the expression literally, the others
figuratively. (1) Transubstantiation, which represents the Roman Catholic view,
mean that the bread ceases to be bread, and its substance is changed into the
substance of the glorified body of Christ. This notion arose from combining the
expression before us with John 6:48-58, the images there used being taken literally.
In Justin Martyr," 1 Apol." 66, Irenaeus, 4, 18, 5, and even in Ignatius, Sin. 6, are
expressions which do not in fact mean transubstantiation or read presence, but
which tend in that direction, and doubtless helped to prepare the way for the
doctrine subsequently developed. There is nothing of the sort in the "Didache." The
question need not be here argued. The language seems evidently figurative, as in "I
am the door," "I am the vine," "and the rock was Christ," "the field is the world,"
etc. We must remember that in Hebrew or Aramaic the copula 'is' would not be
expressed at all. (2) Consubstantiation, the term invented by Luther, and still used
by some of his followers, means that with the unchanged substance of the bread is
united the substance of the glorified body of Christ. Luther : "What is now the
sacrament of the altar? Answer: It is the true body and blood of the Lord Christ, in
and under the bread and wine, which we Christians are through Christ's word
commanded to eat and to drink... but how the body is in the bread, we know not."
His followers have compared it to iron, with heat superadded, or more recently to
iron magnetized. But the whole notion is obviously a mere makeshift of persons
unwilling to give up the literal sense of 'is,' and the mystical notion of Christ's real
presence. And how could the glorified body be invisibly dwelling in the bread, and
the blood of that same glorified body be separately dwelling in the wine? They could
be symbolized separately, but how could they exist separately? (Compare Meyer.)
(3) The view of Calvin, now held by Presbyterians, Methodists, and many
Episcopalians, appears to be that to the partaking of the bread is attached by divine
appointment a special spiritual blessing, which is received by all who take the bread
in faith, and which cannot be had without taking it. Hence, they sometimes feel
aggrieved that other Christians who do not invite them to partake of the bread and

147. wine are denying them the opportunity of a spiritual blessing, not to be otherwise
enjoyed at that time. Some High Churchmen have receded from the Calvinian view,
and maintain the "Real Presence " of Christ in the Sacrament, without undertaking
to explain in what way or in what sense it exists. (4) The view of Zwingli, now almost
universally held by Baptists, is that the bread is simply appointed as the symbol or
memento, which we take in remembrance of the Saviour's body, and that the
natural effect of such a memento or symbol in vividly reminding of the Saviour, and
kindling grateful affection toward him, is blessed to the devout participant. A
memento of the departed may be a very simple thing, and yet deeply move the heart.
But the blessing thus received is not supposed to be essentially different in kind
from other spiritual blessings, or to be associated by mere divine appointment with
this particular means of grace. Hence no spiritual loss is necessarily inflicted by
failing to invite to this ceremony persons who have made a credible oral profession
of faith, but have not yet submitted to the prerequisite ceremony.
BIBLICAL ILLUSTRATOR 26-29, "And as they were eating, Jesus took bread, and
blessed it.
Relation of the Holy Communion to Christ
The bread and cup are His body and blood, because they are causes instrumental, upon
the receipt whereof the participation of His body and blood ensueth. Every cause is in
the effect which groweth from it. Our souls and bodies quickened to eternal life are
effects, the cause whereof is the person of Christ; His body and blood are the true well-
spring out of which this life floweth What merit, force, or virtue soever there is in His
sacrificed body and blood we freely, fully, and wholly have by this sacrament; and
because the sacrament itself, being but a corruptible and earthly creature, must needs be
thought an unlikely instrument to work so admirable effects in men, we are therefore to
rest ourselves altogether upon the strength of His glorious power, who is able and will
bring to pass that the bread and cup which He giveth us shall be truly the thing He
promiseth. (R. Hooker, D. D.)
The Eucharist the great feast of the Church
I. A true feast-for the nourishment of the spiritual life.
II. A sacred feast-sanctifying from all carnal enjoyment.
III. A covenant feast-sealing redemption.
IV. A love feast-uniting the redeemed.
V. A supper feastforefestival of death, of the end of all things, of the coming of Christ. (J.
P. Lange, D. D.)
Sacrificial aspect of Christ’s death shown in the Lord’s Supper
This rite shows us what Christ thought, and would have us think, of His death. By it He
points out the moment of His whole career which He desires that men should
remember. Not His words of tenderness and wisdom; not His miracles, amazing and
gracious as these were; not the flawless beauty of His character, though it touches all

148. hearts, and wins the most rugged to love and the most degraded to hope; but the
moment in which He gave His life is that which He would imprint for ever on the
memory of the world. And not only so, but in the rite He distinctly tells us in what aspect
He would have that death remembered. Not as the tragic end of a noble career which
might be hallowed by tears such as are shed over a martyr’s ashes; not as the crowning
proof of love; not as the supreme act of patient forgiveness; but as a death for us, in
which, as by the blood of the sacrifice, is secured the remission of sins. And not only so,
but the double symbol in the Lord’s Supper-whilst in some respects the bread and wine
speak the same truths, and certainly point to the same cross-has in each of its parts
special lessons entrusted to it, and special truths to proclaim. The bread and the wine
both say, “Remember Me and My death.” Taken in conjunction they point to the death as
violent; taken separately they each suggest various aspects of it, and of the blessings that
will flow to us therefrom.
I. A Divine treaty or covenant.
II. The forgiveness of sins.
III. A life infused.
IV. A festal gladness. (A. Maclaren, D. D.)
The New Testament
God’s covenants with His people:-Ancient Israel had lived for nearly 2000 years under
the charter of their national existence, which was given on Sinai amidst thunderings and
lightnings (Exo_19:5, etc.). And that covenant, or agreement, or treaty, on the part of
God was ratified by a solemn act, in which the blood of the sacrifice, divided into two
portions, was sprinkled, half upon the altar, and the other half, after their acceptance of
the conditions and obligations of the covenant, on the people who had pledged
themselves to obedience. And now here is a Galilean peasant, in a borrowed upper room,
within four-and-twenty hours of His ignominious death, which might seem to blast all
His work, who steps forward and says, “I put away that ancient covenant which knits
this nation to God. It is antiquated. I am the true offering and sacrifice, by the blood of
which, sprinkled on altar and on people, a new covenant, built upon better promises,
shall henceforth be.” What a tremendous piece of audacity, except on the one hypothesis
that He who spake was indeed the Word of God, and that He was making that which
Himself had established of old to give way to that which He establishes now. The new
covenant, which Christ seals in His blood, is the charter, the better charter, under the
conditions of which the whole world may find a salvation which dwarfs all the
deliverances of the past. Between us and the infinite Divine nature there is established a
firm and unmoveable agreement. He has limited Himself by the utterance of a faithful
word, and we can now come to Him with His own promise, and cast it down before Him,
and say, “Thou hast spoken, and Thou art bound to fulfil it.” We have a covenant; God
has shown us what He is going to do, and has thereby pledged Himself to the
performance. (Ibid.)
The Lord’s Supper
I. The nature of the institution. It is a supper-strictly and essentially in its own particular
nature it is nothing else. Was apparently in connection with another supper, and it

149. seemed to be almost a part of that other supper. The supper was significant and
emblematic-a representation of something else.
II. The object and design. The death of Christ is brought before us. The death of Christ
as an offering for sin is brought before us. The death of Christ as the seal of the
everlasting covenant between the Father and the Son is brought before us.
III. The observance of the rite. Just as simple as its nature and object. The frequency of
reception is left open. The posture may he considered indifferent. The positive directions
and the actual practice of our Lord. (C. Molyneux.)
The last supper
I. The time of the institution.
1. During the feast of the Passover. Christ the true Passover (Exo_12:3; Exo_12:6-7,
and others; with Joh_1:29; Rev_5:6).
2. On the eve of His being offered. The meaning and purpose of the Passover lamb
transferred to Jesus, and the sense widened. That for the Jews only, this for the true
Israel of God, etc.
II. The method of the institution.
1. With thanksgiving.
2. The bread-broken, distributed, eaten. Christ the bread of life. Received by faith.
3. The wine. All were to drink it. The blood of Christ shed for the remission of sin.
4. They sung a hymn-left the table with joy and thankfulness.
III. The purpose of the institution.
1. To supersede the Jewish Passover.
2. A memorial feast. No less binding upon Christians than any other law of Christ. A
dying command. Sacredness of last words.
3. A bond of union among Christians, and public acknowledgment of indebtedness
to and faith in Christ. (J. C. Gray.)
The Passover feast
Relate the history of this feast.
I. The passover feast commemorated a great deliverance.
1. A deliverance from what? From Egyptian bondage-the destroying angel-God’s
judgment upon sin.
2. How was this deliverance effected?
3. Why was this deliverance commemorated every year?
II. The passover feast pointed to a greater deliverance.
1. A deliverance from what? From a worse bondage than that of Egypt, etc. (Joh_
8:34; Pe 2:19). And from a judgment more terrible than came upon the first-born

150. (Romans if. 3, 5, 8; Mat_25:41).
2. How was this greater deliverance to be effected? Also by the blood of the Lamb
(1Pe_1:18-19; Rev_5:8-9). Who is this Lamb? (Joh_1:29; Col_1:13-14; Heb_9:12;
Heb_9:14). We must come to Christ and have heart sprinkled (Heb_10:19; Heb_
10:22; 1Pe_1:2). Each must have his own sin put away, etc.
3. How did the yearly feast point to this greater deliverance? Would show how
deliverance from death could only be by death of another (1Co_5:7).
III. Christ instituted the Lord’s supper to commemorate this greater deliverance. In the
Lord’s Supper two things done-
1. We commemorate Christ’s death for us.
2. We feed upon Him by faith. (E. Stock.)
The Lord’s Supper
Nature and design.
I. A commemoration. Includes-
(1) Adoration. Adoration due to God in fashion of a man. It is this that makes
Him the central point of the universe, to whom all eyes are turned.
(2) Gratitude. The benefits-deliverance from hell, power of Satan, and sin;
restoration to the favour and fellowship of God; fellowship with Christ, including
participation with His life and glory. The cost at which these benefits were
secured-Christ’s humiliation and suffering.
II. A communion.
1. An act and means of participation. We participate in His body and blood, i.e., of
their sacrificial virtue.
2. The effect of this makes us one with Him; one body. Illustration from the Jewish
rites. In this ordinance our union with Christ and with each other is far more
intimate.
III. Consecration. We cannot commemorate Christ as our Saviour without thereby
acknowledging ourselves to be His-the purchase of His blood, and devoted to His
service. (C. Hodge, D. D.)
The institution and observance of the Lord’s Supper
I. A remembrance of the atonement of Christ.
1. How much He suffered.
2. How well He suffered.
3. How patiently -He suffered.
II. A proclamation of the atonement of Christ.
III. A participation in the atonement of Christ.

151. 1. Great facilities granted.
2. A direct communication from Christ to His people. (B. Noel, M. A.)
The new wine of the kingdom
I. The words of the saviour as they regard the act in which himself and his followers
were then engaged. They were drinking of “the fruit,” or, more properly, “the product” of
the vine. Not a mere ordinary social communion, but in direct connection with the
Passover. Christ did not design to honour a Jewish rite as commemorating a national
deliverance, but as typical, holding a relationship to Him and the economy of which He
was the head.
1. That the Lord Jesus led His followers to regard the Passover as being
representative of His mediatorial sufferings and death.
2. The Saviour led His followers to consider the Passover as originating an ordinance
to be perpetuated for important purposes throughout all the ages of the Christian
Church.
II. The words of the Saviour as they regard the events he taught his followers to
anticipate,
1. An event of approaching” separation-“I will not henceforth drink of the fruit of the
vine until” a certain period afterwards-named; He and His disciples were bound to
part.
2. An event of ultimate re-union-“When I drink it new with you in My Father’s
kingdom.”
3. All the followers of the Saviour shall be brought to “ the Father’s kingdom.”
4. The mediation of Jesus Christ, of which the Paschal rite is to be regarded as
a:permanent and symbolical pledge, is of such a nature as to secure that all those
who have possessed a personal interest in that mediatorial work shall be brought
into a state of glorious redemption in the bright worlds which lie beyond the grave.
5. The followers of the Saviour shall possess unspeakable and everlasting joy. The
drinking of wine indicates the fruition of all delight.
6. The pleasures which are to be enjoyed by the followers of the Saviour in the
Father’s kingdom are especially to be regarded as associated with His presence. How
pre-eminently in the New Testament is the presence of Christ set forth as
constituting the happiness of the celestial world (Joh_12:26). Learn
(1) How vast and wonderful is the love of Christ to man.
(2) The vast importance of being numbered amongst the followers of Christ
ourselves. (J. Parsons.)
The new covenant
I. The new covenant of forgiveness and life. On God’s side is pledged forgiveness,
remission of sins, sustained acceptance. On man’s side is pledged the obedience of faith.
Christ, as mediator for man, receives God’s pledge; and, as mediator for God, He

152. receives man’s pledge. As representative for man, He offers to God the perfect
obedience, and pledges us to a like obedience; as representative for God, He brings and
gives to us forgiveness and life, pledging God therein.
II. The blood which seals the covenant. The blood represents the yielding or taking of
life.
1. In surrendering His life, Christ sealed our pledge that we will give our life to God
in all holy obedience.
2. In giving His blood, His life, for us, as it were, to eat, He gives us the strength to
keep our pledge.
III. The wine that recalls to mind and renews the covenant. God does not need to be
reminded of His pledge, but frail, forgetful, busy-minded man does. (Selected.)
Christ’s own account of His blood-shedding
I. Whose blood was this? “ My blood.” It is a man, who sits at that table with others, not
an angel. But He is also the living God.
II. By whom was this blood shed?
1. Himself, to speak with deepest reverence. Jesus shed His own blood-was the
offerer as well as the sacrifice. He freely laid down His life.
2. In some respects the principal party in this mysterious blood-shedding, even the
holy loving Father, as it is written, “God spared not His own Son, but delivered Him
up for us all; … This commandment have I received of My Father;” “The cup which
My Father hath given Me.”
3. We, believers in Jesus. Our sins were the guilty cause.
III. To what end and issue was this blood-shedding? “For the remission of sins.” Our
Lord singles out from all the benefits of redemption the remission of sins, not only
because it is that which stands most intimately related to His blood-shedding, but
because it is the foundation of all, carrying the others along with it by necessary
consequence (Jer_31:33-34). To what effect as well as design? A sure salvation for a
great multitude whom no man can number. (C. J. Brown, D. D.)
Substitution
Let me mention here a circumstance in the last days of the distinguished Lord
Chancellor Lyndhurst, who, at an extreme age, but in full possession of all his rare
mental powers, was brought to know the Saviour. He said, “I never used to be able to
understand what these good people meant when they spoke of so much blood, the blood.
But I understand it now; it’s just substitution.” Ay, that it is, in one word, “substitution;”
“My blood shed for many for the remission of sins;” Christ’s blood instead of ours;
Christ’s death for our eternal death; Christ “made a curse, that we might be redeemed
from the curse of the law.” Once, in conversation, my beloved friend, Dr. Duncan,
expressed it thus in his terse way, “A religion of blood is God’s appointed religion for a
sinner, for the wages of sin is death.” (C. J. Brown, D. D.)

153. 27 Then he took a cup, and when he had given
thanks, he gave it to them, saying, “Drink from it,
all of you.
BAR ES,"And he took the cup - That is, the cup of wine which was used at the
feast of the Passover, called the cup of “Hallel,” or praise, because they commenced then
repeating the “Psalms” with which they closed the Passover.
See Mat_26:30. This cup, Luke says, he took “after supper” - that is, after they had
finished the ordinary celebration of “eating” the Passover. The “bread” was taken “while”
they were eating, the cup after they had done eating.
And gave thanks - See the notes at Mat_26:26.
Drink ye all of it - That is, “all of you, disciples, drink of it;” not, “drink all the wine.”
CLARKE,"And he took the cup - Μετα το δειπνησαι, after having supped, Luk_
22:20, and 1Co_11:25. Whether the supper was on the paschal lamb, or whether it was a
common or ordinary meal, I shall not wait here to inquire: see at the end of this chapter.
In the parallel place, in Luke 22, we find our Lord taking the cup, Luk_22:17, and again
Luk_22:19; by the former of which was probably meant the cup of blessing, ‫הברכה‬ ‫כוס‬
kos haberakah, which the master of a family took, and, after blessing God, gave to each of
his guests by way of welcome: but this second taking the cup is to be understood as
belonging to the very important rite which he was now instituting, and on which he lays
a very remarkable stress. With respect to the bread, he had before simply said, Take, eat,
this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed
out the very essence of the institution, viz. the blood of atonement, it was necessary that
each should have a particular application of it; therefore he says, Drink ye All of This. By
this we are taught that the cup is essential to the sacrament of the Lord’s Supper; so that
they who deny the cup to the people sin against God’s institution; and they who receive
not the cup are not partakers of the body and blood of Christ. If either could without
mortal prejudice be omitted, it might be the bread; but the cup, as pointing out the blood
poured out, i.e. the life, by which alone the great sacrificial act is performed, and
remission of sins procured, is absolutely indispensable. On this ground it is
demonstrable, that there is not a priest under heaven, who denies the cup to the people,
that can be said to celebrate the Lord’s Supper at all; nor is there one of their votaries
that ever received the holy sacrament. All pretension to this is an absolute farce, so long
as the cup, the emblem of the atoning blood, is denied. How strange is it, that the very
men who plead so much for the bare literal meaning of this is my body, in the preceding

154. verse, should deny all meaning to drink Ye All of this cup, in this verse! And though
Christ has in the most positive manner enjoined it, they will not permit one of the laity to
taste it! O, what a thing is man - a constant contradiction to reason and to himself.
I have just said that our blessed Lord lays remarkable stress on the administration of
the cup, and on that which himself assures us is represented by it. As it is peculiarly
emphatic, I beg leave to set down the original text, which the critical reader will do well
minutely to examine:
Τουτο γαρ ε̣ι ΤΟ αιµα µου ΤΟ της καινης διαθηκης, ΤΟ περι πολλων εκχυνοµενον εις
αφεσιν αµαρτιων.
The following literal translation and paraphrase do not exceed its meaning: -
For This is That blood of mine which was pointed out by all the
sacrifices under the Jewish law, and particularly by the shedding and
sprinkling of the blood of the paschal lamb. That blood of the sacrifice
slain for the ratification of the new covenant. The blood ready to be
poured out for the multitudes, the whole Gentile world as well as the
Jews, for the taking away of sins; sin, whether original or actual, in all its
power and guilt, in all its internal energy and pollution.
And gave thanks - See the form used on this occasion, on Mat_26:26 (note); and
see the Mishna, Tract ‫ברכות‬ Beracoth.
GILL, "And he took the cup and gave thanks,.... For the Jews blessed, or gave
thanks for their wine, as well as for their food, and generally did it in this form (w):
"Blessed art thou, O Lord, our God, the king of the world, who hast created the "fruit of
the vine".
Hence the phrase, "the fruit of the vine", in Mat_26:29, not that we are to suppose, that
Christ used or confined himself to this form of words: and it is to be observed, that they
not only gave thanks for their wine before food, and whilst they were eating (x), but also
after meat; and as this relates to the blessing of the cup after eating, or as the Apostle
Paul says, "when he had supped",
1Co_11:25. I shall only transcribe what the Jews say (y) concerning that:
"When wine is brought to them after food, if there is but that cup there, the house of
Shammai say, ‫היין‬ ‫על‬ ‫,מברך‬ "he blesses", or gives thanks "for the wine", and after that
gives thanks for the food: the house of Hillell say, he gives thanks for the food, and after
that gives thanks for the wine.
And as this was usual at ordinary meals, to bless or give thanks for the wine, so at the
passover; and which our Lord continued in his supper, and is to be practised by us. It
should be further known, that the wine at the passover, and so what Christ used at his
supper, was red,
"Says R. Jeremiah (z) it is commanded to perform this duty,

155. ‫אדום‬ ‫ביין‬ "with red wine".
And elsewhere it is said (a),
"that it is necessary, that there should be in it (the wine) taste and look.
The gloss on it is, ‫אדום‬ ‫,שיהא‬ "that it should be red": and which, as it most fitly
represented the blood sprinkled on the door posts of the Israelites, when the Lord
passed over their houses; so the blood of Christ, shed for the remission of the sins of his
people. It is scarcely worth observing the measure of one of the cups, that was used at
such a time: they say (b), that the four cups which were drank at this feast, held an,
Italian quart of wine, so that one cup contained half a pint. More particularly, they ask
how much is the measure of a cup? the answer is, two fingers square, and a finger and a
half and the third part of a finger deep; or as it is elsewhere (c), the fifth part of a finger:
and gave it to them, saying, drink ye all of it; for this is not to be restrained from
one sort of communicants, and only partook of by another; but all are to drink of the
cup, as well as eat of the bread: whether here is not an allusion to the custom of the Jews
at the passover, when they obliged all to drink four cups of wine, men, women, and
children, and even the poorest man in Israel, who was maintained out of the alms dish
(d), may be considered,
HE RY, "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
(Mat_26:27, Mat_26:28); 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.
SBC, "Matthew 26:27-28
I. The Cup to us speaks of a Divine treaty or covenant. Ancient Israel had lived for nearly
two thousand years under the charter of their national existence, which, as we read in
the old Testament, was given on Sinai amidst thunderings and lightnings; and that
covenant, or agreement, or treaty, on the part of God, was ratified by a solemn act, in
which the blood of the sacrifice, divided into two portions, was sprinkled: one half upon
the altar, and the other half, after their acceptance of the conditions and obligations of
the covenant, on the people, who had pledged themselves to obedience. The new

156. covenant, which Christ seals in His blood, is the charter, the better charter, under the
conditions of which not a nation but the world may find a salvation which dwarfs all the
deliverances of the past. The new covenant, in the exuberant fulness of its gracious
purposes, is at once the completion and the antithesis of the ancient covenant with its
precepts and its retribution.
II. This Cup speaks to us of the forgiveness of sins. One theory, and one theory only, as it
seems to me, of the meaning of Christ’s death, is possible if these words of my text ever
dropped from Christ’s lips, or if He ever instituted the rite to which they refer; He must
have believed that His death was a sacrifice, without which the sins of the world were
not forgiven, and by which forgiveness came to us all.
III. This Cup speaks likewise of a life infused. "The blood is the life" says the physiology
of the Hebrews. The blood is the life, and when men drink of that cup they symbolise the
fact that Christ’s own life and spirit are imparted to them that love Him. The very heart
of Christ’s gift to us is the gift of His own very life to be the life of our lives.
IV. And lastly, it speaks of a festal gladness. They who live on Christ, they who drink in of
His Spirit, should be glad in all circumstances, they and they alone. We sit at a table,
though it be in a wilderness, though it be in the presence of our enemies, where there
ought to be joy and the voice of rejoicing. But beyond that, this Cup points onward to a
future feast. At that solemn hour Jesus stayed His own heart with the vision of the
perfected kingdom and the glad festival then. So this communion has a prophetic
element in it, and links on with predictions and parables which speak of the marriage
supper of the great King, and of the time when we shall sit at His table in His kingdom.
A. Maclaren, Christian Commonwealth, Nov. 5th, 1885.
CALVI , "Matthew 26:27.Drink you all of it. As it was the design of Christ to keep
our faith wholly fixed on himself, that we may not seek any thing apart from him, he
employed two symbols to show that our life is shut up in him. This body needs to be
nourished and supported by meat and drink. Christ, in order to show that he alone
is able to discharge perfectly all that is necessary for salvation, says that he supplies
the place of meat and drink; by which he gives an astonishing display of his
condescension, in thus letting himself down to the feeble capacity of our flesh for the
purpose of invigorating our faith. So much the more detestable is the insolence and
sacrilege of the Pope, who has not scrupled to break asunder this sacred tie. We
learn that the Son of God employed two symbols together, to testify the fullness of
life which he bestows on his followers. What right had a mortal man to separate
those things which God had joined together?
But it would even appear that the express reason why our Lord commanded all to
drink of the cup was in order to prevent this sacrilege from entering into the
Church. As to the bread, we read that he simply said, Take, eat. Why does he
expressly command them all to drink, and why does Mark explicitly say that they all
drank of it, if it were not to guard believers against this wicked novelty? And yet
this severe prohibition has not deterred the Pope from venturing to change and
violate a law established by the Lord; for he has withheld all the people from using
the cup. And to prove that his rage has reason on its side, he alleges that one of the
kinds is sufficient, because the flesh includes the blood by concomitancy. (196) On

157. the same pretext they would be at liberty to set aside the whole of the sacrament,
because Christ might equally well make us partakers of himself without any
external aid. But those childish cavils yield no support to their impiety; for nothing
can be more absurd than that believers should, of their own accord, part with the
aids which the Lord has given, or allow themselves to be deprived of them; and,
therefore, nothing can be more intolerable than this wicked mangling of the
mystery.
COFFMA , "Drink ye all means that all of them were to drink of it, not that all of
the cup was to be drunk. That "all" are to partake is a mandate for the whole
church in all ages, refuting the notion that some, the priests for example, may drink
of the cup and that the laity may not. Communion "under one kind" is impossible.
The same Lord who said of the bread, "Take and eat," said also of the cup, "Drink
ye all"!
BE SO , "Matthew 26:27-28. And he took the cup — Called by the Jews the cup of
thanksgiving; which the master of the family used likewise to give to each after
supper. And gave it to them, saying, Drink ye all of this — That is, of the wine which
it contains. For this is my blood — That is, the sign of my blood; of the new
testament — Whereby the new testament, or covenant, is procured or confirmed;
which is shed for many — Even as many as spring from Adam; for the remission of
sins — amely, That as many as truly repent, bringing forth fruit worthy of
repentance, and believe in me with their hearts unto righteousness, may receive
from the mercy of my Father, in a way consistent with his holiness and justice, the
free and full remission of all their past sins. See note on Romans 3:24-26. “I
apprehend,” says the last-mentioned divine, “this ordinance of the eucharist to have
so plain a reference to the atonement or satisfaction of Christ, and to do so solemn
an honour to that fundamental doctrine of the gospel, that I cannot but believe, that
while this sacred institution continues in the church, (as it will undoubtedly do to
the end of the world,) it will be utterly impossible to root that doctrine out of the
minds of plain, humble Christians, by all the little artifices of such forced and
unnatural criticisms as those are by which it has been attacked. Unprejudiced and
honest simplicity will always see the analogy this ordinance has to eating the flesh of
the Son of God, and drinking his blood; and will be taught by it, to feed on him as
the Lamb that was slain by the gracious appointment of God, to take away the sin of
the world. The enemies of this heart-reviving truth might as well hope to pierce
through a coat of mail with a straw, as to reach such a truth, defended by such an
ordinance as this, by any of their trifling sophistries.” For further information
respecting the Lord’s supper, see notes on Luke 22:19-20; 1 Corinthians 11:23-34.
BROADUS, "Matthew 26:27. Took the cup; a cup, is the correct text in Matthew
and Mark, while it is 'the cup' in Luke and Paul. There was a cup on the table for
drinking wine according to the custom of the paschal meal; 'a cup' does not say
there were others. The paschal wine was usually mixed with a double quantity of
water (Edersheim). Gave thanks. From the Greek word thus translated comes 'the
Eucharist,' i. e., 'the Thanksgiving,' as a phrase for taking the bread and wine. It is
used by Ignatius and the "Didache" to denote the taking of bread and wine in

158. connection with an agape, or 'love feast', (Judges 1:12) just as Paul seems to use his
phrase 'the Lord's Supper.' (1 Corinthians 11:20) But the connection with a regular
meal in common is not made a duty by Paul, nor the connection with the passover
by our Lord. What he directs is not to eat the passover, or to eat a supper, not to eat
in the evening, or at a table, or in a reclining posture, but to eat bread and drink
wine. Protestants unite in declaiming against the Romish practice of withholding the
wine from the laity, because the Saviour enjoined both the eating and the drinking;
and exactly what the Saviour enjoined we should do. So as to baptism, there is no
command to baptize "in living water," as the "Didache" declares preferable, or in
any particular place, time, circumstances, or manner; the thing enjoined is to
baptize, (Matthew 28:19) viz., in water, (Matthew 3:11) and we should insist on
nothing but water and the baptizing. (Compare on Matthew 3:6) Drink ye all of it, It
would seem unnecessary to say that this means all of you, and not all of it, as the
Greek places beyond question; yet some have misunderstood. Mark records, not the
command, but the performance, 'and they all drank of it.' For, what follows being a
reason for drinking. This is my blood, i. e., this wine represents my blood, like 'this
is my body.' Of the new covenant; the correct reading here,(1) and in Mark, does
not contain "new." It was added by copyists from Luke and Paul. (Compare
Jeremiah 31:31, Hebrews 8:8)(2) Moses at Mount Sinai "took the book of the
covenant and read in the audience of the people," and they promised to obey. Then
he "took the blood "of oxen just slain," and sprinkled it on the people, and said,
Behold the blood of the covenant." (Exodus 24:3-8 compare Hebrews 9:19 f.) So the
new covenant predicted by Jeremiah 31:31-35 is about to he ratified by the
Saviour's own blood as the "blood of the covenant." (Compare Hebrews 10:29,
Hebrews 13:20) For world-wide symbolism of blood as sealing a covenant, and its
participation as denoting vital union, see Trumbull: "The Blood Covenant,"
especially p. 271-286. Which is shed, present tense (in Mark also), expressing what is
near and certain, on the point of taking place, like 'is delivered,' Matthew 26:2, Rev.
Ver., and 'I keep,' Matthew 26:18, Rev. Ver. For many, so Mark. In Luke, if
Matthew 26:20 be genuine, it is 'for you.' The 'many' (compare Matthew 20:28) is
simply a general expression (probably derived from Isaiah 53:12, "he bare the sin of
many," compare Isaiah 52:15), not necessarily indicating that some are omitted. In
one sense, Jesus "gave himself a ransom for all", (1 Timothy 2:6) and to "taste
death for every man" (Hebrews 2:9; compare 1 John 2:2), making salvation
objectively possible for all; in another sense, his atoning death definitely
contemplated the salvation of the elect. Euthym. understands that whereas the blood
of the sacrifices was shed for Jews only, i. e., few, this blood is shed for many, i. e.,
for Gentiles also. The preposition here rendered 'for' means 'concerning' (peri), and
so 'for the benefit of,' as in John 16:26, John 17:9, John 17:20, Hebrews 5:3,
Hebrews 11:40. This preposition would not of itself suggest the idea of substitution.
That idea would be readily, though not necessarily, suggested by Mark 14:24, hyper
(which copyists easily changed by assimilation to Matthew and so the common
Greek text of Mark has peri); and substitution is necessarily the meaning of anti, see
on "Matthew 20:28". For, or unto, remission of sins, in order that sins may be
remitted. (Hebrews 9:22) This is the natural and most probable meaning of the
preposition and its case, and is here entirely appropriate. (Compare on Matthew
3:11) The bread and wine symbolize objectively the Saviour's body and blood; our

159. eating and drinking these symbolizes our personal union with Christ, and feeding
our spiritual nature upon him; and our doing this together with others will, from
the nature of the case, like any other action in common, promote Christian
fellowship and unity where these already exist. Yet this last is a subordinate and
incidental effect of the ceremony, and the presence of some in whose piety we lack
confidence should not prevent our eating the bread and drinking the wine in
remembrance of Christ. The Lord's Supper is often called "the Communion,"
through a misunderstanding of 1 Corinthians 10:16, where the word communion
really means 'participation,' as in Rev. Ver., margin. This wrong name for the
ordinance has often proved very misleading. (See T. G. Jones, "The Great
Misnomer," ashville, Tenn.) Few have ever questioned that the apostles had all
been baptized before this ordinance was established; some urge that being the
baptism of John, this was not Christian baptism, and so they curiously infer that
Christian baptism is not a prerequisite to the Lord's Supper. But if John's baptism
was essentially distinct from Christian baptism, then how as to the baptism
administered by Christ himself, (John 3:22, John 3:26) i. e., through his disciples,
(John 4:1 f.) at the same time with John, and upon the same general teaching?
(Mark 1:15) If the baptism performed by Christ was not Christian baptism, then
what was it? (Compare on Matthew 11:11)
28 This is my blood of the[b] covenant, which is
poured out for many for the forgiveness of sins.
BAR ES,"For this is my blood - This “represents” my blood, as the bread does my
body.
Luke and Paul vary the expression, adding what Matthew and Mark have omitted.
“This cup is the new testament in my blood.” By this cup he meant the wine in the cup,
and not the cup itself. Pointing to it, probably, he said, “This - ‘wine’ - represents my
blood about to be, shed.” The phrase “new testament” should have been rendered “new
covenant,” referring to the “covenant or compact” that God was about to make with
people through a Redeemer. The “old” covenant was that which was made with the Jews
by the sprinkling of the blood of sacrifices. See Exo_24:8; “And Moses took the blood
and sprinkled it on the people, and said, Behold the blood of the covenant which the
Lord hath made with you,” etc. In allusion to that, Jesus says, this cup is the new
“covenant” in my blood; that is, which is “ratified, sealed, or sanctioned by my blood.” In
ancient times, covenants or contracts were ratified by slaying an animal; by the shedding
of its blood, imprecating similar vengeance if either party failed in the compact. See the
notes at Heb_9:16. So Jesus says the covenant which God is about to form with people

160. the new covenant, or the gospel economy is sealed or ratified with my blood.
Which is shed for many for the remission of sins - In order that sins may be
remitted, or forgiven. That is, this is the appointed way by which God will pardon
transgressions. That blood is efficacious for the pardon of sin:
1. Because it is “the life” of Jesus, the “blood” being used by the sacred writers as
representing “life itself,” or as containing the elements of life, Gen_9:4; Lev_17:14. It
was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the
animal. When, therefore, Jesus says that his blood was shed for many, it is the same as
saying that His life was given for many. See the notes at Rom_3:25.
2. His life was given for sinners, or he died in the place of sinners as their substitute.
By his death on the cross, the death or punishment due to them in hell may be removed
and their souls be saved. He endured so much suffering, bore so much agony, that God
was pleased to accept it in the place of the eternal torments of all the redeemed. The
interests of justice, the honor and stability of his government, would be as secure in
saving them in this manner as if the suffering were inflicted on them personally in hell.
God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since,
according to his view, and therefore according to truth, nothing else would show its evil
nature but the awful sufferings of his own Son. That he died “in the stead or place” of
sinners is abundantly clear from the following passages of Scripture: Joh_1:29; Eph_
5:2; Heb_7:27; 1Jo_2:2; 1Jo_4:10; Isa_53:10; Rom_8:32; 2Co_5:15.
CLARKE,"For this is my blood of the New Testament - This is the reading
both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament
in my blood. This passage has been strangely mistaken: by New Testament, many
understand nothing more than the book commonly known by this name, containing the
four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and
they think that the cup of the New Testament means no more than merely that cup
which the book called the New Testament enjoins in the sacrament of the Lord’s Supper.
As this is the case, it is highly necessary that this term should be explained. The original,
Η Καινη ∆ιαθηκη, which we translate, The New Testament, and which is the general title
of all the contents of the book already described, simply means, the new Covenant.
Covenant, from con, together, and venio, I come, signifies an agreement, contract, or
compact, between two parties, by which both are mutually bound to do certain things,
on certain conditions and penalties. It answers to the Hebrew ‫ברית‬ berith, which often
signifies, not only the covenant or agreement, but also the sacrifice which was slain on
the occasion, by the blood of which the covenant was ratified; and the contracting
parties professed to subject themselves to such a death as that of the victim, in case of
violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was
usual in ancient times: so in Homer, when a covenant was made between the Greeks and
the Trojans, and the throats of lambs were cut, and their blood poured out, the following
form of adjuration was used by the contracting parties: -
Ζευ κυδι̣ε, µεγι̣ε, και αθανατοι θεοι αλλοι,
Οπποτεροι προτεροι υπερ ορκια πηµηνειαν,
δε σφ’ εγκεφαλος χαµαδις ρεοι, ως οδε οινος,
Αυτων, και τεκεων· αλοχοι δ’ αλλοισι µιγειεν.

161. All glorious Jove, and ye, the powers of heaven!
Whoso shall violate this contract first,
So be their blood, their children’s and their own,
Poured out, as this libation, on the ground
And let their wives bring forth to other men!
Iliad l. iii. v. 298-301
Our blessed Savior is evidently called the ∆ιαθηκη, ‫ברית‬ berith, or covenant sacrifice,
Isa_42:6; Isa_49:8; Zec_9:11. And to those Scriptures he appears to allude, as in them
the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send
forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in
the sacred writings which allude to this grand sacrificial and atoning act are almost
innumerable. See the Preface to Matthew.
In this place, our Lord terms his blood the blood of the New covenant; by which he
means that grand plan of agreement, or reconciliation, which God was now establishing
between himself and mankind, by the passion and death of his Son, through whom alone
men could draw nigh to God; and this New covenant is mentioned in contradistinction
from the Old covenant, η παλαια ∆ιαθηκη, 2Co_3:14, by which appellative all the books of
the Old Testament were distinguished, because they pointed out the way of
reconciliation to God by the blood of the various victims slain under the law; but now, as
the Lamb of God, which taketh away the sin of the world, was about to be offered up, a
New and Living way was thereby constituted, so that no one henceforth could come unto
the Father but by Him. Hence all the books of the New Testament, which bear
unanimous testimony to the doctrine of salvation by faith through the blood of Jesus,
are termed, Η Καινη ∆ιαθηκη, The New covenant. See the Preface.
Dr. Lightfoot’s Observations on this are worthy of serious notice.
“This is my blood of the New Testament. Not only the seal of the
covenant, but the sanction of the new covenant. The end of the Mosaic
economy, and the confirming of a new one. The confirmation of the old
covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9,
because blood was still to be shed: the confirmation of the new was by a
cup of wine, because under the new covenant there is no farther shedding
of blood. As it is here said of the cup, This cup is the New Testament in
my blood; so it might be said of the cup of blood, Exodus 24, That cup
was the Old Testament in the blood of Christ: there, all the articles of that
covenant being read over, Moses sprinkled all the people with blood, and
said, This is the blood of the covenant which God hath made with you;
and thus the old covenant or testimony was confirmed. In like manner,
Christ, having published all the articles of the new covenant, he takes the
cup of wine, and gives them to drink, and saith. This is the New
Testament in my blood; and thus the new covenant was established.” -
Works, vol. ii. p. 260.
Which is shed (εκχυνοµενονεκχυνοµενονεκχυνοµενονεκχυνοµενον, poured out) for many - Εκχεω and εκχυω, to pour
out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or
sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See
2Ki_16:15; Lev_8:15; Lev_9:9; Exo_29:12; Lev_4:7, Lev_4:14, Lev_4:17, Lev_4:30,

162. Lev_4:34; and in various other places. Our Lord, by this very remarkable mode of
expression, teaches us that, as his body was to be broken or crucified, υπερ ηµων, in our
stead, so here the blood was to be poured out to make an atonement, as the words,
remission of sins, sufficiently prove for without shedding of blood there was no
remission, Heb_9:22, nor any remission by shedding of blood, but in a sacrificial way.
See the passages above, and on Mat_26:26 (note).
The whole of this passage will receive additional light when collated with Isa_53:11,
Isa_53:12. By his knowledge shall my righteous servant justify Many, for he shall bear
their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of
Many. The pouring out of the soul unto death, in the prophet, answers to, this is the
blood of the new covenant which is poured out for you, in the evangelists; and the ‫,רבים‬
rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark.
The passage will soon appear plain, when we consider that two distinct classes of
persons are mentioned by the prophet.
1. The Jews. Isa_53:4. Surely he hath borne Our griefs, and carried Our sorrows.
Isa_53:5. But he was wounded for Our transgressions, he was bruised for Our
iniquities, the chastisement of Our peace was upon him. Isa_53:6. All We like
sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all.
2. The Gentiles. Isa_53:11. By his knowledge, ‫בדעתו‬ bedaato, i.e. by his being made
known, published as Christ crucified among the Gentiles, he shall justify ‫רבים‬
rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as
well as Ours, the Jews, Isa_53:4, etc.
It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια
διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested
in it save the descendants of the twelve sons of Jacob: whereas the Christian
dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place,
was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb_
2:9, and is that Lamb of God that taketh away the sin of the World, Joh_1:29, who would
have All Men to be saved, and come to the knowledge of the truth, 1Ti_2:4, even that
knowledge of Christ crucified, by which they are to be justified, Isa_53:11, therefore he
has commanded his disciples to go into all the world, and preach the Gospel to Every
Creature, Mar_16:15. The reprobate race, those who were no people, and not beloved,
were to be called in; for the Gospel was to be preached to all the world, though it was to
begin at Jerusalem, Luk_24:47. For this purpose was the blood of the new covenant
sacrifice poured out for the multitudes, that there might be but one fold, as there is but
one Shepherd; and that God might be All and in All.
For the remission of sins - Εις αφεσις αµαρτιων, for (or, in reference to) the taking
away of sins. For, although the blood is shed, and the atonement made, no man’s sins
are taken away until, as a true penitent, he returns to God, and, feeling his utter
incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.
The phrase, αφεσις των αµαρτιων, remission of sins, (frequently used by the
Septuagint), being thus explained by our Lord, is often used by the evangelists and the
apostles; and does not mean merely the pardon of sins, as it is generally understood, but

163. the removal or taking away of sins; not only the guilt, but also the very nature of sin, and
the pollution of the soul through it; and comprehends all that is generally understood by
the terms justification and sanctification. For the use and meaning of the phrase αφεσις
αµαρτιων, see Mar_1:4; Luk_1:77; Luk_3:3; Luk_24:47; Act_2:38; Act_5:31; Act_10:43;
Act_13:38; Act_26:18; Col_1:14; Heb_10:18.
Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in
remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye
drink it, in remembrance of me. The account, as given by St. Paul, should be carefully
followed, being fuller, and received, according to his own declaration, by especial
revelation from God. See 1Co_11:23, For I have received of the Lord that which also I
delivered unto you, etc. See the harmonized view above.
GILL, "For this is my blood of the New Testament,.... That is, the red wine in the
cup, was an emblem and representation of his precious blood, whereby was exhibited a
new dispensation, or administration of the covenant of grace; and by which it was
ratified and confirmed; and whereby all the blessings of it, such as peace, pardon,
righteousness, and eternal life, come to the people of God: the allusion is to the first
covenant, and the book of it being sprinkled with the blood of bulls, and therefore called
the blood of the covenant, Exo_24:8. But the second covenant, or the new
administration of the covenant of grace, for which reason it is called the New Testament,
is exhibited and established in the blood of Christ the testator. It was usual, even among
the Heathens, to make and confirm their covenants by drinking human blood, and that
sometimes mixed with wine (e),
Which is shed for many, for the remission of sins; that is, was very shortly to be
shed, and since has been, for all the elect of God; for the many that were ordained to
eternal life, and the many that were given to Christ, the many that are justified by him,
and the many sons he will bring to glory: whereby the full forgiveness of all their sins
was procured, in a way consistent with, and honourable to the justice of God; full
satisfaction being made to the law of God, for all their transgressions,
HE RY, "(2.) With an explication; For this is my blood of the New Testament.
Therefore drink it with appetite, delight, because it is so rich a cordial. Hitherto the
blood of Christ had been represented by the blood of beasts, real blood: but, after it was
actually shed, it was represented by the blood of grapes, metaphorical blood; so wine is
called in an Old Testament prophecy of Christ, Gen_49:10, Gen_49:11.
Now observe what Christ saith of his blood represented in the sacrament.
[1.] It is my blood of the New Testament. The Old Testament was confirmed by the
blood of bulls and goats (Heb_9:19, Heb_9:20; Exo_24:8); 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_9:27),
and the intent of his death agreed. The blood of the Old Testament was shed for a few: it

164. confirmed a covenant, which (saith Moses) the Lord has made with you, Exo_24:8. The
atonement was made only for the children of Israel (Lev_16:34): but Jesus Christ is a
propitiation for the sins of the whole world, 1Jo_2:2.
[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_1:7. 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_9:22.
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, Heb_12:2, Heb_12:3. A farewell is now bidden to the fruit of the vine, Heb_
12:29. Christ and his disciples had now feasted together with a deal of comfort, in both
an Old Testament and a New Testament festival, fibula utriusque Testamenti - the
connecting tie of both Testaments. How amiable were these tabernacles! How good to be
here! Never such a heaven upon earth as was at this table; but it was not intended for a
perpetuity; he now told them (Joh_16:16), 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.
COFFMA , "Christ made the Lord's Supper the solemn sign and seal of the
covenant for the forgiveness of the sins of his disciples in all ages. Christians who
forsake the Lord's Supper are described in the ew Testament as having "trodden
under foot the Son of God" and as having "counted the blood of the covenant
wherewith (they) were sanctified an unholy thing" and as having "done despite"
(insulted) unto the Spirit of grace (Hebrews 10:29).
Of vast significance are the words "unto remission of sins," translated "for the
remission of sins" in the KJV. ote that Christ's blood was not shed because men
were already forgiven but in order that they might be forgiven. Christ did not die
because men were already saved but in order that they might, as a result of his
death, receive salvation. The application is binding on the identical expression,
"remission of sins" in Acts 2:38: "Repent and be baptized every one of you in the
name of Jesus Christ U TO THE REMISSIO OF SI S." Whatever the
expression means in one place it must also mean in the other. Thus, the familiar
heresy that baptism is not related to forgiveness of sins is refuted, incidentally but
devastatingly, by Christ's use of the key phrase in this verse. This expositor has
never seen an exposition, version, commentary or translation in which the identical
words (unto remission of sins) in Acts 2:38 and Matthew 26:28 were not identically
translated. Both passages in the Greek text, and as far as is known in all
translations, are identical in form and meaning. Therefore, if Christ's pouring out of
his blood was a prerequisite in the procurement of human forgiveness, then also
baptism is a prerequisite action in the procurement of that same forgiveness on
behalf of his disciples. He must have shed his blood; we MUST be baptized. or
does this equate one action with the other. Christ's atonement was the E ABLI G
ACT; man's baptism is but human compliance with one of the conditions upon
which men are privileged to participate in it, but that human compliance is
necessary too; hence, baptism is "unto remission of sins."

165. 29 I tell you, I will not drink from this fruit of the
vine from now on until that day when I drink it
new with you in my Father’s kingdom.”
BAR ES,"But I say unto you ... - That is, the observance of the Passover, and of
the rites shadowing forth future things, here end.
I am about to die. The design of all these types and shadows is about to be
accomplished. This is the last time that I shall partake of them with you. Hereafter, when
my Father’s kingdom is established in heaven, we will partake together of the thing
represented by these types and ceremonial observances - the blessings and triumphs of
redemption.
Fruit of the vine - “Wine, the fruit or produce” of the vine made of the grapes of the
vine.
Until that day - Probably the time when they should be received to heaven. It does
not mean here on earth, further than that they would partake with him in the happiness
of spreading the gospel and the triumphs of his kingdom.
When I drink it new with you - Not that he would partake with them of literal
wine there, but in the thing represented by it. Wine was an important part of the feast of
the Passover, and of all feasts. The kingdom of heaven is often represented under the
image of a feast. It means that he will partake of joy with them in heaven; that they will
share together the honors and happiness of the heavenly world.
New - In a new manner, or perhaps “afresh.”
In my Father’s kingdom - In heaven. The place where God shall reign in a kingdom
fully established and pure.
CLARKE,"I will not drink henceforth of this fruit of the vine - These words
seem to intimate no more than this: We shall not have another opportunity of eating this
bread and drinking this wine together; as in a few hours my crucifixion shall take place.
Until that day when I drink it new with you - That is, I shall no more drink of
the produce of the vine with you; but shall drink new wine - wine of a widely different
nature from this - a wine which the kingdom of God alone can afford. The term new in
Scripture is often taken in this sense. So the New heaven, the New earth, the New
covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature
from the former. It was our Lord’s invariable custom to illustrate heavenly things by
those of earth, and to make that which had last been the subject of conversation the
means of doing it. Thus he uses wine here, of which they had lately drunk, and on which
he had held the preceding discourse, to point out the supreme blessedness of the
kingdom of God. But however pleasing and useful wine may be to the body and how

166. helpful soever, as an ordinance of God. It may be to the soul in the holy sacrament; yet
the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be
infinitely more precious and useful. From what our Lord says here, we learn that the
sacrament of his supper is a type and a pledge, to genuine Christians, of the felicity they
shall enjoy with Christ in the kingdom of glory.
GILL, "But I say unto you, I will not drink henceforth,.... From whence it seems
natural to conclude, that Christ had drank of the cup in the supper, as well as at the
passover; and it is reasonable to believe, that he also ate of the bread; since it appears
from what has been observed before; see Gill on Mat_26:26, that none might eat, till he
that blessed and brake the bread had tasted of it (f): the reason why wine is here called
the fruit of the vine, and not wine; see Gill on Mat_26:27. The design of this
expression is to show, that his stay would be very short: the cup he had just drank of,
was the last he should drink with them: he should drink no more wine at the passover;
he had kept the last, and which now of right was to cease; nor in the Lord's supper, for
though that was to continue to his second coming, he should be no more present at it
corporeally, only spiritually; nor in common conversation, which is not contradicted by
Act_10:41. Since, though the apostles drank with him in his presence, it does not
necessarily follow, that he drank with them; and if he did, it was not in a mortal state,
nor in the ordinary manner and use of it, but to confirm his resurrection from the dead,
nor can it be proved that he drank of the fruit of the vine: the design of the phrase, as
before observed, is to signify his speedy departure from his disciples. The allusion is to
an usage at the passover, when after the fourth cup, they tasted of nothing else all that
night, except water; and so Christ declares, that he would drink no more, not only that
night, but never after,
Until the day I drink it new with you, in my Father's kingdom: Mark says, "in
the kingdom of God", Mar_14:25; and Luke, "until the kingdom of God come", Luk_
22:18; and both the Syriac and Persic versions read it here, "in the kingdom of God"; by
which is meant, something distinct from the kingdom of the Son, or of the Messiah,
which was already come; and appeared more manifestly after the resurrection of Christ,
upon his ascension to heaven, and the effusion of the holy Spirit, and the success of the
Gospel, both among Jews and Gentiles; and which will be more glorious in the latter
day: and when all the elect of God are gathered in, and have been presented to Christ by
himself, he will then deliver up the kingdom to the Father, and God shall be all in all;
and then the kingdom of the Father will take place here mentioned, and which is no
other than the ultimate glory; so called, because it is of the Father's preparing and
giving, and in which he will reign and dwell, and the saints with him, to all eternity;
which must not be understood to the exclusion of Christ, for it is called his kingdom
also, Luk_22:30, in this state, Christ will drink new wine, not literally, but spiritually
understood; and which designs the joys and glories of heaven, the best wine which is
reserved to the last: which is sometimes signified by a feast, of which wine is a principal
part; by sitting down as at a table, in the kingdom of heaven, with Abraham, Isaac, and
Jacob, Mat_8:11, and expressed by "wine", because of its refreshing and exhilarating
nature, in God's presence is "fulness of joy"; and by "new wine", because these joys are
the most excellent, because they are always new, and never change; they are "pleasures
for evermore": to "drink" hereof, denotes the full enjoyment of them, which Christ, as
man and mediator, and his people with him, shall be possessed of; and is different from

167. the superficial "taste of the powers of the world to come", Heb_6:5, which hypocrites
have, and those real prelibations of glory which saints have in this life; there being a
difference between drinking and tasting, Mat_27:34, and this will be social; Christ and
his true disciples shall be together; and drink this new wine together; or enjoy the same
glory and felicity in the highest measure and degree, they are capable of; and which
society therein will yield a mutual pleasure to each other, as the words here suggest. The
Jews often express the joys of the world to come, by such like figurative phrases: they
make mention of, ‫דאתי‬ ‫דעלמא‬ ‫,יין‬ "the wine of the world to come" (g); and of ‫רוחני‬ ‫,שכר‬ "a
spiritual drink", in the last days, which is called the world to come (h): and so they
explain (i) after this manner, Isa_64:4. "Neither hath the eye seen, O God", &c., ‫יין‬ ‫,זה‬
"this is the wine", which is kept in the grapes from the six days of the creation; of which
they often speak in their writings (k).
HE RY, "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 (Joh_17:11); I have had
enough of it, and am glad to think of leaving it, glad to think that this is the last meal.
Farewell this fruit of the vine, this passover-cup, this sacramental wine. Dying saints
take their leave of sacraments, and the other ordinances of communion which they enjoy
in this world, with comfort, for the joy and glory they enter into supersede them all;
when the sun rises, farewell the candles.
Secondly, He assures them of a happy meeting again at last. It is a long, but not an
everlasting, farewell; until that day when I drink it new with you. 1. Some understand it
of the interviews he had with them after his resurrection, which was the first step of his
exaltation into the kingdom of his Father; and though during those forty days he did not
converse with them so constantly as he had done, yet he did eat and drink with them
(Act_10:41), which, as it confirmed their faith, so doubtless it greatly comforted their
hearts, for they were overjoyed at it, Luk_24:41. 2. Others understand it of the joys and
glories of the future state, which the saints shall partake of in everlasting communion
with the Lord Jesus, represented here by the pleasures of a banquet of wine. That will be
the kingdom of his Father, for unto him shall the kingdom be then delivered up; the
wine of consolation (Jer_16:7) will there be always new, never flat or sour, as wine with
long keeping; never nauseous or unpleasant, as wine to those that have drank much; but
ever fresh. Christ will himself partake of those pleasures; it was the joy set before him,
which he had in his eye, and all his faithful friends and followers shall partake with him.
CALVI , "29.But I tell you. This sentence is put by Matthew and Mark
immediately after the Holy Supper, when Christ had given the symbol of his blood
in the cup; from which some infer that Luke relates here the same thing which we
shall find him repeating shortly afterwards. But this difficulty is easily obviated,
because it is of little importance in itself at what precise moment Christ said this. All
that the Evangelists intend to state by it is, that the disciples were warned both of
their Master’s approaching death, and of the new and heavenly life: for the more
nearly the hour of his death approached, there was the greater necessity for them to
be confirmed, that they might not altogether fall away. Again, as he intended to
place his death before their eyes in the Holy Supper, as in a mirror, it was not
without reason that he again declared that he was now leaving the world. But as this

168. intelligence was full of sadness, a consolation is immediately added, that they have
no occasion for shrinking from the thought of his death, which will be followed by a
better life. As if he had said: “It is true, indeed, that I am now hastening to my
death, but it is in order that I may pass from it to a blessed immortality, not to live
alone without you in the kingdom of God, but to have you associated with me in the
same life.” Thus we see how Christ leads his disciples by the hand to the cross, and
thence raises them to. the hope of the resurrection. And as it was necessary that they
should be directed to the cross of Christ, that by that ladder they might ascend to
heaven; so now, since Christ has died and been received into heaven, we ought to be
led from the contemplation of the cross to heaven, that death and the restoration of
life may be found to agree.
Till that day when I shall drink it new with you. It is plain from these words that he
promises to them a glory which they will share with himself. The objection made by
some —that meat and drink are not applicable to the kingdom of God—is frivolous;
for Christ means nothing more than that his disciples will soon be deprived of his
presence, and that he will not henceforth eat with them, until they enjoy together the
heavenly life. As he points out their being associated in that life, which needs not the
aids of meat and drink, he says that there will then be a new kind of drinking; by
which term we are taught that he is speaking allegorically. Accordingly, Luke
simply says, until the kingdom of God come. In short, Christ recommends to us the
fruit and effect of the redemption which he procured by his death.
The opinion entertained by some—that these words were fulfilled, when Christ ate
with his disciples after his resurrection is foreign to his meaning; for, since that was
an intermediate condition between the course of a mortal life and the end of a
heavenly life, the kingdom of God had not, at that time, been fully revealed; and
therefore Christ said to Mary,
Touch me not, for I have not yet ascended to my Father,
(John 20:17.)
Besides, the disciples had not yet entered into the kingdom of God, so as to drink
new wine with Christ, being partakers of the same glory. And when we read that
Christ drank after his resurrection, though he declared that he would not do so until
he had assembled his disciples in the kingdom of God, the apparent contradiction is
easily removed. For it is not exactly of meat and drink that he speaks, but of the
intercourse of the present life. ow we know that Christ did not at that time drink
for the purpose of invigorating his body by food, or of holding intercourse with his
disciples, but only to prove his resurrection—of which they were still doubtful—and
thus to raise their minds on high. Let us therefore rest satisfied with the natural
meaning, that our Lord promises to his disciples that, having hitherto lived with
them on earth as a mortal man, he will hereafter make them his associates in a
blessed and immortal life.
COFFMA ,"Christ in this verse referred to the cup which he had just blessed as
"the fruit of the vine"! That, of course, is what it was BEFORE he blessed it; and

169. this is divine testimony to the fact that that is exactly what it was AFTER he blessed
it: "the fruit of the vine." The superstition of the Dark Ages relative to
transubstantiation founders upon this text. Does anyone actually believe that there
are men on earth today who can do what Christ did not do, and who can bless the
"fruit of the vine" in such a manner that it becomes the "actual blood" of Christ?
Could their blessing in any way accomplish what the Lord's failed to accomplish?
When I drink it new with you in my Father's kingdom. Scholars have held this to
mean that Christ will again partake of the Supper with his disciples only in the days
of the "everlasting kingdom" (2 Peter 1:11), or that he will do so in a figure at the
"marriage supper of the Lamb." It seems that both views overlook the fact that, in a
sense, Christ always partakes of the Lord's Supper with his disciples, since "Where
two or three are gathered together" in his name, Christ is spiritually present with
them (Matthew 18:20).
Acceptance of the words in their obvious and literal sense is not merely possible but
quite illuminating. Three conditions prerequisite to his partaking of the fruit of the
vine with his disciples were spelled out: (1) it would be "new" wine; (2) it would be
with his disciples; and (3) it would be "in" the kingdom. Perhaps this accounts for
the fact that Christ refused the wine mingled with gall when he was crucified. In
that case, (1) the wine was not new, (2) it was not with his disciples, and (3) the
kingdom had not at that time been set up.
BE SO , "Matthew 26:29. But I well not drink henceforth of this fruit of the vine,
&c. — He had made the same declaration concerning the passover-cup, Luke 22:18;
and therefore, it is probable, his meaning upon the whole was, that he would neither
partake of the passover nor of the sacrament, till he had the satisfaction to see the
things signified by these institutions fulfilled in the gospel dispensation, which
therefore was nigh at hand. Or we may interpret the words in a more general sense,
thus: that he would not partake of any joy till he rejoiced with them in the
communications of the Holy Spirit, which were to be bestowed plentifully on them
as soon as the gospel dispensation began. Others, however, understand the words
thus: I will taste no more wine till I drink wine of quite another kind in the glorious
kingdom of my Father; and of this you also shall partake with me.
BROADUS, "Matthew 26:29. I will not drink, should be, 'I shall not drink,' as
preferred by Amer. Revisers. This fruit of the vine. One of the prayers used at the
Passover was (Lightfoot): "Blessed art thou, Jehovah our God, who hast created the
fruit of the vine." Drink it new with you in my Father's kingdom. He has gradually
succeeded in making it plain to them that he will not establish a temporal kingdom,
such as the Jews expected the Messiah to found. He is going to die, will soon leave
them. But there will be a future kingdom of God, not a temporal but a spiritual
kingdom, in which all things will be new. (Revelation 21:5) In that new kingdom,
founded on the ew Covenant, he will meet them again, and drink with them a new
kind of wine (Lutter.) This can hardly be understood otherwise than as a figure,
even by those who expect a quasi-temporal reign of our Lord at Jerusalem after his
second coming. (Compare Luke 22:16, Luke 22:30) In his present state of

170. submission and suffering, our Lord does not speak of his own kingdom (as in
Matthew 16:28, Matthew 25:31, Matthew 25:34), but of his Father's kingdom, in
which he, as the Son, will rejoice with his friends. Yes, and all who shall have
believed on him through the word of the apostles, will be with him there. (John
17:20, John 17:24) Matthew and Mark have not stated that the taking of the bread
and wine was established by Jesus as a permanent institution. But Paul makes it
clear by recording the words,"this do ye, as oft as ye drink it, in remembrance of
me," and adding, "For as often as ye eat this bread, and drink this cup, ye shew the
Lord's death till he come." And we see the apostles practising it in Acts 2:42, Acts
20:7.
SIMEO , "THE LORD’S SUPPER
Matthew 26:29. 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.
THE great object for commemoration, under the Jewish dispensation, was, the
redemption of that people out of Egypt: and that which ought to occupy our minds
is, the infinitely greater redemption which has been vouchsafed to us, from all the
miseries of death and hell, through the mediation of our Lord and Saviour Jesus
Christ. The one was typical of the other, both in the means and in the end. The
deliverance of the Jewish first-born from the sword of the destroying angel was
effected by the blood of the Paschal lamb sprinkled on the doors and lintels of their
houses; and that which we experience is through the blood of God’s only dear Son,
shed for us, and sprinkled on us. In remembrance of the former, the Passover was
instituted, and the people ate the Paschal lamb: in remembrance of the latter, the
Lord’s Supper was instituted; and we receive the consecrated bread and wine as
memorials of the body and blood of Christ. The latter of these ordinances
supersedes the former; and will itself continue to the end of time in remembrance of
our Redeemer’s death. To enter fully into the passage before us, we must notice the
Lord’s Supper,
I. As instituted by Christ—
It was instituted at the close of the Paschal Feast, and with a special reference to the
circumstances with which that ordinance was administered. But, without entering
into minute particulars, which we have only on the authority of Jewish Rabbins,
and which are more curious than useful, we may observe, that this Supper was
instituted,
1. As a commemorative sign—
[Our blessed Lord was just about to suffer and to die for the sins of men. In order,
therefore, that this mystery might never be forgotten, he brake the bread, in token
of “his body given for men;” and poured out the wine, in token of “his blood shed
for them;” and expressly commanded, that in all future ages this ceremony should
be observed “in remembrance of him [ ote: ver. 19.].” It was to be a “shewing forth

171. of his death till he should come again” at the end of the world, to take all his
redeemed people to himself [ ote: 1 Corinthians 11:26.]. The one great end for
which he died was also in this way to be made known to all succeeding generations.
The redemption of mankind was the subject of a covenant entered into between the
Father and the Son; the Son engaging to make his soul an offering for sin; and the
Father engaging, that, when this should be effected, his Son should see a seed who
should prolong their days; and the pleasure of the Lord should prosper in his
hands; yea, “he should see of the travail of his soul, and should be satisfied [ ote:
Isaiah 53:10-11.].” By the shedding of Christ’s blood this covenant was ratified; and
the cup which was administered in remembrance of it, was to be to all mankind a
memorial, that, on the Redeemer’s part, every thing was effected for the salvation of
men, and that all who would embrace the covenant so ratified should assuredly be
saved. “The cup was the ew Testament in his blood;” or, in other words, it
represented the new covenant which that blood had both ratified and sealed.]
2. As an instructive emblem—
[The killing of the Paschal lamb was not sufficient: the people must feed upon it, in
the manner which God himself had prescribed. So neither is it sufficient that by the
breaking of the bread, and the pouring out of the wine, we commemorate the death
of Christ. Were the ordinance merely commemorative, that would have answered
the end: but it is intended emblematically to shew forth the way in which we are to
obtain an interest in the Redeemer’s death. We must apply it, every one of us, to
ourselves: we must feed upon it; and by so doing declare our affiance in it: we must
shew, that, as our bodies are nourished by bread and wine, so we hope to have our
souls nourished by means of union and communion with our blessed and adorable
Redeemer. Hence the command given to every one, to eat the bread, and to drink
the cup. And a more instructive ordinance cannot be conceived; since it shews, that
it is by an actual fellowship with Christ in his death, and by that alone, that we can
ever become partakers of the benefits which it has procured for us.]
But my text leads me to notice the Lord’s Supper more particularly,
II. As still honoured with his peculiar presence—
When our blessed Lord said that “he would no more drink of the fruit of the vine,
till he should drink it new with his Disciples in the kingdom of God,” he intimated,
that there was to be at least some period when he would again hold communion with
them in that blessed ordinance. In his life-time he did not: for, on the very day after
he had instituted it, he was put to death. or did he at any time during the forty
days of his continuance on earth, after his resurrection. For, though it is true that
“he ate and drank with his Disciples after he was risen from the dead [ ote: Acts
10:41.],” yet he never again partook of the Passover, or of the Lord’s Supper; but
merely ate and drank, in order to shew that he was not a Spirit only, but that he
possessed a body that was capable of performing all the proper functions of the
body. evertheless, he had, and ever will have, communion with his people in that
ordinance; for he has said, “Wherever two or three are gathered together in my

172. name, there am I in the midst of them:” and again; “Lo, I am with you alway, even
to the end of the world.”
His kingdom, properly speaking, is now come—
[The Scriptures, both of the Old and ew Testament, continually represent the
Christian dispensation as the establishment of the Messiah’s kingdom upon earth.
This kingdom is called “the kingdom of God;” and it is that which the Father
establishes, through the agency of the Holy Ghost. And this is the kingdom spoken
of in my text: for, when Christ had accomplished the redemption of the world by his
death and resurrection, then was all that had been typified in the redemption from
Egypt, all that had been prefigured in the Paschal feast, and all that was shadowed
forth in the Supper of the Lord, “fulfilled [ ote: Luke 22:16; Luke 22:18.]:” and,
consequently, the time was come for the renewed manifestations of his presence in
this sacred ordinance. True, indeed, corporeally he appears amongst us no more:
but spiritually he does; and, according to his promise, “he comes to us and makes
his abode with us [ ote: John 14:21; John 14:23.],” and “sups with us [ ote:
Revelation 3:20.].”]
ow, therefore, does he execute what he gave us reason to expect—
[He truly, though spiritually, feasts with us, when we are assembled around the
table of the Lord. It was not only because of the command that the ordinance should
be observed, but on account of the blessing which they obtained in the
administration of it, that the first Christians observed it every day [ ote: Acts 2:42;
Acts 2:46.], and for ages continued the observance of it on the Sabbath-day [ ote:
Acts 20:7.]. And, though I am not aware of any express promise of a more than
ordinary manifestation of the Saviour’s presence in that sacred ordinance, yet I
believe that he does seal it with a peculiar blessing; and I will venture to appeal to
the experience of many before me, whether he does not then more particularly
“draw nigh to those who there draw nigh to him [ ote: James 4:8.]; and whether he
has not again and again, in a more abundant measure, “made himself known to
them in the breaking of bread [ ote: Luke 24:35.]?” I think that of spiritual
worshippers, there are few who will not attest the truth of these remarks.]
But we shall not have a just view of the Lord’s Supper, unless we contemplate it,
III. As realized and completed in the eternal world—
Then will the whole mystery of redemption be complete; and then will the kingdom
of the Messiah, which is now established upon earth, “be delivered up to God, even
the Father, that God may be all in all [ ote: 1 Corinthians 15:24; 1 Corinthians
15:28.].”
Then shall we spiritually renew this feast—
[Of that time our Saviour spake, when he said, “I appoint unto you a kingdom, as

173. my Father hath appointed unto me; that ye may eat and drink at my table in my
kingdom, and sit on thrones, judging the twelve tribes of Israel [ ote: Luke 22:29-
30.].” There we read, that “Abraham, Isaac, and Jacob are sitting at the table,” with
all the myriads of the redeemed [ ote: Matthew 8:11.]; and there is Lazarus leaning
on his bosom [ ote: Luke 16:23.], exactly as John leaned on the bosom of the Lord
Jesus at the Paschal feast, when this Supper was instituted [ ote: John 13:23; John
13:25; John 21:20.]. There shall all the redeemed of the Lord be in due time
assembled; and there will the great work of redemption occupy all their minds,
precisely as it does when we surround the table of the Lord. There, at this moment,
they are “singing a new song, saying, Thou art worthy to take the book, and to open
the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out
of every kindred, and tongue, and people, and nation; and hast made us unto our
God kings and priests: and we shall reign on the earth [ ote: Revelation 5:9-10.].”
This, by its reference to the redemption of the world, may well be called “The Song
of Moses and of the Lamb [ ote: Revelation 15:3.]:” and to all eternity will “this
wine be new” to those who drink it; the wonders of redeeming love being more and
more unfolded to every admiring and adoring soul.]
And will the Lord Jesus Christ partake of it with us?
[Yes, he will: “The very Lamb of God himself, who is in the midst of the throne, will
feed us, and lead us unto living fountains of waters: and God shall wipe away all
tears from our eyes [ ote: Revelation 7:17.].” Did he break the bread, and
administer the cup to his Disciples when on earth? So will he at the feast in heaven:
as he himself has said, “He will gird himself, and make us sit down to meat, and
himself come forth and serve us [ ote: Luke 12:37.].” It is indeed but little that we
know of the heavenly world: but this, at all events, we may say: He will appear there
as “a Lamb that has been slain [ ote: Revelation 5:6.];” and under this character
will he be the light, the joy, the glory of all the hosts of heaven [ ote: Revelation
21:23.], administering to all, and glorified in all [ ote: 2 Thessalonians 1:10.].]
Upon this subject I would ground the following advice:
1. Get just views of this ordinance—
[Respecting those who profane it, as a mere qualification for civil offices, I say
nothing. I leave them to God and their own consciences. They may be well assured I
can say nothing in their favour: nor do I think that it is a light account which they
have to give to Him who appointed the ordinance for other ends, which, alas! they
altogether overlook. But there are two mistakes which I would endeavour to rectify;
the one is, that the ordinance, as an act, recommends us to God; and the other is,
that no one should venture to observe the ordinance till he has made attainments of
the highest order in religion: the one of these errors leads to the indulgence of self-
righteous hopes; the other operates to the production of slavish fears. Respecting the
sanctity of the ordinance, I would not say a word that should diminish the
apprehension of it in the mind of any human being. But we should remember what
it is, and for what end it was appointed. It is precisely what the Paschal feast was:

174. and as every child of Abraham partook of that, so should every one who truly
believes in Christ partake of this. And, in fact, the whole body of Christians did, for
many ages, observe it. o one felt himself at liberty to neglect it: nor would any man
have been accounted a Christian, indeed, if he had neglected it. This then shews,
that none who desire to serve and honour God should abstain from it. They should
come to it, to express their gratitude to the Lord Jesus for what he has done for
them, and to obtain fresh supplies of grace and peace at his hands. Yet no one
should think that the performance of this duty has any such charm in it, as to
recommend him to God, and to conciliate the Divine favour. It is Christ alone that
can save us: and, whether we seek him in this or any other ordinance, it is He alone
that can reconcile us to God. It is not the act of praying, or the act of communicating
at his table, that can form any legitimate ground of hope: it is on Christ, as
apprehended by faith, that we must rely; and it is only so far as we exercise a simple
faith on him, that we can justly hope for acceptance with our God. Let the
ordinance, then, be viewed aright. It is a memorial of the death of Christ, and a
medium of communion with Christ, whose body and blood we feed upon in the
sacred elements, and by whom we are strengthened for all holy obedience. Let the
ordinance be observed in this way, and we shall find it a good preparative for
heaven, yea, and an earnest and foretaste of heaven itself.]
2. Seek to realize the great truths declared in it—
[Here you behold Christ giving himself for you. In the bread broken, and the wine
poured forth, you behold his agonies even unto death, even those agonies which
have expiated your guilt, and obtained the remission of your sins. O let the sight fill
you with holy joy and gratitude; and let it encourage your access to God, even
though you had a thousand times greater guilt upon you than ever was contracted
by any child of man! The death of Christ was a propitiation for the sins of the whole
world: and if every sinner in the universe would look to him, it would suffice to
conciliate the Divine favour in his behalf, and to save them all, without exception. In
a full confidence of this, take the sacred elements within your lips, and expect from
God all those blessings which his dear Son has purchased for you— — —]
3. Look forward to the feast prepared for you in heaven—
[Soon, very soon, shall you be called to “the supper of the Lamb in heaven,” and
there see the Redeemer and his redeemed all feasting together in endless bliss. May
we not well say, “Blessed is he that shall eat bread in the kingdom of our God [ ote:
Luke 14:15.]?” Anticipate, then, this blessed day. Watch and wait for your
summons hence: survey the glories that shall then encompass you on every side: and
let it be your one endeavour now to get “the wedding garment,” that shall qualify
you to be acceptable guests at that table. Remember, that “Christ, our passover, is
sacrificed for us [ ote: 1 Corinthians 5:7.].” Remember that even in this world it is
your privilege to “keep the feast” from day to day. And be assured, that the more
constantly and entirely you feed on Christ below, the better shall you be prepared
for the nearest intercourse with him above, and the fullest possible communication
of all his blessings to your souls.]

175. 30 When they had sung a hymn, they went out to
the Mount of Olives.
BAR ES,"And when they had sung a hymn - The Passover was observed by the
Jews by singing or “chanting” Ps. 113–118. These they divided into two parts. They sung
Ps. 113–114 during the observance of the Passover, and the others at the close. There can
be no doubt that our Saviour, and the apostles also, used the same psalms in their
observance of the Passover. The word rendered “sung a hymn” is a participle, literally
meaning “hymning” - not confined to a single hymn, but admitting many.
Mount of Olives - See the notes at Mat_20:1.
CLARKE,"And when they had sung a hymn - Υµνησαντες means, probably, no
more than a kind of recitative reading or chanting. As to the hymn itself, we know, from
the universal consent of Jewish antiquity, that it was composed of Psa_113:1-9, Psa_
114:1-8, 115, 116, Psa_117:1-2, and 118, termed by the Jews ‫הלל‬ halel, from ‫הללו־יה‬ halelu-
yah, the first word in Psa_113:1-9. These six Psalms were always sung at every paschal
solemnity. They sung this great hillel on account of the five great benefits referred to in
it; viz.
1. The Exodus from Egypt, Psa_114:1. When Israel went out of Egypt, etc.
2. The miraculous division of the Red Sea, Psa_114:3. The sea saw it and fled.
3. The promulgation of the law, Psa_114:4. The mountains skipped like lambs.
4. The resurrection of the dead, Psa_116:9. I will walk before the Lord in the land of
the living.
5. The passion of the Messiah, Psa_115:1. Not unto us, O Lord, not unto us, etc.
See Schoettgen, Hor. Hebr. p. 231, and my Discourse on the nature and design of the
Eucharist, 8vo. Lond. 1808.
GILL, "And when they had sung an hymn,.... The "Hallell", which the Jews were
obliged to sing on the night of the passover; for the passover, they say (l), was ‫הלל‬ ‫,טעון‬
"bound to an hymn". This "Hallell", or song of praise, consisted of six Psalms, the 113th,
114th, 115th, 116th, 117th, and 118th (m): now this they did not sing all at once, but in
parts. Just before the drinking of the second cup and eating of the lamb, they sung the

176. first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth
and last cup, they completed the "Hallell", by singing the rest of the Psalms, beginning
with the 115th Psalm, and ending with the 118th; and said over it, what they call the
"blessing of the song", which was Psa_145:10, &c., and they might, if they would, mix a
fifth cup, but that they were not obliged to, and say over it the "great Hallell", or "hymn",
which was the 136th Psalm (n). Now the last part of the "Hallell", Christ deferred to the
close of his supper; there being many things in it pertinent to him, and proper on this
occasion, particularly Psa_115:1, and the Jews themselves say (o), that ‫משיח‬ ‫של‬ ‫,חבלו‬ "the
sorrows of the Messiah" are contained in this part: that this is the hymn which Christ
and his disciples sung, may be rather thought, than that it was one of his own
composing; since not only he, but all the disciples sung it, and therefore must be what
they were acquainted with; and since Christ in most things conformed to the rites and
usages of the Jewish nation; and he did not rise up from table and go away, until this
concluding circumstance was over; though it was allowed to finish the "Hallell", or
hymn, in any place they pleased, even though it was not the place where the feast was
kept (p) however, as soon as it was over,
they went out to the Mount of Olives; he and his disciples, excepting Judas: first he
himself alone, and then the disciples followed him, according to Luk_22:39, and the
Persic version here reads it, "he went out". This seems to be contrary to a Jewish canon;
for the passover was ‫לינה‬ ‫,טעון‬ "bound to lodging a night" (q); that is, as the gloss explains
it,
"the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it
was lawful to dwell without the wall, within the border.
And a little after, the same phrase, being bound to lodge, is explained, one night in the
midst of the city: but Christ had more important business to attend unto, than to comply
with this rule, which was not obligatory by the word of God, though the Jews pretend to
found it on Deu_16:7 (r). The place where he went with his disciples, was the Mount of
Olives, which was on the east side of Jerusalem; and was the place where the high priest
stood, and burnt the red heifer, and sprinkled its blood (s): now from the temple, or
from the mountain of the house, there was a causeway, or bridge on arches, made to the
Mount of Olives, in which the high priest and the heifer, ‫מסעדיה‬ ‫,וכל‬ "and all his
assistants", (the priests that helped him in this service,) went to this mount (t): in this
same way it is very probable, went Christ the great high priest, who was typified by the
red heifer, and his companions the disciples, to the same place, where he had his bloody
sweat, and where his sorrows and sufferings began,
HE RY, "Lastly, Here is the close of the solemnity with a hymn (Mat_26:30); 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, Psa_113:1-9 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

177. 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, 2Sa_15:30. 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.
SBC, "There are many truths which present themselves to the mind, when it duly
ponders the simple statement of the text.
I. The first of these truths is that our blessed Lord, by conforming to certain customs of
the Jews in the eating of the Passover, gave His sanction to ceremonies which may not
be able to plead a Divine institution. It was not only in the singing of psalms, but in
many other particulars, such as the recumbent posture, and the drinking of wine, that
the Jews had altered or added to the original practice; but our Saviour made no
objection to the alteration or addition. He celebrated the Passover just as He found it
then used to be celebrated, submitting, so to speak, to tradition and custom. Had our
Lord been a leader, disposed to make ceremonies the occasion of schism, He might have
armed Himself with very specious objections, and have urged that there were
conscientious grounds for separating from the communion of the national Church. But
we may justly conclude that our Lord proceeded on what (were it not for modern cavils)
we might call a self-evident principle, that rites and ceremonies are not in themselves
any part of the public worship of God; they are nothing but circumstances and customs
to be observed in conducting that worship, and may, therefore, be enacted and altered as
shall seem best to the Church.
II. The singing of a hymn was apparently inappropriate to the circumstances of Christ
and His Apostles. They were joyous hymns in which they joined. Praise is the best
auxiliary to prayer; and he who most bears in mind what has been done for him by God,
will be most emboldened to supplicate fresh gifts from above. We should recount God’s
mercies, we should call upon our souls and all that is within us to laud and magnify His
Name, when summoned to face new trials and encounter fresh dangers. This is too much
overlooked and neglected by Christians. They are more familiar with the earnest petition
than with the grateful anthem. Like the captives in Babylon, they hang their harps upon
the willows when they find themselves in a strange land; whereas, if they would sing one
of the songs of Zion, it would not only remind them of home, but encourage them to ask
assistance and expect deliverance. Look at Christ and His Apostles. Before they
departed—the Redeemer to His terrible agony, the disciples to the dreaded separation—
the last thing which they did was to join in the chanting of thankful psalms; it was not
until they had sung an hymn, but then it was, that they went out into the Mount of
Olives.
H. Melvill, Sermons on Less Prominent Facts, vol. i., p. 71.
BE SO , "Matthew 26:30-32. And when they had sung a hymn — Which was

178. constantly sung at the close of the passover. It consisted of six psalms, from the
113th to the 118th. See the contents of Psalms 113. They went out into the mount of
Olives — That is, after some other facts had occurred, and some other instructions,
advices, and warnings, see Luke 22:24-28; John 13:31-38; and the divine discourse
recorded John 14. had been delivered to the eleven disciples: the sermon contained
in the 15th and 16th chapters of the same gospel, it seems, being preached on the
mount of Olives, where also Christ offered to his Father his intercessory prayer, in
chap. 18. Then saith Jesus — After they arrived on the mount of Olives. All ye shall
be offended because of me this night — otwithstanding all the faith you have
professed in me, and all the affection which you bear me, yet, not only one, or
another, but all of you shall be so terrified by the distress befalling me in your
presence, and by a view of the sufferings which I am beginning to pass through, that
it shall prove the sad occasion of your giving way to unbelief and sin, and of your
forsaking me, your master and friend. For it is written, Zechariah 13:7, I will smite
the shepherd, &c. — I am that shepherd, and you the timorous sheep, that will be
scattered by the assault made on your keeper. But, as it is afterward added there, by
way of encouragement, I will turn my hand upon the little ones, namely, to reduce
and recover them from this dispersed state; so likewise, I assure you for your
comfort, that after I am risen from the dead, as I soon shall be, I will go before you,
as a shepherd before his sheep, into Galilee, and there give not only to you, my
apostles, but to all my disciples, the amplest demonstration both of my resurrection
and my love; whereby your hearts shall be established in the firmest adherence to
me; for though you forsake me, I will not for this forsake you.
COFFMA , "Matthew's account might lead one to suppose that immediately after
the institution of the Lord's Supper, the Lord and his disciples departed from the
room where the sacred scene occurred; but from John's account it is learned that
several very important discourses were made by Jesus on that same occasion,
extending the meeting for a considerable time. John 14-17 records the following as
having taken place at that time: (1) the farewell discourse, (2) concerning the
Comforter, (3) I am the true vine, (4) Christ's intercessory prayer, and other
significant teachings. At least a part of these extended words of Christ might have
been, and certainly could have been, spoken on the way to Gethsemane.
The singing of a hymn is significant. Singing, and not instrumental music, was
always associated with Christ and the apostles. The presumption with which people
have loaded the worship of Christ with their own devices is reprehensible. The ew
Testament affords no example of such innovations, but repeated references to
singing are recorded (Colossians 3:16; Ephesians 5:19, etc.).
BROADUS, "Matthew 26:30. When they had sung a hymn, literally, if our idiom
would allow, after hymning. The Greek word was properly a song of praise; and
with this agrees the Sept. and ew Testament use of the word, Acts 16:25, Hebrews
2:12. We learn from the Talmud that the Jews were accustomed in connection with
the paschal meal to sing Psalms 113-118, which Psalms they called "the great hallel"
(praise); it was sung in two parts, Psalms 113, Psalms 114, and Psalms 115-118; the
singing here was probably the second of these parts, or possibly Psalms 136, which

179. the Jews now sing at the close of the passover meal. It is interesting to read these
Psalms in this connection, remembering that Jesus himself took part in the singing.
The psalms were written in the Hebrew form of poetry, viz., parallel clauses; to
translate them into metre, which is the ordinary English form of poetry, is therefore
appropriate. The term 'hymn' must not be here taken in our common sense as
differing from a psalm, nor is there any radical distinction between the two in
Colossians 3:16, Ephesians 5:19. The music was a very simple chant; something
probably quite similar may now be heard in an old fashioned (not "reformed")
Jewish synagogue. They went out, viz., out of the house and the city. There was light
in many dwellings, and movement in the streets, till long after midnight, at which
hour the feast was required to end.—Before leaving the house, our Lord must be
supposed to have given the great farewell discourse, and the prayer of John 14-17. It
is not unlikely that John 14 was spoken before singing the latter part of the great
hallel; then Jesus said, "Arise, let us go hence", (John 14:31) and after making
arrangements for leaving the room, they sung the psalms, and he went on with John
15 and John 16, and the sweet and solemn prayer of John 17, after which we read,
(John 18:1, Rev, Ver.) "When Jesus had spoken these words, he went forth with his
disciples over the brook Kidron, where was a garden," and hither Judas came, with
the soldiers and officials. This answers to the present sentence of Matt., and the
parallels in Mark and Luke. Into the mount of Olives, see on "Matthew 21:1". They
would naturally go through the eastern gate north of the temple area, which is now
called St. Stephen's Gate; then down the. steep declivity into the valley, presently
crossing the bed of "the brook Kidron," probably on a low bridge as now, and in
not many steps further would reach the foot of the mountain. It was late, perhaps
midnight or later; but the City gates were open all night during the great feasts, The
paschal full moon shone upon them from exactly overhead, lighting up the bottom of
the deep ravine.
BIBLICAL ILLUSTRATOR, "And when they had sung an hymn.
The parting hymn
Our Lord commemorated the Passover as His countrymen were wont to do; and we may
justly conclude that He sung what they were used to sing in finishing the solemn
celebration. When the Passover was instituted on the night of the destruction of the
firstborn of the Egyptians, various forms and practices were enjoined (Exo_12:1-51.).
But in after times, especially in those of our Saviour, when traditions came to their
height, numerous circumstances were added to the celebration, so that the original rites
formed but a small part of what were practised by the Jews. And learned men have well
observed that Christ commemorated the Passover without rejecting such customs as
could not distinctly plead the authority of the law. For instance, the Jews altered the
posture in which it was eaten. Also wine came to be taken as well as unleavened bread.
In like manner, with regard to the singing of a hymn or psalm, there is nothing said of
this in Exodus. Yet the hundred and thirteenth and five following psalms were selected.
I. We observe that our Lord, by conforming to certain customs of the Jews in the eating
of the Passover, gave his sanction to ceremonies which may not be able to plead a divine
institution. We venture to take our Lord’s conduct with regard to the ceremonies at the
Passover as establishing the authority of the Church to ordain and alter ceremonies and
rites, and as strongly condemning those who would make mere ceremonies the excuse

180. for disunion. Our Lord conformed to customs and alterations for which no Divine
warrant could be produced, and against which specious objections could have been
advanced. We agree, therefore, that the Church is not bound to chapter and verse for any
ceremony she may enjoin. The apostles might have said, “What an unnatural moment
for singing joyous hymns,” as they grew sorrowful at the Lord’s departure. But they kept
to the ordinances of the Church.
II. We may perhaps say that it was with the singing of a hymn that Christ prepared
himself for his unknown agony. They were joyous hymns in which they joined. Was it a
strange preparation for the Mount of Olives thus to commemorate the mercies and
,chant the praises of God? We should join praise with prayer and recount God’s mercies
when face to face with new trials. For many, like the captives in Babylon, hang their
harps upon the willows, when they find themselves in a strange land; whereas, if they
would sing “One of the songs of Zion” it would remind of home and encourage them to
expect deliverance. Paul and Silas sang in the prison. We may fairly say that the power of
singing has not been sufficiently considered as one of the Creator’s gifts to His creatures,
and therefore intended to be used for His glory. Singing, like music, has been too much
given up by the Church to the world. (H. Melvill, B. D.)
Music not merely a human invention
We are too apt to regard music as a human art, or invention, just because men make
certain musical instruments, and compose certain musical pieces. And hence there are
Christians who would banish music from the public worship of God, as though unsuited
to, or unworthy of, so high and illustrious an employment. But it is forgotten, as has
been observed by a well-known writer, that the principles of harmony are in the
elements of nature, that, “the element of air was as certainly ordained to give us
harmonious sounds in due measure, as to give respiration to the lungs.” God has given
us “ music in the air as He hath given us wine in the grape; “ leaving it to man to draw
forth the rich melody, as well as to extract the inspiriting juice, but designing that both
should be employed to His glory, and used in His service. (H. Melvill, B. D.)
Song more marvellous than speech
But, to quote again from the writer already referred to, “the faculty, by which the voice
forms musical sounds, is as wonderful as the flexure of the organs of speech in the
articulation of words.” Considered as the result of certain mechanical arrangements,
singing is perhaps even more marvellous than speaking, or gives a stronger witness to
the skill and the power of the Creator. This is not the place for bringing proof of such
assertion; but they who have considered the human throat as a musical instrument, and
have examined, on this supposition, its structure and capacity, declare that it presents
“such a refinement on mechanism as exceeds all description.” And we are not to doubt
that God gave this faculty to man, that he might employ it on His praises. (H. Melvill, B.
D.)
The spiritual benefit of improved psalmody
I do not merely mean that there is a humanizing power in music, and that the poor,
taught to sing, are likely to be less wild, and less prone to disorder, and therefore more

181. accessible to the ministrations of religion. Not, indeed, that I would make no account for
this, for I thoroughly believe that, in improving the tastes of a people, you are doing
much for their moral advancement. I like to see our cottagers encouraged to train the
rose and the honeysuckle round their doors, and our weavers, as is often the fact,
dividing their attention between their looms and their carnations; for the man who can
take care of a flower, and who is all alive to its beauty, is far less likely than another, who
has no delight in such recreations, to give himself up to gross lusts and habits. But,
independently on this, if singing were generally taught, the psalmody in our churches
could not fail to be generally improved. And I am quite sure that this could not take
place without, by the blessing of God, a great spiritual benefit. (H. Melvill, B. D.)
The closing hymn
1. It bears testimony to the inspiration of Christian song.
2. It bears testimony to the comfort of Christian song.
3. It bears testimony to the brotherhood of Christian song.
4. This act bears testimony to the power of song. Consider the nature of this hymn.
Jesus kept the Passover. He conformed to the Jewish custom.
They use the hundred and thirteenth psalm, and five following psalms.
1. It was a song of praise.
2. It was a song of victory.
3. It was a song of joy. (J. A. Gray.)
The hymn of the Eucharist
In some respects this is one of the most remarkable statements in the life of our Saviour.
Jesus sang. What was the subject of their song? The presumption is strong that they
sung one of the inspired psalms.
1. In these words there is a fearful meaning. They went out to the scene of agony.
2. Is it not a fair conclusion, that sacred song adapts itself to seasons of the deepest
grief? Songs of praise are not to be intermitted or silenced by seasons of great
affliction.
3. That our emotions are increased or relieved by due utterance.
4. The particular mention of this hymn by two of the Evangelists, amidst the very
record of our Lord’s death, shows clearly that sacred praise harmonises well with all
the facts and all the doctrines of the atoning work. What can be a stronger argument
for the authority and fitness of sacred song, in connection with sacramental
communions! There is greatly needed a revival of the spirit of worship. (J. W.
Alexander, D. D.)
The memorable hymn

182. I. The fact that Jesus sang at such a time as this. What does He teach us by it?
1. My religion is one of happiness and joy.
2. Our Lord’s complete fulfilment of the law is even more worthy of our attention. It
was customary when the Passover was held, to sing, and this is the main reason why
the Saviour did so.
3. The holy absorption of the Saviour’s soul in His Father’s will.
4. His whole-heartedness in the work He was about to do.
II. The singing of the disciples. Like true Jews they joined in the national song. Israel
had good cause to sing at the Passover. What shall I say of those who are the Lord’s
spiritually redeemed?
III. How earnestly I desire you to “sing a hymn.” Let your hearts be brimming with the
essence of praise. “What hymn shall we sing?” Many sorts of hymns were sung in the
olden time; look down the list, and you will scarce find one which will not suit us now-
the war song, the pastoral, the festive songs, the love song, etc.
IV. What shall the tune be? The tune must have all the parts of music. It must be very
soft, sweet, strong, etc.
V. Who shall sing this hymn? All the Father’s children. They only can. (C. H. Spurgeon.)
Jesus Predicts Peter’s Denial
31 Then Jesus told them, “This very night you will
all fall away on account of me, for it is written:
“‘I will strike the shepherd,
and the sheep of the flock will be scattered.’[c]
BAR ES,"Then saith Jesus unto them - The occasion of his saying this was
Peter’s bold affirmation that he was ready to die with him, Joh_13:36
Jesus had told them that he was going away - that is, was about to die. Peter asked him
whither he was going. Jesus replied that he could not follow him then, but should
afterward. Peter, not satisfied with that, said that he was ready to lay down his life for
him. Then Jesus distinctly informed them that all of them would forsake him that very
night.
All ye shall be offended because of me - See the notes at Mat_5:29. This

183. language means, here, you will all stumble at my being taken, abused, and set at naught;
you will be ashamed to own me as a teacher, and to acknowledge yourselves as my
disciples; or, my being betrayed will prove a snare to you all, so that you will be guilty of
the sin of forsaking me, and, by your conduct, of denying me.
For it is written ... - See Zec_13:7. This is affirmed here to have reference to the
Saviour, and to be fulfilled in him.
I will smite - This is the language of God the Father. I will smite means either that I
will give him up to be smitten (compare Exo_4:21 with Exo_8:15, etc.), or that I will do
it myself. Both of these things were done. God gave him up to the Jews and Romans, to
be smitten for the sins of the world Rom_8:32; and he himself left him to deep and
awful sorrows - to bear “the burden of the world’s atonement” alone. See Mar_15:34.
The Shepherd - The Lord Jesus - the Shepherd of his people, Joh_10:11, Joh_10:14.
Compare the notes at Isa_40:11.
The sheep - This means here particularly “the apostles.” It also refers sometimes to
all the followers of Jesus, the friends of God, Joh_10:16; Psa_100:3.
Shall be scattered abroad - This refers to their fleeing, and it was fulfilled in that.
See Mat_26:56.
CLARKE,"All ye shall be offended - Or rather, Ye will all be stumbled - παντες
υµεις σκανδαλισθησεσθε - ye will all forsake me, and lose in a great measure your
confidence in me.
This night - The time of trial is just at hand.
I will smite the shepherd - It will happen to you as to a flock of sheep, whose
shepherd has been slain - the leader and guardian being removed, the whole flock shall
be scattered, and be on the point of becoming a prey to ravenous beasts.
GILL, "Then saith Jesus unto them,.... Either before they went out of the house,
where they had been eating the passover, and the supper; or as they were going along to
the Mount of Olives; which latter rather seems to be the case:
all ye shall be offended because of me this night. The words are spoken to the
eleven disciples; for Judas was now gone to the high priests, to inform them where Jesus
was going that night, and to receive of them a band of men and officers to apprehend
him; which is what would be the occasion of all the rest of the disciples being offended:
for when they should see their master betrayed by one of themselves, and the officers
seize him and bind him, and lead him away as a malefactor, our Lord here suggests, that
they would be filled with such fear and dread, that everyone of them would forsake him
and run away, and provide for their own safety; yea, would be so stumbled at this
unexpected event, that they would begin to stagger and hesitate in their minds, whether
he was the Messiah, or not, as the two disciples going to Emmaus, seem to intimate; they
would be so shocked with this sad disappointment, and so offended, or stumble, as to be
ready to fall from him: and their faith in him must have failed, had he not prayed for
them, as he did for Peter; for they thought of nothing else but a temporal kingdom,
which they expected would now quickly be set up, and they be advanced to great honour
and dignity; but things taking a different turn, it must greatly shock and affect them; and
it was to be the case not of one or two only, but of all of them: and that because of him,

184. whom they dearly loved, and with whom they had been eating the passover, and his own
supper, and had had such a comfortable opportunity together; and because of his low
estate, his being seized and bound, and led away by his enemies; as the Jews were before
offended at him, because of the meanness of his parentage and education: and this was
to be that very night; and it was now very late, it may reasonably be supposed to be
midnight: for since the last evening, or sun setting, they had ate the passover, the
ceremonies of which took up much time, and after that the Lord's supper; then the
Hallell, or hymn was sung, when Christ discoursed much with his disciples, and
delivered those consolatory and instructive sermons, about the vine and other things,
occasioned by the fruit of the vine, they had been just drinking of, recorded in the 15th
and 16th chapters of John; and put up that prayer to his Father for them, which stands
in the 17th chapter; and indeed within an hour or two after, see Mar_14:37, this
prediction of Christ's had its accomplishment, and which he confirms by a prophetic
testimony:
for it is written, in Zec_13:7,
I will smite the shepherd, and the sheep of the flock shall be scattered. This
text is miserably perverted by the Jewish writers; though they all agree, that by "the
shepherd", is meant some great person, as a king; so the Targum renders it, "kill the
king, and the princes shall be scattered": one (u) of them says, that a wicked king of
Moab is designed; another (w), a king of the Ishmaelites, or of the Turks; and a third (x),
that any, and every king of the Gentiles is meant; a fourth says (y), it is a prophecy of the
great wars that shall be in all the earth, in the days of Messiah ben Joseph; and a fifth
(z), after having taken notice of other senses, mentions this as the last: that "the words
"my shepherd, and the man my fellow", in the former part of the verse, are to be
understood of Messiah, the son of Joseph; and because he shall be slain in the wars of
the nations, therefore the Lord will whet his glittering sword against the nations, to take
vengeance on them; and on this account says, "awake, O sword! for my shepherd, and
for the man my fellow": as if the Lord called the sword and vengeance to awake against
his enemies, because of Messiah ben Joseph, whom they shall slay; and who shall be the
shepherd of the flock of God, and by reason of his righteousness and perfection, shall be
the man his fellow; and when the nations shall slay that shepherd, the sword of the Lord
shall come and smite the shepherd; that is, every shepherd of the Gentiles, and their
kings; for because of the slaying of the shepherd of Israel, every shepherd of their
enemies shall be slain, and their sheep shall be scattered; for through the death of the
shepherds, the people that shall be under them, will have no standing.
Now though this is a most wretched perversion of the passage, to make the word
"shepherd" in the former part of it, to signify one person, and in the other part of it
another; yet shows the conviction of their minds, that the Messiah is not be excluded
from the prophecy, and of whom, without doubt, it is spoken, and rightly applied by
him, who is concerned in it, the Lord Jesus Christ; who feeds his flock like a shepherd, is
the great shepherd of the sheep, the chief shepherd, the good shepherd, that laid down
his life for the sheep; which is intended by the smiting of him: in the text in
Zec_13:7 it is read, "smite the shepherd"; being an order of Jehovah the Father's, to
Justice, to awake its sword, and sheath it in his son, his equal by nature, his shepherd by
office; and here, as his own act, and what he would do himself, "I will smite the
shepherd"; for his ordering Justice to smite, is rightly interpreted doing it himself. The

185. Jews cannot object to this, when their own interpreters in general explain it thus, ‫השם‬
‫,יכרית‬ "God shall cut off the shepherd" (a). The sufferings of Christ, which are meant by
the smiting him, were according, not only to the determinate counsel and foreknowledge
of God, the will of his good pleasure, but according to his will of command; which justice
executed, and Christ was obedient to, and in which Jehovah had a very great hand
himself: he bruised him, he put him to grief, he made his soul an offering for sin; he
spared him not, but delivered him up into the hands of men, justice, and death, for us
all: the latter clause, "and the sheep of the flock shall be scattered", respects the
disciples, and their forsaking Christ, and fleeing from him, when be was apprehended;
for then, as was foretold in this prophecy, and predicted by Christ, they all forsook him
and fled, and were scattered every man to his own, and left him alone. In Zechariah it is
only said, "the sheep shall be scattered", Zec_13:7, here, the sheep of the flock; though
the Evangelist Mark reads it, as in the prophet, Mar_14:27, and so the Arabic here, and
the sense is the same; for the sheep are the sheep of the flock, Christ's little flock, the
flock of slaughter, committed to his care; unless it may be thought proper to distinguish
between the sheep and the flock; and by "the flock" understand, all the elect of God, and
by "the sheep", the principal of the flock; "the rams of his sheep", or "flock", as the Syriac
version renders it; the apostles of Christ, who are chiefly, if not solely intended; though
others of Christ's followers might be stumbled, offended, and staggered, as well as they;
as Cleophas was, one of the two that went to Emmaus,
HE RY, "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, Mat_26:31.
(1.) That they should all be offended because of Christ that very night; that is, they
would all be so frightened with the sufferings, that they would not have the courage to
cleave to him in them, but would all basely desert him; Because of me this night, en emoi
en tē nukti tautē - 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,
Pro_27:1. [4.] The cross of Christ is the great stumbling-block to many that pass for his
disciples; both the cross he bore for us (1Co_1:23), and that which we are called out to
bear for him, Mat_16:24.
(2.) That herein the scripture would be fulfilled; I will smite the Shepherd. It is quoted
from Zec_13:7. [1.] Here is the smiting of the Shepherd in the sufferings of Christ. God

186. 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.
JAMISO , "Mat_26:31-35. The desertion of Jesus by His disciples, and the denial of
Peter foretold. ( = Mar_14:27-31; Luk_22:31-38; Joh_13:36-38).
HAWKER 31-35, ""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 shall very easily conceive, how likely it was, for the whole body of disciples to be
offended, or as the original word is, scandalized, at the humiliation of Christ if we all
along keep in remembrance, that notwithstanding, all the miracles Christ had wrought,
and the discourses he had delivered to them; not one of them before the descent of the
Holy Ghost, had any apprehension of any kingdom of Jesus, but an earthly kingdom.
Even after he arose from the dead, they still harped upon the subject, Lord! wilt thou at
this time restore the kingdom of Israel? meaning the overthrowing the Roman power,
under whom Israel was then in tribute. Act_1:6. And though everyone of them (for
Judas was now gone) as well as Peter, felt a confidence of attachment to Christ; yet
certain it is, that When Christ was apprehended as he was soon after this by the Roman
soldiers, all would have readily denied him, as Peter did, had the temptation been the
same; neither but from Christ’s intercession for them could they have stood in faith, for
the moment they all forsook him and fled.
CALVI , "Matthew 26:31.You will all be offended at me. What Matthew and Mark
extend to all the disciples alike is related by Luke as having been spoken to Peter
only. But though the statement was equally addressed to all, yet it is probable that
Christ spoke to them in the person of one man, who was to be admonished more
than all the rest, and who needed extraordinary consolation, that, after having
denied Christ, he might not be altogether overwhelmed with despair.
COFFMA , "PETER'S DE IAL WAS FORETOLD
The prophecy cited in Matthew 26:31 is Zechariah 13:7, and Christ's quotation of it
sheds new light upon its meaning. It is God who will smite the shepherd. The Lord
will lay upon him the iniquity of us all (Isaiah 53:7). Thus, the crucifixion is God's
doing. Christ will be the architect of his own death, as revealed in the conversation
with Moses and Elijah on the mount of transfiguration. Satan and evil men will be
used, not as designers, but as instruments of the divine purpose. The most
comprehensive statement of this fact is in Isaiah 53, where, in addition to the
foregoing, it is said that "It pleased the Lord to bruise him"; "He hath put him to

187. grief"; and "Thou shalt make his soul an offering for sin."
The Lord's revelation in this verse that all the disciples would be offended in him is
a commentary on the general weakness and defenselessness of men apart from
Christ. In the approaching hours when the Son of man would be among the slain,
his disciples could not be strong. The Lord would be no longer with them. They
would be cast upon their own resources, without his sustaining love and presence,
and would quickly fall. So would any person; so would all people. The inference in
this passage, then, is not the relative weakness of his disciples as compared with
others, but the awful weakness of all people apart from their only Saviour and
Redeemer.
BARCLAY, "THE COLLAPSE OF PETER (Matthew 26:31-35)
We now gather together the passages which tell the story of Peter.
The Master's Warning (Matthew 26:31-35)
26:31-35 Then Jesus said to them, "Every one of you will be made to stumble
because of me during this night; for it stands written, 'I will smite the shepherd, and
the sheep of the flock shall be scattered abroad.' But after I have been raised, I will
go before you into Galilee." Peter answered him, "If all are made to stumble
because of you, I will never be made to stumble." Jesus said to him, "This is the
truth I tell you--During this night, before the cock crows, you will deny me three
times." Peter said to him, "Even if I have to die with you, I will not deny you." So
also spoke all the disciples.
In this passage certain characteristics of Jesus are clear.
(i) We see the realism of Jesus. He knew what lay ahead. Matthew actually sees the
flight of the disciples foretold in the Old Testament in Zechariah 13:7. Jesus was no
easy optimist, who could comfortably shut his eyes to the facts. He foresaw what
would inevitably happen and yet he went on.
(ii) We see the confidence of Jesus. "After I have been raised," he says, "I will go
before you into Galilee." Always Jesus saw beyond the Cross. He was every bit as
certain of the glory as he was of the suffering.
(iii) We see the sympathy of Jesus. He knew that his men were going to flee for their
lives and abandon him in the moment of his deepest need; but he does not upbraid
them, he does not condemn them, he does not heap reproaches on them, or call them
useless creatures and broken reeds. So far from that, he tells them that when that
terrible time is past, he will meet them again. It is the greatness of Jesus that he
knew men at their worst and still loved them. He knows our human weakness; he
knows how certain we are to make mistakes and to fail in loyalty; but that
knowledge does not turn his love to bitterness or contempt. Jesus has nothing but
sympathy for the man who in his weakness is driven to sin.
Further, this passage shows us something about Peter. Surely his fault is clear; over-

188. confidence in himself. He knew that he loved Jesus--that was never in doubt--and he
thought that all by himself he could face any situation which might arise. He
thought that he was stronger than Jesus knew him to be. We shall be safe only when
we replace the confidence which boasts by the humility which knows its weakness
and which depends not on itself but the help of Christ.
The Romans and the Jews divided the night into four watches--6 p.m. to 9 p.m.; 9
p.m. to midnight; midnight to 3 a.m.; 3 a.m. to 6 a.m. It was between the third and
the fourth watch that the cock was supposed to crow. What Jesus is saying is that
before the dawn comes Peter will deny him three times.
BROADUS, "IV. Matthew 26:31-35. Our Lord Foretells The Dispersion Of The
Twelve, And The Fall Of Peter
Mark 14:27-31, Luke 22:31-38, John 13:36-38. The passage occurs in Mark in the
same order as here, but neither of them compels us to understand that the warning
was given after leaving the room. That recorded by John is distinctly placed by him
just after the commencement of the farewell address—for that address really
begins with John 13:31. Luke seems also to put the warning before they left the
house, (Luke 22:39) but his order in Luke 22:21-38 is, as we have seen, pretty clearly
not chronological. It is more difficult to suppose the report in John to be out of its
chronological position than those of Matt. and Mark. Clark's "Harm." supposes
two distinct warnings, that given in Luke and John occurring before they left the
house, and that of Matt. and Mark after they went out. This is an improbable
supposition, though presented by Greswell and Oosterzee, and by Riddle in
Robinson's "Harmony." Different as are the terms employed in Luke, we more
naturally understand the warning as the same in all four Gospels, for its repetition
during the same evening is highly improbable. It is therefore best to suppose, with
most harmonists, that Matt. and Mark have here introduced the warning a little
later than its chronological position, in order to avoid breaking the connection of
Luke 22:20-29. It is likely that more was said than any of the Gospels give, or all of
them together; as in the Sermon on the Mount, and often. All ye shall be offended
because of (in) me, or shall find an occasion of stumbling, as in Matthew 11:6, and
see on "Matthew 5:29". They will find in him some obstacle to continued devotion,
and so will turn away and forsake him. This night He has during more than six
months repeatedly foretold that he should be put to death in Jerusalem and rise
again; see Matthew 16:21, Matthew 17:22 f.; Matthew 20:18 f. At the close of his
public teaching, he declared that he should at the passover be delivered up and
crucified, Matthew 26:2. ow he is perfectly definite as to the time. For it is written,
stands on record, a common formula of reference to the Old Testament Scriptures,
as in Matthew 2:5, Matthew 4:4, etc. either our Lord nor the Evangelist says that
this was fulfilled in the present occurrence, and it might be enough to understand
that our Lord merely borrows the language to indicate that he will be killed, and the
disciples will leave him and disperse. Still, his introducing the quotation by 'for' (so
also Mark 14:27), indicates it as proving or as requiring that which he has just
foretold; and it is entirely possible to understand Zechariah 13:7 as really pointing
forward to this event. As to the form of the quotation Matthew and Mark follow the

189. Hebrew, except in changing 'smite' (singular) into 'I will smite'; while the Sept. (B
and) is quite different, 'smite (plural) the shepherds and draw forth the sheep.' This
is a clear case of Matthew's following the Hebrew rather than the Sept. (Compare
on Matthew 3:3) To take the passage as referring to the Messiah, corresponds to the
idea of the Messiah as king, since kings were often described as shepherds. Then the
flock will here be Israel, and the prediction is that Israel will be scattered, the first
stage of which was the scattering of the Twelve when the Shepherd was smitten. It
is, however, difficult to connect Zechariah 13:7, thus understood, with what there
precedes. (Matthew 26:1-6.) There is of course no absolute necessity for supposing
such a connection. But the idea may be that in the coming time (Matthew 26:2 ff.),
idolatry and false prophets shall cease (which was true just before the coming of
Christ), and yet there shall be great wickedness, and the Shepherd shall be smitten
and Israel scattered, and only a third (Matthew 26:8-9) finally purified and saved.
Many writers insist that the idea of a shepherd here must be essentially like that of
Zechariah 11, so that this is a bad shepherd, i. e., a bad king of Israel, whom God
will remove. That is a possible interpretation, if we leave the ew Testament out of
view, but not at all a necessary one.
32 But after I have risen, I will go ahead of you
into Galilee.”
BAR ES,"But after I am risen ... - This promise was given them to encourage and
support them, and also to give them an indication where he might be found.
He did not deny that he would first appear to a part of them before he met them all
together (compare Luke 24:13-31, Luk_24:34; 1Co_15:5), but that he would meet them
all in Galilee. This was done. See Mar_16:7; Mat_28:16.
Galilee - See the notes at Mat_2:22.
CLARKE,"But after I am risen again - Don’t lose your confidence; for though I
shall appear for a time to be wholly left to wicked men, and be brought under the power
of death, yet I will rise again, and triumph over all your enemies and mine.
I will go before you - Still alluding to the case of the shepherd and his sheep.
Though the shepherd has been smitten and the sheep scattered, the shepherd shall
revive again, collect the scattered flock, and go before them, and lead them to peace,
security, and happiness.

190. GILL, "But after I am risen again,.... This he says for their comfort, that though he,
their shepherd, should be apprehended, condemned, and crucified, should be smitten
with death, and be laid in the grave, yet he should rise again; and though they should be
scattered abroad, yet should be gathered together again by him, their good shepherd;
who would after his resurrection, appear to them, be at the head of them, and go before
them, as a shepherd goes before his sheep: for it follows,
I will go before you into Galilee; the native place of most, if not all of them. This the
women that came to the sepulchre after Christ's resurrection, were bid, both by the
angel, and Christ himself, to remind the disciples of, and ordered them to go into Galilee,
where they might expect to see him: accordingly they did go thither, and saw and
worshipped him; see Mat_28:7.
HE RY, "2. He gives them the prospect of a comfortable gathering together again
after this storm (Mat_26:32); “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 (Zec_13:7), a promise
equivalent to this here; and I will bring my hand again to the little ones. There is no
bringing them back but by bringing his hand to them. Note, The captain of our salvation
knows how to rally his troops, when, through their cowardice, they have been put into
disorder.
CALVI , "Matthew 26:31.For it is written. By this prediction he encourages them
to rise above the offense, because God does not cease to recognize as his sheep those
who are driven out and scattered in every direction for a time. After having treated
of the restoration of the Church, the prophet, in order to prevent the minds of the
godly from being overwhelmed with despair by the extreme distresses which were
already at hand, declares, that when the government has been brought into a state
of confusion, or even completely overturned, there will be a sad and miserable
dispersion, but yet the grace of God will be victorious. And though almost all
commentators confine the passage in Zechariah 13:7 to the person of Christ alone,
yet I extend it farther, as meaning that a government, on which the salvation of the
people depends, will no longer exist, because the shepherds will be driven from the
midst of them. I have no doubt that the Lord intended to include that whole period
during which, after the tyranny of Antiochus, the Church was deprived of good
shepherds, and reduced to a state of desolation; for at that time God permitted the
sword to commit fearful devastation, and, by slaying the shepherds, to throw the
people into a state of wretched confusion. And yet this scattering did not prevent the
Lord from gathering his sheep at length, by stretching out his hand towards them.
But though the prophet utters a general threatening that the Church will be
deprived of shepherds, still this is justly and properly applied to Christ. For since he
was the prince of all the shepherds, on whom alone the salvation of the Church
depended, when he was dead, it might be thought that all hope was utterly gone.
And, indeed, it was an extremity of temptation, when the Redeemer, who was the
breath and life of his people, after having begun to collect the flock of God, was
suddenly dragged to death. But so much the more strikingly was the grace of God

191. displayed, when out of dispersion and death the remaining flock was again
assembled in a wonderful manner.
Thus we see, that Christ quoted this passage appropriately, that the disciples might
not be too much alarmed by the future dispersion, and yet that, aware of their own
weakness, they might rely on their Shepherd. The meaning therefore is: “ ot having
yet felt your weakness, you imagine that you are sufficiently vigorous and powerful;
but it will soon be apparent that the prediction of Zechariah is true, that, when the
shepherd is slain, the flock will be scattered. But yet let the promise which is added
exhilarate and support you, that God will stretch out his hand, to bring back to Him
the scattered sheep. ” We are here taught, that there is no unity that brings salvation
but that which keeps the sheep united under Christ’s crook.
32But after I have risen. He now expresses more clearly — what I lately hinted —
that the disciples, struck with dread, will resemble for a short time scattered and
wandering sheep, but will at length be brought back to the fold. For Christ does not
simply say that he will rise again, but promises to be their leader, and takes them for
his companions, as if they had never swerved from their allegiance to him; and, to
impart to them greater confidence, he mentions the place where they will again
meet; as if he had said, “You, who are scattered at Jerusalem, will be again
assembled by me in Galilee. ”
BROADUS, "Matthew 26:32. After I am risen again, or raised up. He has in every
case, except Matthew 26:2, promised that after being killed he would rise again I
will go before you into Galilee, literally, will lead you forward, see on "Matthew
21:31"; possibly with reference to the figure of a shepherd here just preceding. So
Mark, and below, Matthew 28:7. His chief appearance to them was to be in Galilee,
(Matthew 28:16) which had been the principal field of his ministry.
33 Peter replied, “Even if all fall away on account
of you, I never will.”
BAR ES,"Peter answered ... Though all men ... - The word “men” is
improperly inserted here by the translators. Peter meant only to affirm this of “the
disciples.” This confidence of Peter was entirely characteristic. He was ardent, sincere,
and really attached to his Master. Yet this declaration was made evidently:
1. From true love to Jesus;

192. 2. From too much reliance upon his own strength;
3. From ignorance of himself, and of the trials which he was soon to pass through.
And it most impressively teaches us:
1. That no strength of attachment to Jesus can justify such confident promises of
fidelity, made without dependence on him.
2. That all promises to adhere to him should be made relying on him for aid.
3. That we little know how feeble we are until we are tried.
4. That Christians may be left to great and disgraceful sins to show them their
weakness.
Luke adds that Jesus said to Peter that Satan had desired to have him, that he might
sift him as wheat - that is, that he might thoroughly test him. But Jesus says that he had
prayed for him that his faith should not fail, and charged him when he was “converted” -
that is, when he was “turned” from this sin - to strengthen his brethren; to wit, by
teaching them to take warning by his example. See the notes at Luk_22:31-33.
CLARKE,"Peter - said unto him, Though all men shall be offended - yet
will I never - The presumptuous person imagines he can do every thing, and can do
nothing: thinks he can excel all, and excels in nothing: promises every thing, and
performs nothing. The humble man acts a quite contrary part. There is nothing we know
so little of as ourselves - nothing we see less of than our own weakness and poverty. The
strength of pride is only for a moment. Peter, though vainly confident, was certainly
sincere - he had never been put to a sore trial, and did not know his own strength. Had
this resolution of his been formed in the strength of God, he would have been enabled to
maintain it against earth and hell. This most awful denial of Christ, and his abandoning
him in the time of trial, was sufficient to have disqualified him for ever from being, in
any sense, head of the Church, had such a supremacy been ever designed him. Such a
supremacy was never given him by Christ; but the fable of it is in the Church of Rome,
and the mock Peter, not Peter the apostle, is there and there only to be found.
GILL, "Peter answered and said unto him,.... Who was always a forward man, free
to speak his mind, and was often the mouth of the rest; observing what Christ had
affirmed concerning all of them, that that very night, in a very short space of time, they
would be offended because of him; and knowing the strong love he had for Christ, and
being persuaded it could never be his case, thus addresses him,
though all men shall be offended because of thee, yet will I never be
offended: his sense is, that though all the men in the world, friends, and foes, though
even all the rest of the disciples, who were his most intimate friends, most closely
attached to him, and who dearly loved him, and sincerely believed in him, should be so
stumbled at what should befall him, as to flee from him, and be tempted to relinquish
his cause, and interest; yet nothing should ever cause him, in the least, to stumble and
fall, to desert him, or hesitate about him, or cause him to take the least umbrage and
offence at what might come upon him; and this he was positive of would be the case, not
only that night, but ever after. No doubt he said this in the sincerity of his heart, and out
of his great fervour of affection for Christ; but what he failed in, was trusting to his own
strength, being self-confident; and in entertaining greater opinion of himself, and his
steady attachment to Christ, than of the rest of the disciples; and in contradicting what

193. Christ had so strongly affirmed of them all, without any exception, and so of himself, and
had confirmed by so glaring a prophecy concerning this matter.
HE RY, "II. The presumption of Peter, that he should keep his integrity, whatever
happened (Mat_26:33); Though all men be offended, yet will I never be offended. Peter
had a great stock of confidence, and was upon all occasions forward to speak, especially
to speak for himself; sometimes it did him a kindness, but at other times it betrayed him,
as it did here. Where observe,
1. How he bound himself with a promise, that he would never be offended in Christ;
not only not this night, but at no time. If this promise had been made in a humble
dependence upon the grace of Christ, it had been an excellent word. Before the Lord's
supper, Christ's discourse led his disciples to examine themselves with, Lord, is it I? For
that is our preparatory duty; after the ordinance, his discourse leads them to an
engaging of themselves to close walking, for that is the subsequent duty.
2. How he fancied himself better armed against temptation than any one else, and this
was his weakness and folly; Though all men shall be offended yet will not I. This was
worse than Hazael's, What! is thy servant a dog? For he supposed the thing to be so
bad, that no man would do it. But Peter supposes it possible that some, nay that all,
might be offended, and yet he escape better than any. Note, It argues a great degree of
self-conceit and self-confidence, to think ourselves either safe from the temptations, or
free from the corruptions, that are common to men. We should rather say, If it be
possible that others may be offended, there is danger that I may be so. But it is common
for those who think too well of themselves, easily to admit suspicions of others. See Gal_
6:1.
SBC, "Enthusiasm and its Dangers.
I. One reason of St. Peter’s confidence was that he did not realise the situation which was
awaiting him. As yet he had had no experience of any trial of the kind, and he seems not
to have had that kind of imagination which can anticipate the untried with any sort of
accuracy. When he said, "Though all men should be offended because of Thee, yet will I
never be offended," he had not thought out in detail what was meant by the contingency
which he thus describes. He had never yet seen his Master deserted by His friends and
disciples, and he really treats such an occurrence in his inward heart as utterly
improbable. Had St. Peter placed clearly before his mind what was meant by all men
being offended at Christ, had he pictured to himself how matters would stand, when
even St. James, even St. John, had forsaken the Divine Master, he would have shrunk
from adding his concluding words. St. Peter’s confidence, then, was first of all the
confidence of inexperience, aided by lack of imagination. It is repeated again and again
under our eyes, at the present day.
II. Closely allied to this general failure to realise an untried set of circumstances was St.
Peter’s insufficient sense, at this period of his life, of the possibly awful power of an
entirely new form of temptation.
III. St. Peter’s over-confidence would seem to have been due in part to his natural
temperament and to his reliance on it.
IV. What, then, is the lesson which we should try to carry away from this one event in St.
Peter’s history. Not, assuredly, to think cheaply of moral or religious enthusiasm as such,
but to measure well, if possible, our religious language, especially the language of fervour
and devotion. When religious language outruns prudence or conviction, the general

194. character is weakened.
H. P. Liddon, Christian World Pulpit, vol. xxiv., p. 113.
CALVI , "33.Peter answering. Though Peter uses no hypocrisy, but speaks with
sincere affection, yet as a false confidence in his virtue carries him away into foolish
boasting, he is justly reproved by Christ, and shortly afterwards is severely
punished for his rashness. Thus the event showed, that Peter promised more for
himself than he was able to accomplish, because he had not been sufficiently careful
to examine himself. Hence too we see more clearly, how stupid is the intoxication of
human presumption, that, when he is again reminded of his weakness by the Son of
God, and that with the solemnity of an oath, he is so far from yielding, or even from
making any abatement of his foolish confidence, that he goes on to show those lofty
pretensions with more fierceness than ever.
But it is asked, Had not Peter a right to hope what he promises for himself? and was
he not even bound, relying on the promise of Christ, to make this promise for
himself? I answer, When Christ formerly promised to his disciples the spirit of
unshaken fortitude, he referred to a new state of things which followed the
resurrection; and, therefore, as they were not yet endued with heavenly power,
Peter, forming confident expectations from himself, goes beyond the limits of faith.
He erred in two respects. First, by anticipating the time he made a rash engagement,
and did not rely on the promise of the Lord. Secondly, shutting his eyes on his own
weakness, and under the influence of thoughtlessness rather than of courage, he
undertook more than the case, warranted.
This claims our attention, that every man, remembering his own weakness, may
earnestly resort to the assistance of the Holy Spirit; and next, that no man may
venture to take more upon himself than what the Lord promises. Believers ought,
indeed, to be prepared for the contest in such a manner that, entertaining no doubt
or uncertainty about the result and the victory, they may resist fear; for trembling
and excessive anxiety are marks of distrust. But, on the other hand, they ought to
guard against that stupidity which shakes off all anxiety, and fills their minds with
pride, and extinguishes the desire to pray. This middle course between two faulty
extremes (199) is very beautifully expressed by Paul, when he enjoins us to
work out our salvation with fear and trembling, because it is God that worketh in us
to will and perform,
(Philippians 2:12.)
For, on the one hand, having humbled us, he entreats us to seek supplies elsewhere;
and, on the other hand, lest anxiety should induce sloth, he exhorts us to strenuous
exertions. And, therefore, whenever any temptation is presented to us, let us first
remember our weakness, that, being entirely thrown down, we may learn to seek
elsewhere what we need; and, next, let us remember the grace which is promised,
that it may free us from doubt. For those who, forgetting their weakness, and not
calling on God, feel assured that they are strong, act entirely like drunken soldiers,

195. who throw themselves rashly into the field, but, as soon as the effects of strong drink
are worn off, think of nothing else than flight.
It is wonderful that the other disciples, after Peter had been reproved, still break out
into the same rashness; and hence it is evident how little they knew themselves. We
are taught by this example, that we ought to attempt nothing, except so far as God
stretches out his hand; for nothing is more fading or transitory than inconsiderate
zeal. The disciples perceive that nothing is more base or unreasonable than to
forsake their Master; and, therefore, they justly detest so infamous an action: but,
having no reliance on the promise, and neglecting prayer, they advance with
inconsiderate haste to boast of a constancy which they did not possess.
COFFMA , "One's sympathy lies with Peter here, although he was wrong. His
error was threefold, in that he: (1) contradicted Jesus' words, (2) rated himself
superior to others, and (3) relied upon his own strength alone. Furthermore, he did
not realize that the strength and righteousness he had were not his own, but were
only the reflected strength and righteousness of Christ. Many "righteous" people
today make the same mistake. Peter's estimate of his own power, based on the
character and endowment received from the Lord, was a profound miscalculation in
that it failed to recognize Christ and not Peter as the fountain of it. Any "righteous
person" who has been kept back from gross sin should thank not himself but the
Lord for his victory. Peter's blindness to this truth made it necessary for Christ to
teach him through bitter experience that all of man's righteousnesses are as filthy
rags.
BE SO , "Matthew 26:33-35. Peter answered and said — According to Luke
22:31, our Lord had warned Peter before they left the house, of a violent assault
which would be made upon him by Satan; and on Peter’s declaring his readiness to
go with Christ to prison and death, Christ had warned him that he would be
overcome by the temptation, and would fall. Peter, therefore, now recollecting what
Christ had said to him before, and being grieved afresh to find his Master still
entertaining such thoughts of him, the vehemence of his temper hurried him to
boast a second time of his courageous and close attachment to Jesus. He answered,
Though all men shall be offended, &c. — In this protestation, Peter, no doubt, was
sincere. evertheless, he was greatly to blame for not paying a due attention to his
Master’s repeated predictions of his fall; for the preference which he gave himself
above his brethren; and for leaning to his own strength, instead of begging
assistance of him from whom all human sufficiency is derived. Wherefore, to make
him sensible of the pride of his heart, his self- confidence, and carnal security, which
Jesus knew would produce unwatchfulness and neglect of prayer, he thought fit to
forewarn him of his danger again, and in stronger terms, saying, Verily, this night,
before the cock crow — Or rather, before the cock-crowing, that is, before three in
the morning, the usual time of cock-crowing; although one cock was heard to crow
once after Peter’s first denial of his Lord. Peter — However, not convinced of his
weakness, or that any temptation could make him guilty of such base conduct, said
— with still greater confidence and vehemence; Though I should die with thee, yet
will I not deny thee — And, doubtless, so he thought. Likewise said all the disciples

196. — They all joined Peter in professing their fixed resolution of suffering death,
rather than they would deny their Master; yet the event was exactly as Jesus had
foretold, and foreknew it certainly would be; nevertheless such was his tenderness,
that he would not aggravate their sin by making any reply. From this circumstance
we learn how ignorant men frequently are of themselves, and that to be pious and
virtuous, it is not sufficient to form the strongest resolutions.
BROADUS, "Matthew 26:33-35. Though all... I never. The peculiar Greek
construction (two indicative futures) implies the assumption that all will. Here is the
beginning of that self-confidence which led step by step to Peter's dreadful fall. And
here is the distinct assumption that he loves the Master "more than these", (John
21:15) indeed more than any one whatsoever loved him. When bitter experience had
chastened him, he made no more comparisons, but said only, "Thou knowest that I
love thee." Verily I say unto thee, calling attention to something solemnly important
(see on "Matthew 5:18"). This night, as in Matthew 26:31. Before the cock crow.
Mark (Mark 14:30, Mark 14:72) has 'before the cock crow twice.' The cock was apt
to crow about midnight, and again a few hours later. The second crowing was the
one more apt to be observed as indicating the approach of morning; and so this
alone is mentioned by Matt., Luke, and John. Alexander: "The difference is the
same as that between saying 'before the bell rings' and 'before the second bell rings'
(for church or dinner), the reference in both expressions being to the last and most
important signal, to which the first is only a preliminary." The minute recollection
of this reference to the first cock-crowing also would be natural in Peter, and there
are many things in the second Gospel to support the very early tradition that Mark
wrote down what he heard Peter say. (Compare 1 Peter 5:13) Some have made a
difficulty of the fact that one passage of the Mishma forbids rearing fowls in
Jerusalem, because the worms they scratch up would be Levitically defiling. But
Wün. and Edersh. show that the cock-crow is repeatedly mentioned in the
Talmud, and produce from it a story of a cock stoned to death in Jerusalem because
it had killed a child. So the Rabbinical rule did not exist in the time of Christ, or else
was not strictly observed. Palestine seems particularly well suited to fowls, and they
are very numerous there now. Deny, see on "Matthew 16:24".(1) Even if I must die,
is the exact translation; that of Com. Ver., Though I should die, is inadequate. Peter
is so extremely self-confident through consciousness of real and honest attachment,
that even the Master's own warning cannot make him think it possible that he
would do such a thing. And encouraged by his ardor and positiveness the other
disciples make similar assurances. Compare the proposal of Thomas some weeks
before, (John 11:16) "Let us also go, that we may die with him." We have no reason
to believe that any of the ten did formally deny their Lord, though they all left him
and fled, Peter and John presently returning. (Matthew 26:56) All four of the
accounts of the warning to Peter include the cock-crowing and 'deny me thrice.' But
in Luke and John the confident expressions of Peter are called forth by sayings of
our Lord quite different from each other, and from that recorded by Matthew and
Mark. In John, Peter wishes to go with the Master now, and asserts that he has no
fear of perils: "I will lay down my life for thy sake." In Luke, Jesus speaks of
Satan's asking for the disciples that he might sift them; he says he has made special
supplication for Peter, and adds an injunction that after turning again he must

197. stablish his brethren. Peter repels the implication that he will go wrong and have to
turn, saying, "Lord, with thee I am ready to go both to prison and to death," Rev.
Ver. In each case, our Lord replies by substantially the same warning as in Matthew
and Mark. It is not necessary for us to consolidate or concatenate all these distinct
occasions for the warning. Probably the conversation was more extended than any
of the narratives would indicate. And a few missing points of information might
harmonize all the accounts.
BIBLICAL ILLUSTRATOR 33-35, "Though all men shall be offended because of
Thee, yet will I never be offended.
Enthusiasm and its dangers
I. The confidence of inexperience, aided by lack of imagination. How often is this
repeated before our eyes! Castles in the air are built by inexperienced virtue, to be
demolished, alas! at the first touch of the realities of vice. The country lad who has been
brought up in a Christian home, and is coming up to some great business house in
London, makes vigorous protestations of what he will, and will not, do in a sphere of life,
of the surroundings of which he can, as yet, form no true idea whatever; the emigrant,
who is looking forward to spend his days in a young colony, where the whole apparatus
of Christian and civilized life is as yet in its infancy, or is wanting altogether, makes plans
of a situation, of which he cannot at all as yet, from the nature of the case, take the
measure; the candidate for holy orders, who anticipates his responsibilities from afar,
gathering them from books and from intercourse with clergymen, makes resolutions
which he finds have to be revised by the light of altogether unforeseen experiences.
II. An insufficent sense of the power of new forms of temptation. A man living in a
comparatively private position is exemplary. His little failures do but serve to set forth
the sterling worth of his general character. He seems to be marked out for some
promotion. All predict that he will be a great success, since he has shown on a small scale
excellencies which will certainly distinguish him, and will adorn a larger sphere. He is
promoted, and he turns out a hopeless failure. “How extraordinary!” cries out the world.
“Who could have anticipated this?” exclaim his friends. And yet the explanation may be
a very simple one. He may have been brought, by the change of circumstances, for the
first time in his life, under the influence of a temptation hitherto unknown to him. He
may have been tempted in his earlier years by appeals to avarice, illicit desires, or
personal vanity; but never, as yet, has he felt the pressure of the fear of man. In that
place of prominence he, for the first time, feels the fear of a mass of human opinion
which he does not in his conscience and his heart respect, but which he fears only
because it is a mass. And this fear is too much for him, too much for his sense of justice,
too much for his consistency and his former self. Alas! that new temptation has found a
weak place in his moral nature; it has sprung a leak in him; and the disappointment is as
keen to-day as the expectations of yesterday were unduly sanguine.
III. St. Peter’s over-confidence would seek to have been due in part to his natural
temperament, and to his reliance on it. A sanguine impetuosity was the basis of his
character. In this instance, there was probably a mixture of these dispositions-genuine
love of our Lord, stirred to vehemence by the recent defection of Judas, combined with
eagerness, the product of temperament. The exact proportions of the combinations we
know not; but, at any rate, nature had more to do with his language than grace. And
while grace is trustworthy in times of trial, nature may be expected to give way. An
instance of this confusion between grace and nature is to be found in the enthusiasm

198. which led to the Crusades. No well-informed and fair-minded man can question the
genuine love of our Lord Jesus Christ, which filled such men as Peter the Hermit, and
still more that great teacher and writer, St. Bernard. They exerted, these men, some
seven centuries ago, an influence upon the populations of Central Europe, to which the
modern world affords absolutely no sort of parallel, and at their voice thousands of men,
in all ranks of life, left their homes to rescue, if it might be, the sacred soil on which the
Redeemer had lived and died, from the hands of the infidel. Who can doubt that of these
not a few were animated by a love which is always noble-that of giving the best they had
to give from their lives to the God who had made and redeemed them. But alas! who can
doubt that many, perhaps a larger multitude, were really impelled by very different
considerations which gathered round this central idea, and seemed to receive from it
some sort of consecration, and that a love of adventure, a love of reputation, a desire to
escape from the troublous times at home, the ambitious hope of acquiring influence or
power which might be of use elsewhere than in Palestine, which might found or
consolidate a dynasty, also entered into the sum of moral forces, which precipitated the
crusading hosts on the coasts of Syria? And how many a crusader could analyse, with
any approach to accuracy, the motives which swayed him in an enterprise where there
was, indeed, so much of the smoke and dust of earth to obscure the love and light of
heaven?
IV. The lesson’s to be leant from this event.
1. Estimate enthusiasm at its proper value. It is the glow of the soul; the lever by
which men are raised above their average level and enterprise, and become capable
of a goodness and benevolence which would otherwise be beyond them.
2. Measure well our religious language, especially the language of fervour and
devotion. When religious language outruns practice or conviction, the general
character is weakened. If Peter had said less as they left the supper-room, he might
have done better afterwards in the hall of the palace of the high priest. (Canon
Liddon.)
Fickleness of the human heart
In a vessel filled with muddy water, the thickness visibly subsides to the bottom, and
leaves the water purer and clearer, until at last it seems perfectly limpid. The slightest
motion, however, brings the sediment again to the top, and makes the water thick and
turbid as before. Here we have an emblem of the human heart. The heart is full of the
mud of sinful lusts and carnal desires, and the consequence is, that no pure water-that
is, good and holy thoughts-can flow from it. It is, in truth, a miry pit and slough of sin, in
which all sorts of ugly reptiles are bred and crawl. Many a one, however, is deceived by
it, and never imagines his heart half so wicked as it really is, because at times its lusts are
at rest, and sink, as it were, to the bottom. On such occasions his thoughts appear to be
holy and devout, his desires pure and temperate, his words charitable and edifying, and
his works useful and Christian. But this lasts only so long as he is not moved; I mean, so
long as he is without opportunity or incitement to sin. Let that occur, and worldly lusts
rise so thick that his whole thoughts, words, and works show no trace of anything but
slime and impurity. This man is meek as long as he is not thwarted; but cross him, and
he is like powder, ignited by the smallest spark, and blazing up with a loud report and
destructive force. Another is temperate so long as he has no social companions; a third
chaste, while the eyes of men are upon him. (Scriver.)

199. Dangers of impulsiveness
I. Prone to over-estimate self, and underrate others-“though all men-yet not I.”
II. Natural instability-frequent reactions-can do, but not wait.
III. Violence and rapidity of its changes.
IV. Readiness with which it takes its character from immediately surrounding
circumstances. Learn:
1. Let the cool and prudent be gentle in judging of the more fiery.
2. Let the impulsive take warning from this example.
3. Let the man who repents some sin of haste, take encouragement and hope.
(Analyst.)
I. No strength of attachment to Jesus can justify such confident promises of fidelity,
made without dependence upon Him.
II. That all promises to adhere to Him should be made relying on Him for aid.
III. That we little know how feeble we are till we are tried.
IV. That Christians may be left to great and disgraceful sins to show them their
weakness. (A. Barnes, D. D.)
Peter’s self-confidence
It is a common remark that in the absence of danger all men are heroes. Self-distrust
does not enter into our calculations. Presuming upon the strength and permanence of
present emotion, we hurl defiance at danger, and challenge circumstances to shake our
magnanimity. Peter was not alone in this boast, but his conduct was marked by a more
signal exhibition, both of self-confidence and of frailty, than that of his fellow-disciples.
Fully, however, to estimate his fall-
I. Look at some of the concomitant circumstances by which his offence was aggravated.
1. He was one of the three disciples whom Jesus honoured with a peculiar intimacy.
2. He appears to have had an earlier and a stronger conviction of our Saviour’s
Messiahship than his brother disciples (Mat_16:13-17).
3. The particular crisis at which his offence was committed. Almost immediately
after another of the twelve had betrayed Him, and when, humanly speaking, his
Master stood most in need of his support.
II. These facts serve to illustrate the extent of his self-deception, and to impress more
forcibly this most important lesson, that No reasonable dependence is to be placed on
our mere untried feelings and resolutions; but that the only satisfactory evidence we can
possess of the genuineness and stability of our religious principles, is that which our
conduct affords. When Peter protested his fidelity, his constancy had not been put to the
test. His character rendered him in an especial degree liable to this species of self-
deception, still, his case may be selected as a striking illustration of the fallaciousness of

200. mere untried feelings and resolutions, as a satisfactory evidence of religious character,
and of the folly and danger of trusting to them as any security for future conduct. Few
things are more common. Let us not mistake passion for principle (Joh_14:21; 1Jn_5:3).
(J. H. Smith.)
Protesting too much
When the subtle and ambitious John, of Gischala, pursuing his own dark course, as it is
traced in the “History of the Jews,” joined outwardly the party of Arianus, and was active
beyond others in council and camp, he yet kept up a secret correspondence with the
Zealots, to whom be betrayed all the movements of the assailants. “To conceal this secret
he redoubled his assiduities, and became so extravagant in his protestations of fidelity to
Arianus and his party, that he completely overacted his part, and incurred suspicion.”
His intended dupes began gradually to look with a jealous eye on their too obsequious,
most obedient, and most devoted servant. (F. Jacox.)
Hawthorne
remarks that Italian asseverations of any questionable fact, though uttered with rare
earnestness of manner, never vouch for themselves as coming from any depth, like roots
drawn out of the substance of the soul, with some of the soil clinging to them. Their
energy expends itself in exclamation. The vaulting ambition of their hyperboles
overleaps itself, and falls on the other side.
Truth not in need of an oath
Reality cares not to be tricked out with too taking an outside; and deceit, when she
intends to cozen, studies disguise. Least of all should we be taken with swearing
asseverations. Truth needs not the varnish of an oath to make her plainness credited.
(Owen Feltharn.)
Lie following lie
Lie engenders lie. Once committed, the liar has to go on in his course of lying. It is the
penalty of his transgression, or one of the penalties. To the habitual liar, bronzed and
hardened in the custom, till custom becomes second nature, the penalty may seem no
very terrible price to pay. To him, on the other hand, who, without deliberate intent, and
against his innermost will, is overtaken with such a fault, the generative power of a first
lie to beget others, the necessity of supporting the first by a second and a third, is a
retribution keenly to be felt, while penitently owned to be most just. (F. Jacox.)
34 “Truly I tell you,” Jesus answered, “this very

201. night, before the rooster crows, you will disown
me three times.”
BAR ES,"This night - This was in the “evening” when this was spoken, after the
observance of the Passover, and, we may suppose, near nine o’clock p.m.
Before the cock crow - Mark and Luke add, before the cock crowed twice. The cock
is accustomed to crow twice once at midnight, and once in the morning at break of day.
The latter was commonly called cock-crowing. See Mar_13:35. This was the time
familiarly known as “the cock-crowing,” and of this Matthew and John speak, without
referring to the other. Mark and Luke speak of the “second” crowing, and mean the same
time, so that there is no contradiction between them.
Deny me thrice - That is, as Luke adds, deny that “thou knowest” me. See Mat_
26:74.
CLARKE,"Jesus said - Our Lord’s answer to Peter is very emphatic and impressive.
Verily - I speak a solemn weighty truth, thou wilt not only be stumbled, fall off, and
forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge
of or connection with me; and this thou wilt do, not by little and little, through a long
process of time, till the apostasy, daily gathering strength, shall be complete; but thou
wilt do it this very night, and that not once only, but thrice; and this thou wilt do also in
the earlier part of the night, before even a cock shall crow. Was not this warning enough
to him not to trust in his own strength, but to depend on God?
GILL, "Jesus said unto him, verily I say unto thee,.... Christ, the more strongly to
asseverate what he was about to say, uses the word verily, or prefixes his "Amen" to it, as
being a certain truth, and what Peter might assure himself of would certainly come to
pass:
that this night before the cock crow, thou shalt deny me thrice; which is, as if
he should say, thou wilt not only be offended because of me, and flee from me, and be
scattered with the rest, as will be the case of all of you; but thou wilt deny that thou
knowest me, that thou belongest to me, or hast any concern with me; and this thou wilt
do not only once, but again and again, even three times, one after another, and that this
very night, before the cock has done crowing. In Mark it is said, "that this day, even in
this night, before the cock crow twice, thou shalt deny me thrice",
Mar_14:30; which may be reconciled with the words of Matthew, and the other
evangelists, by observing, that the word "twice" is not in Beza's ancient copy, which he
gave to the university of Cambridge, nor is it in the Ethiopic version; which if allowed to
be the true reading, the difficulty is removed at once; but whereas it is in other copies, no
stress must be laid on this, nor is there any need of it: for whereas the cock crows twice
in the night, once at midnight, and again near break of day; and which latter crowing

202. being louder, and more welcome, and most taken notice of, is, by way of eminence,
called the cock crowing; and is what Matthew here has respect to, and so designs the
same as Mark does; and the sense of both is, that before the cock crow a second time,
which is most properly the cock crowing, Peter should three times deny his master, as he
did; see Mar_13:35, where cock crowing is distinguished from midnight, the first time
the cock crows, and means the second time of crowing; and where Mark is to be
understood in the same sense as Matthew, and both entirely agree. So cock crowing and
midnight are distinguished by the Jews, who say (b),
"that on all other days they remove the ashes from the altar, ‫הגבר‬ ‫,בקריאת‬ "at cock
crowing", or near unto it, whether before or after; but on the day of atonement,
‫,מהצות‬ "at midnight":
and who also speak of the cocks crowing a first and second, and even a third time (c),
"Says R. Shila, he that begins his journey before cock crowing, his blood be upon his
head. R. Josiah says, he may not proceed ‫שישוב‬ ‫,עד‬ "until he repeats"; that is, until he
crows twice: and there are, who say, until he trebles it, or crows a third time: of what do
they speak? of a middling one, i.e. which neither crows too soon, nor too late.
HE RY, "III. The particular warning Christ gave Peter of what he would do, Mat_
26:34. He imagined that in the hour of temptation he should come off better than any of
them, and Christ tells him that he should come off worse. The warning is introduced
with a solemn asseveration; “Verily, I say unto thee; take my word for it, who know thee
better than thou knowest thyself.” He tells him,
1. That he should deny him. Peter promised that he would not be so much as offended
in him, not desert him; but Christ tells him that he will go further, he will disown him.
He said, “Though all men, yet not I;” and he did it sooner than any.
2. How quickly he should do it; this night, before tomorrow, nay, before cock-crowing.
Satan's temptations are compared to darts (Eph_6:16), 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.
SBC, "Christian Recompense.
The case of Peter shows that there is a denial of Christ which may be forgiven, although
there is a denial of Him which will not. There is a denial of Him which may be forgiven,
if we turn to Him, as Peter did, in sincere and hearty repentance. Peter went out and
wept bitterly. But the denial of Him, which seems to us a little thing and to require no
earnest repentance, is, indeed, not far from being a betrayal of Him.
I. What is the difference between the sin of Peter and the sin of Judas? Let us see what
was the difference of their general lives. We know that Peter loved our Lord sincerely,
and that he followed Him with a real desire to do His will, whereas what we know of

203. Judas, even before His great sin, is unfavourable. It is of importance to observe this,
because, in fact, our particular sins take their colour from the general character of our
lives. What we call sin of infirmity, a sudden yielding to some very strong temptation,
can hardly be said to exist in a man whose life is generally careless or sinful. He who
takes no heed at any time to strengthen his nature has no right to plead its weakness; he
who is the slave of all common temptations has no right to say that this one temptation
overcame him because of its greatness.
II. Yet the acts of Peter and of Judas were in themselves different. The act of Peter was
done without premeditation. Assuredly had he felt himself in any danger of denying his
Lord, he would have gone away to his own home rather than have sought admission to
the palace of the high priest. But Judas’s sin was deliberate; it had been resolved upon,
not some minutes only before it was committed, but some hours, and even some days.
III. And so after the two sins were committed, what followed in either case? One look at
our Lord recalled Peter to himself, to that very self, that better and habitual self, which
our Lord had pronounced to be clean. He went out and wept bitterly. But of all this in
the case of Judas we hear nothing: with him there was remorse indeed, but not
repentance—an unblessed sorrow, working an unblessed death.
T. Arnold, Sermons, vol. v., p. 98.
COFFMA , "The cock crow refers to the time of the morning in which that event
occurs, a time marked not by a single blast from Chanticleer's bugle, but by many
crowings of those feathered harbingers of the day. Mark mentioned the cock's
crowing twice before the denial, but that is not a difficulty. Matthew often
mentioned one where Mark mentioned two; and besides, the cock crow (in a place
like Jerusalem was at that time) always began with one or two, then swelled into a
mighty chorus of hundreds or even thousands of roosters uniting to produce that
phenomenon called simply the cock crow. Efforts of quibblers to limit such an event
to initiation by only one or two cocks and to engage a debate on whether it was one
or two are ridiculous. Anyone who has ever heard a cock crow (and I don't mean
one bird) in a populous place with an abundance of chickens knows exactly what
was meant!
35 But Peter declared, “Even if I have to die with
you, I will never disown you.” And all the other
disciples said the same.

204. BAR ES,"Will I not deny thee - Will not deny my connection with thee, or that I
knew thee.
“All” the disciples said the same thing, and all fled at the approach of danger,
“forsaking” their Master and Friend, and practically denying that they knew him, Mat_
26:56.
CLARKE,"Though I should die with thee, yet will I not deny thee - He does
not take the warning which his Lord gave him - he trusts in the warm, sincere
attachment to Christ which he now feels, not considering that this must speedily fail,
unless supported by the power of God.
GILL, "Peter saith unto him,.... Mark says, "he spake the more vehemently", Mar_
14:31; his spirits were raised to a greater pitch of resentment, and he expressed himself
in stronger terms, and in more peremptory and self-confident language,
though I should die with thee, yet will I not deny thee: he seems to have
understood Christ, that he should suffer death, and that he would be in great danger
himself, and therefore rather than lose his life would deny his master; wherefore he most
confidently affirms, that should this be the case, should he be called to suffer death for
his sake, or along with him, he would most cheerfully embrace it, rather than be guilty of
so dreadful a crime, which he could not look upon but with the utmost detestation and
abhorrence, as to deny his dear Lord and Saviour:
likewise also said all the disciples; that they would never be offended because of
him, and would die with him rather than deny him. This they said, being also self-
confident and ignorant of their own weakness, and drawn into these expressions
through Peter's example; and that partly to show their equal abhorrence of so horrible
an iniquity, as denying Jesus; and partly to remove all suspicion from them, lest they
should be thought to have less love and zeal for Christ than Peter had.
HE RY, "IV. Peter's repeated assurances of his fidelity (Mat_26:35); 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 (Luk_14:26); 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

205. 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 1Co_10:12.
COFFMA , " ot merely Peter, but all the disciples affirmed their intention to die
with Christ and rejected any thought that they would forsake him; and yet it was
Peter who took the lead, involving the others in his contradiction of Christ's words,
and therefore he is the more to blame. Thus, attention focuses upon him in the
narrative. That Peter meant it all in good faith does not extenuate his presumption
in contradicting his Lord.
Gethsemane
36 Then Jesus went with his disciples to a place
called Gethsemane, and he said to them, “Sit here
while I go over there and pray.”
BAR ES,"Then cometh ... - After the institution of the Lord’s Supper, in the early
part of the night, he went out to the Mount of Olives.
In his journey he passed over the brook Cedron Joh_18:1, which bounded Jerusalem
on the east.
Unto a place - John calls this “a garden.” This garden was on the western side of the
Mount of Olives, and a short distance from Jerusalem. The word used by John means
not properly a garden for the cultivation of vegetables, but a place planted with the olive
and other trees, perhaps with a fountain of water, and with walks and groves; a proper
place of refreshment in a hot climate, and of retirement from the noise of the adjacent
city. Such places were doubtless common in the vicinity of Jerusalem. Messrs. Fisk and
King, American missionaries were at the place which is commonly supposed to have
been the garden of Gethsemane in 1823. They tell us that the garden is about a stone’s
cast from the brook of Cedron; that it now contains eight large and venerable-looking
olives, whose trunks show their great antiquity. The spot is sandy and barren, and
appears like a forsaken place. A low broken wall surrounds it.
Mr. King sat down beneath one of the trees and read Isa_53:1-12, and also the gospel
history of our Redeemer’s sorrow during that memorable night in which he was there
betrayed; and the interest of the association was heightened by the passing through the
place of a party of Bedouins, armed with spears and swords. A recent traveler says of this
place that it “is a field or garden about 50 paces square, with a few shrubs growing in it,

206. and eight olive-trees of great antiquity, the whole enclosed with a stone wall.” The place
was probably fixed upon, as Dr. Robinson supposes, during the visit of Helena to
Jerusalem, 326 a.d., when the places of the crucifixion and resurrection were believed to
be identified. There is, however, no absolute certainty respecting the places. Dr.
Thomson (The Land and the Book, vol. ii. p. 484) supposes it most probable that the real
“Garden of Gethsemane” was several hundred yards to the northwest of the present
Gethsemane, in a place much more secluded than the one usually regarded as that where
the agony of the Saviour occurred, and therefore more likely to have been the place of his
retirement. Nothing, however, that is of importance depends on ascertaining the exact
spot.
Luke says that Jesus “went as he was wont” - that is, accustomed - “to the Mount of
Olives.” Probably he had been in the habit of retiring from Jerusalem to that place for
meditation and prayer, thus enforcing by his example what he had so often done by his
precepts the duty of retiring from the noise and bustle of the world to hold communion
with God.
Gethsemane - This word is made up either of two Hebrew words, signifying “valley
of fatness” - that is, a fertile valley; or of two words, signifying “an olive-press,” given to
it, probably, because the place was filled with olives.
Sit ye here - That is, in one part of the garden to which they first came.
While I go and pray yonder - That is, at the distance of a stone’s cast, Luk_22:41.
Luke adds that when he came to the garden he charged them to pray that they might not
enter into temptation - that is, into deep “trials and afflictions,” or, more probably, into
scenes and dangers that would tempt them to deny him.
CLARKE,"A place called Gethsemane - A garden at the foot of the mount of
Olives. The name seems to be formed from ‫גת‬ gath, a press, and ‫סמן‬ shemen, oil; probably
the place where the produce of the mount of Olives was prepared for use. The garden of
the oil-press, or olive-press.
Sit ye here - Or, stay in this place, while I go and pray yonder: and employ ye the
time as I shall employ it - in watching unto prayer.
GILL, "Then cometh Jesus with them,.... The eleven disciples,
unto a place called Gethsemane; the Syriac version calls it Ghedsiman; the Persic,
Ghesmani, so the Arabic; the Vulgate Latin, and the Ethiopic, Gethsemani: in Munster's
Hebrew Gospel, and in the Vulgate Latin, and Arabic versions, it is called a "village"; and
in the Ethiopic version, "a village of wine"; and in the Syriac and Persic versions, a place.
Here, according to an Ethiopic writer, the Virgin Mary was buried by the apostles (d). Its
etymology is very differently given: some read, and explain it, as if it was ‫שמנים‬ ‫,גי‬ "a
valley of fatness", or "of olives", as it is called in Munster's Hebrew Gospel; see Isa_28:1;
others as if it was ‫דסימני‬ ‫,גי‬ "a valley of signs", or a very famous valley; so Mount Sinai is
called (e), ‫סימנאי‬ ‫,הר‬ "Harsemanai", the mountain of signs: but, to take notice of no more;
the true reading and signification of it is, ‫.שמני‬
‫,גת‬ "an olive press", or a press for olives: so we read (f) of a chamber in the temple which

207. is called "the chamber", ‫שמניא‬ ‫,בית‬ "Beth Semania", or "Bethsemani", where they put their
wine and oil for temple service. It is very probable that at, or near this place, was a very
public olive press, where they used to squeeze the olives, for the oil of them, which they
gathered in great plenty from off the Mount of Olives; at the foot of which this place was;
and a very significant place it was for our Lord to go to at this time, when he was about
to tread the wine press of his Father's wrath, alone, and of the people there were none
with him: for it follows,
and saith unto the disciples, sit ye here, while I go and pray yonder:
perceiving a time of distress was coming upon him, he betakes himself to prayer, an
example worthy of our imitation; in the performance of which duty he chose to be
retired and solitary, and therefore left eight of his disciples at a certain place, whilst he
went to another at some distance, convenient for his purpose; who perhaps might be the
weakest of the disciples, and not able to bear the agonies and distress of their Lord and
Master,
HE RY, "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, Joh_12:27. 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. Joh_10:18. 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_6:15. 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.
JAMISO , "Mat_26:36-46. The agony in the garden. ( = Mar_14:32-42; Luk_
22:39-46).
For the exposition, see on Luk_22:39-46.
CALVI , "Matthew 26:36.Then Jesus cometh with them. Luke mentions the
mountain of Olives only. Mark and Matthew add a more minute description of the
place. But Luke expresses what is still more to the purpose, that Christ came there
according to his custom. Hence we infer, that he did not seek retirement for the

208. purpose of concealing himself, but, as if he had made an assignation with his
enemies, he presented himself to death. On this account John says (John 18:2) that
the place was known to the traitor, because Jesus was wont to come there
frequently. In this passage, therefore, his obedience is again described to us, because
he could not have appeased the Father but by a voluntary death.
Sit here. By leaving the disciples at a distance, he spares their weakness; as if a man,
perceiving that he would soon be in extreme danger in battle, were to leave his wife
and children in a situation of safety. But though he intended to place them all
beyond arrow-shot, yet he took three of them who accompanied him more closely
than the rest, and these were the flower and choice, in which there was greater
rigor. And yet he did not take them, as if he believed that they would be able to
sustain the attack, but that they might afford a proof of the defect which was
common to them all.
COFFMA , "I THE GARDE OF GETHSEMA E
What irony! Whereas the disciples were so sure they would not fail, even the Christ
approached the cross with "strong cryings and tears" (Hebrews 5:7). It was the
humanity of Christ that was in ascendancy from that hour and until death came
upon him. As a man (and he was perfect man), he shrank from the ordeal of
Calvary; and the common view that Christ wept only for the sins or sorrows of
others is not correct. As the stark ugliness and utter horror of the cross loomed
before him, his sorrow could be measured only in maximum dimensions.
BE SO , "Matthew 26:36-38. Then cometh Jesus to a place called Gethsemane —
A garden, lying, it seems, at the foot of the mount of Olives, which had its name,
probably, from its soil and situation, the word, from ‫שׂמנים‬ ‫,גיא‬ signifying, the valley
of fatness. And saith to the disciples, Sit ye here — Probably near the garden door,
within, for John says the disciples went into the garden with him: while I go and
pray yonder — In a retired place, at a little distance. Doubtless he intended that
they should be employed as he was, in watching and prayer. And he took with him
Peter and the two sons of Zebedee, James and John, who had been witnesses of his
transfiguration and glory, and were now to be witnesses of his humiliation and
agony: and began to be sorrowful and very heavy — Gr. ‫ךבי‬ ‫הץנויףטבי‬‫ךבי‬ ‫הץנויףטבי‬‫ךבי‬ ‫הץנויףטבי‬‫ךבי‬ ‫הץנויףטבי‬
‫בהחלןםוים‬‫בהחלןםוים‬‫בהחלןםוים‬‫,בהחלןםוים‬ to be penetrated with the most exquisite sorrow, and overwhelmed with, to be penetrated with the most exquisite sorrow, and overwhelmed with, to be penetrated with the most exquisite sorrow, and overwhelmed with, to be penetrated with the most exquisite sorrow, and overwhelmed with
deep anguish. This was probably from the arrows of the Almighty sticking fast in hisdeep anguish. This was probably from the arrows of the Almighty sticking fast in hisdeep anguish. This was probably from the arrows of the Almighty sticking fast in hisdeep anguish. This was probably from the arrows of the Almighty sticking fast in his
soul, while God laid on him the iniquities of us all. Who can tell what painful andsoul, while God laid on him the iniquities of us all. Who can tell what painful andsoul, while God laid on him the iniquities of us all. Who can tell what painful andsoul, while God laid on him the iniquities of us all. Who can tell what painful and
dreadful sensations were then impressed on him by the immediate hand of God? Thendreadful sensations were then impressed on him by the immediate hand of God? Thendreadful sensations were then impressed on him by the immediate hand of God? Thendreadful sensations were then impressed on him by the immediate hand of God? Then
saith he, My soul is exceeding sorrowfulsaith he, My soul is exceeding sorrowfulsaith he, My soul is exceeding sorrowfulsaith he, My soul is exceeding sorrowful ———— Gr.Gr.Gr.Gr. ‫נוסיכץנןע‬‫נוסיכץנןע‬‫נוסיכץנןע‬‫,נוסיכץנןע‬ surrounded with sorrows on, surrounded with sorrows on, surrounded with sorrows on, surrounded with sorrows on
every side; even unto deathevery side; even unto deathevery side; even unto deathevery side; even unto death ———— “This expressions,” says Dr. Campbell, “is rather“This expressions,” says Dr. Campbell, “is rather“This expressions,” says Dr. Campbell, “is rather“This expressions,” says Dr. Campbell, “is rather

209. indefinite, and seems to imply a sorrow that would continue till death; whereas theindefinite, and seems to imply a sorrow that would continue till death; whereas theindefinite, and seems to imply a sorrow that would continue till death; whereas theindefinite, and seems to imply a sorrow that would continue till death; whereas the
import of the original is such a sorrow as was sufficient to cause death.” He thereforeimport of the original is such a sorrow as was sufficient to cause death.” He thereforeimport of the original is such a sorrow as was sufficient to cause death.” He thereforeimport of the original is such a sorrow as was sufficient to cause death.” He therefore
renders the clause, My soul is overwhelmed with a deadly anguish. Castalio translatesrenders the clause, My soul is overwhelmed with a deadly anguish. Castalio translatesrenders the clause, My soul is overwhelmed with a deadly anguish. Castalio translatesrenders the clause, My soul is overwhelmed with a deadly anguish. Castalio translates
it, In tanto sum animi dolore ut emoriar, “I am in such trouble of mind that I shall die.”it, In tanto sum animi dolore ut emoriar, “I am in such trouble of mind that I shall die.”it, In tanto sum animi dolore ut emoriar, “I am in such trouble of mind that I shall die.”it, In tanto sum animi dolore ut emoriar, “I am in such trouble of mind that I shall die.”
He evidently meant, that his sorrow was so great that the infirmity of his human natureHe evidently meant, that his sorrow was so great that the infirmity of his human natureHe evidently meant, that his sorrow was so great that the infirmity of his human natureHe evidently meant, that his sorrow was so great that the infirmity of his human nature
must immediately sink under it without some extraordinary relief and support; formust immediately sink under it without some extraordinary relief and support; formust immediately sink under it without some extraordinary relief and support; formust immediately sink under it without some extraordinary relief and support; for
which he was about to pray, and for which he wished them to pray, adding, Tarry yewhich he was about to pray, and for which he wished them to pray, adding, Tarry yewhich he was about to pray, and for which he wished them to pray, adding, Tarry yewhich he was about to pray, and for which he wished them to pray, adding, Tarry ye
here and watch with mehere and watch with mehere and watch with mehere and watch with me ———— Had these disciples done as Christ here directed, theyHad these disciples done as Christ here directed, theyHad these disciples done as Christ here directed, theyHad these disciples done as Christ here directed, they
would soon have found a rich equivalent for their watchful care, in the eminentwould soon have found a rich equivalent for their watchful care, in the eminentwould soon have found a rich equivalent for their watchful care, in the eminentwould soon have found a rich equivalent for their watchful care, in the eminent
improvement of their graces by this wonderful and edifying sight. For Christ was nowimprovement of their graces by this wonderful and edifying sight. For Christ was nowimprovement of their graces by this wonderful and edifying sight. For Christ was nowimprovement of their graces by this wonderful and edifying sight. For Christ was now
sustaining those grievous sorrows in his soul, by which, as well as by his dying on thesustaining those grievous sorrows in his soul, by which, as well as by his dying on thesustaining those grievous sorrows in his soul, by which, as well as by his dying on thesustaining those grievous sorrows in his soul, by which, as well as by his dying on the
cross, he became a sincross, he became a sincross, he became a sincross, he became a sin----offering, and accomplished the redemption of mankind.offering, and accomplished the redemption of mankind.offering, and accomplished the redemption of mankind.offering, and accomplished the redemption of mankind.
BARCLAY, "THE SOUL'S BATTLE IN THE GARDEN (MatthewBARCLAY, "THE SOUL'S BATTLE IN THE GARDEN (MatthewBARCLAY, "THE SOUL'S BATTLE IN THE GARDEN (MatthewBARCLAY, "THE SOUL'S BATTLE IN THE GARDEN (Matthew 26262626::::36363636----46464646))))
26262626::::36363636----46464646 Then Jesus went with them to a place called Gethsemane, and he said to hisThen Jesus went with them to a place called Gethsemane, and he said to hisThen Jesus went with them to a place called Gethsemane, and he said to hisThen Jesus went with them to a place called Gethsemane, and he said to his
disciples, "Sit here, while I go away and pray in this place." So he took Peter and thedisciples, "Sit here, while I go away and pray in this place." So he took Peter and thedisciples, "Sit here, while I go away and pray in this place." So he took Peter and thedisciples, "Sit here, while I go away and pray in this place." So he took Peter and the
two sons of Zebedee, and began to be distressed and in sore trouble. Then he said totwo sons of Zebedee, and began to be distressed and in sore trouble. Then he said totwo sons of Zebedee, and began to be distressed and in sore trouble. Then he said totwo sons of Zebedee, and began to be distressed and in sore trouble. Then he said to
them, "My soul is much distressed with a distress like death. Stay here, and watch withthem, "My soul is much distressed with a distress like death. Stay here, and watch withthem, "My soul is much distressed with a distress like death. Stay here, and watch withthem, "My soul is much distressed with a distress like death. Stay here, and watch with
me." He went a little way forward and fell on his face in prayer. "My Father," He said,me." He went a little way forward and fell on his face in prayer. "My Father," He said,me." He went a little way forward and fell on his face in prayer. "My Father," He said,me." He went a little way forward and fell on his face in prayer. "My Father," He said,
"if it is possible, let this cup pass from me. But let it be not as I will, but as you will." He"if it is possible, let this cup pass from me. But let it be not as I will, but as you will." He"if it is possible, let this cup pass from me. But let it be not as I will, but as you will." He"if it is possible, let this cup pass from me. But let it be not as I will, but as you will." He
came to his disciples, and he found them sleeping, and he said to Peter, "Could you notcame to his disciples, and he found them sleeping, and he said to Peter, "Could you notcame to his disciples, and he found them sleeping, and he said to Peter, "Could you notcame to his disciples, and he found them sleeping, and he said to Peter, "Could you not
stay awake with me for thisstay awake with me for thisstay awake with me for thisstay awake with me for this--------for one hour? Watch and pray lest you enter into testing.for one hour? Watch and pray lest you enter into testing.for one hour? Watch and pray lest you enter into testing.for one hour? Watch and pray lest you enter into testing.
The spirit is eager, but the flesh is weak." He went away a second time and prayed. "MyThe spirit is eager, but the flesh is weak." He went away a second time and prayed. "MyThe spirit is eager, but the flesh is weak." He went away a second time and prayed. "MyThe spirit is eager, but the flesh is weak." He went away a second time and prayed. "My
Father," He said, "if it is not possible for this to pass from me unless I drink it, your willFather," He said, "if it is not possible for this to pass from me unless I drink it, your willFather," He said, "if it is not possible for this to pass from me unless I drink it, your willFather," He said, "if it is not possible for this to pass from me unless I drink it, your will
be done." He came again and found them sleeping, for their eyes were weighted down.be done." He came again and found them sleeping, for their eyes were weighted down.be done." He came again and found them sleeping, for their eyes were weighted down.be done." He came again and found them sleeping, for their eyes were weighted down.
He left them, and went away again, and prayed the third time, saying the same wordsHe left them, and went away again, and prayed the third time, saying the same wordsHe left them, and went away again, and prayed the third time, saying the same wordsHe left them, and went away again, and prayed the third time, saying the same words
over again. Then he came to his disciples and said to them, "Sleep on now and takeover again. Then he came to his disciples and said to them, "Sleep on now and takeover again. Then he came to his disciples and said to them, "Sleep on now and takeover again. Then he came to his disciples and said to them, "Sleep on now and take
your rest. Look you, the hour is near, and the Son of Man is being delivered into theyour rest. Look you, the hour is near, and the Son of Man is being delivered into theyour rest. Look you, the hour is near, and the Son of Man is being delivered into theyour rest. Look you, the hour is near, and the Son of Man is being delivered into the
hands of sinners. Rise; let us go; look you, he who betrays me is near."hands of sinners. Rise; let us go; look you, he who betrays me is near."hands of sinners. Rise; let us go; look you, he who betrays me is near."hands of sinners. Rise; let us go; look you, he who betrays me is near."
Surely this is a passage which we must approach upon our knees. Here study shouldSurely this is a passage which we must approach upon our knees. Here study shouldSurely this is a passage which we must approach upon our knees. Here study shouldSurely this is a passage which we must approach upon our knees. Here study should

210. pass into wondering adoration.pass into wondering adoration.pass into wondering adoration.pass into wondering adoration.
In Jerusalem itself there were no gardens of any size, for a city set on the top of an hillIn Jerusalem itself there were no gardens of any size, for a city set on the top of an hillIn Jerusalem itself there were no gardens of any size, for a city set on the top of an hillIn Jerusalem itself there were no gardens of any size, for a city set on the top of an hill
has no room for open spaces; every inch is of value for building. So, then, it came abouthas no room for open spaces; every inch is of value for building. So, then, it came abouthas no room for open spaces; every inch is of value for building. So, then, it came abouthas no room for open spaces; every inch is of value for building. So, then, it came about
that wealthy citizens had their private gardens on the slopes of the Mount of Olives.that wealthy citizens had their private gardens on the slopes of the Mount of Olives.that wealthy citizens had their private gardens on the slopes of the Mount of Olives.that wealthy citizens had their private gardens on the slopes of the Mount of Olives.
The word Gethsemane very probably means an oliveThe word Gethsemane very probably means an oliveThe word Gethsemane very probably means an oliveThe word Gethsemane very probably means an olive----vat, or an olivevat, or an olivevat, or an olivevat, or an olive----press; and nopress; and nopress; and nopress; and no
doubt it was a garden of olives to which Jesus had the right of entry. It is a strange anddoubt it was a garden of olives to which Jesus had the right of entry. It is a strange anddoubt it was a garden of olives to which Jesus had the right of entry. It is a strange anddoubt it was a garden of olives to which Jesus had the right of entry. It is a strange and
a lovely thing to think of the nameless friends who rallied round Jesus in the last days.a lovely thing to think of the nameless friends who rallied round Jesus in the last days.a lovely thing to think of the nameless friends who rallied round Jesus in the last days.a lovely thing to think of the nameless friends who rallied round Jesus in the last days.
There was the man who gave him the ass on which he rode into Jerusalem; there wasThere was the man who gave him the ass on which he rode into Jerusalem; there wasThere was the man who gave him the ass on which he rode into Jerusalem; there wasThere was the man who gave him the ass on which he rode into Jerusalem; there was
the man who gave him the Upper Room wherein the Last Supper was eaten; and nowthe man who gave him the Upper Room wherein the Last Supper was eaten; and nowthe man who gave him the Upper Room wherein the Last Supper was eaten; and nowthe man who gave him the Upper Room wherein the Last Supper was eaten; and now
there is the man who gave him the right of entry to the garden on the Mount of Olives.there is the man who gave him the right of entry to the garden on the Mount of Olives.there is the man who gave him the right of entry to the garden on the Mount of Olives.there is the man who gave him the right of entry to the garden on the Mount of Olives.
In a desert of hatred, there were still oases of love.In a desert of hatred, there were still oases of love.In a desert of hatred, there were still oases of love.In a desert of hatred, there were still oases of love.
Into the garden he took the three who had been with him on the Mount ofInto the garden he took the three who had been with him on the Mount ofInto the garden he took the three who had been with him on the Mount ofInto the garden he took the three who had been with him on the Mount of
Transfiguration; and there he prayed; more, he wrestled in prayer. As we look withTransfiguration; and there he prayed; more, he wrestled in prayer. As we look withTransfiguration; and there he prayed; more, he wrestled in prayer. As we look withTransfiguration; and there he prayed; more, he wrestled in prayer. As we look with
awed reverence on the battle of Jesus' soul in the garden we see certain things.awed reverence on the battle of Jesus' soul in the garden we see certain things.awed reverence on the battle of Jesus' soul in the garden we see certain things.awed reverence on the battle of Jesus' soul in the garden we see certain things.
(i) We see the agony of Jesus. He was now quite sure that death lay ahead. Its very(i) We see the agony of Jesus. He was now quite sure that death lay ahead. Its very(i) We see the agony of Jesus. He was now quite sure that death lay ahead. Its very(i) We see the agony of Jesus. He was now quite sure that death lay ahead. Its very
breath was on him. No one wants to die at thirtybreath was on him. No one wants to die at thirtybreath was on him. No one wants to die at thirtybreath was on him. No one wants to die at thirty----three; and least of all does any manthree; and least of all does any manthree; and least of all does any manthree; and least of all does any man
want to die in the agony of a cross. Here Jesus had his supreme struggle to submit hiswant to die in the agony of a cross. Here Jesus had his supreme struggle to submit hiswant to die in the agony of a cross. Here Jesus had his supreme struggle to submit hiswant to die in the agony of a cross. Here Jesus had his supreme struggle to submit his
will to the will of God. No one can read this story without seeing the intense reality ofwill to the will of God. No one can read this story without seeing the intense reality ofwill to the will of God. No one can read this story without seeing the intense reality ofwill to the will of God. No one can read this story without seeing the intense reality of
that struggle. This was no playthat struggle. This was no playthat struggle. This was no playthat struggle. This was no play----acting; it was a struggle in which the outcome swayed inacting; it was a struggle in which the outcome swayed inacting; it was a struggle in which the outcome swayed inacting; it was a struggle in which the outcome swayed in
the balance. The salvation of the world was at risk in the Garden of Gethsemane, forthe balance. The salvation of the world was at risk in the Garden of Gethsemane, forthe balance. The salvation of the world was at risk in the Garden of Gethsemane, forthe balance. The salvation of the world was at risk in the Garden of Gethsemane, for
even then Jesus might have turned back, and God's purpose would have beeneven then Jesus might have turned back, and God's purpose would have beeneven then Jesus might have turned back, and God's purpose would have beeneven then Jesus might have turned back, and God's purpose would have been
frustrated.frustrated.frustrated.frustrated.
At this moment all that Jesus knew was that he must go on, and ahead there lay a cross.At this moment all that Jesus knew was that he must go on, and ahead there lay a cross.At this moment all that Jesus knew was that he must go on, and ahead there lay a cross.At this moment all that Jesus knew was that he must go on, and ahead there lay a cross.
In all reverence we may say that here we see Jesus learning the lesson that everyoneIn all reverence we may say that here we see Jesus learning the lesson that everyoneIn all reverence we may say that here we see Jesus learning the lesson that everyoneIn all reverence we may say that here we see Jesus learning the lesson that everyone
must some day learnmust some day learnmust some day learnmust some day learn--------how to accept what he could not understand. All he knew washow to accept what he could not understand. All he knew washow to accept what he could not understand. All he knew washow to accept what he could not understand. All he knew was
that the will of God imperiously summoned him on. Things happen to every one of usthat the will of God imperiously summoned him on. Things happen to every one of usthat the will of God imperiously summoned him on. Things happen to every one of usthat the will of God imperiously summoned him on. Things happen to every one of us
in this world that we cannot understand; it is then that faith is tried to its utmost limits;in this world that we cannot understand; it is then that faith is tried to its utmost limits;in this world that we cannot understand; it is then that faith is tried to its utmost limits;in this world that we cannot understand; it is then that faith is tried to its utmost limits;

211. and at such a time it is sweetness to the soul that in Gethsemane Jesus went throughand at such a time it is sweetness to the soul that in Gethsemane Jesus went throughand at such a time it is sweetness to the soul that in Gethsemane Jesus went throughand at such a time it is sweetness to the soul that in Gethsemane Jesus went through
that too. Tertullian (De Bapt.that too. Tertullian (De Bapt.that too. Tertullian (De Bapt.that too. Tertullian (De Bapt. 20202020) tells us of a saying of Jesus, which is not in any of the) tells us of a saying of Jesus, which is not in any of the) tells us of a saying of Jesus, which is not in any of the) tells us of a saying of Jesus, which is not in any of the
gospels: "No one who has not been tempted can enter the Kingdom of Heaven." Thatgospels: "No one who has not been tempted can enter the Kingdom of Heaven." Thatgospels: "No one who has not been tempted can enter the Kingdom of Heaven." Thatgospels: "No one who has not been tempted can enter the Kingdom of Heaven." That
is, every man has his private Gethsemane, and every man has to learn to say, "Thy willis, every man has his private Gethsemane, and every man has to learn to say, "Thy willis, every man has his private Gethsemane, and every man has to learn to say, "Thy willis, every man has his private Gethsemane, and every man has to learn to say, "Thy will
be done."be done."be done."be done."
(ii) We see the loneliness of Jesus. He took with him his three chosen disciples; but(ii) We see the loneliness of Jesus. He took with him his three chosen disciples; but(ii) We see the loneliness of Jesus. He took with him his three chosen disciples; but(ii) We see the loneliness of Jesus. He took with him his three chosen disciples; but
they were so exhausted with the drama of these last days and hours that they could notthey were so exhausted with the drama of these last days and hours that they could notthey were so exhausted with the drama of these last days and hours that they could notthey were so exhausted with the drama of these last days and hours that they could not
stay awake. And Jesus had to fight his battle all alone. That also is true of every man.stay awake. And Jesus had to fight his battle all alone. That also is true of every man.stay awake. And Jesus had to fight his battle all alone. That also is true of every man.stay awake. And Jesus had to fight his battle all alone. That also is true of every man.
There are certain things a man must face and certain decisions a man must make in theThere are certain things a man must face and certain decisions a man must make in theThere are certain things a man must face and certain decisions a man must make in theThere are certain things a man must face and certain decisions a man must make in the
awful loneliness of his own soul; there are times when other helpers fade and comfortsawful loneliness of his own soul; there are times when other helpers fade and comfortsawful loneliness of his own soul; there are times when other helpers fade and comfortsawful loneliness of his own soul; there are times when other helpers fade and comforts
flee; but in that loneliness there is for us the presence of One who, in Gethsemane,flee; but in that loneliness there is for us the presence of One who, in Gethsemane,flee; but in that loneliness there is for us the presence of One who, in Gethsemane,flee; but in that loneliness there is for us the presence of One who, in Gethsemane,
experienced it and came through it.experienced it and came through it.experienced it and came through it.experienced it and came through it.
(iii) Here we see the trust of Jesus. We see that trust even better in Mark's account,(iii) Here we see the trust of Jesus. We see that trust even better in Mark's account,(iii) Here we see the trust of Jesus. We see that trust even better in Mark's account,(iii) Here we see the trust of Jesus. We see that trust even better in Mark's account,
where Jesus begins his prayer: "Abba, Father" (Markwhere Jesus begins his prayer: "Abba, Father" (Markwhere Jesus begins his prayer: "Abba, Father" (Markwhere Jesus begins his prayer: "Abba, Father" (Mark 14141414::::36363636). There is a world of). There is a world of). There is a world of). There is a world of
loveliness in this word Abba (Greek #loveliness in this word Abba (Greek #loveliness in this word Abba (Greek #loveliness in this word Abba (Greek #5555), which to our western ears is altogether), which to our western ears is altogether), which to our western ears is altogether), which to our western ears is altogether
hidden, unless we know the facts about it. Joachim Jeremias, in his book The Parableshidden, unless we know the facts about it. Joachim Jeremias, in his book The Parableshidden, unless we know the facts about it. Joachim Jeremias, in his book The Parableshidden, unless we know the facts about it. Joachim Jeremias, in his book The Parables
of Jesus, writes thus: "Jesus' use of the word Abba in addressing God is unparalleled inof Jesus, writes thus: "Jesus' use of the word Abba in addressing God is unparalleled inof Jesus, writes thus: "Jesus' use of the word Abba in addressing God is unparalleled inof Jesus, writes thus: "Jesus' use of the word Abba in addressing God is unparalleled in
the whole of Jewish literature. The explanation of this fact is to be found in thethe whole of Jewish literature. The explanation of this fact is to be found in thethe whole of Jewish literature. The explanation of this fact is to be found in thethe whole of Jewish literature. The explanation of this fact is to be found in the
statement of the fathers Chrysostom, Theodore, and Theodoret that Abba (Greek #statement of the fathers Chrysostom, Theodore, and Theodoret that Abba (Greek #statement of the fathers Chrysostom, Theodore, and Theodoret that Abba (Greek #statement of the fathers Chrysostom, Theodore, and Theodoret that Abba (Greek #5555),),),),
(as jaba is still used today in Arabic) was the word used by a young child to its father; it(as jaba is still used today in Arabic) was the word used by a young child to its father; it(as jaba is still used today in Arabic) was the word used by a young child to its father; it(as jaba is still used today in Arabic) was the word used by a young child to its father; it
was an everyday family word, which no one had ventured to use in addressing God.was an everyday family word, which no one had ventured to use in addressing God.was an everyday family word, which no one had ventured to use in addressing God.was an everyday family word, which no one had ventured to use in addressing God.
Jesus did. He spoke to his heavenly Father in as childlike, trustful, and intimate a wayJesus did. He spoke to his heavenly Father in as childlike, trustful, and intimate a wayJesus did. He spoke to his heavenly Father in as childlike, trustful, and intimate a wayJesus did. He spoke to his heavenly Father in as childlike, trustful, and intimate a way
as a little child to its father."as a little child to its father."as a little child to its father."as a little child to its father."
We know how our children speak to us and what they call us who are fathers. That isWe know how our children speak to us and what they call us who are fathers. That isWe know how our children speak to us and what they call us who are fathers. That isWe know how our children speak to us and what they call us who are fathers. That is
the way in which Jesus spoke to God. Even when he did not fully understand, eventhe way in which Jesus spoke to God. Even when he did not fully understand, eventhe way in which Jesus spoke to God. Even when he did not fully understand, eventhe way in which Jesus spoke to God. Even when he did not fully understand, even
when his one conviction was that God was urging him to a cross, he called Abba, aswhen his one conviction was that God was urging him to a cross, he called Abba, aswhen his one conviction was that God was urging him to a cross, he called Abba, aswhen his one conviction was that God was urging him to a cross, he called Abba, as
might a little child. Here indeed is trust, a trust which we must also have in that Godmight a little child. Here indeed is trust, a trust which we must also have in that Godmight a little child. Here indeed is trust, a trust which we must also have in that Godmight a little child. Here indeed is trust, a trust which we must also have in that God
whom Jesus taught us to know as Father.whom Jesus taught us to know as Father.whom Jesus taught us to know as Father.whom Jesus taught us to know as Father.

212. (iv) We see the courage of Jesus. "Rise," said Jesus, "let us be going. He who betrays me(iv) We see the courage of Jesus. "Rise," said Jesus, "let us be going. He who betrays me(iv) We see the courage of Jesus. "Rise," said Jesus, "let us be going. He who betrays me(iv) We see the courage of Jesus. "Rise," said Jesus, "let us be going. He who betrays me
is near." Celsus, the pagan philosopher who attacked Christianity, used that sentence asis near." Celsus, the pagan philosopher who attacked Christianity, used that sentence asis near." Celsus, the pagan philosopher who attacked Christianity, used that sentence asis near." Celsus, the pagan philosopher who attacked Christianity, used that sentence as
an argument that Jesus tried to run away. It is the very opposite. "Rise," he said. "Thean argument that Jesus tried to run away. It is the very opposite. "Rise," he said. "Thean argument that Jesus tried to run away. It is the very opposite. "Rise," he said. "Thean argument that Jesus tried to run away. It is the very opposite. "Rise," he said. "The
time for prayer, and the time for the garden is past, Now is the time for action. Let ustime for prayer, and the time for the garden is past, Now is the time for action. Let ustime for prayer, and the time for the garden is past, Now is the time for action. Let ustime for prayer, and the time for the garden is past, Now is the time for action. Let us
face life at its grimmest and men at their worst." Jesus rose from his knees to go out toface life at its grimmest and men at their worst." Jesus rose from his knees to go out toface life at its grimmest and men at their worst." Jesus rose from his knees to go out toface life at its grimmest and men at their worst." Jesus rose from his knees to go out to
the battle of life. That is what prayer is for. In prayer a man kneels before God that hethe battle of life. That is what prayer is for. In prayer a man kneels before God that hethe battle of life. That is what prayer is for. In prayer a man kneels before God that hethe battle of life. That is what prayer is for. In prayer a man kneels before God that he
may stand erect before men. In prayer a man enters heaven that he may face the battlesmay stand erect before men. In prayer a man enters heaven that he may face the battlesmay stand erect before men. In prayer a man enters heaven that he may face the battlesmay stand erect before men. In prayer a man enters heaven that he may face the battles
of earth.of earth.of earth.of earth.
BROADUS, "MatthewBROADUS, "MatthewBROADUS, "MatthewBROADUS, "Matthew 26262626::::36363636----56565656....
The Agony In Gethsemane And The Arrest Of JesusThe Agony In Gethsemane And The Arrest Of JesusThe Agony In Gethsemane And The Arrest Of JesusThe Agony In Gethsemane And The Arrest Of Jesus
Found also in MarkFound also in MarkFound also in MarkFound also in Mark 14:3214:3214:3214:32----52525252, Luke, Luke, Luke, Luke 22:3922:3922:3922:39----53535353; John; John; John; John 18:118:118:118:1----12121212. The time of this section is. The time of this section is. The time of this section is. The time of this section is
between midnight and morning. Gethsemane is here called a place, Rev. Ver., margin,between midnight and morning. Gethsemane is here called a place, Rev. Ver., margin,between midnight and morning. Gethsemane is here called a place, Rev. Ver., margin,between midnight and morning. Gethsemane is here called a place, Rev. Ver., margin,
an enclosed piece of ground; compare the same word in Johnan enclosed piece of ground; compare the same word in Johnan enclosed piece of ground; compare the same word in Johnan enclosed piece of ground; compare the same word in John 9:59:59:59:5. The name. The name. The name. The name
Gethsemane means 'oilGethsemane means 'oilGethsemane means 'oilGethsemane means 'oil----press.' But the place was not simply an oilpress.' But the place was not simply an oilpress.' But the place was not simply an oilpress.' But the place was not simply an oil----press, for John callspress, for John callspress, for John callspress, for John calls
it a garden or orchard, probably containing fruit trees and flowers, as well asit a garden or orchard, probably containing fruit trees and flowers, as well asit a garden or orchard, probably containing fruit trees and flowers, as well asit a garden or orchard, probably containing fruit trees and flowers, as well as
vegetables. Gethsemane is now shown as a small enclosure lying just where the threevegetables. Gethsemane is now shown as a small enclosure lying just where the threevegetables. Gethsemane is now shown as a small enclosure lying just where the threevegetables. Gethsemane is now shown as a small enclosure lying just where the three
roads across the Mount of Olives branch off at its base (see on "Matthewroads across the Mount of Olives branch off at its base (see on "Matthewroads across the Mount of Olives branch off at its base (see on "Matthewroads across the Mount of Olives branch off at its base (see on "Matthew 21:121:121:121:1"), and"), and"), and"), and
between the central and southern roads, both of which lead to Bethany. This enclosurebetween the central and southern roads, both of which lead to Bethany. This enclosurebetween the central and southern roads, both of which lead to Bethany. This enclosurebetween the central and southern roads, both of which lead to Bethany. This enclosure
is of somewhat less than an acre, and contains several very old olive trees, looking at ais of somewhat less than an acre, and contains several very old olive trees, looking at ais of somewhat less than an acre, and contains several very old olive trees, looking at ais of somewhat less than an acre, and contains several very old olive trees, looking at a
distance like large old apple trees. These identical trees appear to be traced back fordistance like large old apple trees. These identical trees appear to be traced back fordistance like large old apple trees. These identical trees appear to be traced back fordistance like large old apple trees. These identical trees appear to be traced back for
many centuries. But they cannot have existed in our Lord's time, for Josephus tells usmany centuries. But they cannot have existed in our Lord's time, for Josephus tells usmany centuries. But they cannot have existed in our Lord's time, for Josephus tells usmany centuries. But they cannot have existed in our Lord's time, for Josephus tells us
("War."("War."("War."("War." 6666,,,, 1111,,,, 1111), that the Romans, in order to build their mounds about the walls, cut), that the Romans, in order to build their mounds about the walls, cut), that the Romans, in order to build their mounds about the walls, cut), that the Romans, in order to build their mounds about the walls, cut
down all the trees for ten or twelve miles around the city, so that the region that haddown all the trees for ten or twelve miles around the city, so that the region that haddown all the trees for ten or twelve miles around the city, so that the region that haddown all the trees for ten or twelve miles around the city, so that the region that had
been so beautiful with trees and gardens (paradises) was now desolate on every side,been so beautiful with trees and gardens (paradises) was now desolate on every side,been so beautiful with trees and gardens (paradises) was now desolate on every side,been so beautiful with trees and gardens (paradises) was now desolate on every side,
and a pitiable, mournful spectacle. And even before this ("War."and a pitiable, mournful spectacle. And even before this ("War."and a pitiable, mournful spectacle. And even before this ("War."and a pitiable, mournful spectacle. And even before this ("War." 5555,,,, 12121212,,,, 2222), they had), they had), they had), they had
drawn around the city a wall which is described as passing south along the foot of thedrawn around the city a wall which is described as passing south along the foot of thedrawn around the city a wall which is described as passing south along the foot of thedrawn around the city a wall which is described as passing south along the foot of the
Mount of Olives to a point opposite Siloam, and must therefore have passed exactlyMount of Olives to a point opposite Siloam, and must therefore have passed exactlyMount of Olives to a point opposite Siloam, and must therefore have passed exactlyMount of Olives to a point opposite Siloam, and must therefore have passed exactly
where the present enclosure stands. The real Gethsemane was probably quite near thiswhere the present enclosure stands. The real Gethsemane was probably quite near thiswhere the present enclosure stands. The real Gethsemane was probably quite near thiswhere the present enclosure stands. The real Gethsemane was probably quite near this

213. enclosed place. As "Jesus oftenclosed place. As "Jesus oftenclosed place. As "Jesus oftenclosed place. As "Jesus oft----times resorted thither with his disciples," so that Judastimes resorted thither with his disciples," so that Judastimes resorted thither with his disciples," so that Judastimes resorted thither with his disciples," so that Judas
"knew the place", (John"knew the place", (John"knew the place", (John"knew the place", (John 18:218:218:218:2) we naturally think of it as near the way to and from) we naturally think of it as near the way to and from) we naturally think of it as near the way to and from) we naturally think of it as near the way to and from
Bethany. If not a small public garden or park, it was owned by a publicBethany. If not a small public garden or park, it was owned by a publicBethany. If not a small public garden or park, it was owned by a publicBethany. If not a small public garden or park, it was owned by a public----spirited manspirited manspirited manspirited man
who allowed visitors to enter at will, particularly during the great festivals, or else bywho allowed visitors to enter at will, particularly during the great festivals, or else bywho allowed visitors to enter at will, particularly during the great festivals, or else bywho allowed visitors to enter at will, particularly during the great festivals, or else by
some friend of Jesus, like the owner of the house in which he had eaten the passover.some friend of Jesus, like the owner of the house in which he had eaten the passover.some friend of Jesus, like the owner of the house in which he had eaten the passover.some friend of Jesus, like the owner of the house in which he had eaten the passover.‫ג‬‫ג‬‫ג‬‫ג‬
€€€€”In”In”In”In 1871187118711871, a party of Americans went forth from Jerusalem one night at Easter to visit, a party of Americans went forth from Jerusalem one night at Easter to visit, a party of Americans went forth from Jerusalem one night at Easter to visit, a party of Americans went forth from Jerusalem one night at Easter to visit
Gethsemane. Passing through what is traditionally called St. Stephen's Gate, we wentGethsemane. Passing through what is traditionally called St. Stephen's Gate, we wentGethsemane. Passing through what is traditionally called St. Stephen's Gate, we wentGethsemane. Passing through what is traditionally called St. Stephen's Gate, we went
along a winding path far down the steep descent into the narrow valley of the Kidronalong a winding path far down the steep descent into the narrow valley of the Kidronalong a winding path far down the steep descent into the narrow valley of the Kidronalong a winding path far down the steep descent into the narrow valley of the Kidron
(which has there no water except in the rainy season), and crossing, were almost(which has there no water except in the rainy season), and crossing, were almost(which has there no water except in the rainy season), and crossing, were almost(which has there no water except in the rainy season), and crossing, were almost
immediately at the modern stone wall which encloses the old olive trees. The paschalimmediately at the modern stone wall which encloses the old olive trees. The paschalimmediately at the modern stone wall which encloses the old olive trees. The paschalimmediately at the modern stone wall which encloses the old olive trees. The paschal
full moon for us too shone bright on the scene. It was late at night, and all was still; andfull moon for us too shone bright on the scene. It was late at night, and all was still; andfull moon for us too shone bright on the scene. It was late at night, and all was still; andfull moon for us too shone bright on the scene. It was late at night, and all was still; and
at several different points we kneeled, a little company from a distant land, and one orat several different points we kneeled, a little company from a distant land, and one orat several different points we kneeled, a little company from a distant land, and one orat several different points we kneeled, a little company from a distant land, and one or
another of us prayed with choked utterance, for we knew that we could not be far fromanother of us prayed with choked utterance, for we knew that we could not be far fromanother of us prayed with choked utterance, for we knew that we could not be far fromanother of us prayed with choked utterance, for we knew that we could not be far from
the spot at which the Saviour kneeled down, and fell prostrate, and prayed in his agony.the spot at which the Saviour kneeled down, and fell prostrate, and prayed in his agony.the spot at which the Saviour kneeled down, and fell prostrate, and prayed in his agony.the spot at which the Saviour kneeled down, and fell prostrate, and prayed in his agony.
This section divides itself into two parts, the Agony and the Arrest.This section divides itself into two parts, the Agony and the Arrest.This section divides itself into two parts, the Agony and the Arrest.This section divides itself into two parts, the Agony and the Arrest.
I. MatthewI. MatthewI. MatthewI. Matthew 26262626::::36363636----46464646. The Agony In Gethsemane. The Agony In Gethsemane. The Agony In Gethsemane. The Agony In Gethsemane
MarkMarkMarkMark 14:3214:3214:3214:32----42424242, Luke, Luke, Luke, Luke 22:4022:4022:4022:40----46464646. John does not record this, but he records (Alf.) a. John does not record this, but he records (Alf.) a. John does not record this, but he records (Alf.) a. John does not record this, but he records (Alf.) a
somewhat similar utterance on the previous day, Johnsomewhat similar utterance on the previous day, Johnsomewhat similar utterance on the previous day, Johnsomewhat similar utterance on the previous day, John 12:2812:2812:2812:28----33333333, and other passages, and other passages, and other passages, and other passages
which reveal mental suffering, Johnwhich reveal mental suffering, Johnwhich reveal mental suffering, Johnwhich reveal mental suffering, John 13:2113:2113:2113:21, John, John, John, John 16:3216:3216:3216:32. Sit ye here, apparently outside. Sit ye here, apparently outside. Sit ye here, apparently outside. Sit ye here, apparently outside
of the enclosure. Peter and the two sons of Zebedee. These three belong to the firstof the enclosure. Peter and the two sons of Zebedee. These three belong to the firstof the enclosure. Peter and the two sons of Zebedee. These three belong to the firstof the enclosure. Peter and the two sons of Zebedee. These three belong to the first
group of four among the Twelve (see on "Matthewgroup of four among the Twelve (see on "Matthewgroup of four among the Twelve (see on "Matthewgroup of four among the Twelve (see on "Matthew 10:210:210:210:2"); they alone had accompanied"); they alone had accompanied"); they alone had accompanied"); they alone had accompanied
Jesus when he raised Jairus' daughter to life, and up into the Mount of Transfiguration.Jesus when he raised Jairus' daughter to life, and up into the Mount of Transfiguration.Jesus when he raised Jairus' daughter to life, and up into the Mount of Transfiguration.Jesus when he raised Jairus' daughter to life, and up into the Mount of Transfiguration.
Began, and continued for some time (see on "MatthewBegan, and continued for some time (see on "MatthewBegan, and continued for some time (see on "MatthewBegan, and continued for some time (see on "Matthew 11:2011:2011:2011:20"). Very heavy; sore"). Very heavy; sore"). Very heavy; sore"). Very heavy; sore
troubled is a better translation than 'very heavy.' Mark has the same peculiar Greektroubled is a better translation than 'very heavy.' Mark has the same peculiar Greektroubled is a better translation than 'very heavy.' Mark has the same peculiar Greektroubled is a better translation than 'very heavy.' Mark has the same peculiar Greek
term. My soul is exceeding sorrowful. The phrase, which resembles Psalmsterm. My soul is exceeding sorrowful. The phrase, which resembles Psalmsterm. My soul is exceeding sorrowful. The phrase, which resembles Psalmsterm. My soul is exceeding sorrowful. The phrase, which resembles Psalms 41:641:641:641:6 ((((42424242) in) in) in) in
Sept., can only denote a real human mind; compare JohnSept., can only denote a real human mind; compare JohnSept., can only denote a real human mind; compare JohnSept., can only denote a real human mind; compare John 12:2712:2712:2712:27. The ancient fancy. The ancient fancy. The ancient fancy. The ancient fancy
which some are trying to revive, that in the Incarnation the divine nature took the placewhich some are trying to revive, that in the Incarnation the divine nature took the placewhich some are trying to revive, that in the Incarnation the divine nature took the placewhich some are trying to revive, that in the Incarnation the divine nature took the place
and fulfilled the functions of a human soul, is incompatible, not only with this sceneand fulfilled the functions of a human soul, is incompatible, not only with this sceneand fulfilled the functions of a human soul, is incompatible, not only with this sceneand fulfilled the functions of a human soul, is incompatible, not only with this scene

214. and the temptation of Johnand the temptation of Johnand the temptation of Johnand the temptation of John 4:14:14:14:1 ff., but with the whole history of Jesus. Whateverff., but with the whole history of Jesus. Whateverff., but with the whole history of Jesus. Whateverff., but with the whole history of Jesus. Whatever
anthropomorphic expressions may be necessarily used in speaking of God, it is evidentanthropomorphic expressions may be necessarily used in speaking of God, it is evidentanthropomorphic expressions may be necessarily used in speaking of God, it is evidentanthropomorphic expressions may be necessarily used in speaking of God, it is evident
that the divine nature could not, in any proper sense of the term, suffer agony. How histhat the divine nature could not, in any proper sense of the term, suffer agony. How histhat the divine nature could not, in any proper sense of the term, suffer agony. How histhat the divine nature could not, in any proper sense of the term, suffer agony. How his
human soul could suffer apart from his divine nature, is a part of the mystery of thehuman soul could suffer apart from his divine nature, is a part of the mystery of thehuman soul could suffer apart from his divine nature, is a part of the mystery of thehuman soul could suffer apart from his divine nature, is a part of the mystery of the
Incarnation, like his temptation, his increasing in wisdom, (LukeIncarnation, like his temptation, his increasing in wisdom, (LukeIncarnation, like his temptation, his increasing in wisdom, (LukeIncarnation, like his temptation, his increasing in wisdom, (Luke 2:522:522:522:52) and his not) and his not) and his not) and his not
knowing the day nor the hour. (Markknowing the day nor the hour. (Markknowing the day nor the hour. (Markknowing the day nor the hour. (Mark 13:3213:3213:3213:32) Nor is it wise to make trichotomist) Nor is it wise to make trichotomist) Nor is it wise to make trichotomist) Nor is it wise to make trichotomist
distinctions between 'soul' here and 'spirit' in Johndistinctions between 'soul' here and 'spirit' in Johndistinctions between 'soul' here and 'spirit' in Johndistinctions between 'soul' here and 'spirit' in John 4:414:414:414:41; see on "Matthew; see on "Matthew; see on "Matthew; see on "Matthew 16:2516:2516:2516:25". Even". Even". Even". Even
unto death. Compare Isaiahunto death. Compare Isaiahunto death. Compare Isaiahunto death. Compare Isaiah 38:138:138:138:1. The time is now nearer than on the occasion. The time is now nearer than on the occasion. The time is now nearer than on the occasion. The time is now nearer than on the occasion
described in Johndescribed in Johndescribed in Johndescribed in John 12:2712:2712:2712:27, and his suffering is more intense. Alford: "Our Lord's whole, and his suffering is more intense. Alford: "Our Lord's whole, and his suffering is more intense. Alford: "Our Lord's whole, and his suffering is more intense. Alford: "Our Lord's whole
inmost life must have been one of continued trouble of spiritinmost life must have been one of continued trouble of spiritinmost life must have been one of continued trouble of spiritinmost life must have been one of continued trouble of spirit‫ג‬‫ג‬‫ג‬‫ג‬€€€€”he was a man of”he was a man of”he was a man of”he was a man of
sorrows, and acquainted with griefsorrows, and acquainted with griefsorrows, and acquainted with griefsorrows, and acquainted with grief‫ג‬‫ג‬‫ג‬‫ג‬€€€€”but there was an extremity of anguish now,”but there was an extremity of anguish now,”but there was an extremity of anguish now,”but there was an extremity of anguish now,
reaching even to the utmost limit of endurance, so that it seemed that more would bereaching even to the utmost limit of endurance, so that it seemed that more would bereaching even to the utmost limit of endurance, so that it seemed that more would bereaching even to the utmost limit of endurance, so that it seemed that more would be
death itself." Tarry ye here. He had brought the three to some point removed from thedeath itself." Tarry ye here. He had brought the three to some point removed from thedeath itself." Tarry ye here. He had brought the three to some point removed from thedeath itself." Tarry ye here. He had brought the three to some point removed from the
other eight. And watch with me. The idea seems to be that they were to guard hisother eight. And watch with me. The idea seems to be that they were to guard hisother eight. And watch with me. The idea seems to be that they were to guard hisother eight. And watch with me. The idea seems to be that they were to guard his
season of exceeding and deadly sorrow from intrusion, and also to give him the supportseason of exceeding and deadly sorrow from intrusion, and also to give him the supportseason of exceeding and deadly sorrow from intrusion, and also to give him the supportseason of exceeding and deadly sorrow from intrusion, and also to give him the support
of knowing that sympathetic friends were close by. In any season of extraordinaryof knowing that sympathetic friends were close by. In any season of extraordinaryof knowing that sympathetic friends were close by. In any season of extraordinaryof knowing that sympathetic friends were close by. In any season of extraordinary
sorrow, one likes to be much alone, and yet to have some dear friends near, so that besorrow, one likes to be much alone, and yet to have some dear friends near, so that besorrow, one likes to be much alone, and yet to have some dear friends near, so that besorrow, one likes to be much alone, and yet to have some dear friends near, so that be
may go to them when the craving for sympathy becomes uppermost. Alford: "He doesmay go to them when the craving for sympathy becomes uppermost. Alford: "He doesmay go to them when the craving for sympathy becomes uppermost. Alford: "He doesmay go to them when the craving for sympathy becomes uppermost. Alford: "He does
not say pray with me, for in that work the Mediator must be alone."not say pray with me, for in that work the Mediator must be alone."not say pray with me, for in that work the Mediator must be alone."not say pray with me, for in that work the Mediator must be alone."
HAWKERHAWKERHAWKERHAWKER 36363636----46464646, ", ", ", ""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 farther, 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,

215. 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."
We have here Christ’s entrance upon his sufferings, in the garden Gethsemane. The whole life of
Jesus had been a life of sorrow, for of him, and him only, by way of emphasis, can it be said, that
he was a man of sorrows and acquainted with grief But here he is entering more especially upon
the great work of sorrow, for which he became the surety of his people. And here it is therefore,
that we need most eminently the teaching of God the Holy Ghost. I am aware how very little a
way our discoveries carry us, when following the steps of Jesus by faith, into the garden of
Gethsemane. If Peter, James, and John, whom Christ took with him there, fell under such a
drowsiness as is described, how shall we hope to watch the footsteps of Jesus to any great
discoveries of such an awful scene? Nevertheless, looking up for the teachings and leadings of the
Holy Ghost, I would beg the Reader to accompany me, in following by faith, the Lord Jesus to
Gethsemane’s garden, in this dark and gloomy hour; and may the Lord be our teacher in
beholding the glory of Christ, even in the depth of his soul travail, when he drank the cup of
trembling to the dregs, that we might drink the cup of salvation and call upon the name of the
Lord.
And here Reader, carrying on the same important idea with us all along, that in all Christ did,
and all he suffered, he acted as the surety and representative of his people, let us first consider
the suitableness of the place.
It was a garden, in which Jesus entered, to commence the first onset of suffering, when about to
accomplish salvation by the sacrifice of himself. And it should be remembered, that it was in a
garden where the devil first triumphed over our nature in the fall of man. Here therefore, Christ
enters for our recovery. There was indeed this difference in the two places. Before the fall, this
garden was an earthly Paradise. But now, it is the gloomy Gethsemane, close to the foul brook
Cedron, into which all the filth of the sacrifices poured their contents. It was the very place
adjoining to that memorable spot which good king Josiah polluted, by burning the vessels here,
which had been used in idolatrous worship. 2Ki_23:4-6. The Jews called it the valley of the
children of Hinnom or Topheth, which was the only word they had for hell, after the Babylonish
captivity. Scheol had been heretofore used for hell. Job_11:8. This was the awful spot where
Christ in our nature entered when he went over the brook Cedron. Now as Satan had conquered
the first Adam in the garden, and in him, made captive the whole race, and consequently in it the

216. whole Church; Christ shall there also, as his Church’s representative, begin to give the first
deadly blow to sin and Satan. And although from hence he shall be taken (as the Prophet said)
from prison and from judgment; be cut off out of the, land of the living, and for the transgression
of his people be stricken; yet here shall the first over-throw to the kingdom of Satan be
accomplished, and the victory of Christ; in a wonderful way be displayed. Isa_53:8.
As we prosecute this awful business, every step we take seems to be more solemn and striking.
The Evangelists who have described the state of Jesus, have each of them used different words,
by way of expressing the feelings of Jesus. As if neither could find any language which fully came
up to what those feelings really were. Matthew saith, that the Lord expressed himself as being in
soul, exceeding sorrowful, even unto death. Mark’s words are, that Jesus began to be sore
amazed, and to be very heavy. Mar_14:33. And it must be allowed by those who are at all
acquainted with the original scriptures, the words in Mark, which our translators have rendered,
s ore amazed, imply such an affright to the mind as when we say it makes the very hair stand on
an end, and induceth a trembling and horror of the whole flame.
Luke, still varying from both, but yet, if possible, in stronger terms than either, represents Christ
in an agony or combat; though there was none near him until an Angel was sent from heaven to
strengthen him. The sweat which forced itself through the pores of his sacred body, was as it
were, great drops of blood falling down to the ground. Luk_22:43-44. And this was at a time,
when in the night, and in the open air, and when we are told that the servants of the High Priest
in common-hall, had found it so piercingly cold, as had compelled them to make a fire to warm
themselves. Joh_18:18.
Pause Reader! Before we go further, let us humbly look up and enquire into the cause! Here is
no account of any pains of body the Redeemer had yet entered upon! The horrors of crucifixion
though in view, were not felt. Here was no person near Christ Jesus was surrounded by no man.
For though he had taken with him into the garden, Peter and the two sons of Zebedee; and
though he had entreated them to watch with him, and pray that they might not enter into
temptation; yet they were not near him! for we are told, that they were withdrawn from him
about a stone’s cast. Who withdrew them? What were they withdrawn for? Is it not plain, as Jesus
said, that this was the enemy’s hour and power of darkness? See Luk_22:41-53 and the
Commentary upon the passage.
And what was the cause for which this Lamb of God was thus exercised? He who was holy,
harmless, undefiled, separate from sinners, and made higher than the heavens! Heb_7:26. What
can more decidedly confirm the scriptures of truth, than that as his Church’s surety and

217. representative, he who knew no sin was made sin for us, that we might be made the righteousness
of God in him. 2Co_5:21. He (as the Apostle saith) hath redeemed us from the curse of the law,
being made a curse for us. Gal_3:13. Here was the cause. It pleased Jehovah to put him to grief.
The Father’s hand was in the work. And hence the holy sufferer expressed himself in such strong
words. Save me, O God! for the waters are come in unto my soul. I sink in deep mire where there
is no standing. I am come into deep waters, where the floods overflow me, etc. Psa_69:1-3. See
also Ps 22 throughout. Ps 38 throughout.
Oh! ye my poor follow sinners who never yet felt sin; behold the exceeding sinfulness in the soul
travail of Christ Jesus! Behold! (he saith) is it nothing to you, all ye that pass by: behold and see if
there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his
fierce anger. Lam_1:12. Lord! let the contemplation fire my soul with love! They say, if in
common life we bring the murderer of a dead man before the body, wonderful effects will follow;
yea, that blood will flow afresh from the murdered, as if the unconscious body had sight of the
murderer. Whether it be so or not; oh! for grace, dear Jesus, as my sins have induced thine agony
and death, to delight to come before thee. And oh! let thy fresh flowing blood cleanse me, and
cause my heart to bleed afresh, in the consciousness that by sin I have crucified my Lord!
SBC, "SBC, "SBC, "SBC, "The Conflict in Gethsemane.
I. The place of the conflict calls for a brief notice. Gethsemane is now only a name for one of the
booths in Vanity Fair. There are two rival Gethsemanes, and rival guides wrangle about the truth
of this and that local identification. One place, called the true Gethsemane, is walled round by
the Latins. Another, a little more to the north, is walled round by the Greeks; both enclosures
being under lock and key. The New Testament lends no help to enquiries that have reference to
sanctity of places.
II. The story of this conflict. (1) Its intensity is the first fact in the story that strikes us. (2) This
awful inward conflict was in a scene of outward peace. (3) The conflict wrung from the Saviour a
great cry: "O, My Father, if it be possible, let this cup pass from Me; nevertheless, not as I will,
but as Thou wilt." We have a glimpse here of the conflict carried on by Christ for us, single-
handed. (4) We see that under all the sorrows of the Man of Sorrows, in this night of conflict,
there was tender personal thought about His disciples.
III. The sleep of the disciples while this conflict was going on. While the Lord’s great cry rang
they were dropping asleep. On three occasions He came back from His own terrible post, that He
might see how they were faring at theirs, and on these occasions He found them asleep.

218. "Couldest not thou watch one hour?" He had only asked Peter and his associates to watch. As a
true man, He longed to have at least their sympathy, though He would not have their cooperative
work. In your measure you know the feeling. "The spirit, indeed, is willing; but the flesh is weak."
There was tender remonstrance, but not severe reproof. The sleep of the disciples has been cited
as a sign of indifference; but it was treated by Jesus only as a symptom of mortality. In the case of
excessive sorrow and care, the immense fatigue demands the enormous sleep. There is no master
so merciful as He, no friend who makes such allowances. This quick apology of love for weakness
is set on record for all who need it; and we, ashamed of our slumbers, and alarmed at our
deadness of soul to things tremendous, may sometimes be kept from despondency by these words
of Christ—golden words to be hidden in our most sacred treasury.
C. Stanford, Evening of Our Lord’s Ministry, p. 171.
References: Mat_26:36.—Spurgeon, Sermons, vol. xii., No. 693; H. J. Wilmot-Buxton,
Sunday Sermonettes for a Year, p. 199; Preacher’s Monthly, vol. vii., p. 215.
MatthewMatthewMatthewMatthew 26262626::::36363636----46464646
Gethsemane.
I. The first thing to which we direct attention, is the intense severity of the suffering which now
overwhelmed and oppressed the mind of Christ. The extreme severity of Christ’s sufferings in the
garden are indicated by several circumstances. (1) It appears that as soon as He had retired with
the three disciples who were permitted to be near Him, the internal conflict commenced, and a
sudden change took place in His appeareance. "He began to be sorrowful and very heavy." There
was a complete prostration of the bodily powers; a suspension or deprivation, so to speak, of
nervous energy. His internal strength seemed to fail and forsake Him, and He appeared in
danger of passively yielding to the onset of sorrow, as if it were hopeless to bear up against it. (2)
The next particular that shows the severity of His suffering, is the language in which He Himself
describes it, "My soul is exceeding sorrowful, even unto death." (3) The crushing and agonising
nature of our Lord’s sufferings may be seen in His earnest appeal to His three friends: "Tarry ye
here, and watch with Me." (4) There appeared an angel from heaven, strengthening Him. But
this shows to what a mysterious condition of weakness He was reduced. Physically and mentally
He was brought very low, and needed to have His anguish assuaged, His courage recalled, and

219. His frame supported, by one from heaven.
II. The seat of our Lord’s suffering was the soul. The Scriptures seem to refer to three sources of
this distress and anguish. (1) There was some mysterious conflict with the great adversary of God
and man. (2) There was some mysterious infliction direct from the hand of God, some wonderful
withdrawal of His countenance and complacency, or, at least, of their sensible manifestation. (3)
Our iniquities were laid upon Him, and He bore the curse and penalty of transgression.
III. Note the conduct of Jesus under His mysterious trial. He was sorrowful, amazed, and very
heavy; but He roused Himself to pray, and was heard in that He feared. He was not literally
delivered from death, nor from those deadly mental pangs, so much worse than the cross itself;
but He was saved from sinking under them, He was strengthened by an angel sent to Him from
the Father, and was thus enabled to bear up until the darkness had passed away.
T. Binney, King’s Weigh-house Chapel Sermons, 2nd series, p. 150.
MACLAREN, "MACLAREN, "MACLAREN, "MACLAREN, "GETHSEMANE, THE OILGETHSEMANE, THE OILGETHSEMANE, THE OILGETHSEMANE, THE OIL----PRESSPRESSPRESSPRESS
One shrinks from touching this incomparable picture of unexampled sorrow, for fear lest one’s
finger-marks should stain it. There is no place here for picturesque description, which tries to
mend the gospel stories by dressing them in to-day’s fashions, nor for theological systematisers
and analysers of the sort that would ‘botanise upon their mother’s grave.’ We must put off our
shoes, and feel that we stand on holy ground. Though loving eyes saw something of Christ’s
agony, He did not let them come beside Him, but withdrew into the shadow of the gnarled olives,
as if even the moonbeams must not look too closely on the mystery of such grief. We may go as
near as love was allowed to go, but stop where it was stayed, while we reverently and adoringly
listen to what the Evangelist tells us of that unspeakable hour.
I. Mark the ‘exceeding sorrow’ of the Man of Sorrows.I. Mark the ‘exceeding sorrow’ of the Man of Sorrows.I. Mark the ‘exceeding sorrow’ of the Man of Sorrows.I. Mark the ‘exceeding sorrow’ of the Man of Sorrows.
Somewhere on the western foot of Olivet lay the garden, named from an oil-press formerly or
then in it, which was to be the scene of the holiest and sorest sorrow on which the moon, that has
seen so much misery, has ever looked. Truly it was ‘an oil-press,’ in which ‘the good olive’ was
crushed by the grip of unparalleled agony, and yielded precious oil, which has been poured into
many a wound since then. Eight of the eleven are left at or near the entrance, while He passes
deeper into the shadows with the three. They had been witnesses of His prayers once before, on
the slopes of Hermon, when He was transfigured before them. They are now to see a no less

220. wonderful revelation of His glory in His filial submission. There is something remarkable in
Matthew’s expression, ‘He began to be sorrowful,’-as if a sudden wave of emotion, breaking over
His soul, had swept His human sensibilities before it. The strange word translated by the Revisers
‘sore troubled’ is of uncertain derivation, and may possibly be simply intended to intensify the
idea of sorrow; but more probably it adds another element, which Bishop Lightfoot describes as
‘the confused, restless, half-distracted state which is produced by physical derangement or mental
distress.’ A storm of agitation and bewilderment broke His calm, and forced from His patient
lips, little wont to speak of His own emotions, or to seek for sympathy, the unutterably pathetic
cry, ‘My soul is exceeding sorrowful’-compassed about with sorrow, as the word means-’even
unto death.’ No feeble explanation of these words does justice to the abyss of woe into which they
let us dimly look. They tell the fact, that, a little more and the body would have sunk under the
burden. He knew the limits of human endurance, for ‘all things were made by Him,’ and,
knowing it, He saw that He had grazed the very edge. Out of the darkness He reaches a hand to
feel for the grasp of a friend, and piteously asks these humble lovers to stay beside Him, not that
they could help Him to bear the weight, but that their presence had some solace in it. His agony
must be endured alone, therefore He bade them tarry there; but He desired to have them at
hand, therefore He went but ‘a little forward.’ They could not bear it with Him, but they could
‘watch with’ Him, and that poor comfort is all He asks. No word came from them. They were, no
doubt, awed into silence, as the truest sympathy is used to be, in the presence of a great grief. Is it
permitted us to ask what were the fountains of these bitter floods that swept over Christ’s sinless
soul? Was the mere physical shrinking from death all? If so, we may reverently say that many a
maiden and old man, who drew all their fortitude from Jesus, have gone to stake or gibbet for
His sake, with a calm which contrasts strangely with His agitation. Gethsemane is robbed of its
pathos and nobleness if that be all. But it was not all. Rather it was the least bitter of the
components of the cup. What lay before Him was not merely death, but the death which was to
atone for a world’s sin, and in which, therefore, the whole weight of sin’s consequences was
concentrated. ‘The Lord hath made to meet on Him the iniquities of us all’; that is the one
sufficient explanation of this infinitely solemn and tender scene. Unless we believe that, we shall
find it hard to reconcile His agitation in Gethsemane with the perfection of His character as the
captain of ‘the noble army of martyrs.’
II. Note the prayer of filial submission.II. Note the prayer of filial submission.II. Note the prayer of filial submission.II. Note the prayer of filial submission.
Matthew does not tell us of the sweat falling audibly and heavily, and sounding to the three like
slow blood-drops from a wound, nor of the strengthening angel, but he gives us the prostrate

221. form, and the threefold prayer, renewed as each moment of calm, won by it, was again broken in
upon by a fresh wave of emotion. Thrice He had to leave the disciples, and came back, a calm
conqueror; and twice the enemy rallied and returned to the assault, and was at last driven finally
from the field by the power of prayer and submission. The three Synoptics differ in their report
of our Lord’s words, but all mean the same thing in substance; and it is obvious that much more
must have been spoken than they report. Possibly what we have is only the fragments that
reached the three before they fell asleep. In any case, Jesus was absent from them on each
occasion long enough to allow of their doing so.
Three elements are distinguishable in our Lord’s prayer. There is, first, the sense of Sonship,
which underlies all, and was never more clear than at that awful moment. Then there is the recoil
from ‘the cup,’ which natural instinct could not but feel, though sinlessly. The flesh shrank from
the Cross, which else had been no suffering; and if no suffering, then had been no atonement. His
manhood would not have been like ours, nor His sorrows our pattern, if He had not thus drawn
back, in His sensitive humanity, from the awful prospect now so near. But natural instinct is one
thing, and the controlling will another. However currents may have tossed the vessel, the firm
hand at the helm never suffered them to change her course. The will, which in this prayer He
seems so strangely to separate from the Father’s, even in the act of submission, was the will which
wishes, not that which resolves. His fixed purpose to die for the world’s sin never wavered. The
shrinking does not reach the point of absolutely and unconditionally asking that the cup might
pass. Even in the act of uttering the wish, it is limited by that ‘if it be possible,’ which can only
mean-possible, in view of the great purpose for which He came. That is to be accomplished, at
any cost; and unless it can be accomplished though the cup be withdrawn, He does not even wish,
much less will, that it should be withdrawn. So, the third element in the prayer is the utter
resignation to the Father’s will, in which submission He found peace, as we do.
He prayed His way to perfect calm, which is ever the companion of perfect self-surrender to
God. They who cease from their own works do ‘enter into rest.’ All the agitations which had
come storming in massed battalions against Him are defeated by it. They have failed to shake His
purpose, they now fail even to disturb His peace. So, victorious from the dreadful conflict, and at
leisure of heart to care for others, He can go back to the disciples. But even whilst seeking to help
them, a fresh wave of suffering breaks in on His calm, and once again He leaves them to renew
the struggle. The instinctive shrinking reasserts itself, and, though overcome, is not eradicated.
But the second prayer is yet more rooted in acquiescence than the first. It shows that He had not
lost what He had won by the former; for it, as it were, builds on that first supplication, and

222. accepts as answer to its contingent petition the consciousness, accompanying the calm, that it was
not possible for the cup to pass from Him. The sense of Sonship underlies the complete
resignation of the second prayer as of the first. It has no wish but God’s will, and is the voluntary
offering of Himself. Here He is both Priest and Sacrifice, and offers the victim with this prayer of
consecration. So once more He triumphs, because once more, and yet more completely, He
submits, and accepts the Cross. For Him, as for us, the Cross accepted ceases to be a pain, and
the cup is no more bitter when we are content to drink it. Once more in fainter fashion the
enemy came on, casting again his spent arrows, and beaten back by the same weapon. The words
were the same, because no others could have expressed more perfectly the submission which was
the heart of His prayers and the condition of His victory.
Christ’s prayer, then, was not for the passing of the cup, but that the will of God might be done in
and by Him, and ‘He was heard in that He feared,’ not by being exempted from the Cross, but by
being strengthened through submission for submission. So His agony is the pattern of all true
prayer, which must ever deal with our wishes, as He did with His instinctive shrinking,-present
them wrapped in an ‘if it be possible,’ and followed by a ‘nevertheless.’ The meaning of prayer is
not to force our wills on God’s, but to bend our wills to His; and that prayer is really answered of
which the issue is our calm readiness for all that He lays upon us.
III. Note the sad and gentle remonstrance with the drowsy three.III. Note the sad and gentle remonstrance with the drowsy three.III. Note the sad and gentle remonstrance with the drowsy three.III. Note the sad and gentle remonstrance with the drowsy three.
‘The sleep of the disciples, and of these disciples, and of all three, and such an overpowering
sleep, remains even after Luke’s explanation, “for sorrow,” a psychological riddle’ (Meyer). It is
singularly parallel with the sleep of the same three at the Transfiguration-an event which
presents the opposite pole of our Lord’s experiences, and yields so many antithetical parallels to
Gethsemane. No doubt the tension of emotion, which had lasted for many hours, had worn them
out; but, if weariness had weighed down their eyelids, love should have kept them open. Such
sleep of such disciples may have been a riddle, but it was also a crime, and augured imperfect
sympathy. Gentle surprise and the pain of disappointed love are audible in the question,
addressed to Peter especially, as he had promised so much, but meant for all. This was all that
Jesus got in answer to His yearning for sympathy. ‘I looked for some to take pity, but there was
none.’ Those who loved Him most lay curled in dead slumber within earshot of His prayers. If
ever a soul tasted the desolation of utter loneliness, that suppliant beneath the olives tasted it.
But how little of the pain escapes His lips! The words but hint at the slightness of their task
compared with His, at the brevity of the strain on their love, and at the companionship which
ought to have made sleep impossible. May we not see in Christ’s remonstrance a word for all?

223. For us, too, the task of keeping awake in the enchanted ground is light, measured against His,
and the time is short, and we have Him to keep us company in the watch, and every motive of
grateful love should make it easy; but, alas, how many of us sleep a drugged and heavy slumber!
The gentle remonstrance soon passes over into counsel as gentle. Watchfulness and prayer are
inseparable. The one discerns dangers, the other arms against them. Watchfulness keeps us
prayerful, and prayerfulness keeps us watchful. To watch without praying is presumption, to pray
without watching is hypocrisy. The eye that sees clearly the facts of life will turn upwards from its
scanning of the snares and traps, and will not look in vain. These two are the indispensable
conditions of victorious encountering of temptation. Fortified by them, we shall not ‘enter into’
it, though we encounter it. The outward trial will remain, but its power to lead us astray will
vanish. It will still be danger or sorrow, but it will not be temptation; and we shall pass through it,
as a sunbeam through foul air, untainted, and keeping heaven’s radiance. That is a lesson for a
wider circle than the sleepy three.
It is followed by words which would need a volume to expound in all their depth and width of
application, but which are primarily a reason for the preceding counsel, as well as a loving
apology for the disciples’ sleep. Christ is always glad to give us credit for even imperfect good;
His eye, which sees deeper than ours, sees more lovingly, and is not hindered from marking the
willing spirit by recognising weak flesh. But these words are not to be made a pillow for indolent
acquiescence in the limitations which the flesh imposes on the spirit. He may take merciful count
of these, and so may we, in judging others, but it is fatal to plead them at the bar of our own
consciences. Rather they should be a spur to our watchfulness and to our prayer. We need these
because the flesh is weak, still more because, in its weakness toward good, it is strong to evil.
Such exercise will give governing power to the spirit, and enable it to impose its will on the
reluctant flesh. If we watch and pray, the conflict between these two elements in the renewed
nature will tend to unity and peace by the supremacy of the spirit; if we do not, it will tend to
cease by the unquestioned tyranny of the flesh. In one or other direction our lives are tending.
Strange that such words had no effect. But so it was, and so deep was the apostles’ sleep that
Christ left them undisturbed the second time. The relapse is worse than the original disease.
Sleep broken and resumed is more torpid and fatal than if it had not been interrupted. We do
not know how long it lasted, though the whole period in the garden must have been measured by
hours; but at last it was broken by the enigmatical last words of our Lord. The explanation of the
direct opposition between the consecutive sentences, by taking the ‘Sleep on now’ as ironical, jars
on one’s reverence. Surely irony is out of keeping with the spirit of Christ then. Rather He bids

224. them sleep on, since the hour is come, in sad recognition that the need for their watchful
sympathy is past, and with it the opportunity for their proved affection. It is said with a tone of
contemplative melancholy, and is almost equivalent to ‘too late, too late.’ The memorable
sermon of F. W. Robertson, on this text, rightly grasps the spirit of the first clause, when it dwells
with such power on the thought of ‘the irrevocable past’ of wasted opportunities and neglected
duty. But the sudden transition to the sharp, short command and broken sentences of the last
verse is to be accounted for by the sudden appearance of the flashing lights of the band led by
Judas, somewhere near at hand, in the valley. The mood of pensive reflection gives place to rapid
decision. He summons them to arise, not for flight, but that He may go out to meet the traitor.
Escape would have been easy. There was time to reach some sheltering fold of the hill in the
darkness; but the prayer beneath the silver-grey olives had not been in vain, and these last words
in Gethsemane throb with the Son’s willingness to yield Himself up, and to empty to its dregs the
cup which the Father had given Him.
BIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATOR 336336336336----39393939, ", ", ", "A place called Gethsemane.
The language and tone befitting our prayers to GodThe language and tone befitting our prayers to GodThe language and tone befitting our prayers to GodThe language and tone befitting our prayers to God
To a thoughtful and inquiring mind, nothing will be more manifest than the decorum of our
Saviour’s addresses to the throne of grace. He is never betrayed into flights and ecstasies; never
uses any phrase which is not marked by the strictest rules of soberness and truth. In His agony in
the garden, when, if ever, the mind of an afflicted and sorrowful man, overwhelmed with grief,
and preparing for trial and for death, might be expected to break forth into piteous cries and
strong phrases, there is not one word which betrays the slightest excess. His soul is wrung with
pain. He is very sorrowful. He is sorrowful even unto death. His agony is, perhaps, unspeakable;
but not one impassioned cry, not one indecorous expression, not one familiar word, escapes his
lips. His prayer is such as befits a son who honours his father, and who seems to have ever present
to his mind the dignity of that parent. Now compare this with the prayers of ignorant and
uneducated men-with the loud cry, the coarse phrases, the vehement gesticulations, the
monstrous apostrophes they employ; above all, with the familiar way in which they speak of God
and address themselves to Him, and judge between them and Jesus Christ. Jesus came to set us
an example, as well in what He said as in what He did. He taught us how to pray. He showed on
this great occasion, an occasion which none beside will ever experience, what is to be the tone
and manner of our addresses to God. He was dignified in the midst of His distress. His holy
father was an object of the devoutest reverence, so devout that He never presumes either then,

225. or at any time, to use familiar language to Him..His prayer was such that it might have been
listened to by the greatest prince or the pro-roundest scholar, yet it was a prayer so simple that
any one can use it. Every sentence, every word, every syllable, is suitable to the majesty of heaven
and the weakness of man. He never descends to low phrases and conversational terms, nor
forgets, for one moment, that He is in intercourse with the Father of spirits. (George Wray, M.
A.)
Submission to the Divine willSubmission to the Divine willSubmission to the Divine willSubmission to the Divine will
Payson was asked, when under great bodily affliction, if he could see any particular reason for the
dispensation. “No,” he replied; “but I am as well satisfied as if I could see ten thousand; God’s
will is the very perfection of all reason.”
Duty of submissionDuty of submissionDuty of submissionDuty of submission
I know no duty in religion more generally agreed on, nor more justly required by God Almighty,
than a perfect submission to His will in all things; nor do I think any disposition of mind can
either please Him more, or become us better, than that of being satisfied with all He gives, and
contented with all He takes away. None, I am sure, can be of more honour to God, nor of more
ease to ourselves. For if we consider Him as our Maker, we cannot contend with Him; if as our
Father, we ought not to distrust Him; so that we may be confident, whatever He does is intended
for our good; and whatever happens that we interpret otherwise, yet we can get nothing by
repining, nor save anything by resisting. (Sir Wm. Temple.)
“My will, not thine, be done,” turned Paradise into a desert. “Thy will, not mine be done,” turned
the desert into Paradise, and made Gethsemane the gate of heaven. (E. de Pressense, D. D.)
A visit to GethsemaneA visit to GethsemaneA visit to GethsemaneA visit to Gethsemane
The interest attached to the events belonging to the course of our Redeemer becomes more
touching and more absorbing as they advance towards the close, etc.
I.I.I.I. What was the “place called Gethsemane?” There were reasons why this garden should be

226. selected, at once obvious and important. Knowing what He had to undergo, the Lord Jesus
wanted privacy; the disciple who was to betray Him knew the place, etc.
II.II.II.II. The emotion of which the “place called Gethsemane” was the scene. It was the emotion of
sorrow.
1111.... Its intensity. Formerly His sorrow had been chastened and subdued, while now it burst
forth irrepressibly and without reserve. Presented in the Evangelical narratives.
2222.... Its cause. The solitude of the cause of the Saviour’s emotion, is exclusively this, that He
was not only a martyr, but a Mediator, and that He suffered as an expiation on behalf of
human sin. He was feeling the immense and terrible weight of propitiation.
3333.... Its relief and end. Support conveyed as an answer to His prayers, through the ministration
of an angel, invigorating Him for the endurance of the final and fearful crisis which was
before Him. He is enthroned in the loftiest elevation.
III.III.III.III. The impressions which our resort to the “place called Gethsemane” ought to secure.
1111.... The enormous evil and heinousness of sin.
2222.... The amazing condescension and love of the Lord Jesus.
3333.... The duty of entire reliance upon the Saviour’s work, and entire consecration to the
Saviour’s service. For that reliance, genuine and implicit faith is what is required-faith being
the instrument of applying to whole perfection of His work, etc. Who can do other than
recognize at once the obligation and the privilege of entire consecration? (J. Parsons.)
The soulThe soulThe soulThe soul----sorrow of Jesussorrow of Jesussorrow of Jesussorrow of Jesus
I.I.I.I. That the bodily sufferings of Jesus, however acute and protracted, could not constitute a
sufficient atonement for sin. Nor meet the demands of a violated law. The bodily suffering is no
adequate compensation for the evil committed. The soul is the chief sinner. The sufferings of
Christ in His body could not be a sufficient atonement for sin because they did not exhaust the
curse pronounced by the law against transgression.
II.II.II.II. The severity of the mediator’s sorrow. When He made His soul an offering for sin.
1111.... He suffered much from the temptations by which He was assailed.

227. 2222.... From the ingratitude and malignity of man.
3333.... The soul-sorrow of Christ was produced by the sensible withholding of all comforting
communication from heaven, and by the feeling of forsakenness in the hour of distress.
4444.... The sorrow of the Redeemer’s soul rose to its height when he did actually endure the
wrath of God due to our sins. (J. Macnaughton.)
The representative human conflictThe representative human conflictThe representative human conflictThe representative human conflict
Our Savour’s conflict in Gethsemane was a representative conflict, and it reveals to us the
meaning of human life, and the struggle through which we must pass.
I.I.I.I. There are only two wills in the world-God’s wilt, and man’s will.
II.II.II.II. The blessedness of man, the creature, must lie in the harmonious working together of these
two wills.
III.III.III.III. These two wills are at present in antagonism.
IV.IV.IV.IV. How can these two wills be brought together into harmony? Answer-
1111.... Not by any changing of the perfect will of God.
2222.... Man’s will is wrong, imperfect, misguided, it may be changed, it ought to be changed, it
must be changed. Here is the proper first sphere of a redeeming work. What shall change it?
The truth as it is in Jesus. The work wrought out for us by Jesus. The grace won for us by
Jesus. The constraining of the love of Jesus. The power of the risen and living Jesus.
(Selected.)
The soulThe soulThe soulThe soul----passion of Christpassion of Christpassion of Christpassion of Christ
What is the explanation we are to give of this passage in our Lord’s life? One explanation which
has been offered is that Gethsemane witnessed a last and more desperate assault of the evil One;
but for this the Bible gives no clear warrant. Certainly, the evil One, after his great defeat on the
mountain of the Temptation, is said to have departed from our Lord “ for a season,” aa
expression which seems to imply that he afterwards returned; but, so far as the text of Scripture
can guide us, he returned to assail not the Workman hut the work. What took place in

228. Gethsemane is totally unlike the scene in the Temptation. At the Temptation, our Lord is
throughout calm, firm, majestic. He repels each successive assault of the tempter with a word of
power. The prince of this world came, and had nothing in Him, But in Gethsemane He is
overcome by that, whatever it was, which pressed on Him. He is meek, prostrate, unnerved,
dependent (as it seems) on the sympathy and nearness of those whom He had taught and led.
There He resists and vanquishes with tranquil strength a personal opponent; here He sinks as if
in fear and bewilderment to the very earth, as though a prey to some inward sense of desolation
and collapse. His own words, “My soul is exceeding sorrowful,” point to some great mental
trouble; and if He was suffering from a mental trouble, what, may we dare to ask, was its
provoking cause?
I.I.I.I. Was it not, first of all, an apprehension, distinct, vivid, and overpowering, of what was presently
coming? In Gethsemane, by an act of His will, our Lord opened upon His human soul a full view
and apprehension of the impending sufferings of His passion and death; and the apprehension
was itself an agony. The whole scene, the succession of scenes, passed before His mental eye; and
as He gazes on it, a heart sickness-outcome and proof of His true Humanity-seizes on Him, and
He shrinks back in dread from this dark and complex vision of pain.
II.II.II.II. He was, so to speak, mentally robing himself for the great sacrifice-laying upon His sinless
soul the sins of a guilty world. To us, indeed, the burden of sin is as natural as the clothes we
wear; but to Him the touch of that which we take so easily was an agony, even in its lightest form;
and when we think of the accumulated guilt of all the ages clinging around and most intimately
present to Him, can we wonder that His bodily nature gave way, that His Passion seemed to have
been upon Him before its time, and that “His sweat was as it were great drops of blood falling to
the ground.” (Canon Liddon.)
The Christian’s GethsemaneThe Christian’s GethsemaneThe Christian’s GethsemaneThe Christian’s Gethsemane
Surely He did not address these words, at once so imperative and so plaintive, to His apostle
alone. They were words for all time, warning us not so to remember Calvary as to forget
Gethsemane. Good indeed it is to retire to this inmost sanctuary of the human soul, to retire
from a world of men, a world which chiefly fixes its eye on the outward and the material, and
which passes its years in struggles and efforts that often leave no more traces upon anything that
really lasts, then do the busy little children on the seashore, who diligently pile up their sand
castles in face of the rising tide. The soul of Jesus in Gethsemane was, above all things, in contact

229. with realities, but they are the realities of the world of spirits at the least not one whir less real
than the stones and the gases of the world of matter. The soul of Jesus in Gethsemane was
engaged in a fearful struggle, but it was a struggle with issues reaching not into the next few
weeks or years of some puny human life here below, but into the most distant vistas of the eternal
world. It is not at all times that even good Christians can enter into the meaning of this solemn
scene, but there are mental trials which interpret it to us, and which in turn are by it (if we will)
transfigured into heavenly blessings.
I.I.I.I. There is the inward conflict which often precedes our undertaking hard or unwelcome duty or
sacrifice. The eye measures the effort required, the length and degree of endurance which must
be attempted ere the work is really done; and, as the eye traverses the field before it, all the quick
sensibilities of feeling start up and rehearse their parts by anticipation, and cling to and clog and
embarrass the will, holding it back from the road of duty. Struggles such as this between
inclination and duty may be at times sorrowful to the soul, even unto death. When they come on
you, brace yourselves by watching and praying with Jesus in Gethsemane, that you may learn to
say with Him, “Not my will, but Thine, be done.”
II.II.II.II. There are forms of doubt respecting God’s goodness and providence, which are a great
trouble at times. Not self-caused doubts, but embarrassments which beset earnest and devout
souls under stress of great sorrow or calamity. The best remedy for these is to kneel in spirit side
by side with Jesus m Gethsemane; it is prayer such as His was that struggles under a darkened
heaven into the light beyond.
III.III.III.III. Desolateness of soul, making God’s service distasteful. Prayer becomes insipid and
unwelcome, duty is an effort against the grain, the temper is dejected. Tempted to give up all in
disgust, and let things take their chance for time or eternity. They who experience this can but
kneel in Gethsemane with the prayer, “O, my Father, let this cup pass from me; nevertheless, not
what I will, but what Thou wilt.”
IV.IV.IV.IV. The approach of death. This may indeed come upon us suddenly as a thief in the night, but
may also be ushered in, as it generally is, by a preface of weakened health and lingering sickness.
In many cases it has happened that at the very beginning of an “illness which was to end with life,
a clear presentiment of this has been graciously vouchsafed. “I was sitting at luncheon,” said one
of the best of Christ’s servants in this generation, “and I suddenly felt as never before: I felt that
something had given way. I knew what it meant, what it must mean. I went up into my room; I
prayed God that He would enable me to bear what I knew was before me, and would at the last
receive me for His own Son’s sake.” It was the close of a life as bright as it was beautiful, in which

230. there was much to leave behind-warm and affectionate friends, and an abundance of those
highest satisfactions which come with constant and unselfish occupation; but it was the summons
to another world, and as such it was obeyed. Death is always awful, and the first gaze at the
break-up of all that we have hitherto called life must ever have about it a touch of agony. And
yet, if Jesus in Gethsemane is our Shepherd, surely we shall lack nothing; yea, though we walk
through the valley of the shadow of death, we shall fear no evil, for He is with us who has gone
before, His rod and His staff comfort us. (Canon Liddon.)
Christ’s agony in the gardenChrist’s agony in the gardenChrist’s agony in the gardenChrist’s agony in the garden
I.I.I.I. We dwell more on the bodily anguish of our Lord than the metal. We figure to ourselves the
external woes of which flesh was the subject rather than those griefs which were within the soul.
We must not, forget that others besides Christ have died the most cruel deaths with fortitude.
The bodily sufferings of Christ were but an inconsiderable part of His endurances. It was in soul
rather than in body that our Saviour made atonement for transgression. You must be aware that
anguish of soul more than of the body is the everlasting portion which is to be swarded to sinners;
so we may expect that the soul-agony of a surety or substitute would be felt more than the bodily.
Indeed, in the garden there was no bodily suffering, no spear, nails.
II.II.II.II. Exceeding sorrowful unto death The soul cannot die, yet so exceeding was Christ’s sorrow that
He could speak of it as nothing less than actual death. The soul was the sin-offering.
1111.... We would have you be aware of the enormous cost at which you have been ransomed.
2222.... It gives preciousness to the means of grace thus to consider them as brought into being by
the agonies of the Redeemer. Will you trifle with them?
3333.... Having spoken not only of the exceeding sorrowfulness of Christ’s soul, but of the
satisfaction which that sorrowfulness yields, I would not conclude without a vision of His
glorious triumphs. (H. Melvill, B. D.)
Divine sorrowDivine sorrowDivine sorrowDivine sorrow
I.I.I.I. The causes of his sorrow.
1111.... That gloom may have been the sense of the near approach of death with all the dread

231. misgivings which beset the spirit in that supreme hour.
2222.... It may have been the sense of loneliness, of the ingratitude, the failure of His disciples and
countrymen.
3333.... Or it was the sense of the load of human wickedness entering into His soul, so as almost to
take possession of it. “He who knew no sin was made sin for us.” These troubled His soul.
4444.... This scene is the silent protest against the misery of wrong-doing, against the exceeding
sinfulness of sin.
II.II.II.II. The great example of how and in what spirit we ought to pray. There is something higher in
the efficacy and in the answer of prayer than the mere demanding and receiving the special
blessings for which we ask. The cup did not pass from Him; but in two ways His prayer was
granted.
1111.... In the heavenly strength that was given to Him to bear all the sorrows laid upon Him. The
very act of prayer gives strength, will open our souls to supporting angels.
2222.... Not the substitution of the will of Christ for the will of the Eternal God, but the
substitution of the will of the Eternal God for the will of His most dearly beloved Son. Great
as is the will, holy as are the desires, Divine as are the aspirations that go up from earth, there
is something greater, holier, Diviner yet; and that is the will that rules the universe, the mind
which embraces within its scope the past, the present, and the future, this world and the next,
the seen and the unseen. Without the agony, without the cross, Christianity and Christendom
would not have been. If any act or event in the world’s history was essential to its onward
progress, essential to the elevation and purification of the individual man, it was the anguish
which this night represents to us. This is the apparent conflict, but real unity of the sorrows of
Gethsemane and Calvary with the perfect wisdom and mercy of the Supreme Intelligence. It
is this conflict and this unity which lend such a breathless interest to the whole story of this
week, which breathes at once the pathos and the triumph, the grief and the joy, through its
example and its doctrine, through all its facts and all its poetry, through all its stirring music
and all its famous pictures. And it is a conflict and a unity which still in its measures continue,
and shall continue, as long as the will of humanity struggles and toils on earth to accomplish
the will of Divinity. Not our will, but God’s will be done. Not our will, for we know not what
is best for us. We still see as through a glass very darkly, the end is not yet visible. But God’s
will be done, for He knows our necessities before we ask, and our ignorance in asking. His
will, His supreme will in nature and in grace, let us learn to know; and having learned, to do

232. it. Thy will be done. Make Thy will our will. Make Thy love our love. Make Thy strength
perfect in our weakness, through Jesus Christ our Redeemer. (Dean Stanley.)
PrayerPrayerPrayerPrayer
I.I.I.I. The right of petition. We infer it to be a right.
1111.... Because it is a necessity of our nature. Prayer is a necessity of our humanity rather than a
duty. The necessity to
((((1111)))) that of sympathy;
((((2222)))) the necessity of escaping the sense of a crushing fate.
2222.... We base this request on our privilege as children-“My Father.”
3333.... Christ used it as a right, therefore we may. You cannot help praying if God’s Spirit is in
yours.
II.II.II.II. Erroneous notions of what prayer is. They are contained in that conception which He
negatived, “As I will.” A common conception of prayer is, that it is the means by which the wish
of man determines the will of God. The text says clearly, “Not as I will.” The wish of man does
not determine the will of God. Try this conception by four tests.
1111.... By its incompatibility with the fact that this universe is a system of laws.
2222.... Try it by fact.
3333.... Try it by the prejudicial results of such a belief. Gives unworthy ideas of God. Consider the
danger of vanity and supineness resulting from the fulfilment of our desires as a necessity.
4444.... It would be most dangerous as a criterion of our spiritual state if we think that answered
prayer is a proof of grace. We shall be unreasonably depressed and elated when we do or do
not get what we wish.
III.III.III.III. The true efficacy of prayer-“AS Thou wilt.” All prayer is to change the will human into
submission to the will Divine. Hence we conclude-
((((1111)))) That prayer which does not succeed in moderating our wish, in changing the
passionate desire into still submission, is no true prayer;
((((2222)))) That life is most holy in which there is least of petition and desire, and most of

233. waiting upon God; in which petition often passes into thanksgiving. (F. W. Robertson,
M. A.)
Prayer to seek God’s will, not man’s wishPrayer to seek God’s will, not man’s wishPrayer to seek God’s will, not man’s wishPrayer to seek God’s will, not man’s wish
Practically then, I say, Pray as He did, till prayer makes you cease to pray. Pray till prayer makes
you forget your own wish, and leave it or merge it in God’s will. The Divine wisdom has given us
prayer, not as a means whereby to obtain the good things of earth, but as a means whereby we
learn to do without them; not as a means whereby we escape evil, but as a means whereby we
become strong to meet it. “There appeared an angel unto Him from heaven, strengthening
Him.” That was the true reply to His prayer. (F. W. Robertson, M. A.)
Submission a progressSubmission a progressSubmission a progressSubmission a progress
Let us come into the presence of the Suppliant-this most human, yet most Divine Person, who is
wrestling here in an agony even more spiritual than mortal. It is night. Christ has left the guest-
chamber. He has crossed the brook Kedron. He has entered a garden, oftentimes His resort
during His visits to Jerusalem, at the foot of the slope of Olivet; He has come hither to pray. Such
prayer must be secret. He leaves His disciples at the entrance. Even secret prayer may be the
better for having friends near. So with a touching union of love and humility He entreats His
three disciples to watch with Him. See the example of suffering which is here set before us in
Christ.
I.I.I.I. That all sorrow, all suffering, even if it be anguish, is A cup. It is something definite, of a
certain measure. It is of the Father’s mingling; the cup of medicinal love.
II.II.II.II. Concerning this cup itself You may pray. There is not the distress upon earth as to which we
ought not to pray.
III.III.III.III. But how pray.
1111.... As to a Father.
2222.... Again with an “If.” You must recognize the possible impossibility.
3333.... With an earnest confession of the comparative value of two wills-your will and God’s.
Jesus went away the second time, and prayed. And what was this second prayer? “O My

234. Father, if this cup may not pass away from Me, except I drink it, Thy will be done.” This
second prayer asks not at all for the removal of the cup. The first was prayer with submission;
the second is submission without even prayer. Here is an example, set us by our Lord, of a
progressive, growing submission to the mighty hand of God. I do not mean that our Lord had
to learn, in the garden of Gethsemane, a lesson of obedience unknown before. How was
Christ made perfect, but in the sense of a transition from disobedience to obedience. Yet,
thus, in a constant development of obedience under a course of increasing difficulty. The
earthly life of Christ was a perpetual going forward. “Let this cup pass.” Was it not an added
trial that the Saviour, like an apostle (2Co_12:8-9) had asked relief, and not been answered?
Beyond the submission of the will lies the silencing of the will; beyond the desire to have only
if God will, the desire that God only may will, whether I have or not. All of us have wishes,
strong impulses of the will towards this and-that; it is a part of our nature. By what steps shall
they pass unto our final good?
1111.... We must turn them into prayers. Everything evil will refuse that test. You cannot turn a
sinful wish into prayer.
2222.... The next step is not only to pray your wishes, but to pray them in a spirit of submission.
3333.... Then nothing remains but the act of submission, pure, simple, unconditional, absolute. No
longer, “Let this cup pass,” but “If this cup may not pass, Thy will be done.” All this I leave to
Thee; I ask not; I desire not; I pray not longer concerning it, only Thy will be done. (C. J.
Vaughan, D. D.)
The figure of the cupThe figure of the cupThe figure of the cupThe figure of the cup
Do we not use the same kind of language ourselves, having still no such thought as that the cup of
anguish we speak of, or pray to be taken away, is a judicial infliction? This figure of the cup is
used in Scripture for all kinds of experience, whether joyful or painful. Thus we have “the cup of
salvation,” “the cup of consolation,” “the cup of trembling,” “of fury,” “of astonishment,” “of
desolation.” Whatever God sends upon man to be deeply felt, and by whatever kind of
providence, whether benignant, or disciplinary, or retributive, is called his cup. (Horace
Bushnell.)

235. Jesus prayingJesus prayingJesus prayingJesus praying
There are several instructive features in our Saviour’s prayer in His hour of trial.
1111.... It was lonely prayer. He withdrew even from His three favoured disciples. Believer, be
much in solitary prayer, especially in times of trial.
2222.... It was humble prayer. Luke says He knelt, but another evangelist says He “fell on His
face.” Where, then, must be thy place, thou humble servant of the great Master? What dust
and ashes should cover thy head? Humility gives us good foot-hold in prayer. There is no
hope of prevalence with God unless we abase ourselves that He may exalt us in due time.
3333.... It was filial prayer-“Abba, Father.” You will find it a stronghold in the day of trial to plead
your adoption. You have no rights as a subject, you have forfeited them by your treason.
4444.... It was persevering prayer. He prayed three times. Cease not until you prevail.
5555.... It was the prayer of resignation-“Nevertheless, not as I will, but as Thou wilt.” (C. H.
Spurgeon.)
GethsemaneGethsemaneGethsemaneGethsemane
I.I.I.I. Gethsemane suggests our blessed Redeemer’s longing for human sympathy. “Tarry ye here
and watch with Me.” It is a purely human feeling.
II.II.II.II. Reminds us of the sacredness of human sorrow and Divine communion.
III.III.III.III. Reveals the overwhelming depth and fulness of the Redeemer’s sorrow. Reminds us of the
will of Christ yielded to the will of the Father.
IV.IV.IV.IV. Has its lessons and influences for all our hearts. How it condemns sin! How it reveals the
chiefest human virtue, and the power by which it may be attained! How it brings the Father close
to our hearts in their sorrow and extremity! (W. H. Davison.)
The prayer in GethsemaneThe prayer in GethsemaneThe prayer in GethsemaneThe prayer in Gethsemane
I.I.I.I. The occasion of these words.
II.II.II.II. The matter of these words.

236. 1111.... The person to whom He makes His address.
2222.... The matter of His request.
3333.... The manner or earnestness of it.
4444.... The submission of it. Enforce two things:
I.I.I.I. There is an aversion in human nature from the pangs and bitterness of death.
II.II.II.II. Notwithstanding that, there are grounds of submission to the will of God in it. (E.
Stillingfleet.)
The Father’s cupThe Father’s cupThe Father’s cupThe Father’s cup
It is a Father that gives the cup.
1111.... A Father who knows what is fittest to be given us.
2222.... A Father who stands by His children to help and assist them.
3333.... A Father who will abundantly reward the taking of what He gives. (E. Stillingfleet.)
Our Lord’s example of resignationOur Lord’s example of resignationOur Lord’s example of resignationOur Lord’s example of resignation
To show how the Son of God exercised this virtue here upon earth.
1111.... We all desire the conveniences of life, and to be above dependence. For our sakes He
became poor, and never complained on that account.
2222.... Hard labour attended with weariness is disagreeable. Our Saviour’s life, during His
ministry, was a life of hardship and fatigue.
3333.... Hunger and thirst, when long endured, are enemies to our nature, and put us to violent
uneasiness till they are satisfied. These our Lord often suffered.
4444.... To those who have the instructions of others committed to their care, it is agreeable to
meet with persons teachable and of good capacities, and tiresome to inform slow
understandings.
5555.... Return of baseness and treachery from our intimates whom we have loaded with benefits,

237. are most grievous to be borne, and will wring from the mildest temper complaints. Even to
Judas, Jesus showed great lenity.
6666.... A good man, whose office it is to instruct others in religion, will be grieved when his
charitable labours are lost, and he hath to do with stubborn offenders, who are deaf to all
reproofs and admonitions.
7777.... To be injured in our reputation, and exposed to malicious calumny, is a great trial of
human patience. This our Saviour endured.
8888.... To see multitudes involved in a great calamity is a grief to a charitable man.
9999.... Future evils, when we see them coming and are sure we cannot escape them, torment us
near if not quite as much as when they are present.
10101010.... Men love life and are unwilling to lose it. Most painful and ignominious was the death
which Christ endured. (J. Jortin.)
Inducements to resignationInducements to resignationInducements to resignationInducements to resignation
1111.... A belief in the goodness of God.
2222.... The reward in heaven which we may secure.
3333.... The behaviour of our Lord which we should be anxious to imitate. (J. Jortin.)
Christ’s agonyChrist’s agonyChrist’s agonyChrist’s agony
In the garden Christ is exhibited to us in a two-fold character-as our surety and as our example.
As our surety, suffering for us, and as our example, teaching us how to suffer.
I.I.I.I. O`ur surety.
1111.... How great were the sufferings of the Redeemer, and what was their true character.
2222.... How terrible the wrath of God is.
3333.... How great the guilt of sin is.
4444.... How great is the love of the Father and of the Son for sinners.

238. II.II.II.II. Our example. From it we learn-
1111.... That our being severely afflicted is no proof that we are not the children of God.
2222.... That it is not sinful to shrink from affliction or suffering of any kind, and to plead
exemption from it.
3333.... The duty of submission to the will of God even under the greatest trials.
4444.... The efficacy of prayer in bringing support and comfort under affliction. (A. L. R. Foote.)
Storms beat round mountain soulsStorms beat round mountain soulsStorms beat round mountain soulsStorms beat round mountain souls
It has been said by a great poet, that great characters and great souls are like mountains-they
always attract the storms; upon their heads break the thunders, and around their bare tops flash
the lightnings and the seeming wrath of God. Nevertheless, they form a shelter for the plains
beneath them. That marvellous saying finds an illustration in the lowliest, saddest soul the world
has ever had living in it-the Lord Christ. Higher than all men, around His head seemed to beat
the very storms of sin; yet beneath the shelter of His great, consoling, sustaining spirit, what lowly
people, what humble souls, what poor babes as to wisdom, what sucklings as to the world’s truth,
have gained their life in this world and eternal rest in God. (George Dawson.)
The broken willThe broken willThe broken willThe broken will
Man must be thrown down that his will may be broken; and his will must be broken that God may
reign within him. The will of God in man is life eternal. (George Dawson.)
Falling on His faceFalling on His faceFalling on His faceFalling on His face
His great life lies before us, that we may strive to follow Him; and then, though falling on our
faces as He fell, we may find ourselves able to rise up as He did. For in rising, He laid down His
own will and took God’s will in its place. (George Dawson.)

239. God’s providence an argument for submissionGod’s providence an argument for submissionGod’s providence an argument for submissionGod’s providence an argument for submission
His providence is comprehensive and complete; no unforeseen accidents in the freest and most
contingent things, no unvoluntary obstruction in the most necessary things can break the
entireness, or discompose the order of His providence. How exactly and easily does He manage
and over-rule all things? The whole world is His house, and all the successive generations of men
His family; some are His sons, and by voluntary subjection; others His slaves, and by just
constraint fulfil His pleasure. ‘Twas the saying of a wise king, instructed by experience, that the
art of government was like the laborious travail of a weaver, that requires the attention of the
mind and the activity of the body; the eyes, hands, and feet are all in exercise. And how often is
the contexture of human councils, though woven with great care, yet unexpectedly broke? So
many cross accidents interpose, so many emergencies beyond all prevention start up, that
frustrate the designs and hopes of the most potent, rulers of this world. But God disposes all
things with more facility than one of us can move a grain of sand. (W. Bates.)
Emblem of providenceEmblem of providenceEmblem of providenceEmblem of providence
The sun applies its quickening influences for the production and growth of a single plant, as
particularly as if there were no ether things in the world to receive them; yet at the same time it
passes from sign to sign in the heavens, changes the scenes of the elements, produces new
seasons, and its active and prolific heat forms and transforms whatsoever is changed in nature.
This is a fit resemblance of the universal and special operations of Divine providence. (W.
Bates.)
Present comforts in afflictionPresent comforts in afflictionPresent comforts in afflictionPresent comforts in affliction
The gracious soul has a taste and sight how “good the Lord is,” as an earnest of the fulness of joy
in heaven. Hope brings some leaves of the tree of life to refresh us with their fragancy; but love,
of its fruits to strengthen us. As transplanted fruits, where the soil is defective and the sun less
favourable, are not of that beauty and goodness as in their original country; so heavenly joys in
this life are inferior in their degree to those of the blessed above, but they are very reviving. (W.
Bates.)

240. ResignationResignationResignationResignation
The entire resignation of our wills to the disposing will of God is the indispensable duty of
Christians under the sharpest afflictions.
I.I.I.I. What is consistent with this resignation?
1111.... An earnest deprecation of an impending judgment is reconcilable with our submission to
the pleasure of God, declared by the event.
2222.... A mournful sense of afflictions sent from God, is consistent with a dutiful resignation of
ourselves to His will.
II.II.II.II. What is included in the resignment of ourselves to God in times of affliction.
1111.... The understanding approves the severest dispensations of Providence to be good, that is,
for reasons, though sometimes unsearchable, yet always righteous, and for gracious ends to
the saints.
2222.... This resignment principally consists in the consent and subjection of the will to the orders
of heaven.
3333.... The duty of resignation consists in the composure of the affections to a just measure and
temper, when under the sharpest discipline.
III.III.III.III. The reasons to convince us of this duty of resigning ourselves and all our interests to God.
1111.... The first argument arises from God’s original supreme right in our persons, and all things
we enjoy.
2222.... The righteousness of God in all His ways, if duly considered, will compose the afflicted
spirit to quiet and humble submission.
3333.... His power is immense and uncontrollable, and it is a vain attempt to contend with Him, as
if the eternal order of His decrees could be altered or broken.
4444.... His paternal love in sending afflictions is a sufficient argument to win our compliance with
His will.
((((1111)))) All His sons are under the discipline of the rod; and who would be so unhappy as to
be exempted from that number for all the prosperity in the world?
((((2222)))) Chastisement is the effect of His parental love. (W. Bates.)

241. Comforts in trialComforts in trialComforts in trialComforts in trial
The historian tells of a clear vein of water that springs from Mongibel, that great furnace, that
always sends forth smoke or flames, yet is as cool as if it distilled from a snowy mountain. Thus
the saints in the fiery trial have been often refreshed with Divine comforts, and such humble
submissions and gracious thanksgivings have proceeded from their lips, as have been very
comfortable to those about them. (W. Bates.)
Man’s evil natureMan’s evil natureMan’s evil natureMan’s evil nature
Proud dust is apt to fly in God’s face upon every motion of the afflicting passions; and by the
resistance of self-will He is provoked to more severity. (W. Bates.)
37373737 He took Peter and the two sons of Zebedee alongHe took Peter and the two sons of Zebedee alongHe took Peter and the two sons of Zebedee alongHe took Peter and the two sons of Zebedee along
with him, and he began to be sorrowful andwith him, and he began to be sorrowful andwith him, and he began to be sorrowful andwith him, and he began to be sorrowful and
troubled.troubled.troubled.troubled.
BARNES,"BARNES,"BARNES,"BARNES,"And he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of Zebedee ---- That is, James and
John, Mat_10:2. On two other occasions he had favored these disciples in a particular manner,
suffering them to go with him to witness his power and glory, namely, at the healing of the ruler’s
daughter Luk_8:51, and at his transfiguration on the mount, Mat_17:1.
SorrowfulSorrowfulSorrowfulSorrowful ---- Affected with grief.

242. Very heavyVery heavyVery heavyVery heavy ---- The word in the original is much stronger than the one translated “sorrowful.” It
means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by
a foresight of his great sufferings on the cross in making an atonement for the sins of people.
CLARKE,"CLARKE,"CLARKE,"CLARKE,"And he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of ZebedeeAnd he took with him Peter and the two sons of Zebedee ---- That is, James and
John; the same persons who had beheld his transfiguration on the mount - that they might
contemplate this agony in the light of that glory which they had there seen; and so be kept from
being stumbled by a view of his present humiliation.
Began to be sorrowfulBegan to be sorrowfulBegan to be sorrowfulBegan to be sorrowful ----‫ֻץנויףטבי‬ , from ‫,כץש‬ to dissolve - exquisite sorrow, such as dissolves the
natural vigor, and threatens to separate soul and body.
And very heavyAnd very heavyAnd very heavyAnd very heavy ---- Overwhelmed with anguish - ‫.בהחלןםוים‬ This word is used by the Greeks to
denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of
spirit.
GILL, "GILL, "GILL, "GILL, "And he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of Zebedee,.... James and John, who
perhaps were the strongest, and best able to bear the shocking sight, and were his favourite
disciples; who were admitted to be with him at other times, when the rest were not; as at the
raising of Jairus's daughter, Mar_5:37, and moreover, these were at his transfiguration on the
mount, Mat_17:1, which was a representation and presage of his glory; and so were very proper
persons to be witnesses of his sorrows and agonies, which were the way to it; and three of them
were taken by him for this purpose, being a sufficient number to bear testimony, since by the
mouth of two or three witnesses everything is established:
and began to be sorrowfuland began to be sorrowfuland began to be sorrowfuland began to be sorrowful; his soul was troubled on the same account six days before, Joh_12:27,
but was now sorrowful. He was a man of sorrows all his days, and acquainted with griefs, being
reproached and persecuted by men: but now a new scene of sorrows opened; before he was
afflicted by men, but now he is bruised, and put to grief by his Father: his sorrows now began, for
they did not end here, but on the cross; not that this was but a bare beginning of his sorrows, or
that these were but light in comparison of future ones; for they were very heavy, and indeed seem
to be the heaviest of all, as appears from his own account of them; his vehement cry to his Father;
his bloody sweat and agony; and the assistance he stood in need of from an angel; and the
comfort and strength he received from him in his human nature: all which, put together, the like

243. is not to be observed in any part of his sufferings:
and to be very heavyand to be very heavyand to be very heavyand to be very heavy; with the weight of the sins of his people, and the sense of divine wrath, with
which he was so pressed and overwhelmed, that his spirits were almost quite gone; he was just
ready to swoon away, sink and die; his heart failed him, and became like wax melted in the midst
of his bowels, before the wrath of God, which was as a consuming fire: all which shows the truth,
though weakness of his human nature, and the greatness of his sufferings in it. The human nature
was still in union with the divine person of the Son of God, and was sustained by him, but left to
its natural weakness, without sin, that it might suffer to the utmost, and as much as possible for
the sins of God's elect.
HENRY, "HENRY, "HENRY, "HENRY, "And he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of ZebedeeAnd he took with him Peter, and the two sons of Zebedee,.... James and John, who
perhaps were the strongest, and best able to bear the shocking sight, and were his favourite
disciples; who were admitted to be with him at other times, when the rest were not; as at the
raising of Jairus's daughter, Mar_5:37, and moreover, these were at his transfiguration on the
mount, Mat_17:1, which was a representation and presage of his glory; and so were very proper
persons to be witnesses of his sorrows and agonies, which were the way to it; and three of them
were taken by him for this purpose, being a sufficient number to bear testimony, since by the
mouth of two or three witnesses everything is established:
and began to be sorrowfuland began to be sorrowfuland began to be sorrowfuland began to be sorrowful; his soul was troubled on the same account six days before, Joh_12:27,
but was now sorrowful. He was a man of sorrows all his days, and acquainted with griefs, being
reproached and persecuted by men: but now a new scene of sorrows opened; before he was
afflicted by men, but now he is bruised, and put to grief by his Father: his sorrows now began, for
they did not end here, but on the cross; not that this was but a bare beginning of his sorrows, or
that these were but light in comparison of future ones; for they were very heavy, and indeed seem
to be the heaviest of all, as appears from his own account of them; his vehement cry to his Father;
his bloody sweat and agony; and the assistance he stood in need of from an angel; and the
comfort and strength he received from him in his human nature: all which, put together, the like
is not to be observed in any part of his sufferings:
and to be very heavyand to be very heavyand to be very heavyand to be very heavy; with the weight of the sins of his people, and the sense of divine wrath, with
which he was so pressed and overwhelmed, that his spirits were almost quite gone; he was just
ready to swoon away, sink and die; his heart failed him, and became like wax melted in the midst

244. of his bowels, before the wrath of God, which was as a consuming fire: all which shows the truth,
though weakness of his human nature, and the greatness of his sufferings in it. The human nature
was still in union with the divine person of the Son of God, and was sustained by him, but left to
its natural weakness, without sin, that it might suffer to the utmost, and as much as possible for
the sins of God's elect.
CALVIN, "CALVIN, "CALVIN, "CALVIN, "37373737.He began to be affected with grief. We have seen that our Lord formerly.He began to be affected with grief. We have seen that our Lord formerly.He began to be affected with grief. We have seen that our Lord formerly.He began to be affected with grief. We have seen that our Lord formerly
contended with the fear of death; but as he now fights face to face with temptation,contended with the fear of death; but as he now fights face to face with temptation,contended with the fear of death; but as he now fights face to face with temptation,contended with the fear of death; but as he now fights face to face with temptation,
such an attack is called the beginning of grief and sorrow. Hence we infer that the truesuch an attack is called the beginning of grief and sorrow. Hence we infer that the truesuch an attack is called the beginning of grief and sorrow. Hence we infer that the truesuch an attack is called the beginning of grief and sorrow. Hence we infer that the true
test of virtue is only to be found when the contest begins; for then the weakness of thetest of virtue is only to be found when the contest begins; for then the weakness of thetest of virtue is only to be found when the contest begins; for then the weakness of thetest of virtue is only to be found when the contest begins; for then the weakness of the
flesh, which was formerly concealed, shows itself, and the secret feelings areflesh, which was formerly concealed, shows itself, and the secret feelings areflesh, which was formerly concealed, shows itself, and the secret feelings areflesh, which was formerly concealed, shows itself, and the secret feelings are
abundantly displayed. Thus, though God had already tried his Son by certainabundantly displayed. Thus, though God had already tried his Son by certainabundantly displayed. Thus, though God had already tried his Son by certainabundantly displayed. Thus, though God had already tried his Son by certain
preparatory exercises, he now wounds him more sharply by a nearer prospect of death,preparatory exercises, he now wounds him more sharply by a nearer prospect of death,preparatory exercises, he now wounds him more sharply by a nearer prospect of death,preparatory exercises, he now wounds him more sharply by a nearer prospect of death,
and strikes his mind with a terror to which he had not been accustomed. But as itand strikes his mind with a terror to which he had not been accustomed. But as itand strikes his mind with a terror to which he had not been accustomed. But as itand strikes his mind with a terror to which he had not been accustomed. But as it
appears to be inconsistent with the divine glory of Christ, that he was seized withappears to be inconsistent with the divine glory of Christ, that he was seized withappears to be inconsistent with the divine glory of Christ, that he was seized withappears to be inconsistent with the divine glory of Christ, that he was seized with
trembling and sadness, many commentators have labored with toil and anxiety to findtrembling and sadness, many commentators have labored with toil and anxiety to findtrembling and sadness, many commentators have labored with toil and anxiety to findtrembling and sadness, many commentators have labored with toil and anxiety to find
some way of evading the difficulty. But their labor has been illsome way of evading the difficulty. But their labor has been illsome way of evading the difficulty. But their labor has been illsome way of evading the difficulty. But their labor has been ill----judged and of no use;judged and of no use;judged and of no use;judged and of no use;
for if we are ashamed that Christ should experience fear and sorrow, our redemptionfor if we are ashamed that Christ should experience fear and sorrow, our redemptionfor if we are ashamed that Christ should experience fear and sorrow, our redemptionfor if we are ashamed that Christ should experience fear and sorrow, our redemption
will perish and be lost.will perish and be lost.will perish and be lost.will perish and be lost.
Ambrose justly says: “I not only do not think that there is any need of excuse, but thereAmbrose justly says: “I not only do not think that there is any need of excuse, but thereAmbrose justly says: “I not only do not think that there is any need of excuse, but thereAmbrose justly says: “I not only do not think that there is any need of excuse, but there
is no instance in which I admire more his kindness and his majesty; for he would notis no instance in which I admire more his kindness and his majesty; for he would notis no instance in which I admire more his kindness and his majesty; for he would notis no instance in which I admire more his kindness and his majesty; for he would not
have done so much for me, if he had not taken upon him my feelings. He grieved forhave done so much for me, if he had not taken upon him my feelings. He grieved forhave done so much for me, if he had not taken upon him my feelings. He grieved forhave done so much for me, if he had not taken upon him my feelings. He grieved for
me, who had no cause of grief for himself; and, laying aside the delights of the eternalme, who had no cause of grief for himself; and, laying aside the delights of the eternalme, who had no cause of grief for himself; and, laying aside the delights of the eternalme, who had no cause of grief for himself; and, laying aside the delights of the eternal
Godhead, he experiences the affliction of my weakness. I boldly call it sorrow, becauseGodhead, he experiences the affliction of my weakness. I boldly call it sorrow, becauseGodhead, he experiences the affliction of my weakness. I boldly call it sorrow, becauseGodhead, he experiences the affliction of my weakness. I boldly call it sorrow, because
I preach the cross. For he took upon him not the appearance, but the reality, ofI preach the cross. For he took upon him not the appearance, but the reality, ofI preach the cross. For he took upon him not the appearance, but the reality, ofI preach the cross. For he took upon him not the appearance, but the reality, of
incarnation. It was therefore necessary that he should experience grief, that he mightincarnation. It was therefore necessary that he should experience grief, that he mightincarnation. It was therefore necessary that he should experience grief, that he mightincarnation. It was therefore necessary that he should experience grief, that he might
overcome sorrow, and not shut it out; for the praise of fortitude is not bestowed onovercome sorrow, and not shut it out; for the praise of fortitude is not bestowed onovercome sorrow, and not shut it out; for the praise of fortitude is not bestowed onovercome sorrow, and not shut it out; for the praise of fortitude is not bestowed on
those who are rather stupefied than pained by wounds.” Thus far Ambrose.those who are rather stupefied than pained by wounds.” Thus far Ambrose.those who are rather stupefied than pained by wounds.” Thus far Ambrose.those who are rather stupefied than pained by wounds.” Thus far Ambrose.
Certainly those who imagine that the Son of God was exempt from human passions doCertainly those who imagine that the Son of God was exempt from human passions doCertainly those who imagine that the Son of God was exempt from human passions doCertainly those who imagine that the Son of God was exempt from human passions do
not truly and sincerely acknowledge him to be a man. And when it is even said that thenot truly and sincerely acknowledge him to be a man. And when it is even said that thenot truly and sincerely acknowledge him to be a man. And when it is even said that thenot truly and sincerely acknowledge him to be a man. And when it is even said that the

245. divine power of Christ rested and was concealed for a time, that by his sufferings hedivine power of Christ rested and was concealed for a time, that by his sufferings hedivine power of Christ rested and was concealed for a time, that by his sufferings hedivine power of Christ rested and was concealed for a time, that by his sufferings he
might discharge all that belonged to the Redeemer, this was so far from being absurd,might discharge all that belonged to the Redeemer, this was so far from being absurd,might discharge all that belonged to the Redeemer, this was so far from being absurd,might discharge all that belonged to the Redeemer, this was so far from being absurd,
that in no other way could the mystery of our salvation have been accomplished. Forthat in no other way could the mystery of our salvation have been accomplished. Forthat in no other way could the mystery of our salvation have been accomplished. Forthat in no other way could the mystery of our salvation have been accomplished. For
Cyril has properly said: “That the suffering of Christ on the cross was not in everyCyril has properly said: “That the suffering of Christ on the cross was not in everyCyril has properly said: “That the suffering of Christ on the cross was not in everyCyril has properly said: “That the suffering of Christ on the cross was not in every
respect voluntary, but that it was voluntary on account of the will of the Father, and onrespect voluntary, but that it was voluntary on account of the will of the Father, and onrespect voluntary, but that it was voluntary on account of the will of the Father, and onrespect voluntary, but that it was voluntary on account of the will of the Father, and on
account of our salvation, you may easily learn from his prayer, Father, if it be possible,account of our salvation, you may easily learn from his prayer, Father, if it be possible,account of our salvation, you may easily learn from his prayer, Father, if it be possible,account of our salvation, you may easily learn from his prayer, Father, if it be possible,
let this cup pass from me. For the same reason that the Word of God is God, (Johnlet this cup pass from me. For the same reason that the Word of God is God, (Johnlet this cup pass from me. For the same reason that the Word of God is God, (Johnlet this cup pass from me. For the same reason that the Word of God is God, (John
1111::::1111,) and is naturally life itself, (John,) and is naturally life itself, (John,) and is naturally life itself, (John,) and is naturally life itself, (John 11111111::::25252525,) nobody doubts that he had no dread of,) nobody doubts that he had no dread of,) nobody doubts that he had no dread of,) nobody doubts that he had no dread of
death; but, having been made flesh, (Johndeath; but, having been made flesh, (Johndeath; but, having been made flesh, (Johndeath; but, having been made flesh, (John 1111::::14141414,) he allows the flesh to feel what,) he allows the flesh to feel what,) he allows the flesh to feel what,) he allows the flesh to feel what
belongs to it, and, therefore, being truly a man, he trembles at death, when it is now atbelongs to it, and, therefore, being truly a man, he trembles at death, when it is now atbelongs to it, and, therefore, being truly a man, he trembles at death, when it is now atbelongs to it, and, therefore, being truly a man, he trembles at death, when it is now at
the door, and says, Father, if it be possible, let this cup pass from me; but since itthe door, and says, Father, if it be possible, let this cup pass from me; but since itthe door, and says, Father, if it be possible, let this cup pass from me; but since itthe door, and says, Father, if it be possible, let this cup pass from me; but since it
cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature,cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature,cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature,cannot be otherwise, let it be not as I will, but as thou wilt. You see how human nature,
even in Christ himself, has the sufferings and fears which belong to it, but that theeven in Christ himself, has the sufferings and fears which belong to it, but that theeven in Christ himself, has the sufferings and fears which belong to it, but that theeven in Christ himself, has the sufferings and fears which belong to it, but that the
Word, who is united to it, raises it to a fortitude which is worthy of God.” He at lengthWord, who is united to it, raises it to a fortitude which is worthy of God.” He at lengthWord, who is united to it, raises it to a fortitude which is worthy of God.” He at lengthWord, who is united to it, raises it to a fortitude which is worthy of God.” He at length
concludes: “You perceive that it was not for the sake of the flesh that the death ofconcludes: “You perceive that it was not for the sake of the flesh that the death ofconcludes: “You perceive that it was not for the sake of the flesh that the death ofconcludes: “You perceive that it was not for the sake of the flesh that the death of
Christ was voluntary, but that it was voluntary, because, on account of it, according toChrist was voluntary, but that it was voluntary, because, on account of it, according toChrist was voluntary, but that it was voluntary, because, on account of it, according toChrist was voluntary, but that it was voluntary, because, on account of it, according to
the will of the Father, salvation and life were bestowed on men.” Such are the views ofthe will of the Father, salvation and life were bestowed on men.” Such are the views ofthe will of the Father, salvation and life were bestowed on men.” Such are the views ofthe will of the Father, salvation and life were bestowed on men.” Such are the views of
Cyril.Cyril.Cyril.Cyril.
Still the weakness which Christ took upon himself must be distinguished from ours, forStill the weakness which Christ took upon himself must be distinguished from ours, forStill the weakness which Christ took upon himself must be distinguished from ours, forStill the weakness which Christ took upon himself must be distinguished from ours, for
there is a great difference. In us there is no affection unaccompanied by sin, becausethere is a great difference. In us there is no affection unaccompanied by sin, becausethere is a great difference. In us there is no affection unaccompanied by sin, becausethere is a great difference. In us there is no affection unaccompanied by sin, because
they all exceed due bounds and proper restraint; but when Christ was distressed bythey all exceed due bounds and proper restraint; but when Christ was distressed bythey all exceed due bounds and proper restraint; but when Christ was distressed bythey all exceed due bounds and proper restraint; but when Christ was distressed by
grief and fear, he did not rise against God, but continued to be regulated by the truegrief and fear, he did not rise against God, but continued to be regulated by the truegrief and fear, he did not rise against God, but continued to be regulated by the truegrief and fear, he did not rise against God, but continued to be regulated by the true
rule of moderation. We need not wonder that, since he was innocent, and pure fromrule of moderation. We need not wonder that, since he was innocent, and pure fromrule of moderation. We need not wonder that, since he was innocent, and pure fromrule of moderation. We need not wonder that, since he was innocent, and pure from
every stain, the affections which flowed from him were pure and stainless; but thatevery stain, the affections which flowed from him were pure and stainless; but thatevery stain, the affections which flowed from him were pure and stainless; but thatevery stain, the affections which flowed from him were pure and stainless; but that
nothing proceeds from the corrupt nature of men which is not impure and filthy. Letnothing proceeds from the corrupt nature of men which is not impure and filthy. Letnothing proceeds from the corrupt nature of men which is not impure and filthy. Letnothing proceeds from the corrupt nature of men which is not impure and filthy. Let
us, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weakus, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weakus, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weakus, therefore, attend to this distinction, that Christ, amidst fear and sadness, was weak
without any taint of sin; but that all our affections are sinful, because they rise to anwithout any taint of sin; but that all our affections are sinful, because they rise to anwithout any taint of sin; but that all our affections are sinful, because they rise to anwithout any taint of sin; but that all our affections are sinful, because they rise to an
extravagant height.extravagant height.extravagant height.extravagant height.
The kind of feelings, by which Christ was tempted, is also worthy of notice. MatthewThe kind of feelings, by which Christ was tempted, is also worthy of notice. MatthewThe kind of feelings, by which Christ was tempted, is also worthy of notice. MatthewThe kind of feelings, by which Christ was tempted, is also worthy of notice. Matthew

246. says that he was affected by grief and sorrow (or anxiety;)Luke says that he was seizedsays that he was affected by grief and sorrow (or anxiety;)Luke says that he was seizedsays that he was affected by grief and sorrow (or anxiety;)Luke says that he was seizedsays that he was affected by grief and sorrow (or anxiety;)Luke says that he was seized
with anguish; and Mark adds that he trembled. And whence came his sorrow andwith anguish; and Mark adds that he trembled. And whence came his sorrow andwith anguish; and Mark adds that he trembled. And whence came his sorrow andwith anguish; and Mark adds that he trembled. And whence came his sorrow and
anguish, and fear, but because he felt that death had something in it more sad andanguish, and fear, but because he felt that death had something in it more sad andanguish, and fear, but because he felt that death had something in it more sad andanguish, and fear, but because he felt that death had something in it more sad and
more dreadful than the separation of the soul and body? And certainly he underwentmore dreadful than the separation of the soul and body? And certainly he underwentmore dreadful than the separation of the soul and body? And certainly he underwentmore dreadful than the separation of the soul and body? And certainly he underwent
death, not merely that he might depart from earth to heaven, but rather that, by takingdeath, not merely that he might depart from earth to heaven, but rather that, by takingdeath, not merely that he might depart from earth to heaven, but rather that, by takingdeath, not merely that he might depart from earth to heaven, but rather that, by taking
upon himself the curse to which we were liable, he might deliver us from it. He had noupon himself the curse to which we were liable, he might deliver us from it. He had noupon himself the curse to which we were liable, he might deliver us from it. He had noupon himself the curse to which we were liable, he might deliver us from it. He had no
horror at death, therefore, simply as a passage out of the world, but because he hadhorror at death, therefore, simply as a passage out of the world, but because he hadhorror at death, therefore, simply as a passage out of the world, but because he hadhorror at death, therefore, simply as a passage out of the world, but because he had
before his eyes the dreadful tribunal of God, and the Judge himself armed withbefore his eyes the dreadful tribunal of God, and the Judge himself armed withbefore his eyes the dreadful tribunal of God, and the Judge himself armed withbefore his eyes the dreadful tribunal of God, and the Judge himself armed with
inconceivable vengeance; and because our sins, the load of which was laid upon him,inconceivable vengeance; and because our sins, the load of which was laid upon him,inconceivable vengeance; and because our sins, the load of which was laid upon him,inconceivable vengeance; and because our sins, the load of which was laid upon him,
pressed him down with their enormous weight. There is no reason to wonder,pressed him down with their enormous weight. There is no reason to wonder,pressed him down with their enormous weight. There is no reason to wonder,pressed him down with their enormous weight. There is no reason to wonder,
therefore, if the dreadful abyss of destruction tormented him grievously with fear andtherefore, if the dreadful abyss of destruction tormented him grievously with fear andtherefore, if the dreadful abyss of destruction tormented him grievously with fear andtherefore, if the dreadful abyss of destruction tormented him grievously with fear and
anguish.anguish.anguish.anguish.
COFFMAN, "Christ often prayed alone; but in the crisis of that agonizing hour, heCOFFMAN, "Christ often prayed alone; but in the crisis of that agonizing hour, heCOFFMAN, "Christ often prayed alone; but in the crisis of that agonizing hour, heCOFFMAN, "Christ often prayed alone; but in the crisis of that agonizing hour, he
desired the companionship of his apostles. The need of Jesus for human support anddesired the companionship of his apostles. The need of Jesus for human support anddesired the companionship of his apostles. The need of Jesus for human support anddesired the companionship of his apostles. The need of Jesus for human support and
companionship in that dark and critical hour was genuine and indicated the fullness ofcompanionship in that dark and critical hour was genuine and indicated the fullness ofcompanionship in that dark and critical hour was genuine and indicated the fullness ofcompanionship in that dark and critical hour was genuine and indicated the fullness of
the Lord's human nature, no less entire and complete than his heavenly nature.the Lord's human nature, no less entire and complete than his heavenly nature.the Lord's human nature, no less entire and complete than his heavenly nature.the Lord's human nature, no less entire and complete than his heavenly nature.
Although admonished to watch with Jesus, the apostles were not invited to pray forAlthough admonished to watch with Jesus, the apostles were not invited to pray forAlthough admonished to watch with Jesus, the apostles were not invited to pray forAlthough admonished to watch with Jesus, the apostles were not invited to pray for
him. There is no record of any man's ever having been invited to pray for Christ, for hehim. There is no record of any man's ever having been invited to pray for Christ, for hehim. There is no record of any man's ever having been invited to pray for Christ, for hehim. There is no record of any man's ever having been invited to pray for Christ, for he
is not the subject of our prayers but their master. People must pray TO him, not FORis not the subject of our prayers but their master. People must pray TO him, not FORis not the subject of our prayers but their master. People must pray TO him, not FORis not the subject of our prayers but their master. People must pray TO him, not FOR
him.him.him.him.
Peter, James, and John, the three chosen for the more intimate view of Christ's agony,Peter, James, and John, the three chosen for the more intimate view of Christ's agony,Peter, James, and John, the three chosen for the more intimate view of Christ's agony,Peter, James, and John, the three chosen for the more intimate view of Christ's agony,
had previously enjoyed a closer proximity than the others at the raising of Jairus'had previously enjoyed a closer proximity than the others at the raising of Jairus'had previously enjoyed a closer proximity than the others at the raising of Jairus'had previously enjoyed a closer proximity than the others at the raising of Jairus'
daughter, and upon the mount of transfiguration.daughter, and upon the mount of transfiguration.daughter, and upon the mount of transfiguration.daughter, and upon the mount of transfiguration.

247. 38383838 Then he said to them, “My soul is overwhelmedThen he said to them, “My soul is overwhelmedThen he said to them, “My soul is overwhelmedThen he said to them, “My soul is overwhelmed
with sorrow to the point of death. Stay here andwith sorrow to the point of death. Stay here andwith sorrow to the point of death. Stay here andwith sorrow to the point of death. Stay here and
keep watch with me.”keep watch with me.”keep watch with me.”keep watch with me.”
BARNES,"BARNES,"BARNES,"BARNES,"My soul is exceeding sorrowfulMy soul is exceeding sorrowfulMy soul is exceeding sorrowfulMy soul is exceeding sorrowful ---- His human nature - his soul - was much and
deeply affected and pressed down.
Even unto deathEven unto deathEven unto deathEven unto death ---- This denotes extreme sorrow and agony.
The sufferings of death are the greatest of which we have any knowledge; they are the most
feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable
anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I
am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!
Tarry ye here and watch with meTarry ye here and watch with meTarry ye here and watch with meTarry ye here and watch with me ---- The word rendered “watch” means, literally, to abstain
from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize
with him, to unite with him in seeking divine support, and to prepare themselves for approaching
dangers.
CLARKE,"CLARKE,"CLARKE,"CLARKE,"My soul is exceeding sorrowfulMy soul is exceeding sorrowfulMy soul is exceeding sorrowfulMy soul is exceeding sorrowful ---- His human nature - his soul - was much and
deeply affected and pressed down.
Even unto deathEven unto deathEven unto deathEven unto death ---- This denotes extreme sorrow and agony.
The sufferings of death are the greatest of which we have any knowledge; they are the most
feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable
anguish. The meaning may be thus expressed: My sorrows are so great that under their burden I
am ready to die; such is the anxiety of mind, that I seem to bear the pains of death!
Tarry ye here and watch with meTarry ye here and watch with meTarry ye here and watch with meTarry ye here and watch with me ---- The word rendered “watch” means, literally, to abstain
from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize
with him, to unite with him in seeking divine support, and to prepare themselves for approaching

248. dangers.
GILL, "GILL, "GILL, "GILL, "Then saith he unto themThen saith he unto themThen saith he unto themThen saith he unto them,.... The three disciples, Peter, James, and John, who, by his
looks and gestures, might know somewhat of the inward distress of his mind; yet he choose to
express it to them in words, saying,
my soul is exceeding sorrowful, even unto deathmy soul is exceeding sorrowful, even unto deathmy soul is exceeding sorrowful, even unto deathmy soul is exceeding sorrowful, even unto death. That Christ had an human soul, as well as an
human body, is clear from hence; and which was possessed of the same passions as ours are, but
without sin, such as joy, love, grief, sorrow, &c. and at this time its sorrows were exceeding great:
his soul was beset all around with the sins of his people; these took hold on him, and
encompassed him, which must, in the most sensible manner, affect his pure and spotless mind;
the sorrows of death and hell surrounded him on every side, insomuch that the least degree of
comfort was not let in to him; nor was there any way open for it, so that his soul was
overwhelmed with sorrow; his heart was ready to break; he was brought even, as it were, to the
dust of death; nor would his sorrows leave him, he was persuaded, until soul and body were
separated from each other; see a like phrase in Jdg_16:16,
tarry ye heretarry ye heretarry ye heretarry ye here. The Ethiopic adds, "till I shall return", for he was going a little further from them,
to vent his grief, and pour out his soul unto God. Munster's Hebrew Gospel reads it, "expect me",
or "wait for me here", signifying, that he should return to them shortly,
and watch with meand watch with meand watch with meand watch with me. It was night, and they might be heavy and inclined to sleep: he knew it would
be an hour of temptation both to him and them, and therefore advises them to watch against it;
and to observe how it would go with him, and what should befall him, that they might be
witnesses of it, and be able to testify what agonies he endured, what grace he exercised, and how
submissive he was to his Father's will.
HENRY, "HENRY, "HENRY, "HENRY, "III. The agony itself that he was in; He began to be sorrowful, and very heavy. It is
called an agony (Luk_22:44), a conflict. It was not any bodily pain or torment that he was in,
nothing occurred to hurt him; but, whatever it was, it was from within; he troubled himself, Joh_
11:33. The words here used are very emphatical; he began en emoi en tē nukti tautē - 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.

249. Now was fulfilled, Psa_22:14, I am poured out like water, my heart is like wax, it is melted; and all
those passages in the Psalms where David complains of the sorrows of his soul, Psa_18:4, Psa_
18:5; Psa_42:7; Psa_55:4, Psa_55:5; Psa_69:1-3; Psa_88:3; Psa_116:3, and Jonah's complaint, Jon_
2:4, Jon_2:5.
But what was the cause of all this? What was it that put him into his agony? Why art thou cast
down, blessed Jesus, and why disquieted? Certainly, it was nothing of despair or distrust of his
Father, much less any conflict or struggle with him. As the Father loved him because he laid
down his life for the sheep, so he was entirely subject to his Father's will in it. But,
1. He engaged in an encounter with the powers of darkness; so he intimates (Luk_22:53); This
is your hour, and the power of darkness: and he spoke of it just before (Joh_14:30, Joh_14:31);
“The prince of this world cometh. I see him rallying his forces, and preparing for a general
assault; but he has nothing in me, no garrisons in his interest, none that secretly hold
correspondence with him; and therefore his attempts, though fierce, will be fruitless: but as the
Father gave me commandment, so I do; however it be, I must have a struggle with him, the field
must be fairly fought; and therefore arise, let us go hence, let us hasten to the field of battle, and
meet the enemy.” Now is the close engagement in single combat between Michael and the
dragon, hand to hand; now is the judgment of this world; the great cause is now to be
determined, and the decisive battle fought, in which the prince of this world, will certainly be
beaten and cast out, Joh_12:31. Christ, when he works salvation, is described like a champion
taking the field, Isa_59:16-18. Now the serpent makes his fiercest onset on the seed of the
woman, and directs his sting, the sting of death, to his very heart; animamque in vulnere ponit -
and the wound is mortal.
2. He was now bearing the iniquities which the Father laid upon him, and, by his sorrow and
amazement, he accommodated himself to his undertaking. The sufferings he was entering upon
were for our sins; they were all made to meet upon him, and he knew it. As we are obliged to be
sorry for our particular sins, so was he grieved for the sins of us all. So Bishop Pearson, p. 191.
Now, in the valley of Jehoshaphat, where Christ now was, God gathered all nations, and pleaded
with them in his Son, Joe_3:2, Joe_3:12. He knew the malignity of the sins that were laid upon
him, how provoking to God, how ruining to man; and these being all set in order before him, and
charged upon him, he was sorrowful and very heavy. Now it was that iniquities took hold on him;
so that he was not able to look up, as was foretold concerning him, Psa_40:7, Psa_40:12.
3. He had a full and clear prospect of all the sufferings that were before him. He foresaw the
treachery of Judas, the unkindness of Peter, the malice of the Jews, and their base ingratitude.

250. 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 (Mat_5:10, Mat_5:12); but to Christ's cross there was a curse annexed, which made him
sorrowful and very heavy under it. And his sorrow under the cross was the foundation of their joy
under it.
IV. His complaint of this agony. Finding himself under the arrest of his passion, he goes to his
disciples (Mat_26:38), 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, perilupos -
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_53:3);
he was so all along, we never read that he laughed; but all his sorrows hitherto were nothing to
this.

251. 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, Mar_13:37. Not
only watch for him, in expectation of his future coming, but watch with him, in application to our
present work.
CALVIN, "CALVIN, "CALVIN, "CALVIN, "38383838.My soul is sorrowful. He communicates to them his sorrow, in order to.My soul is sorrowful. He communicates to them his sorrow, in order to.My soul is sorrowful. He communicates to them his sorrow, in order to.My soul is sorrowful. He communicates to them his sorrow, in order to
arouse them to sympathy; not that he was unacquainted with their weakness, but inarouse them to sympathy; not that he was unacquainted with their weakness, but inarouse them to sympathy; not that he was unacquainted with their weakness, but inarouse them to sympathy; not that he was unacquainted with their weakness, but in
order that they might afterwards be more ashamed of their carelessness. This phraseorder that they might afterwards be more ashamed of their carelessness. This phraseorder that they might afterwards be more ashamed of their carelessness. This phraseorder that they might afterwards be more ashamed of their carelessness. This phrase
expresses a deadly wound of grief; as if he had said, that he fainted, or was halfexpresses a deadly wound of grief; as if he had said, that he fainted, or was halfexpresses a deadly wound of grief; as if he had said, that he fainted, or was halfexpresses a deadly wound of grief; as if he had said, that he fainted, or was half----dead,dead,dead,dead,
with sorrow. Jonah (Jonahwith sorrow. Jonah (Jonahwith sorrow. Jonah (Jonahwith sorrow. Jonah (Jonah 4444::::9999) makes use of a similar phrase in replying to the Lord; I) makes use of a similar phrase in replying to the Lord; I) makes use of a similar phrase in replying to the Lord; I) makes use of a similar phrase in replying to the Lord; I
am angry even to death. I advert to this, because some of the ancient writers, inam angry even to death. I advert to this, because some of the ancient writers, inam angry even to death. I advert to this, because some of the ancient writers, inam angry even to death. I advert to this, because some of the ancient writers, in
handling this passage with a misapplication of ingenuity, philosophize in this way, thathandling this passage with a misapplication of ingenuity, philosophize in this way, thathandling this passage with a misapplication of ingenuity, philosophize in this way, thathandling this passage with a misapplication of ingenuity, philosophize in this way, that
the soul of Christ was not sorrowful in death but only even to death. And here again wethe soul of Christ was not sorrowful in death but only even to death. And here again wethe soul of Christ was not sorrowful in death but only even to death. And here again wethe soul of Christ was not sorrowful in death but only even to death. And here again we
ought to remember the cause of so great sorrow; for death in itself would not have soought to remember the cause of so great sorrow; for death in itself would not have soought to remember the cause of so great sorrow; for death in itself would not have soought to remember the cause of so great sorrow; for death in itself would not have so
grievously tormented the mind of the Son of God, if he had not felt that he had to dealgrievously tormented the mind of the Son of God, if he had not felt that he had to dealgrievously tormented the mind of the Son of God, if he had not felt that he had to dealgrievously tormented the mind of the Son of God, if he had not felt that he had to deal
with the judgment of God.with the judgment of God.with the judgment of God.with the judgment of God.
COFFMAN, "This prayer is remarkable for many reasons. The use of "MY Father isCOFFMAN, "This prayer is remarkable for many reasons. The use of "MY Father isCOFFMAN, "This prayer is remarkable for many reasons. The use of "MY Father isCOFFMAN, "This prayer is remarkable for many reasons. The use of "MY Father is
significant because, whereas Christ taught his disciples to pray "Our Father," he himselfsignificant because, whereas Christ taught his disciples to pray "Our Father," he himselfsignificant because, whereas Christ taught his disciples to pray "Our Father," he himselfsignificant because, whereas Christ taught his disciples to pray "Our Father," he himself
used the first person possessive singular, "My"! God is the Father of Christ uniquely.used the first person possessive singular, "My"! God is the Father of Christ uniquely.used the first person possessive singular, "My"! God is the Father of Christ uniquely.used the first person possessive singular, "My"! God is the Father of Christ uniquely.
Christ who said, "He that hath seen me hath seen the Father," did not lose any of hisChrist who said, "He that hath seen me hath seen the Father," did not lose any of hisChrist who said, "He that hath seen me hath seen the Father," did not lose any of hisChrist who said, "He that hath seen me hath seen the Father," did not lose any of his
divinity even while suffering the humiliation of agony and death. Even in that extremitydivinity even while suffering the humiliation of agony and death. Even in that extremitydivinity even while suffering the humiliation of agony and death. Even in that extremitydivinity even while suffering the humiliation of agony and death. Even in that extremity
there was seen at every instant some overwhelming evidence of his divinity. The onethere was seen at every instant some overwhelming evidence of his divinity. The onethere was seen at every instant some overwhelming evidence of his divinity. The onethere was seen at every instant some overwhelming evidence of his divinity. The one
purpose of Christ's coming into the world was to make an atonement, through death,purpose of Christ's coming into the world was to make an atonement, through death,purpose of Christ's coming into the world was to make an atonement, through death,purpose of Christ's coming into the world was to make an atonement, through death,
for man's sin; but as the agony approached, his human nature found the ordealfor man's sin; but as the agony approached, his human nature found the ordealfor man's sin; but as the agony approached, his human nature found the ordealfor man's sin; but as the agony approached, his human nature found the ordeal
abhorrent and repulsive. This very human prayer gives an insight into the sufferings ofabhorrent and repulsive. This very human prayer gives an insight into the sufferings ofabhorrent and repulsive. This very human prayer gives an insight into the sufferings ofabhorrent and repulsive. This very human prayer gives an insight into the sufferings of
Christ and should enhance human appreciation of his unselfish deed. Even in thatChrist and should enhance human appreciation of his unselfish deed. Even in thatChrist and should enhance human appreciation of his unselfish deed. Even in thatChrist and should enhance human appreciation of his unselfish deed. Even in that
chilling scene in Gethsemane, Christ prayed, "Not as I will, but as thou wilt." Thischilling scene in Gethsemane, Christ prayed, "Not as I will, but as thou wilt." Thischilling scene in Gethsemane, Christ prayed, "Not as I will, but as thou wilt." Thischilling scene in Gethsemane, Christ prayed, "Not as I will, but as thou wilt." This
clearly shows that the humanity of Christ, for the moment, was not fully in tune withclearly shows that the humanity of Christ, for the moment, was not fully in tune withclearly shows that the humanity of Christ, for the moment, was not fully in tune withclearly shows that the humanity of Christ, for the moment, was not fully in tune with

252. the will of the Father, through the weakness of all flesh; but it was quickly brought intothe will of the Father, through the weakness of all flesh; but it was quickly brought intothe will of the Father, through the weakness of all flesh; but it was quickly brought intothe will of the Father, through the weakness of all flesh; but it was quickly brought into
complete harmony by means of the prayers in Gethsemane.complete harmony by means of the prayers in Gethsemane.complete harmony by means of the prayers in Gethsemane.complete harmony by means of the prayers in Gethsemane.
If it be possible! Are not all things possible with God? Yes, and no! It was possible, ofIf it be possible! Are not all things possible with God? Yes, and no! It was possible, ofIf it be possible! Are not all things possible with God? Yes, and no! It was possible, ofIf it be possible! Are not all things possible with God? Yes, and no! It was possible, of
course, for God to take away the cross; but to have done so would have taken salvationcourse, for God to take away the cross; but to have done so would have taken salvationcourse, for God to take away the cross; but to have done so would have taken salvationcourse, for God to take away the cross; but to have done so would have taken salvation
away from humanity. The dreadful, soulaway from humanity. The dreadful, soulaway from humanity. The dreadful, soulaway from humanity. The dreadful, soul----shaking truth is that not even God couldshaking truth is that not even God couldshaking truth is that not even God couldshaking truth is that not even God could
redeem man without the sacrifice of himself (in the person of Christ) to pay the penaltyredeem man without the sacrifice of himself (in the person of Christ) to pay the penaltyredeem man without the sacrifice of himself (in the person of Christ) to pay the penaltyredeem man without the sacrifice of himself (in the person of Christ) to pay the penalty
of man's redemption. God had "passed over" the sins of countless generations, knowingof man's redemption. God had "passed over" the sins of countless generations, knowingof man's redemption. God had "passed over" the sins of countless generations, knowingof man's redemption. God had "passed over" the sins of countless generations, knowing
what he at last would do; but then the time had come for God to "show hiswhat he at last would do; but then the time had come for God to "show hiswhat he at last would do; but then the time had come for God to "show hiswhat he at last would do; but then the time had come for God to "show his
righteousness" (Romansrighteousness" (Romansrighteousness" (Romansrighteousness" (Romans 3333::::25252525,,,,26262626) in having so done. Satan marshaled every possible) in having so done. Satan marshaled every possible) in having so done. Satan marshaled every possible) in having so done. Satan marshaled every possible
force to thwart God's purpose. Having found it impossible to murder the Lord, whichforce to thwart God's purpose. Having found it impossible to murder the Lord, whichforce to thwart God's purpose. Having found it impossible to murder the Lord, whichforce to thwart God's purpose. Having found it impossible to murder the Lord, which
he had repeatedly attempted, there remained only two means of possible victory forhe had repeatedly attempted, there remained only two means of possible victory forhe had repeatedly attempted, there remained only two means of possible victory forhe had repeatedly attempted, there remained only two means of possible victory for
the evil one. These were: (the evil one. These were: (the evil one. These were: (the evil one. These were: (1111) he might cause Christ to sin, and () he might cause Christ to sin, and () he might cause Christ to sin, and () he might cause Christ to sin, and (2222) he might induce) he might induce) he might induce) he might induce
Christ to refuse the cross. In this latter means lies the explanation of the utterChrist to refuse the cross. In this latter means lies the explanation of the utterChrist to refuse the cross. In this latter means lies the explanation of the utterChrist to refuse the cross. In this latter means lies the explanation of the utter
repulsiveness of the death which confronted Christ on Calvary. Satan exhaustedrepulsiveness of the death which confronted Christ on Calvary. Satan exhaustedrepulsiveness of the death which confronted Christ on Calvary. Satan exhaustedrepulsiveness of the death which confronted Christ on Calvary. Satan exhausted
diabolical cunning in that awful event, foretold from the beginning (Genesisdiabolical cunning in that awful event, foretold from the beginning (Genesisdiabolical cunning in that awful event, foretold from the beginning (Genesisdiabolical cunning in that awful event, foretold from the beginning (Genesis 3333::::15151515), in), in), in), in
which he would bruise the heel of the seed of woman. No refinement of sadistic lust orwhich he would bruise the heel of the seed of woman. No refinement of sadistic lust orwhich he would bruise the heel of the seed of woman. No refinement of sadistic lust orwhich he would bruise the heel of the seed of woman. No refinement of sadistic lust or
barbarous cruelty was overlooked. Christ was to die the worst death any being everbarbarous cruelty was overlooked. Christ was to die the worst death any being everbarbarous cruelty was overlooked. Christ was to die the worst death any being everbarbarous cruelty was overlooked. Christ was to die the worst death any being ever
suffered on earth. Would the Saviour, rather than endure it, renounce his mission? Tosuffered on earth. Would the Saviour, rather than endure it, renounce his mission? Tosuffered on earth. Would the Saviour, rather than endure it, renounce his mission? Tosuffered on earth. Would the Saviour, rather than endure it, renounce his mission? To
have done so would have been, in a sense, honorable as far as Christ was concerned;have done so would have been, in a sense, honorable as far as Christ was concerned;have done so would have been, in a sense, honorable as far as Christ was concerned;have done so would have been, in a sense, honorable as far as Christ was concerned;
but the race of men would have been lost. Only his great eternal love for man broughtbut the race of men would have been lost. Only his great eternal love for man broughtbut the race of men would have been lost. Only his great eternal love for man broughtbut the race of men would have been lost. Only his great eternal love for man brought
him through the depth of humiliation and temptation that swept over him in thathim through the depth of humiliation and temptation that swept over him in thathim through the depth of humiliation and temptation that swept over him in thathim through the depth of humiliation and temptation that swept over him in that
chilling scene in Gethsemane.chilling scene in Gethsemane.chilling scene in Gethsemane.chilling scene in Gethsemane.
SBC, "SBC, "SBC, "SBC, "MatthewMatthewMatthewMatthew 26262626::::38383838
The Valley of the Shadow of Death.
I. Whether death be easy or painful, it is appointed unto all men once to die. This everyone
knows, so that each person thinks that he can gain nothing by hearing it repeated. But I imagine,
that although we know that we shall die, yet we who move about in health and strength have a
very faint and imperfect notion of what death is. Indeed, it is not more concealed from our spirit

253. than it is shut out from our minds. It would be vain to say that we can by any means escape all its
bitterness, most certainly we cannot; but we can make this bitterness only a brief suffering of a
few days or weeks, instead of the beginning of a miserable eternity. This we may gain, with God’s
blessing, by thinking seriously and frequently upon it.
II. It becomes us to accustom ourselves to consider death as something real, to make it a part of
every day’s serious thoughts; to bring steadily before our eyes the possibility that before the day
closes which has now begun, it may be near, even at the doors. Will it be said that such thoughts
would unfit us for our common business, or, at least, would stop all cheerfulness, and mark our
countenances with a perpetual expression of gloom? Then we must still be in bondage to the
weak and beggarly elements; we must be ignorant of the liberty which Christ has given us; or else
our mirth and pleasure, and our business, must be such as Christ would condemn, and, in that
case, we must, at whatever cost, get rid of them. For most certainly that is no fit employment and
no Christian relaxation, in which we should be afraid to die; but either it is wrong in itself, or it
takes us too much time, or it encourages us in a spirit of sloth, or pride, or carelessness. If it does
none of these, and if it be pursued with thankfulness, as the gift of God, then the thought of
death need not disturb or sadden it; we may go to it without scruple from our most solemn
thoughts and prayers; and we may be called from it without fear if such be the will of God in the
pangs of the most sudden death.
T. Arnold, Sermons, vol. i., p. 85.
Christ’s Agony in the Garden.
I. It was in the soul rather than in the body that our blessed Saviour made atonement for
transgression. He had put Himself in the place of the criminal, so far as it was possible for an
innocent man to assume the position of the guilty; and standing in the place of the criminal with
guilt imputed to Him, He had to bear the punishment that misdeeds had incurred. You must be
aware that anguish of the soul more than of the body is the everlasting portion which is to be
awarded to sinners, and we might well expect that our Lord’s external affliction, however vast
and accumulated, would be comparatively less in its rigour 01 accompaniments than His internal
anguish, which is not to be measured or imagined. This expectation is quite borne out by the
statements of Scripture, if carefully considered. Was it the mere thought of dying as a malefactor

254. which so overcame the Redeemer that He needed strengthening by an angel from heaven? Was
it this that wrung from Him the thrilling exclamation, "My soul is exceeding sorrowful?" Though
we cannot explain what passed in the soul of the Redeemer, we would impress on you the truth,
that it was in the soul rather than in the body that those dire pangs were endured which
exhausted the curse denounced against sin.
II. It gives a preciousness to every means of grace, to consider it as brought into being by the
agonies of the Redeemer. It would go far, were this borne in mind, to defend it against resistance
or neglect if it were impressed on you that there is not a single blessing of which you are
partakers that did not spring from this sorrow—this sorrow unto death—of the Redeemer’s soul.
Neither is it the worth only of the means of grace that we may learn from the mighty sorrow by
which they were purchased; it is also our own worth, the worth of our own soul. If you read the
form of the question, "What shall a man give in exchange for his soul?" you will see it implies that
it is not within the empire of wealth to purchase the soul. But cannot this assume the form of
another question—What would God give in exchange for the soul? Here we have an answer, not
of supposition, but of fact; we tell you what God has given, He has given Himself. Wonderful as it
may be, the human soul is worth the incalculable price which was paid for its ransom.
H. Melvill, Penny Pulpit, No. 1,501.
Reference: Mat_26:38.—W. Gresley, Parochial Sermons, p. 189.
MatthewMatthewMatthewMatthew 26262626::::38383838----40404040
Divine Sorrow.
It is not on the actual physical sufferings of the Crucifixion that the Bible most invites us to
dwell—it relates them, but it passes over them as lightly as the circumstances will admit—but on
the inner suffering, on the inner intentions of the scene, we are invited to rest; and it is this inner
intention which it expresses in the garden of Gethsemane.
I. Consider what were the causes which wrung from the Redeemer this strong crying and tears,
the intolerable anguish of that hour among the sacred olive-trees, on the eve of the first Good
Friday. (1) First, that gloom may have been the sense of the near approach of death with all the
dread misgivings which beset the spirit in that supreme hour. (2) Or, again, it may have been the

255. sense of loneliness—of the ingratitude, the desertion, the failure of disciples and kinsmen and
country. (3) Or, yet again, it may have been something deeper, the sense of the load of human
wretchedness entering into his soul, so as almost to take possession of it, so that, in the strong
language of St. Paul, "He who knew no sin was made sin for us."
II. Let us remember that this scene is the silent, but most significant, protestation against the
misery of wrong-doing, against the exceeding sinfulness of sin. Let us remember it also as the
memorial that if we are oppressed by trials, which seem to us too hard to bear, we are but sharing
the destiny of the well-beloved Son in whom God is well pleased. The scene suggests also how
and in what spirit we ought to pray. There is something nobler and higher in the efficacy and the
answer of prayer than the mere demanding and receiving the special blessings for which we ask.
We are, indeed, by this narrative encouraged to lay all our wants before our Father, to cast all
our cares upon Him, to beseech Him that He will hear us in small things as in great. We may
pray, even as our Saviour prayed, that if it be possible the cup of our trial may pass from us; but if
no direct answer be given, if the cup does not pass from us, let not our faith be shaken; let us look
at the history of our Saviour’s agony.
A. P. Stanley, Christian World Pulpit, vol. i., p. 344.
39393939 Going a little farther, he fell with his face to theGoing a little farther, he fell with his face to theGoing a little farther, he fell with his face to theGoing a little farther, he fell with his face to the
ground and prayed, “My Father, if it is possible, mayground and prayed, “My Father, if it is possible, mayground and prayed, “My Father, if it is possible, mayground and prayed, “My Father, if it is possible, may
this cup be taken from me. Yet not as I will, but asthis cup be taken from me. Yet not as I will, but asthis cup be taken from me. Yet not as I will, but asthis cup be taken from me. Yet not as I will, but as
you will.”you will.”you will.”you will.”

256. BARNES,"BARNES,"BARNES,"BARNES,"And he went a little furtherAnd he went a little furtherAnd he went a little furtherAnd he went a little further ---- That is, at the distance that a man could
conveniently cast a stone (Luke).
Fell on his faceFell on his faceFell on his faceFell on his face ---- Luke says “he kneeled down.” He did both.
He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell
with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This
was the usual posture of prayer in times of great earnestness. See Num_16:22; 2Ch_20:18; Neh_
8:6.
If it be possibleIf it be possibleIf it be possibleIf it be possible ---- That is, if the world can be redeemed - if it be consistent with justice, and
with maintaining the government of the universe, that people should be saved without this
extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have
been done; and the fact that these sufferings were “not” removed, and that the Saviour went
forward and bore them without mitigation, shows that it was not consistent with the justice of
God and with the welfare of the universe that people should be saved without the awful
sufferings of “such an atonement.”
Let this cupLet this cupLet this cupLet this cup ---- These bitter sufferings. These approaching trials. The word cup is often used in
this sense, denoting sufferings. See the notes at Mat_20:22.
Not as I will, but as thou wiltNot as I will, but as thou wiltNot as I will, but as thou wiltNot as I will, but as thou wilt ---- As Jesus was man as well as God, there is nothing inconsistent
in supposing that, as man, he was deeply affected in view of these sorrows. When he speaks of His
will, he expresses what “human nature,” in view of such great sufferings, would desire. It
naturally shrunk from them and sought deliverance. Yet he sought to do the will of God. He
chose rather that the high purpose of God should be done, than that that purpose should be
abandoned from regard to the fears of his human nature. In this he has left a model of prayer in
all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour, also,
in such seasons we should, we must submit cheerfully to the will of God, confident that in all
these trials he is wise, and merciful, and good.
CLARKE,"CLARKE,"CLARKE,"CLARKE,"Fell on his faceFell on his faceFell on his faceFell on his face ---- See the note on Luk_22:44. This was the ordinary posture of the
supplicant when the favor was great which was asked, and deep humiliation required. The head
was put between the knees, and the forehead brought to touch the earth - this was not only a
humiliating, but a very painful posture also.
This cupThis cupThis cupThis cup ---- The word cup is frequently used in the Sacred Writings to point out sorrow,

257. anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals.
A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed
thus, being obliged by the magistrates of Athens to drink a cup of the juice of hemlock. To death,
by the poisoned cup, there seems an allusion in Heb_2:9, Jesus Christ, by the grace of God,
Tasted death for every man. The whole world are here represented as standing guilty and
condemned before the tribunal of God; into every man’s hand the deadly cup is put, and he is
required to drink off the poison - Jesus enters, takes every man’s cup out of his hand, and drinks
off the poison, and thus tastes or suffers the death which every man otherwise must have
undergone.
Pass from mePass from mePass from mePass from me ---- Perhaps there is an allusion here to several criminals standing in a row, who
are all to drink of the same cup; but, the judge extending favor to a certain one, the cup passes by
him to the next.
Instead of ‫ליךסןם‬ ‫,נסןוכטשם‬ going a little forward, many eminent MSS. have ‫,נסןףוכטשם‬ coming
a little forward - but the variation is of little moment. At the close of this verse several MSS. add
the clause in Luk_22:43, There appeared an angel, etc.
GILL, "GILL, "GILL, "GILL, "And he went a little furtherAnd he went a little furtherAnd he went a little furtherAnd he went a little further,.... Luke says, Luk_22:41, "about a stone's cast", about fifty
or sixty feet from the place where they were,
and fell on his face, and prayedand fell on his face, and prayedand fell on his face, and prayedand fell on his face, and prayed; partly to show his great reverence of God, the sword of whose
justice was awaked against him, the terrors of whose law were set in array before him, and whose
wrath was pouring down upon him; and partly to signify how much his soul was depressed, how
low he was brought, and in what distress and anguish of spirit he was, that he was not able to lift
up his head, and look up. This was a prayer gesture used when a person was in the utmost
perplexity. The account the Jews give of it, is this (g),
‫פניהם‬ ‫על‬ ‫,כשנופלין‬ "when they fall upon their faces", they do not stretch out their hands
and their feet, but incline on their sides.
This was not to be done by any person, or at any time; the rules are these (h):
"no man is accounted fit ‫פניו‬ ‫על‬ ‫,ליפול‬ "to fall upon his face", but he that knows in himself
that he is righteous, as Joshua; but he inclines his face a little, and does not bow it down
to the floor; and it is lawful for a man to pray in one place, and to "fall upon his face" in
another: it is a custom that reaches throughout all Israel, that there is no falling upon the
face on a sabbath day, nor on feast days, nor on the beginning of the year, nor on the
beginning of the month, nor on the feast of dedication, nor on the days of "purim", nor at

258. the time of the meat offering of the eves of the sabbath days, and good days, nor at the
evening prayer for every day; and there are private persons that fall upon their faces at
the evening prayer, and on the day of atonement only: they fall upon their faces because
it is a time of supplication, request, and fasting.
Saying, O my father; or, as in Mark, "Abba, Father", Mar_14:36; "Abba" being the
Syriac word he used, and signifies, "my father"; and the other word is added for
explanation's sake, and to denote the vehemency of his mind, and fervour of spirit in
prayer. Christ prayed in the same manner he taught his disciples to pray, saying, "our
Father"; and as all his children pray under the influence of the spirit of adoption,
whereby they cry "Abba, Father". God is the Father of Christ, not as man, for as such he
was without father, being the seed of the woman, and made of a woman, without man;
nor by creation, as he is the Father of spirits, of angels, and the souls of men, of Adam,
and all mankind; nor by adoption, as he is the Father of all the chosen, redeemed, and
regenerated ones; but by nature, he being the only begotten of the Father, in a manner
inconceivable and inexpressible by us. Christ now addresses him in prayer in his human
nature, as standing in this relation to him as the Son of God, both to express his
reverence of him, and what freedom and boldness he might use with him; what
confidence he might put in him; and what expectation he might have of being heard and
regarded by him; and what submission and resignation of will was due from himself
unto him,
If it be possible, let this cup pass from me; meaning not only the hour, as it is
called in Mark, the present season and time of distress, and horror; but all his future
sufferings and death, which were at hand; together with the bearing the sins of his
people, the enduring the curse of the law, and the wrath of God, all which were
ingredients in, and made up this dreadful bitter cup, this cup of fury, cursing, and
trembling; called a cup, either in allusion to the nauseous potions given by physicians to
their patients; or rather to the cup of poison given to malefactors the sooner to dispatch
them; or to that of wine mingled with myrrh and frankincense to intoxicate them, that
they might not feel their pain; see Gill on Mar_15:23, or to the cup appointed by the
master of the family to everyone in the house; these sorrows, sufferings, and death of
Christ being what were allotted and appointed by his heavenly Father: and when he
prays that this cup might pass from him, his meaning is, that he might be freed from the
present horrors of his mind, be excused the sufferings of death, and be delivered from
the curse of the law, and wrath of God; which request was made without sin, though it
betrayed the weakness of the human nature under its insupportable load, and its
reluctance to sufferings and death, which is natural; and yet does not represent him
herein as inferior to martyrs, who have desired death, and triumphed in the midst of
exquisite torments: for their case and his were widely different; they had the presence of
God with them, Christ was under the hidings of his Father's face; they had the love of
God shed abroad in them, he had the wrath of God poured out upon him; and his prayer
bespeaks him to be in a condition which neither they, nor any mortal creature were ever
in. Moreover, the human nature of Christ was now, as it were, swallowed up in sorrow,
and intent upon nothing but sufferings and death; had nothing in view but the wrath of
God, and the curse of the law; so that everything else was, for the present, out of sight; as
the purposes of God, his counsel and covenant, his own engagements and office, and the
salvation of his people; hence it is no wonder to hear such a request made; and yet it is
with this condition, "if it be possible". In Mark it is said, "all things are possible unto
thee", Mar_14:36; intimating, that the taking away, or causing the cup to pass from him,
was: all things are possible to God, which are consistent with the perfections of his

259. nature, and the counsel of his will: and all such things, though possible in themselves,
yet are not under such and such circumstances so; the removal of the cup from Christ
was possible in itself, but not as things were circumstanced, and as matters then stood;
and therefore it is hypothetically put, "if it be possible", as it was not; and that by reason
of the decrees and purposes of God, which had fixed it, and are immutable; and on
account of the covenant of grace, of which this was a considerable branch and article,
and in which Christ had agreed unto it, and is unalterable; and also on the score of the
prophecies of the Old Testament, in which it had been often spoken of; and therefore
without it, how should the Scriptures be fulfilled that thus it must be? they would not
have been the Scriptures of truth. Besides, Christ had foretold it himself once and again,
and therefore consistent with the truth of his own predictions, it could not be dispensed
with: add to all this, that the salvation of his people required his drinking it; that could
not be brought about no other way in agreement with the veracity, faithfulness, justice,
and holiness of God. This condition qualities and restrains the above petition; nor is it to
be considered but in connection with what follows:
nevertheless, not as I will, but as thou wilt; which shows that the request was far
from being sinful, or contrary to piety to God, or love to men, or to true fortitude of
mind; the pure natural will of Christ, or the will of Christ's human nature, being left to
act in a mere natural way, shows a reluctancy to sorrows, sufferings, and death; this
same will acting on rational principles, and in a rational way, puts it upon the possibility
the thing, and the agreement of the divine will to it. That there are two wills in Christ,
human and divine, is certain; his human will, though in some instances, as in this, may
have been different from the divine will, yet not contrary to it; and his divine will is
always the same with his Father's. This, as mediator, he engaged to do, and came down
from heaven for that purpose, took delight in doing it, and has completely finished it,
HE RY, "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_5:7), 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_1:10. (2.) His humility in prayer.
This posture was an expression of his, eulabeia - his reverential fear (spoken of Heb_
5:7), with which he offered up these prayers: and it was in the days of his flesh, in his
estate of humiliation, to which hereby he accommodated himself.
3. The prayer itself; wherein we may observe three things.
(1.) The title he gives to God; O my Father. Thick as the cloud was, he could see God as

260. 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_5:1),
was touched with the feeling of our infirmities (Heb_4:15), 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, Psa_39:9, Psa_39:10. 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, Mat_26:39. 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, Psa_40:8. This he
had often referred to, as that which put him upon, and carried him through, his whole
undertaking; This is the Father's will, Joh_6:39, Joh_6:40. This he sought (Joh_5:30);
it was his meat and drink to do it, Joh_4:34. [3.] In conformity to this example of
Christ, we must drink of the bitter cup which God puts into our hands, be it ever so
bitter; though nature struggle, grace must submit. We then are disposed as Christ was,
when our wills are in every thing melted into the will of God, though ever so displeasing
to flesh and blood; The will of the Lord be done, Act_21:14.
CALVI , "39.And he went forward a little. We have seen in other passages, that in
order to excite himself to greater earnestness of prayer, the Lord prayed in the
absence of witnesses; for when we are withdrawn from the gaze of men, we succeed
better in collecting our senses, so as to attend more closely to what we are doing. It is
not, indeed, necessary — nay more, it is not always proper — that we should retire
to distant corners whenever we pray; but when some great necessity urges us,

261. because the fervor of prayer is more freely indulged when we are alone, it is useful
to us to pray apart. And if the Son of God did not disregard this aid, it would be the
greatest madness of pride in us not to apply it for our own advantage. Add to this,
that when God alone is witness, as there is nothing then to be feared from ambition,
the believing soul unfolds itself with greater familiarity, and with greater simplicity
pours its wishes, and groans, and anxieties, and fears, and hopes, and joys, into the
bosom of God. God allows his people to make use of many little modes of speaking,
when they pray alone, which, in the presence of men, would savor of ostentation.
And fell on his face. By the very gesture of falling on the earth, Christ manifested
his deep earnestness in prayer. For though kneeling, as our expression of respect
and reverence, is commonly used in prayer, Christ, by throwing himself on the
ground as a suppliant, placed himself in a pitiable attitude on account of the
vehemence of his grief.
My Father, if it be possible. In vain do some persons labor to show that what is here
described is not a prayer, but only a complaint. For my own part, while I own that it
is abrupt, I have no doubt that Christ offered a prayer. or is it inconsistent with
this, that he asks a thing that is impossible to be granted to him; for the prayers of
believers do not always flow on with uninterrupted progress to the end, do not
always maintain a uniform measure, are not always arranged even in a distinct
order, but, on the contrary, are involved and confused, and either oppose each
other, or stop in the middle of the course; like a vessel tossed by tempests, which,
though it advances towards the harbor, cannot always keep a straight and uniform
course, as in a calm sea. We must remember, indeed, what I lately mentioned, that
Christ had not confused emotions, like those to which we are accustomed, to
withdraw his mind from pure moderation; but, so far as the pure and innocent
nature of man could admit, he was struck with fear and seized with anguish, so that,
amidst the violent shocks of temptation, he vacillated—as it were—from one wish to
another. This is the reason why, after having prayed to be freed from death, he
immediately restrains himself, and, submitting to the authority of the Father,
corrects and recalls that wish which had suddenly escaped him.
But it may be asked, How did he pray that the eternal decree of the Father, of which
he was not ignorant, should be revoked? or though he states a condition, if it be
possible, yet it wears an aspect of absurdity to make the purpose of God changeable.
We must hold it to be utterly impossible for God to revoke his decree. According to
Mark, too, Christ would seem to contrast the power of God with his decree. All
things, says he, are possible to thee. But it would be improper to extend the power of
God so far as to lessen his truth, by making him liable to variety and change. I
answer, There would be no absurdity in supposing that Christ, agreeably to the
custom of the godly, leaving out of view the divine purpose, committed to the bosom
of the Father his desire which troubled him. For believers, in pouring out their
prayers, do not always ascend to the contemplation of the secrets of God, or
deliberately inquire what is possible to be done, but are sometimes carried away
hastily by the earnestness of their wishes. Thus Moses prays that he may be blotted
out of the book of life, (Exodus 32:33;) thus Paul wished to be made an anathema,

262. (201) (Romans 9:3.) This, therefore, was not a premeditated prayer of Christ; but
the strength and violence of grief suddenly drew this word from his mouth, to which
he immediately added a correction. The same vehemence of desire took away from
him the immediate recollection of the heavenly decree, so that he did not at that
moment reflect, that it was on this condition, (202) that he was sent to be the
Redeemer of mankind; as distressing anxiety often brings darkness over our eyes, so
that we do not at once remember the whole state of the matter. In short, there is no
impropriety, if in prayer we do not always direct our immediate attention to every
thing, so as to preserve a distinct order. When Christ says, in the Gospel by
Matthew, that all things are possible to God, he does not intend by these words to
bring the power of God into conflict with unchangeable truth and firmness; but as
there was no hope—which is usually the case when affairs are desperate—he throws
himself on the power of God. The word ( ‫נןפ‬ή‫)סיןם‬ cup or chalice — as we have
mentioned elsewhere — denotes the providence of God, which assigns to each his
measure of the cross and of affliction, just as the master of a house gives an
allowance to each servant, and distributes portions among the children.
But yet not as I will, but as thou wilt. We see how Christ restrains his feelings at the
very outset, and quickly brings himself into a state of obedience. But here it may
first be inquired, How was his will pure from all vice, while it did not agree with the
will of God? For if the will of God is the only rule of what is good and right, it
follows, that all the feelings which are at variance with it are vicious. I reply:
Though it be true rectitude to regulate all our feelings by the good pleasure of God,
yet there is a certain kind of indirect disagreement with it which is not faulty, and is
not reckoned as sin; if, for example, a person desire to see the Church in a calm and
flourishing condition, if he wish that the children of God were delivered from
afflictions, that all superstitions were removed out of the world, and that the rage of
wicked men were so restrained as to do no injury. These things, being in themselves
right, may properly be desired by believers, though it may please God to order a
different state of matters: for he chooses that his Son should reign among enemies;
that his people should be trained under the cross; and that the triumph of faith and
of the Gospel should be rendered more illustrious by the opposing machinations of
Satan. We see how those prayers are holy, which appear to be contrary to the will of
God; for God does not desire us to be always exact or scrupulous in inquiring what
he has appointed, but allows us to ask what is desirable according to the capacity of
our senses.
But the question has not yet been fully answered: for since we have just now said
that all the feelings of Christ were properly regulated, how does he now correct
himself? For he brings his feelings into obedience to God in such a manner as if he
had exceeded what was proper. Certainly in the first prayer we do not perceive that
calm moderation which I have described; for, as far as lies in his power, he refuses
and shrinks from discharging the office of Mediator. I reply: When the dread of
death was presented to his mind, and brought along with it such darkness, that he
left out of view every thing else, and eagerly presented that prayer, there was no
fault in this. or is it necessary to enter into any subtle controversy whether or not
it was possible for him to forget our salvation. We ought to be satisfied with this

263. single consideration, that at the time when he uttered a prayer to be delivered from
death, he was not thinking of other things which would have shut the door against
such a wish.
If it be objected, that the first movement, which needed to be restrained before it
proceeded farther, was not so well regulated as it ought to have been, I reply: In the
present corruption of our nature it is impossible to find ardor of affections
accompanied by moderation, such as existed in Christ; but we ought to give such
honor to the Son of God, as not to judge of him by what we find in ourselves. For in
us all the affections of the flesh, when strongly excited, break out into rebellion, or,
at least, have some mixture of pollution; but Christ, amidst the utmost vehemence of
grief or fear, restrained himself within proper bounds. ay more, as musical sounds,
though various and differing from each other, are so far from being discordant, that
they produce sweet melody and fine harmony; so in Christ there was a remarkable
example of adaptation between the two wills, (203) the will of God and the will of
man, so that they differed from each other without any conflict or opposition.
This passage shows plainly enough the gross folly of those ancient heretics, who
were called Monothelites, (204) because they imagined that the will of Christ was
but one and simple; for Christ, as he was God, willed nothing different from the
Father; and therefore it follows, that his human soul had affections distinct from the
secret purpose of God. But if even Christ was under the necessity of holding his will
captive, in order to subject it to the government of God, though it was properly
regulated, how carefully ought we to repress the violence of our feelings, which are
always inconsiderate, and rash, and full of rebellion? And though the Spirit of God
governs us, so that we wish nothing but what is agreeable to reason, still we owe to
God such obedience as to endure patiently that our wishes should not be granted;
(205) For the modesty of faith consists in permitting God to appoint differently from
what we desire. Above all, when we have no certain and special promise, we ought
to abide by this rule, not to ask any thing but on the condition that God shall fulfill
what he has decreed; which cannot be done, unless we give up our wishes to his
disposal.
It comes now to be inquired, what advantage did Christ gain by praying? The
apostle, in writing to the Hebrews, says that he was heard ( ἀ‫נ‬ὸ ‫פ‬ὢ‫ו‬ ‫ע‬ὐ‫כבגו‬ί ‫)בע‬ on
account of his fear: for so ought that passage to be explained, and not, as it is
usually explained, on account of his reverence, (Hebrews 5:7.) That would not have
been consistent, if Christ had simply feared death; for he was not delivered from it.
Hence it follows, that what led him to pray to be delivered from death was the dread
of a greater evil. When he saw the wrath of God exhibited to him, as he stood at the
tribunal of God charged with the sins of the whole world, he unavoidably shrunk
with horror from the deep abyss of death. And, therefore, though he suffered death,
yet since its pains were loosed —as Peter tells us, (Acts 2:24,)—and he was
victorious in the conflict, the Apostle justly says, that he was heard on account of his
fear. Here ignorant people rise up and exclaim, that it would have been unworthy of
Christ to be afraid of being swallowed up by death. But I should wish them to
answer this question, What kind of fear do they suppose it to have been which drew

264. from Christ drops of blood? (Luke 22:44) For that mortal sweat could only have
proceeded from fearful and unusual horror. If any person, in the present day, were
to sweat blood, and in such a quantity that the drops should fall to the ground, it
would be reckoned an astonishing miracle; and if this happened to any man through
fear of death, we would say that he had a cowardly and effeminate mind. Those
men, therefore, who deny that Christ prayed that the Father would rescue him from
the gulf of death, ascribe to him a cowardice that would be disgraceful even in an
ordinary man.
If it be objected, that the fear which I am describing arises from unbelief, the
answer is easy. When Christ was struck with horror at the divine curse, the feeling
of the flesh affected him in such a manner, that faith still remained firm and
unshaken. For such was the purity of his nature, that he felt, without being
wounded by them, those temptations which pierce us with their stings. And yet those
persons, by representing him not to have felt temptations, foolishly imagine that he
was victorious without fighting. And, indeed, we have no right to suppose that he
used any hypocrisy, when he complained of a mortal sadness in his soul; nor do the
Evangelists speak falsely, when they say that he was exceedingly sorrowful, and that
he trembled.
BE SO , "Matthew 26:39. And he went a little further — Luke says, He was
withdrawn from them about a stone’s cast, so that the apostles could still both see
and hear him; and fell on his face — It seems he first knelt down, Luke 22:41, and
then, as the ardour of his soul increased, prostrated himself on his face to the
ground, and prayed, saying, O my Father, if it be possible — That is, if it be
consistent with the salvation of the world; let this cup — Of bitterness and terror,
pass from me — And it did pass from him soon; for when he cried unto God with
strong cries and tears, he was heard in that which he feared, Hebrews 5:7. God took
away the terror and severity of that inward conflict. That it was not the fear of
dying on the cross which made our Lord speak and pray in the manner here related,
is evident from this, that to suppose it would be to degrade his character infinitely.
Suppose his sufferings to be as terrible as possible, clothe them with all the
aggravating circumstances imaginable; yet if no more was included in them than the
pains of death, inasmuch as his human nature was strengthened far beyond the
natural pitch by its union with the divine, for Jesus to have shrunk at the prospect
of them, would have shown a weakness which many of his followers were strangers
to, encountering more terrible deaths without the least emotion. evertheless, not as
I will, but as thou wilt — Here we see, that though his prayer was most fervent, yet
it was accompanied with due expressions of entire resignation.
BROADUS, "Matthew 26:39-41. He withdraws the first time. He went a little
further. Luke says 'about a stone's cast,' say fifty yards. This might be from the
eight disciples, as Luke does not mention the special three; but from comparing his
whole connection we see that it more likely means the three. Jesus doubtless sought
the most secluded spot in the enclosure, and probably withdrew from the light of the
full moon to the shade of trees. Fell on his face. Luke says 'kneeled,' which would
naturally be followed, in an agony of distress, by complete prostration. And prayed,

265. the tense (in Mark and Luke also) denoting continued action. The Saviour evidently
spent much time in prayer, and particularly on any special occasion. At his baptism,
(Luke 3:21) before choosing the twelve, (Luke 6:12) when the multitudes wanted to
make him king, (Matthew 14:23, John 6:15) when the disciples were just becoming
satisfied that he was the Messiah, (Luke 9:18) when on the Mount of
Transfiguration, (Luke 9:28) and upon other occasions, there is special mention of
his praying, sometimes for many hours, even a whole night. So his praying here,
long and repeatedly, is no new thing in his experience. O, my father. Mark gives the
Aramaic word Abba, which our Lord doubtless actually employed, and then adds
the Greek word, making 'Abba, Father'; so Paul in Romans 8:15. If it he possible, i,
e., morally possible, consistent with the Father's purpose of saving men. The God-
man speaks according to his suffering human nature, referring all to the Father
(compare Matthew 20:23; Mark 13:32). In Mark (Mark 14:36) the expression is
stronger, 'All things are possible unto thee.... but what thou wilt'‫”€ג‬he refers it to
the Father's will. This cup, a common image for great suffering, like some allotted
bitter draught. See on "Matthew 20:22". Let this cap pass from me. So Mark. But
Luke, in the common and probably correct text, 'If thou art willing to let this cup
pass away from me'‫”€ג‬the sentence remaining unfinished, an aposiopesis, as in Luke
13:9, Luke 19:42, Acts 23:9 (Winer, 599 f. 750). We have seen that the words spoken
from heaven at the baptism and the Transfiguration (Matthew 3:17, Matthew 17:5)
are not reported in precisely the same terms by the different Evangelists, which
conclusively shows that they did not undertake to give in all cases the exact words
spoken. But there is no substantial difference.(1) ot as I will, but as thou wilt.
Compare John 5:30, John 6:38, Philippians 2:8. Many months earlier, when he first
spoke to the disciples of his approaching death, he indicated that such was God's
thought and purpose. (Matthew 16:23) He cometh unto the disciples, the three. And
findeth them asleep. Luke adds 'for sorrow.' They felt a dull, depressing sorrow at
the intimation that their Master was about to leave them, was about to be killed.
They saw nothing to be done by themselves, and could not realize that the danger
was so imminent and perilous as the result showed. Such a state of mind often
superinduces heavy sleep; and it was now long past midnight. These same three
disciples were "heavy with sleep" during the Transfiguration. (Luke 9:32) And saith
unto Peter, who was the recognized leader, in some sense, of the Twelve, see on
"Matthew 16:16". otice that the following verbs are all plural; he addresses all
three through Peter. What, could ye not, is a good English equivalent to the peculiar
phrase of the original, 'were ye thus unable,' were ye as unable as this? Watch with
me one hour. The expression is doubtless only general and not to be pressed, but it
shows that he had been alone no little time. 'Watch' refers primarily to keeping
awake, but also suggests mental alertness. It became a favourite term with the
apostles; compare Matthew 24:42, Matthew 25:13, 1 Thessalonians 5:6, 1
Corinthians 16:13, Romans 13:11, Colossians 4:2, 1 Peter 5:8. That ye enter not,
may be connected with both 'watch and pray,' or with only 'pray,' as in Rev. Ver.
margin, and so Origen ("On Prayer," page 557, Migne), Chrys., Theophyl., Euthym.
In Luke 22:40 it is simply 'pray that ye enter not,' etc.; and in Luke 22:46 Rev. Ver.,
'rise and pray lest ye enter into,' the latter connection is much the more natural of
the two.(2) Temptation, compare on Matthew 4:1. Observe that it is not merely
"that you may overcome temptation," or "that you may be supported under

266. temptation," but "that you may not come into temptation," may avoid being
tempted. Compare on Matthew 6:13, and see Luke 22:31. The Com. Ver., through
oversight or in its passion for variety (see on "Matthew 25:46"), translates by 'lest
ye enter' in Mark and Luke. In the following clause it gives in Mark, 'the spirit truly
is ready,' but in Matt. where the Greek has exactly the same words, it translates, the
spirit indeed is willing, the word 'indeed' being used to translate the Greek word
men, a particle which merely indicates that to its clause something else will presently
be brought in contrast; compare on Matthew 3:11 or Matthew 9:37. The emphasis is
on 'spirit,' not at all on 'indeed.' This is given as a general proposition, suggested by
their case. The flesh means not simply the body as opposed to the mind, but the
body as representing our sinfulness, being so used because bodily sins are patent;
while the spirit represents what is better in us, regarded as produced by divine
influence. Compare a similar contrast between body and spirit, or flesh and spirit,
frequently occurring in Paul's Epistles. This statement was not added by way of
excuse, as some have imagined, but of warning and incentive. The fact that while the
spirit is willing the flesh is weak forms a reason why we should watchfully and
prayerfully strive to keep out of temptation, lest it take advantage of our weakness
and overcome us. Euthym.: "Do not look to the soul's readiness and be bold, but
look to the flesh's weakness and be humble."
40 Then he returned to his disciples and found
them sleeping. “Couldn’t you men keep watch
with me for one hour?” he asked Peter.
BAR ES,"And findeth them asleep - It may seem remarkable that in such
circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and
having received a special charge to watch - that is, not to sleep - they should so soon
have fallen asleep.
It is frequently supposed that this was proof of wonderful stupidity, and indifference
to their Lord’s sufferings. The truth is, however, that it was just the reverse; “it was proof
of their great attachment, and their deep sympathy in his sorrows.” Luke has added that
he found “them sleeping” for sorrow - that is, “on account” of their sorrow; or their grief
was so great that they naturally fell asleep. Multitudes of facts might be brought to show
that this is in accordance with the regular effects of grief. Dr. Rush says: “There is
another symptom of grief, which is not often noticed, and that is “profound sleep.” I
have often witnessed it even in mothers, immediately after the death of a child.

267. Criminals, we are told by Mr. Akerman, the keeper of Newgate, in London, often sleep
soundly the night before their execution. The son of General Custine slept nine hours the
night before he was led to the guillotine in Paris.” - Diseases of the Mind, p. 319.
Saith unto Peter ... - This earnest appeal was addressed to Peter particularly on
account of his warm professions, his rash zeal, and his self-confidence. If he could not
keep awake and watch with the Saviour for one hour, how little probability was there
that he would adhere to him in the trials through which he was soon to pass!
CLARKE,"He - saith unto Peter - He addressed himself more particularly to this
apostle, because of the profession he had made, Mat_26:33; as if he had said: “Is this the
way you testify your affectionate attachment to me? Ye all said you were ready to die
with me; what, then, cannot you watch One hour?” Instead of ‫יףקץףבפו‬ ‫,ןץך‬ could Ye not,
the Codex Alexandrinus, the later Syriac in the margin, three of the Itala, and Juvencus,
read ‫יףקץףבע‬ ‫,ןץך‬ couldst Thou not - referring the reproach immediately to Peter, who had
made the promises mentioned before.
GILL, "And he cometh unto the disciples,.... The three he took with him, Peter,
James, and John, after he had finished his prayer,
and findeth them asleep: many things might contribute to, and bring this drowsiness
upon them; as the great fatigue they had had in preparing the passover in the day, the
plentiful meal they had eaten at night, though without excess, and the lateness of the
night, it being now probably midnight; but the chief reason of their sleepiness was their
sorrow, as is expressed in Luk_22:45, what Christ had said to them of his soul troubles,
and what they saw in him, had filled their hearts with sorrow, which brought on them an
amazement and stupidity of mind; and this issued in sleep. We have other instances of
persons in excessive grief and trouble falling asleep, as Elijah in 1Ki_19:4, and Jonah in
Jon_1:5, so that this did not arise from a secure, lazy, indolent frame of spirit; or from
any disregard to Christ, and neglect of him, and unconcernedness for him; but from
their great sorrow of heart; for, the trouble and distress that he was in, added to the
causes above mentioned. Though some have thought, that Satan might be, concerned in
it, who induced this sleepiness, or increased it, that he might the more easily surprise
them with his temptations, he was preparing for them, which I will not deny. Now,
though this sleep was natural bodily sleep, which the disciples fell into, yet was an
emblem of, and carried in it a resemblance to, the spiritual sleep and drowsiness of the
people of God; for as this was after a delightful entertainment and conversation with
Christ at the passover and Lord's supper, so it sometimes is, that the children of God fall
into a sleepy frame of soul, after much communion with Christ, as the church did in
Son_5:1, and as this sleep befell them, when Christ was withdrawn a little space from
them; so it was with the church, when her beloved was absent from her, Son_3:1, and
with the wise virgins when the bridegroom tarried, Mat_25:6, and as this was not an
entire thorough sleep; they knew all the while what Christ was doing, and could relate, as
they have done, the circumstances of it; so the children of God, when asleep, they are not
like unregenerate persons, in a dead sleep of sin, that hear, and see, and feel, and know
nothing; but though they are asleep, their hearts are awake, as was the church's, Son_

268. 5:2, yet as the disciples were so much asleep, that the bare words of Christ did not
arouse them from it for a while; so such is the sleep of the saints sometimes, that they
are not to be aroused by the bare ministry of the word, though the most powerful
arguments, and the most moving and melting language are made use of, as were with the
church, Son_5:2,
and saith unto Peter, what! could ye not watch with me one hour? This was
said particularly to Peter, because he had so lately, in such a confident manner, declared,
that he would not be offended with Christ, but abide with him, stand by him, and even
die with him, was there an occasion for it; and yet, in so short a space of time, was fallen
asleep, as were the rest who said the same things also: and it is as if Christ should say,
how will you be able to stand by me throughout this night, when ye cannot watch with
me so much as one hour, though I so earnestly desired you to tarry here, and watch with
me, and you saw in what distress I was in? how will you be able to withstand the
temptations that will beset you quickly, and perform your promises of love, fidelity,
constancy, and close attachment to me, in the greatest dangers, when you cannot keep
yourselves awake one hour for my sake?
HENRY, "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, Mat_26:40. 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 (2Sa_15:30); but when the Son of David was here in tears, his followers
were asleep. His enemies, who watched for him, were wakeful enough (Mar_14:43); 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 (Amo_6:6) that lay at
ease, and were not grieved for the affliction of Joseph?
2. Christ's favour to them, notwithstanding. Persons in sorrow are too apt to be cross
and peevish with those about them, and to lay it grievously to heart, if they but seem to
neglect them; but Christ in his agony is as meek as ever, and carries it as patiently
toward his followers as toward his Father, and is not apt to take things ill.
When Christ's disciples put this slight upon him,
(1.) He came to them, as if he expected to receive some comfort from them; and if they
had put him in mind of what they had heard from him concerning his resurrection and
glory perhaps it might have been some help to him; but, instead of that, they added grief
to his sorrow; and yet he came to them, more careful for them than they were for
themselves; when he was most engaged, yet he came to look after them; for those that

269. 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 (Zec_1:11); 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 (Mat_8:26);
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, 2Ki_5:13.
[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_21:8), 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.
CALVI , "40.And he came to his disciples. Though he was neither delivered from
fear, nor freed from anxiety, yet he interrupted the ardor of prayer, and
administered this consolation. For believers are not required to be so constant in
prayer as never to cease from conversing with God; but on the contrary, following
the example of Christ, they continue their prayers till they have proceeded as far as
their infirmity allows, then cease for a short time, and immediately after drawing
breath return to God. It would have been no slight alleviation of his grief, if his
disciples had accompanied him, and taken part in it; and on the other hand, it was a
bitter aggravation of his sufferings, that even they forsook him. For though he did
not need the assistance of any one, yet as he had voluntarily taken upon him our
infirmities, and as it was chiefly in this struggle that he intended to give a proof of
that emptying of himself, of which Paul speaks, (Philippians 2:7,) we need not
wonder if the indifference of those whom he had selected to be his companions
added a heavy and distressing burden to his grief. For his expostulation is not
feigned, but, out of the true feeling of his mind, he declares that he is grieved at
having been forsaken. And, indeed, he had good grounds for reproaching them with
indifference, since, amidst the extremity of his anguish, they did not watch at least
one hour.
COFFMA , "The Lord was not yet through the crisis, and his finding the apostles
asleep only added to his sorrow. It should be particularly observed that Christ did
not repeat this triple prayer over and over in rote fashion; but on the other hand,
after each heart-breaking petition, he paused, sought companionship, and waited
for God's answer. What is meant by the "hour"? Such a brief prayer would have
required only a moment. Thus it must be concluded that for a much longer period,

270. "one hour," our Lord was in a deep agony of spirit.
BE SO ,"Matthew 26:40. And he cometh unto the disciples — Unto the three from
whom he had withdrawn himself a little way; and findeth them asleep —
otwithstanding the distress they saw him in, and the strict command that he had
given them to watch. It seems a supernatural heaviness had fallen upon them. And
saith unto Peter, What, could ye not watch with me one hour? — According to
Mark, (who must be considered as peculiarly accurate in what relates to Peter, his
gospel having been revised by that apostle,) Christ addressed himself especially to
Peter, saying, Simon, sleepest thou? couldst not thou watch one hour? — Thou, who
so lately boastedst of thy courage and constancy in my service, couldst thou not keep
thyself awake for one hour, when I was in such an agony? Doubtless, however, Jesus
also addressed the others, as Matthew signifies. As if he had said, And you, who
were so ready to join with Peter in the same profession, could neither of you be
mindful of me? and in this time of my extreme distress, could none of you perform
your resolution, so as to watch one single hour with me? Watch and pray — As I
must again exhort you with the greatest earnestness; that ye enter not into
temptation — That ye do not yield to and fall by that dangerous temptation which is
now approaching, and of which I so lately gave you notice. The spirit indeed is
willing — You, in spirit, are ready to express the dutiful regard that you have for
me, and I know your resolutions of adhering to me are very sincere; but the flesh —
Your nature; is weak — As your present experience may convince you. How gentle a
rebuke was this, and how kind an apology! especially at this time, when our Lord’s
own mind was so weighed down with sorrow.
BIBLICAL ILLUSTRATOR 40-45, "Watch and pray, that ye enter not into
temptation
Christian caution
Who sleeps by a magazine of gunpowder needs to take care even of sparks.
Who walks on ice, let him not go star-gazing, but look to his feet, and take care of falling.
“Watch and pray, that ye enter not into temptation,” is a warning which no good man
should disregard. (Sunday Teacher’s Treasury.)
Watching unto prayer
When an archer shoots his arrow at a mark, he likes to go and see whether he has hit it,
or how near he has come to it. When you have written and sent off a letter to a friend,
you expect some day that the postman will be knocking at the door with an answer.
When a child asks his father for something, he looks in his face, even before he speaks,
to see if he is pleased, and reads acceptance in his eyes. But it is to be greatly feared that
many people feel, when their prayers are over, as if they had quite done with them; their
only concern was to get them said. An old heathen poet speaks of Jupiter throwing
certain prayers to the winds-dispersing them in empty air. It is sad to think that we so
often do that for ourselves. What would you think of a man who had written and folded
and sealed and addressed a letter flinging it out into the street, and thinking no more
about it? Sailors in foundering ships sometimes commit notes in sealed bottles to the
waves, for the chance of their being some day washed on some shore. Sir John Franklin’s

271. companions among the snows, and Captain Allen Gardiner dying of hunger in his cave,
wrote words they could not be sure any one would ever read. But we do not need to think
of our prayers as random messages. We should therefore look for reply to them, and
watch to get it. (Dr. Edmond.)
How to treat temptation
A sentinel posted on the walls, when he discerns a hostile party advancing, does not
attempt to make head against them himself, but informs his commanding officer of the
enemy’s approach, and leaves him to take the proper measure against the foe. So the
Christian does not attempt to fight temptation in his own strength. His watchfulness lies
in observing its approach, and in telling God of it by prayer. (W. Mason.)
Watch and pray-danger lurking in trifles
Not only (says Manton) do great sins ruin the soul, but lesser faults will do the same.
Dallying with temptation leads to sad consequences. Caesar was killed with bodkins. A
dagger aimed at the heart will give as deadly a wound as a huge two-handed sword, and
a little sin unrepented of will be as fatal as a gross transgression. Brutus and Cassius and
the rest of the conspirators could not have more surely ended Caesar’s life with spears
than they did with daggers. Death can hide in a drop, and ride in a breath of air. Our
greatest dangers lie hidden in little things. Milton represents thousands of evil spirits as
crowded into one hall; and truly the least sin may be a very pandemonium, in which a
host of evils may be concealed-a populous hive of mischiefs, each one storing death.
Believer, though thou be a little Caesar in thine own sphere, beware of the bodkins of
thine enemies. Watch and pray, lest thou fall by little and little. Lord, save me from sins
which call themselves little. (C. H. Spurgeon.)
All sins dangerous
All consciences, like all stomachs, are not alike. How many do we see digest those sins
with ease, which others cannot get down with struggling. One strains at a gnat, while
another swallows a camel. He that will keep clear of great sins must make conscience of
all. I will think no sin little, because the least endangers my soul; and it is all one whether
I sell my Saviour for thirty pence with Judas, or for half I am worth with Ananias;
whether I go to hell for one sin, or for many. (Bishop Henshaw.)
Conflict of flesh and spirit
Anselm, Archbishop of Canterbury, as he was passing on the way, espied a boy with a
bird tied in a string to a stone; the bird was still taking wing to fly away, but the sterne
kept her down. The holy man made good use of this sight, and, bursting into tears, said,
“Even so it is betwixt the flesh and the spirit; the spirit is willing to mount upwards in
heavenly thoughts and contemplation, but the flesh keeps it down, and, if possible,
would not admit of the least thought of heaven. (Spencer.)

272. Conflict of the spirit with the flesh
Man is a trinity consisting of body, soul, and spirit. The word soul, in the language of
Scripture, is not used in its modem significance. It stands for that part of our nature
which we have in common with the brutes that perish. The spirit likewise in the
language of both Old and New Testaments stands for that intelligent nature in man
which the brutes have not. The spirit is the seat of the will, for it is written, “the spirit is
willing.” The spirit is the perceptive and reflective faculty in man, for “no man knoweth
the things of a man, save the spirit of man that is in him.” The text suggests to us that
though the spirit of man be illumined by the Spirit of God, the weakness of the flesh may
bear him down. The word “flesh,” in scriptural language, means something quite
different from “body.” It points to the nature of man as endowed with all its wondrous
adaptations to the world in which he lives, which adaptations indeed supply his
strongest temptation to forget God. Satan goeth about with muffled feet, seeking whom
he may devour. As in the natural world there are subtle influences at work, in the power
of electricity for example, which we can measure but cannot see, so there are angels bad
as well as good, the one ministering to that minding of the flesh which is death, the
others to that minding of the spirit which is life and peace. Heavenly influences begin
with the spirit, affect the lower or soulish nature, and through it regulate the actions of
the body. (J. G. Pilkington.)
Sleep on now, etc.
Luther reads the words indicatively, and by way of question, thus: Ah! do ye now sleep
and take your rest? Will ye, with Solomon’s drunkard, sleep upon a mast-pole? take a
nap upon a weathercock? Thus this heavenly Eagle, though loving His young ones
dearly, yet pricks and beats them out of the nest. The best (as bees) are killed with the
honey of flattery, but quickened with the vinegar of reproof. (John Trapp.)
The willing spirit and the weak flesh
I. A characteristic of the Christian-a willing spirit.
1. This is true of every one of Christ’s real disciples on earth.
2. We must set no bounds to the degree of the Christian’s willingness.
3. Christ constantly tested it. “Sell all that thou hast.”
II. The Christian’s infirmity. “The flesh is weak.”
1. True in prayer.
2. True in Bible reading.
3. True in Christian effort.
4. True in our losses and afflictions.
5. We must expect to experience more and more of this weakness of our mortal
nature as life progresses.
III. The compassion of our lord for the Christian under his infirmity. Rebuke is soon
followed by compassion. He was now overwhelmed with misery; but suffering did not

273. make Him selfish.
IV. The conduct we are to pursue under our infirmities. Are we to allow the weak flesh
to do as it will? We are to watch and pray. (C. Bradley.)
The sentinel and the arsenal
I. The Christian is a sentinel; his captain is Christ; and the word of command is “watch”
1. To be watchful implies wakefulness.
2. Watchfulness implies discrimination. A sentinel must distinguish between an
enemy and a friend.
3. A sentinel will scrutinize and test the character.
II. It is not sufficient to engage a sentinel to watch agaonst the invasion of the foe: nor is
it enough that he be faithful, and give the signal of alarm when needed. The arsenal is
necessary; without this the sentinel would be weak and useless. “But in Me is thy help
found.”
III. The inseparable relation of watchfulness and prayer. Thus are we saved from
entering into temptation, since where a man is fully in it, there is an end of watching,
and an indisposition to pray. (G. H. Jackson.)
Watching with Christ
I shall not follow this history further, except to develop this single fact-the need which
our God has of our affection, and our sympathy, and our presence with Him. I know not
how it is with you, but it is just this that makes me love God. It is just this need of being
loved in God, and just this sense of loneliness without it, that calls forth my affection for
Him. Power may be venerable, and wisdom may be admirable; but only affection is
lovable. It is a marvel, if it be true-and blessed be God, it is true-that while we can do
nothing to the Divine stature, and while we can do nothing to the Divine wisdom, it is in
the power of a heart that knows how to love, to do much for the Divine happiness. For
we are not to say that God is perfect in the sense that He can never feel any more. That is
carrying philosophy to insanity. Every heart that loves God makes Him experience a
Divine gladness. Every soul that lifts itself up into the presence of God with adoration of
love makes Him happier. And now, further, is there not a relationship of this scene to
our relations in this life, and to our experiences? Is Christ still upon earth in any such
sense that it may be said that we are watching with Him here? I remark, that Christ’s life
is going on in this world; that it is developing here, I had almost said in some respects
more wonderful/y, than in heaven itself. In other words, the next representation is, that
Christ has mingled His spirit with the hearts of the race; that by His life and example He
is teaching men. And, above all, by His spiritual influences, Christ is germinating in the
race His own nature, and is bound to carry the race above its animal conditions, and into
the transcendent sphere where He Himself is. Wherever, then, in all the earth, there are
those who need guidance; wherever there are those who need instruction; wherever
there are those who are seeking the upward way, and looking about for some one to
guide them-there the Saviour is with them. He, then, is watching with Christ, if these be
truths, who watches with the Saviour in his earthly ministrations. Those who are in the
midst of the glare and growth of material things in this life, and identify themselves,

274. notwithstanding, with the interior, with the spiritual, with the religious affairs of men,
may fitly be said to be watching with Christ. Still further, those especially who are
watching as Christ taught that we should watch, are those who watch for the souls of
men, and not for Christ alone. A man can watch with Christ in his own experiences, as
well as in the experiences of others. (H. W. Beecher.)
Watchfulness and prayer
As all war is to be carried on partly by our own strength and partly by that of allies and
auxiliaries called in to our aid and assistance, so in this Christian warfare the things
which properly answer those two are watchfulness and prayer: forasmuch as by
watchfulness we exert and employ our own strength, and by prayer we engage God’s;
and if ever victory and success attend us in these encounters, these two must join forces,
heaven and earth must be confederate, and where they are so, the devil himself, as
strong as he is, and as invincible a monarch as he would be thought to be, may yet be
forced to go off with a pluribus impar, and to quit the field with a frustration and a
battle. (R. South, D. D.)
Watching
I. Imports a strong, lively, abiding sense and persuasion of the exceeding greatness of
the evil, which we watch and contend against.
II. Imports a diligent consideration and survey of our own strengths and weaknesses
compared with those of our enemy.
III. Watchfulness implies a close and thorough consideration of the several ways by
which temptation has at any time actually prevailed either upon ourselves or others.
1. For himself. Every man should know the plagues of his own heart, and what false
steps he has made in the several turns and periods of his Christian course, by what
means he fell, and upon what rocks he split.
2. Let the watchful Christian carry his eye from himself to others, and observe with
what trick and artifice the tempter has practised upon them.
IV. Watchfulness implies a continual, actual intention of mind upon the high concern
and danger which is before us, in opposition to sloth, idleness, and remissness.
V. Watching implies a constant and severe temperance in opposition to all the jollities of
revelling and intemperance. (R. South, D. D.)
Prayer in time of temptation
It is not in the power of man to secure or defend himself against temptation, something
above him must do it for him, as well as very often by him; and prayer is that blessed
messenger between heaven and earth, holding a correspondence with both worlds, and
by a happy intercourse and sure conveyance carrying up the necessities of the one, and
bringing down the bounties of the other. To render prayer prevalent and effectual, there
are required to it these two qualifications:

275. 1. Fervency or importunity.
2. Constancy or perseverance. Men too often divide between watching and prayer,
and so use and rely upon these duties separately, which can do nothing but in
conjunction. For watchfulness without prayer is presumption, and prayer without
watchfulness is a mockery. By the first a man invades God’s part in this great work,
and by the latter he neglects his own. Prayer not assisted by practice is laziness, and
contradicted by practice is hypocrisy; it is indeed of mighty force and use within its
proper compass, but it was never designed to supply the room of watchfulness, or to
make wish stand in the stead of endeavour. (R. South, D. D.)
Preparing for temptation
Wise combatants will measure swords before they engage. And a discreet person will
learn his own weaknesses rather by self-reflection than by experience. For to know one’s
self weak only by being conquered, is doubtless the worst sort of conviction. (R. South,
D. D.)
Danger of sleep in times of temptation
Another instance I have met with in story of a certain general, who going about his camp
in the night, and finding the watch fast asleep upon the ground, nails him down to the
place where he lay with his own sword, using this expression withal, “I found him dead,
and I left him so.” (R. South, D. D.)
Lip-devotion
Lip-devotion will not serve the turn. It undervalues the very things it prays for. It is
indeed the begging of a denial, and shall certainly be answered in what it begs. (R. South,
D. D.)
Spirit willing, flesh weak
I. Give an explication of the words.
II. Show that our present state is imperfect, and there will always be defects-defects in
our spiritual frame, defects in our obedience, defects in our approaches to God in our
religious duties.
III. If the spirit be willing, and our infirmities are truly lamented and we watch and pray
against them, God will graciously accept us, approve of our sincere desires and
endeavours, and pardon our failings.
IV. That this grace of God and the Redeemer is matter of great comfort to the sincere
Christian, a support to him under a sense of his weakness and unworthiness, and an
encouragement to engage in solemn duties, particularly in the celebration of the
ordinance of the Lord’s Supper, with readiness and cheerfulness, and without amazing,
distracting dread and terror. (John Whitty.)

276. Prayer
I. Explain the nature of prayer, and set it in its true light, by stripping it of all foreign
and superfluous circumstances. In order to understand the nature of prayer, let us take
notice that the inward acts of mind and heart exerted in it, from which the outward
expressions should flow, and by which they should be animated, are principally these
three following:
1. A lively and intimate persuasion that we are utterly insufficient for our own
happiness, and that we depend upon our Maker for all we possess here or hope to
enjoy hereafter.
2. The second act of the soul exerted in prayer, is the lifting it up with the utmost
ardour to that greatest and best of beings who brought us into life, and assigned us
our station in it.
3. The third act of mind is a firm belief and assured trust in that God to whom we
pray, and on whom we depend.
II. Vindicate prayer from the objections commonly urged against it.
1. That an omniscient God already knows what we want before we ask it. Answer:
The real design of prayer is, in the first place, to express, under a lively impression of
the presence of God, the sense we have of our dependence upon Him: and, in the
second place, to express our earnest desires of having all those sentiments and pious
dispositions which it is proper for us to entertain and cultivate.
2. That since God is infinite in goodness, He is always disposed to bestow on His
creatures whatever is proper for them, and, since He is infinite in wisdom, He will
always choose the fittest times and best manner of bestowing. Answer: Prayer is not
designed to move the affections of God, it works its effect on us, as it contributes to
change the temper of our minds.
3. Prayer can be of no importance, for all things are already fixed by an unalterable
decree of God. Answer: None ever maintained that God hath determined events to
happen without any means, and prayers are the proper means of obtaining spiritual
blessings.
III. The advantages which arise from the sincere and steadfast performance of this duty.
1. As a break in our worldly life.
2. As inspiring us with the love, and animating us to the practice, of every virtue.
3. Putting us into the best frame and situation of mind for receiving the influences of
heavenly light and grace.
4. Raising the human soul to an uncommon pitch of grandeur and elevation.
5. Giving a wonderful strength and firmness to the soul which is under the full power
and influence of it. Since, then, prayer is a reasonable thing in itself, it must be both
our duty and our interest to continue instant in it. (W. Leechman.)
Entering into temptation
To tempt is in general no more than to try, and a state of temptation is a state of trial; to

277. pray therefore that we may not be put into a state of temptation, is to pray ourselves out
of this world, which was designed by God for a state of trial in order to another world.
Therefore, when we pray not to be led into temptation, the meaning is, that God by His
wise providence would keep us from such trials as, according to the ordinary measures
of grace, we should hardly be able to withstand. For, although it be possible for those to
whom God gives extraordinary assistance, not only to resist the temptation, but to
triumph over it, and to shake off temptations as St. Paul did the viper from his hand, yet,
considering the frailty of human nature, and that God is not obliged to give assistance in
difficult cases, it is a wise and becoming petition for us to our heavenly Father, that He
would not lead us in this manner into temptation. (E. Stillingfleet.)
The attractions of two worlds
It is the love of this world, that is, of the riches and honours of it, which make the sins of
ambition and covetousness so plausible and prevailing among those who profess to
believe another world. Their souls are like a piece of iron between two loadstones of an
unequal magnitude and distance; the one is far greater, and hath more force in itself to
attract, but it is placed at a far greater distance; the other is much less, but very near, and
therefore may more powerfully draw, than that which is more forcible but farther off. (E.
Stillingfleet.)
Importance of resolution,
One of the best means in the world to withstand temptations to sin, because-
1. It keeps the mind steady and fixed, and therefore ready to resist the temptation
when it comes.
2. Because it takes off the false colours and appearances of things; for everything
may be represented plausibly to an irresolute mind. (E. Stillingfleet.)
Sins of will and sins of infirmity
By what certain rules may we proceed to judge what sins are wilful and presumptuous,
and what are sins of infirmity, or such as come from the weakness of the flesh. We have
two ways to judge by.
1. From the nature of moral actions.
2. From the Scriptures, declaring what sins are inconsistent with the state of
salvation.
For there are two sorts of infirmities:
1. Such as belong to particular actions.
2. Such as belong to our state and condition.
There are three things which do very much alter and discriminate the nature of moral
actions.
1. The choice and consent of the will.

278. 2. The time and deliberation about it.
3. The manner of committing it. (E. Stillingfleet.)
What is watchfulness?
It is a constant care of ourselves and actions. We walk as it were upon precipices, and
therefore had need to look to our standing, when we see persons falling on every side. (E.
Stillingfleet.)
The defence of prayer
Prayer, when duly performed, not only diverts, and raises, and composes the mind, and
so breaks the force of a present temptation, hut when a close siege is laid, it keeps the
passage open for supplies from heaven, and brings down those supports which may
enable us to endure. (E. Stillingfleet.)
Sins of infirmity
I. What is the scripture sense of infirmity?
1. The state of human nature is such as to be liable to many pains, diseases, and at
last to death. In this sense Christ is said to bear our infirmities, being by the law of
His nature subject to the like weakness-hunger, thirst, sleep, dread of pain.
2. Men are not more weak in their bodies than in their minds, nor more exposed to
bodily pains than to the impressions of sin, which is our spiritual disease.
3. Next to this general sense of infirmity comes the particular infirmities included in
it. It is urged in defence that these passions are natural; also that they are inherent.
That a natural passion has the same author with nature, and belongs to us as we are
men, therefore not to be avoided. None of these have infirmity enough to be an
excuse for sin.
II. What sort of sins they are which will admit of an excuse because of the infirmity from
which they proceed. There is an imperfection in the obedience of the best of men-
coldness in devotion, wandering thoughts, which is a weakness to be forgiven. The one
way to entitle us to the plea is by endeavouring sincerely and universally to obey the will
of God. (T. Sherlock, D. D.)
The disciples in Gethsemane
I. The need of rebuke.
II. The method of Christ; rebuke is tempered and limited. The flesh is to be rebuked for
its weakness, the spirit commended and strengthened for its willingness. Had Christ
been of the spirit of some He would have allowed no such palliation of their weakness.
How Christ put His knowledge of man into the other side of the balance-“He knew what
was in man.” Imagine the disappointment with which the disciples awoke to find that
their firm resolves had vanished. These words of Christ show rather His intense

279. appreciativeness of all the concealed willingness of men than any desire to set their
failure in aggravated form. He used His knowledge for their help, not hurt. He sees the
redeeming brightness. Foster willingness of spirit.
III. Lastly, what a strengthened and rightly directed will can do; how it can rise above
the flesh. We see it in worldly pursuits. How eagerly a man will pursue an idea when it
masters his will. The ideal religious life is just a new ambition with Divine help to reach
it. (C. J. Proctor.)
Temptation
I. The sources of temptation.
1. Temperament and disposition.
2. The circumstances with which a man is surrounded and the training under which
he has been brought up.
II. Passing from the sources of temptation, let me speak of the necessity of watching
against it.
1. One reason is our ignorance of self.
2. Watchfulness is needed because the trial of man’s character is life-long.
3. Watchfulness of spirit will effect much, but it will be greatly helped if combined
with a spirit of devotion. It gives him strength which in one sense is his own, but in a
truer and higher sense is not his own. A sense of religious responsibility to God
strengthens the sense of right against wrong. When he is resisting temptation he is
not fighting singlehanded, but has the eternal law and will of God on his side. In
every encounter it helps a man mightily to know that he is not single. (A. Watson, D.
D.)
Watch our strength
Men may be on their guard against their infirmities, but unwary where they deem
themselves strong. And just as every reader of history is familiar with stories which tell
how fortresses and castles were taken by the enemy, not on their weak and well-guarded
side, but on the side where they were deemed impregnable, and where watching was
thought useless, so has it been a thousand times in the history of the human mind and
life. The faithful Abraham fell into distrust; the meek Moses was ruffled in spirit; the
wise Solomon was overreached by acts which he might have withstood; the courageous
Peter, even when warned by Christ, was drawn into an act of cowardice. So we often see
it in common life. We see the man of strong understanding thrown off his guard, and
doing foolish things; the man of integrity, by some impulse, turned aside from the
straight path. (A. Watson, D. D.)
Christian vigilance
I. To show the importance of and necessity of Christian vigilance. From-
1. The commands and exhortations of Scripture.

280. 2. The deceitfulness and depravity of the human heart. The illusions it practices on
itself. Like an ingenious advocate whose object is to colour and recommend a bad
cause, it employs the most deceitful sophistry; and sin is artfully pleaded for on the
various grounds of constitution, custom, expediency, and necessity.
3. The temptations to which we are exposed.
(1) The temptations of the world.
(2) Satan.
4. The sins into which many of the people of God have fallen through its neglect.
Noah, David, Hezekiah, and Peter. No dependence can be placed in elevated station,
piety, or experience. Adam fell when all was beautiful.
5. Review your own experience and see the need for vigilance.
II. The nature of the duty enjoined.
1. A deep and abiding conviction of danger.
2. A diligent use of appointed means. Avoid all occasions of sin; watch the
beginnings of sin; watch your besetting sin; watch your thoughts; watch your
company; watch your pursuits; watch in dependence upon God.
III. The persons on whom this duty ought especially to be enforced.
1. To ministers and all who occupy official stations in the Church of God.
2. It applies to the aged. They are not beyond the reach of temptation.
3. It applies to the young.
4. It applies to heads of families.
IV. To enforce the observance of this duty.
1. Think of the salvation of the soul.
2. Think of the consequences resulting from the neglect of this duty.
3. Think of the glory of God. (T. H. Walker.)
Watch the occasions of sin
Avoid all occasions of sin. Boston justly remarks, that, “as one who carries gunpowder
would not wish to be where sparks are flying, lest he should be destroyed; so should we
carefully avoid such places and company as may lead into sin.” (T. H. Walker.)
Watch the beginnings of sin
All sin proceeds by rapid and beguiling steps; and when its influence is once yielded to,
who can determine all the possible declinations from rectitude which may afterwards
follow? In its first approach it may seem altogether harmless; it may be nothing more
than thought. The spark may seem to be harmless; but it shall enkindle a conflagration
that shall resist, by its violence, the united wisdom and power of man. The shell may
seem to be insignificant, but it contains a substance which, when matured, shall be “a
serpent in the path, or adder by the way, that biteth the horse’s heel, so that the rider

281. thereof falleth backward.” The rill that steals silently over the sod may appear trivial; but
it shall multiply its waters, until it mocks the man who shall say, “Here shall thy proud
waves be stayed.” (T. H. Walker.)
Christ’s consideration for the weakness of His followers
Applying the subject to ourselves.
I. Is the spirit willing? Are we willing, in the sense of being resolved, and bent upon
doing God’s will, following after holiness, and showing sympathy with Christ by bearing
the cross for His sake? Yet-
II. The flesh may be weak.
1. In religious exercises.
2. In the tasks and duties of our Christian life.
3. Most of all in suffering and trial.
III. The comfort and use of Christ’s gracious saying to us in such times as these.
1. It is a word of kind apology.
2. There is a tone of warning in it.
3. Our duty therefore is to do our utmost to keep awake and to maintain communion
with our Lord. “Watch and pray.”
IV. Look forward to a better life. (T. G. Herren.)
41 “Watch and pray so that you will not fall into
temptation. The spirit is willing, but the flesh is
weak.”
BAR ES,"Watch - See Mat_26:38. Greater trials are coming on. It is necessary,
therefore, still to be on your guard.
And pray - Seek aid from God by supplication, in view of the thickening calamities.
That ye enter not into temptation - That ye be not overcome and oppressed with
these trials of your faith so as to deny me. The word “temptation” here properly means
what would test their faith in the approaching calamities - in his rejection and death. It
would “try” their faith, because, though they believed that he was the Messiah, they were

282. not very clearly aware of the necessity of his death, and they did not fully understand
that he was to rise again. They had cherished the belief that he was to establish a
kingdom “while he lived.” When they should see him, therefore, rejected, tried, crucified,
dead - when they should see him submit to all this as if he had not power to deliver
himself - “then” would be the trial of their faith; and, in view of that, he exhorted them to
pray that they might not so enter temptation as to be overcome by it and fall.
The spirit indeed is willing ... - The mind, the heart is ready and disposed to bear
these trials, but the “flesh,” the natural feelings, through the fear of danger, is weak, and
will be likely to lead you astray when the trial comes. Though you may have strong faith,
and believe now that you will not deny me, yet human nature is weak, and shrinks at
trials, and you should therefore seek strength from on high. This was intended to excite
them, notwithstanding he knew that they loved him, to be on their guard, lest the
weakness of human nature should be insufficient to sustain them in the hour of their
temptation.
CLARKE,"That ye enter not into temptation - If ye cannot endure a little
fatigue when there is no suffering, how will ye do when the temptation, the great trial of
your fidelity and courage, cometh? Watch - that ye be not taken unawares; and pray -
that when it comes ye may be enabled to bear it.
The spirit - is willing, but the flesh is weak - Your inclinations are good - ye are
truly sincere; but your good purposes will be overpowered by your timidity. Ye wish to
continue steadfast in your adherence to your Master; but your fears will lead you to
desert him.
GILL, "Watch and pray,.... These two are very justly put together. There is, and
ought to be, a watching before prayer, and "unto" it; a watching all opportunities, the
most suitable and convenient to perform it; and there is a watching in it, both over our
hearts, thoughts, words, and gestures, and after it, for a return of it, and answer to it: the
reason of this exhortation follows,
that ye enter not into temptation; not that they might not be tempted at all; for
none of the saints have been, or are without temptations; and they are needful for them;
and it is the will of God they should be attended with them; and he has made gracious
provisions for their help and relief under them; but that they might not enter into them,
throw themselves in the way of temptation, be surprised by them at an unawares, fall
into them headlong, be immersed in them, fall by them, and be overcome with them, so
as to forsake Christ, or to deny him:
the spirit indeed is willing, but the flesh is weak: meaning either that the evil
spirit Satan was very desirous of having them in his hands; very forward and ready to
make the onset upon them; was cheerful, alert, and confident of victory; and was strong,
robust, and powerful; and they were but flesh and blood, very weak and infirm, and
unequal to the enemy; which is a sense not to be despised, seeing it carries in it a very
strong reason why they ought to watch and pray, lest they fall into the temptations of
such a powerful adversary; see Eph_6:12, or else by "spirit" may be meant the soul, as
renewed and regenerated by the spirit of God; particularly the principle of grace in it,
which is born of the Spirit, and is called by the same name, and which lusts against the
flesh, or corrupt nature: this was willing to watch and pray, and guard against falling
into temptations; was willing to abide by Christ, and express its love to him every way;
but "the flesh", or "body", so the Syriac, Arabic, and Ethiopic versions read, is "weak"

283. and infirm, prone to sleep, indulges ease, and unfit to bear trouble, but ready to sink
under it, and is for fleeing from it: and so the words contain our Lord's excuse of his
disciples in their present circumstances. Munster's Hebrew Gospel reads the words thus,
and "indeed the spirit is ‫,שוקדת‬ watchful, but the flesh is weak". The Ethiopic version
after this manner, "the spirit desires, and the body is fatigued". The Persic version,
contrary both to the letter and sense of the words, renders them, "my spirit is firm, but
my body is infirm".
HENRY, "(3.) He gave them good counsel; Watch and pray, that ye enter not into
temptation, Mat_26:41. [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,
Psa_78:38, Psa_78:39. Note, [1.] Christ's disciples, as long as they are here in this world,
have bodies as well as souls, and a principle of remaining corruption as well as of
reigning grace, like Jacob and Esau in the same womb, Canaanites and Israelites in the
same land, Gal_5:17, Gal_5:24. [2.] It is the unhappiness and burthen of Christ's
disciples, that their bodies cannot keep pace with their souls in works of piety and
devotion, but are many a time a cloud and clog to them; that, when the spirit is free and
disposed to that which is good, the flesh is averse and indisposed. This St. Paul laments
(Rom_7:25); 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.
CALVI , "41.Watch and pray. As the disciples were unmoved by their Master’s
danger, their attention is directed to themselves, that a conviction of their own
danger may arouse them. Christ therefore threatens that, if they do not watch and
pray, they may be soon overwhelmed by temptation. As if he had said, “Though you

284. take no concern about me, do not fail, at least, to think of yourselves; for your own
interests are involved in it, and if you do not take care, temptation will immediately
swallow you up.” For to enter into temptation means to yield to it. (206) And let us
observe, that the manner of resistance which is here enjoined is, not to draw courage
from reliance on our own strength and perseverance, but, on the contrary, from a
conviction of our weakness, to ask arms and strength from the Lord. Our watching,
therefore, will be of no avail without prayer.
The spirit indeed is willing. That he may not terrify and discourage his disciples, he
gently reproves their slothfulness, and adds consolation and good ground of hope.
And, first, he reminds them, that though they are earnestly desirous to do what is
right, still they must contend with the weakness of the flesh, and, therefore, that
prayer is never unnecessary. We see, then, that he gives them the praise of
willingness, in order that their weakness may not throw them into despair, and yet
urges them to prayer, because they are not sufficiently endued with the power of the
Spirit. Wherefore, this admonition relates properly to believers, who, being
regenerated by the Spirit of God, are desirous to do what is right, but still labor
under the weakness of the flesh; for though the grace of the Spirit is vigorous in
them, they are weak according to the flesh. And though the disciples alone have
their weakness here pointed out to them, yet, since what Christ says of them applies
equally to all, we ought to draw from it a general rule, that it is our duty to keep
diligent watch by praying; for we do not yet possess the power of the Spirit in such a
measure as not to fall frequently through the weakness of the flesh, unless the Lord
grant his assistance to raise up and uphold us. But there is no reason why we should
tremble with excessive anxiety; for an undoubted remedy is held out to us, which we
will neither have nor to seek nor to seek in vain; for Christ promises that all who,
being earnest in prayer, shall perseveringly oppose the slothfulness of the flesh, will
be victorious.
COFFMA , "Always solicitious for the welfare of his disciples, Christ attributed
their failure to watch with him to weakness of the flesh but repeated the admonition.
or is it proper to limit the words regarding the weakness of the flesh to its
application to the apostles. In a sense, even his flesh was weak. He had been in an
agony of temptation and had felt the awful conflict in his soul. How much more then
would be the pressure of darkness upon the apostles, his spiritual children, so sure
of themselves, so naively unaware of the overwhelming fires of discouragement and
sorrow through which they were so soon to pass, and yet, at the moment, wasting
their opportunity by sleeping instead of preparing for the coming ordeal. It has
already been noted that Christ did not seek prayers from the twelve on his behalf.
Rather, one sees the God-man, sorely tried and tempted, and yet beyond the aid of
any mortal, for he is above man.

285. 42 He went away a second time and prayed, “My
Father, if it is not possible for this cup to be taken
away unless I drink it, may your will be done.”
BAR ES 42-44,"It is probable that our Lord spent considerable time in prayer, and
that the evangelists have recorded rather “the substance” of his petitions than the very
“words.” He returned repeatedly to his disciples, doubtless to caution them against
danger, to show the deep interest which he had in their welfare, and to show them the
extent of his sufferings on their behalf
Each time that he returned these sorrows deepened. Again he sought the place of
prayer, and as his approaching sufferings overwhelmed him, this was the burden of his
prayer, and he prayed the same words. Luke adds that amid his agonies an angel
appeared from heaven strengthening him. His human nature began to sink, as unequal
to his sufferings, and a messenger from heaven appeared, to support him in these heavy
trials. It may seem strange that, since Jesus was divine Joh_1:1, the divine nature did
not minister strength to the human, and that he that was God should receive strength
from an “angel.” But it should be remembered that Jesus came in his human nature not
only to make an atonement, but to be a perfect example of a holy man; that, as such, it
was necessary to submit to the common conditions of humanity - that he should live as
other people, be sustained as other people, suffer as other people, and be strengthened
as other people; that he should, so to speak, take no advantage in favor of his piety, from
his divinity, but submit it in all things to the common lot of pious people. Hence, he
supplied his wants, not by his being divine, but in the ordinary way of human life; he
preserved himself from danger, not as God, but by seeking the usual ways of human
prudence and precaution; he met trials as a man; he received comfort as a man; and
there is no absurdity in supposing that, in accordance with the condition of his people,
his human nature should be strengthened, as they are, by those who are sent forth to be
ministering spirits to the heirs of salvation, Heb_1:14.
Further, Luke adds Luk_22:44 that, being in an agony, he prayed more earnestly, and
his sweat was as it were great drops of blood falling down to the ground. The word
“agony” is taken from the anxiety, effort, and strong emotion of the wrestlers in the
Greek games about to engage in a mighty struggle. Here it denotes the extreme anguish
of mind, the strong conflict produced in sinking human nature from the prospect of deep
and overwhelming calamities.
“Great drops of blood,” Luk_22:44. The word rendered here as “great drops” does not
mean drops gently falling on the ground, but rather thick and clammy masses of gore,
pressed by inward agony through the skin, and, mixing with the sweat, falling thus to the
ground. It has been doubted by some whether the sacred writer meant to say that there
was actually “blood” in this sweat, or only that the sweat was “in the form” of great
drops. The natural meaning is, doubtless, that the blood was mingled with his sweat;
that it fell profusely - falling masses of gore; that it was pressed out by his inward
anguish; and that this was caused in some way in view of his approaching death. This
effect of extreme sufferings, of mental anguish. has been known in several other

286. instances. Bloody sweats have been mentioned by many writers as caused by extreme
suffering. Dr. Doddridge says (Note at Luk_22:44) that “Aristotle and Diodorus Siculus
both mention bloody sweats as attending some extraordinary agony of mind; and I find
Loti, in his “Life of Pope Sextus V.,” and Sir John Chardin, in his “History of Persia,”
mentioning a like phenomenon, to which Dr. Jackson adds another from Thuanus.” It
has been objected to this account that it is improbable, and that such an event could not
occur. The instances, however, which are referred to by Doddridge and others show
sufficiently that the objection is unfounded. In addition to these, I may observe that
Voltaire has himself narrated a fact which ought forever to stop the mouths of infidels.
Speaking of Charles IX of France, in his “Universal History,” he says: “He died in his
35th year. His disorder was of a very remarkable kind; the blood oozed out of all his
pores. This malady, of which there have been other instances, was owing to either
excessive fear, or violent agitation, or to a feverish and melancholy temperament.”
Various opinions have been given of the probable causes of these sorrows of the
Saviour. Some have thought it was strong shrinking from the manner of dying on the
cross, or from an apprehension of being “forsaken” there by the Father; others, that
Satan was permitted in a special manner to test him, and to fill his mind with horrors,
having departed from him at the beginning of his ministry for a season Luk_4:13, only to
renew his temptations in a more dreadful manner now; and others that these sufferings
were sent upon him as the wrath of God manifested against sin that God inflicted them
directly upon him by his own hand, to show his abhorrence of the sins of people for
which he was about to die. Where the Scriptures are silent about the cause, it does not
become us confidently to express an opinion. We may suppose, perhaps, without
presumption, that a part or all these things were combined to produce this awful
suffering. There is no need of supposing that there was a single thing that produced it;
but it is rather probable that this was a rush of feeling from every quarter - his situation,
his approaching death, the temptations of the enemy, the awful suffering on account of
people’s sins, and God’s hatred of it about to be manifested in his own death - all coming
upon his soul at once sorrow flowing in from every quarter - the “concentration” of the
sufferings of the atonement pouring together upon him and filling him with unspeakable
anguish.
CLARKE,"O my Father, if this cup may not pass away from me - If it be not
possible - to redeem fallen man, unless I drink this cup, unless I suffer death for them;
thy will be done - I am content to suffer whatever may be requisite to accomplish the
great design. In this address the humanity of Christ most evidently appears; for it was
his humanity alone that could suffer; and if it did not appear that he had felt these
sufferings, it would have been a presumption that he had not suffered, and consequently
made no atonement. And had he not appeared to have been perfectly resigned in these
sufferings, his sacrifice could not have been a free-will but a constrained offering, and
therefore of no use to the salvation of mankind.
GILL, "He went away again the second time,.... To the same place as before, or at
some little distance; after he had reproved his disciples for their sleeping, and had
exhorted them to watchfulness and prayer, suggesting the danger they were liable to,
and the condition they were in:
and prayed, saying, O my Father, if this cup may not pass away from me
except I drink it, thy will be done. The sense of this prayer to his God and Father is,

287. that if his sufferings and death could not be dispensed with; if it was not consistent with
the decrees of God, and the covenant of grace, that he should be excused from them; or if
the glory of God, and the salvation of his people required it, that he must drink up that
bitter cup, he was content to do it; desiring in all things to submit unto, and to fulfil his
Father's will, though it was so irksome and disagreeable to nature.
HE RY, "4. The repetition of the prayer; He went away again the second time, and
prayed (Mat_26:42), and again the third time (Mat_26:44), 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, eulabeia - 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 Mat_26:40 that he
continued an hour in his agony and prayer; but, whatever more he said, it was to this
effect, deprecating his approaching sufferings, and yet resigning himself to God's will in
them, in the expressions of which we may be sure he was not straitened.
But what answer had he to this prayer? Certainly it was not made in vain; he that
heard him always, did not deny him now. It is true, the cup did not pass from him, for
he withdrew that petition, and did not insist upon it (if he had, for aught I know, the cup
had passed away); but he had an answer to his prayer; for, (1.) He was strengthened
with strength in his soul, in the day when he cried (Psa_138:3); and that was a real
answer, Luk_22:43. (2.) He was delivered from that which he feared, which was, lest by
impatience and distrust he should offend his Father, and so disable himself to go on with
his undertaking, Heb_5:7. In answer to his prayer, God provided that he should not fail
or be discouraged.
SBC, "Matthew 26:42
Mat_26:39, Mat_26:42
Submission a Progress.
To enter fully into the mystery of Christ’s agony is not given to the living. But even the
faint distant glimpse which we catch of it causes to rise upon this life of ours a
marvellous light. The mourner has felt it so, and the sinner has felt it so, and the
tempted has felt it so, and the disconsolate and solitary man has felt it so, and the dying
man has felt it so. Consider the example, the model, the type of suffering, which is here
set before us in Christ.
I. All sorrow, all suffering, even if it be anguish, even if it be agony, is a cup. It is
something definite—something of a certain size, measure, and capacity—something
which may be compared to the contents of a vessel; and that vessel prepared, presented,
administered, by the hand of God Himself.
II. Again, concerning the cup itself, you may pray. Though it is of God’s sending, yet He

288. will be inquired of, He will be applied to, He will be entreated, concerning it. If ever there
was a cup which could not be prayed against, it was the cup of the sinbearing. And yet
Christ prayed even against it.
III. But how pray? In what spirit, Christ being still our Teacher? (1) As to a Father. "O
My Father." Never is a childlike spirit so needful as in regard to suffering, and in regard
to prayer concerning it. (2) Again, with an "if." If it be possible. Then it may not be
possible that the Gup should pass. And you must recognise this possible impossibility.
(3) Once more, with an earnest confession of the comparative value of two wills—your
will and God’s. If the two clash, have you made up your mind to wish, cost what it may,
that God’s should prevail?
Our Lord’s second prayer asks not at all for the removal of the cup. The first was prayer
with submission; the second is submission without even prayer. There was progression,
even in this solemn hour, in the discipline of the Saviour’s obedience. He was learning
obedience. Beyond the submission of the will lies the silence of the will; beyond the
desire to have only of God’s will the desire that God only may will, whether I have or
have not. The first prayer, the former text, was the one; the second prayer, the latter text,
was the other. All of us have wishes, have desires. How shall these pass into our entire
good, into our final perfection? (1) We must turn them into prayers; (2) we must pray in
the spirit of submission.
C. J. Vaughan, Last Words at Doncaster, p. 165.
CALVI , "42.Again he went away a second time. By these words Christ seems as if,
having subdued fear, he came with greater freedom and courage to submit to the
will of the Father; for he no longer asks to have the cup removed from him, but,
leaving out this prayer, insists rather on obeying the purpose of God. But according
to Mark, this progress is not described; and even when Christ returned a second
time, we are told that he repeated the same prayer; and, indeed, I have no doubt,
that at each of the times when he prayed, fear and horror impelled him to ask that
he might be delivered from death. (207) Yet it is probable that, at the second time,
he labored more to yield obedience to the Father, and that the first encounter with
temptation animated him to approach death with greater confidence.Luke does not
expressly relate that he prayed three several times, but only says that, when he was
pressed with anguish, he prayed with greater copiousness and earnestness, as if he
had continued to pray without any intermission. But we know that the Evangelists
sometimes leave out circumstances, and only glance rapidly at the substance of what
took place. Accordingly, when he says towards the close, that Christ came to his
disciples, it is a hysteron proteton; (208) just as, in another clause, he relates that an
angel from heaven appeared, before he speaks of Christ’s anguish. But the inversion
of the order carries no absurdity; for, in order to inform us that the angel was not
sent without a good reason, the necessity for it is afterwards stated; and thus the
latter part of the narrative is, in some sort, a reason assigned for the former. ow
though it is the Spirit of God alone that imparts fortitude, that does not hinder God
from employing angels as his ministers. And hence we may conclude what
excruciating distresses the Son of God must have endured, since it was necessary
that the assistance of God should be granted to him in a visible manner.
COFFMA , "The words of Plummer are very perceptive regarding this prayer. He

289. said:
Why did he repeat his prayer in Gethsemane? We may reverently suppose that he
himself knew that the first utterance of the prayer had not been complete in its
success. His human will was not yet in absolute unison with the will of his Father;
and, in this way, we may trace progress between the first prayer and the second. In
both cases, the prayer is made conditional; but in the first the condition is positive;
in the second it is negative. "If it be possible" has become "If it be not possible";
and there is no longer any petition that the cup be removed. We may believe that in
the third prayer, even if the same words were used, the "if" has become equivalent
to "since": "since this cup cannot pass from me, thy will be done."[12]
E D OTE:
[12] Ibid., p. 370.
BE SO , "Matthew 26:42-45. He went away again the second time — For the
sorrow of his soul still continued; and prayed, saying, O my Father, if this cup, &c.
— If it be necessary, in pursuance of the great end for which I came into the world,
that I should endure these grievous sufferings, thy will be done — I acquiesce in thy
appointment, how painful soever it may be to flesh and blood: and he came and
found them asleep again — He returned thus frequently to his disciples, that by
reading his distress in his countenance and gesture, they might be witnesses of his
passion. Our Lord’s pains on this occasion were intense beyond expression, for he
went away the third time to pray, saying the same words as before, that is, offering
petitions to the same effect, and in the same spirit of intense desire and perfect
resignation. It appears, however, from Luke, that his inward conflict was greater
than before, for notwithstanding that an angel was sent from heaven to strengthen
his human nature, left to suffer, it seems, without its usual support from the divine,
yet the sense of his sorrows so increased, that he was thrown into an agony, and his
whole body was strained to such a degree, that his blood was pressed through the
pores of his skin along with his sweat, and fell down in great drops to the ground: a
circumstance which was the more extraordinary as he was now in the open air, and
that in the cool of the night. “Some, indeed, have interpreted Luke’s expression, his
sweat was as it were great drops of blood, in a metaphorical sense; fancying that, as
those who weep bitterly are said to weep blood, so they may be said to sweat blood
who sweat excessively by reason of hard labour or acute pain. But others more
justly affirm that our Lord’s sweat was really mixed with blood to such a degree,
that its colour and consistency was as if it had been wholly blood.” — Macknight.
Then cometh he to his disciples, and saith, Sleep on now, &c. — For by your
watching you can show no further kindness and concern for me, who am now to be
delivered into the hands of my enemies. Some late interpreters translate this with an
interrogation thus, Do ye still sleep on and take your rest? This appears at first to
suit better the words which follow, Arise, let us be going. “I cannot, however,” says
Dr. Campbell, “help favouring the more common, which is also the more ancient,
translation.” or is there any inconsistency between this order, which contains an
ironical reproof, very natural in such circumstances, and the exhortation which
follows, Arise, behold, the hour is at hand — The long-expected hour, and the Son

290. of man is betrayed into the hands of sinners — “The Greek word, ‫,בלבספשכשם‬
expresses more here than is implied in the English term sinners. Our Lord thereby
signified, that he was to be consigned to the heathen, whom the Jews called, by way
of eminence, ‫,בלבספשכןי‬ because they were idolaters. See Galatians 2:15. For a
similar reason they were also called ‫,בםןלןי‬ lawless, impious, as destitute of the law of
God.”
BROADUS, "Matthew 26:42-44. He withdraws the second and third times. He went
away again the second time. When one is in very bitter grief, and, after being for
some while alone, comes back to his friends, it is natural, especially if they do not
seem very sympathetic, that presently a great wave of sorrow should come afresh
over his soul, and he must again seek to bear it alone. If this cup may not pass away.
Correct text omits 'cup.' The Rev. Ver. has more literally cannot. 'May not' is a
quite different and feebler expression, the question being not merely as to the
permissible but the possible, as in Matthew 26:39. Mark (Rev. Ver.) says, 'and
prayed, saying the same words.' They are, as given by Matt., substanstantially the
same as the first time, and yet we note a certain progress. He does not now begin by
asking that the cup may pass away, and afterwards attain resignation; he begins
with the assumption that it cannot be otherwise (which the Greek phrase implies),
and at once expresses resignation. The third time, Matthew also has, 'saying the
same words.' This was very different from the "vain repetitions " condemned in
Matthew 6:7. Impassioned feeling sometimes makes repetition natural. Thy will be
done, the same phrase as in the model prayer, Matthew 6:10. Asleep again. Alas! not
even from ardent Peter, and the impassioned "disciple whom Jesus loved," could he
find sympathy in this terrible time. Mark adds (Bib. Un. Ver.), 'and they knew not
what to answer him.' Their minds were confused at the thought of the Messiah
dying, of the miracle-worker slain, of the Master forsaking the disciples, and this
increased their dull drowsiness. Luke does not mention his withdrawing three
separate times, but makes one general statement, (Luke 22:40-46) substantially
equivalent to the more detailed narrative of Matthew and Mark. Again. The Greek
word for this (palin) occurs twice in Matthew 26:44, according to the best
documents. The third time. Yet again the wave of sorrow came rolling over his soul.
It must have been something awful and overwhelming, if Jesus found it so hard to
hear. Was this dread cup merely the bodily pains and the shame of approaching
crucifixion? Was it merely the interruption of a good man's course of self-denying
and loving usefulness? Why, many of his followers have faced impending death,
even at the stake, without once praying that they might, if possible, be spared the
trial; have in the very midst of the torturing flames been found "rejoicing that they
were counted worthy to suffer "all this for him. Were they sustained by conscious
innocence? He alone was perfectly innocent. Were they supported by the
remembrance of good already done, by unselfish devotion to human welfare and to
God's glory, by the indwelling Spirit? In all respects, he much more. The agony of
Gethsemane, and the cry of the forsaken on Calvary, can be accounted for, in one of
strong and sinless character, only when we remember how it is said, "Him who
knew no sin he made to be sin on our behalf." "He was wounded for our
transgressions, he was bruised for our iniquities "; "Who his own self bare our sins

291. in his body on the tree." (2 Corinthians 5:21, Rev. Ver.; Isaiah 53:5, 1 Peter 2:24,
Rev, Ver,) The effect of these agonizing supplications is referred to in Hebrews 5:7-
9, Rev. Ver. He was "heard for his godly fear," and while the cup did not pass away,
he became through suffering completely fitted to sympathize and to save. (Hebrews
2:18, Hebrews 4:15, Hebrews 5:7 ff.) We need not then be surprised that our
prayers also are often answered by granting, not what we at first asked, but
something better.
43 When he came back, he again found them
sleeping, because their eyes were heavy.
CLARKE,"Their eyes were heavy - That is, they could not keep them open. Was
there nothing preternatural in this? Was there no influence here from the powers of
darkness?
GILL, "And he came and found them asleep again,.... For they were aroused and
awaked, in some measure, by what he had said to them; but no sooner was he gone but
they fell asleep again, and thus he found them a second time; or, "he came again and
found them asleep"; so read the Vulgate Latin, the Syriac, Arabic, and Ethiopic versions,
and Munster's Hebrew Gospel:
for their eyes were heavy; with sleep through fatigue, sorrow, &c. Mark adds,
"neither wist they what to answer him", Mar_14:40; they were so very sleepy, they knew
not how to speak; or they were so confounded, that he should take them asleep a second
time, after they had had such a reproof, and exhortation from him, that they knew not
what answer to make him; who probably rebuked them again, or gave them a fresh
exhortation.
HE RY 43-46, "(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 (Mat_
26:43); 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 (Son_5:2); and therefore their Master looked

292. upon them with compassion. [2.] When he came the third time, he left them to be
alarmed with the approaching danger (Mat_26:45, Mat_26:46); Sleep on now, and take
your rest. This is spoken ironically; “Now sleep if you can, sleep if you dare; I would not
disturb you if Judas and his band of men would not.” See here how Christ deals with
those that suffer themselves to be overcome by security, and will not be awakened out of
it. First, Sometimes he gives them up to the power of it; Sleep on now. He that will sleep,
let him sleep still. The curse of spiritual slumber is the just punishment of the sin of it,
Rom_11:8; Hos_4:17. Secondly, Many times he sends some startling judgment, to
awaken those that would not be wrought upon by the word; and those who will not be
alarmed by reasons and arguments, had better be alarmed by swords and spears than
left to perish in their security. Let those that would not believe, be made to feel.
As to the disciples here, 1. Their Master gave them notice of the near approach of his
enemies, who, it is likely, were now within sight or hearing, for they came with candles
and torches, and, it is likely, made a great noise; The Son of man is betrayed into the
hands of sinners. And again, He is at hand that doth betray me. Note, Christ's sufferings
were no surprise to him; he knew what, and when, he was to suffer. By this time the
extremity of his agony was pretty well over, or, at least, diverted; while with an
undaunted courage he addresses himself to the next encounter, as a champion to the
combat. 2. He called them to rise, and be going: not, “Rise, and let us flee from the
danger;” but, “Rise, and let us go meet it;” before he had prayed, he feared his sufferings,
but now he had got over his fears. But, 3. He intimates to them their folly, in sleeping
away the time which they should have spent in preparation; now the event found them
unready, and was a terror to them.
CALVI , "43.And found them sleeping again. This drowsiness arose neither from
excessive eating and drinking, nor from gross stupidity, nor even from effeminate
indulgence of the flesh, but rather—as Luke tells us—from immoderate sorrow.
Hence we perceive more clearly how strong is the tendency of our flesh to
indifference; since even dangers lead us to forgetfulness of God. Thus on every hand
Satan finds suitable and ready opportunities of spreading his snares for us. For if
we dread no danger, he intoxicates and drowns us in sleep; and if we experience fear
and sorrow, which ought to arouse us to pray, he overwhelms our senses, so that
they do not rise to God; and thus, in every respect, men fall away and forsake God,
till he restores them. We must observe also this circumstance, that the disciples,
after having been sharply reproved, almost at that very moment fall again asleep.
or is this said of the whole body, but of the three whom Christ had selected to be
his chief companions; and what shall we say of the greater number, when this
happened to the flower of them? ow the repetition of the same words was not a
vain repetition, ( ‫גבפפבכןד‬ί ‫)ב‬ which Christ formerly condemned in hypocrites,
(Matthew 6:7) who hope that they will obtain by idle talking what they do not ask
honestly and sincerely. (209) But Christ intended to show by his example, that we
must not be discouraged or grow weary in praying, if we do not immediately obtain
our wishes. So then, it is not a superfluous repetition of the words, if a repulse which
we have experienced is so far from extinguishing the ardor of prayer, that we ask a
third and fourth time what God appears to have denied.
COFFMA , " ote again the time-lapse between the second and third utterances of

293. the prayer. Although he used the same words, Christ did not pray rote prayers.
That the disciples actually tried to stay awake may be assumed, since they had so
boldly proclaimed their loyalty only a little earlier. As extenuation, the hour was
long past midnight. Very strong emotions had attended the Last Supper, the
identification of the traitor, and the contemplation of Christ's death. Also, the
crowded events of that entire week had left them physically and emotionally
exhausted. "For their eyes were heavy" shows the strain under which they had
arrived at that dark hour.
44 So he left them and went away once more and
prayed the third time, saying the same thing.
CLARKE,"Prayed the third time - So St. Paul - I besought the Lord Thrice that it
might depart from me, 2Co_12:8. This thrice repeating the same petition argues deep
earnestness of soul.
GILL, "And he left them, and went away again,.... At some little distance from
them; they being so overpowered with sleep, that he could have no conversation with
them:
and prayed the third time; as the Apostle Paul did, when under temptation, he
prayed thrice that it might depart from him, 2Co_12:8,
saying the same words: the Arabic version renders it, "in the words which he before
expressed"; and Munster's Hebrew Gospel reads, "he said the same prayer"; not in the
selfsame words, or in the express form he had before delivered it; for it is certain, that
his second prayer is not expressed in the same form of words as the first: but the sense
is, that he prayed to the same purpose; the matter and substance of his prayer was the
same, namely, that he might be exempted from suffering; but if that could not be
admitted of, he was desirous to be resigned to the will of his heavenly Father, and was
determined to submit unto it.
COFFMA , "This passage is the basis for the assumption, allowed even by
Plummer and others, that repeated prayers are acceptable. To this it may be replied
that "repeated" prayers are indeed acceptable, provided only that they are
PRAYERS. Furthermore, there is absolutely no precedent for rote prayers,

294. mumbled or shouted over and over, without intermission. Christ did nothing like
that; and one needs a strong imagination to find any permission in the Lord's
thrice-repeated prayer for any such thing as that exhibited in the Rosary. True,
Christ repeated the prayer three times, over a span of at least an hour; but, as noted
above, there is a definite progression in the prayers, and they were, in each case,
separated by intervals of time sufficient for Christ to return to the sleeping disciples.
Add to this the significant change in the second prayer from the first, and a
probable further change in the third from the second, and this solemn triple prayer
plainly refutes the type of glib, rote prayer it is alleged to allow.
Luke's account adds a number of significant details in the scene depicted here. The
apostles' sleep is attributed to sorrow (Luke 22:46), and he mentioned the great
drops of blood falling to the ground. That detail was of special interest to Luke the
physician. "Commentators give instances of this blood-sweat under abnormal
pathological circumstances."[13] Men under torture have been observed to sweat
blood, a phenomenon always followed immediately by death. If such was the type of
blood-sweat endured by Jesus, it would explain the necessity of angels coming to
strengthen him (Luke 22:43).
The blood-sweat, a portent of immediate and impending death, is thought by some
scholars to be "the cup" which Jesus prayed to be removed, thus referring it
primarily to the agony of that hour and not to the crucifixion. Supporting that view
is the fact that no angel on the morrow was required to minister to him on the cross,
whereas such supernatural power was required in Gethsemane. L. S. White, pioneer
preacher of the gospel and profound expositor of the Scriptures, held this view,
affirming that Christ, sweating the blood-sweat, and knowing that he was about to
die in Gethsemane rather than upon the cross, prayed for the cup to pass. In this
view, God answered the Saviour's prayer for the cup to pass, not by removing the
cup, but by sending an angel to strengthen him. One may only wonder at the agony
which produced such a phenomenon. Perhaps it was not meant for mortals to know
the full story of that hour.
But none of the angels ever knew How deep were the waters crossed, Or how dark
was the night our Lord passed through Ere he found the sheep that was lost!
E D OTE:
[13] H. D. M. Spence in the Pulpit Commentary, Vol. 16, Luke II, p. 2O3.
45 Then he returned to the disciples and said to
them, “Are you still sleeping and resting? Look,
the hour has come, and the Son of Man is

295. delivered into the hands of sinners.
BAR ES,"Sleep on now and take your rest - Most interpreters have supposed
that this should be translated as a question rattler than a command,
“Do you sleep now and take your rest? Is this a time, amid so much danger and so
many enemies. to give yourselves to sleep?” This construction is strongly countenanced
by Luk_22:46, where the expression. Why sleep ye? evidently refers to the same point of
time. There is no doubt that the Greek will bear this construction, and in this way the
apparent inconsistency will be removed between this command “to sleep,” and that in
the next verse, “to rise” and be going. Others suppose that, his agony being over, and the
necessity of watching with him being now past, he kindly permitted them to seek repose
until they should be roused by the coming of the traitor; that while they slept Jesus
continued still awake; that some considerable time elapsed between what was spoken
here and in the next verse; and that Jesus suffered them to sleep until he saw Judas
coming, and then aroused them. This is the most probable opinion. Others have
supposed that he spoke this in irony: “Sleep on now, if you can; take rest, if possible, in
such dangers and at such a time.” But this supposition is unworthy the Saviour and the
occasion. Mark adds, “It is enough.” That is, sufficient time has been given to sleep. It is
time to arise and be going.
The hour is at hand - The “time” when the Son of man is to be betrayed is near.
Sinners - Judas, the Roman soldiers, and the Jews.
CLARKE,"Sleep on now, and take your rest - Perhaps it might be better to read
these words interrogatively, and paraphrase them thus: Do ye sleep on still? Will no
warnings avail? Will no danger excite you to watchfulness and prayer? My hour - in
which I am to be delivered up, is at hand; therefore now think of your own personal
safety.
The Son of man is betrayed into the hands of sinners - ‫ֱלבספשכשם‬, viz. the
Gentiles or heathens, who were generally distinguished by this appellation from the
Jews. Here it probably means the Roman cohort that was stationed on festivals for the
defense of the temple. By the Romans he was adjudged to death; for the Jews
acknowledged that they had no power in capital cases. See the note on Mat_9:10.
GILL, "Then cometh he to his disciples,.... The three that were nearest to him, "the
third time", as Mark says, Mar_14:41, and as it was,
and saith unto them, sleep on now, and take your rest. The Evangelist Mark
adds, "it is enough", Mar_14:41; which has induced some interpreters to think, that
these words were spoken seriously by Christ: though the sense cannot be that they had
watched sufficiently, and now might sleep, and take their rest, for they had not watched
at all; but rather, that he had now no need of them, or their watching with him; the
conflict was over for the present; or, as the Syriac version renders it, "the end is come";
and so the Arabic; and to the same purpose the Persic, "the matter is come to an end", or
to an extremity; the sense being the same with what is expressed in the following clause,
"the hour is at hand"; and shows, that the words are to be understood in an ironical

296. sense, sleep on and take your rest, if you can: I have been exhorting you to watchfulness,
but to no purpose, you will be alarmed from another quarter; a band of soldiers is just at
hand to seize and carry me away, and now sleep if you can: that this is the sense appears
from the reason given, and from the exhortation in the following verse, and the reason
annexed to that:
behold the hour is at hand, and the son of man is betrayed into the hands of
sinners: by the son of man Christ means himself, and under this diminutive title
expresses his Messiahship, this being a character of the Messiah in the Old Testament;
and the truth of his human nature, and the weakness and infirmities of it: by the
"betraying", or delivery of him, is intended either the betraying of him by Judas into the
hands of the high priest, Scribes, and Pharisees; or the delivery of him, by them, into the
hands of Pilate, and by him to the Roman soldiers; all which were by the determinate
counsel and foreknowledge of God. The high priest, elders, Scribes, and Pharisees,
notwithstanding all their pretensions to religion, righteousness, and holiness, were very
wicked persons; though the Gentiles, the band of Roman soldiers, Judas brought with
him to take Christ, are here rather meant, it being usual to call the Gentiles sinners. This
betraying and delivery of Christ into the hands of these, was determined by God; the
time, the very hour was fixed, and was now approaching; the last sand in the glass was
dropping; for as soon as Christ had said these words, Judas, with his band of soldiers,
appeared.
CALVI , "Matthew 26:45.Sleep on now, and take your rest. It is plain enough, that
Christ now speaks ironically, but we must, at the same time, attend to the object of
the irony. For Christ, having gained nothing by warning his disciples, not only gives
an indirect reproof of their indifference, but threatens, that how indolent so ever
they may choose to be, no longer delay will be allowed them. The meaning therefore
is, “Having hitherto wasted my words on you, I shall now come to exhort you; but
whatever permission I may give you to sleep, the enemies will not allow it to you, but
will compel you to watch against your will.” In Mark, it is accordingly added, It is
enough; as if he had said, that there is no more time for sleeping. And this is the way
in which the Lord usually chastises the indolence of men, that those who wax deaf to
words may at length be compelled, by their sufferings, to arouse themselves. Let us,
therefore, learn to give immediate attention to the words of the Lord, lest what he
wishes to draw from us voluntarily may be too late forced from us by necessity.
COFFMA ,"The expression "sleep on now ..." is difficult, for, almost in the same
moment, he said, "Arise, let us be going" (Matthew 26:46). Dummelow viewed it as
reproachful irony, "`You have slept through my agony; sleep also through my
betrayal and capture.'"[14] Broadus viewed the passage as a permissive imperative.
He has no further need of their keeping awake; his struggles in the solitude close by
are past. So far as concerns the object for which he desired them to watch and pray,
they may now yield to sleep.[15]
To be sure, they did not long enjoy the permission. Immediately, perhaps even as he
spoke, came the sudden onset of his arrest and capture.
[14] J. R. Dummelow, op. cit., p. 713.

297. [15] John A. Broadus, Commentary on the ew Testament (Philadelphia: The
American Baptist Publishing Society, 1886), p. 539.
BROADUS, "Matthew 26:45 f. His final return, Sleep on now, and take your rest.
This is a "permissive imperative." (Winer, 311 391, Ellicott, "Hist. Lect."). He has
no further need of their keeping awake; his struggles in the solitude close by are
past. So far as concerns the object for which he desired them to watch (Matthew
26:38), they may now yield to sleep without any effort to resist. But the close of his
season of struggle is promptly followed by the approach of a new experience for him
and for them. It may be (Hackett) that just after saying 'sleep on now,' his eye
caught the gleam of the torches descending the steep declivity beyond the ravine of
Kidron and coming towards them. Behold, calling attention, as so often in Matthew
The hour is at hand, has come near, the same expression as in Matthew 3:2; and so
in Matthew 26:46. The Son of man, the Messiah, see on "Matthew 8:20". Is
betrayed, present tense, because just on the point of occurring. The word really
means 'is delivered,' compare on Matthew 26:23. Into the hands of sinners. The
Greek has no article, but means, 'into sinners' hands,' indicating not the particular
persons, but the kind of persons. The reference is not to the mere officials sent to lay
hands on him, but to the wicked authorities, the Sanhedrin. Rise, let us be going,
looks to what is just beginning, as 'sleep on now,' based itself on what had just
ended. He does not propose to go away and avoid those who are approaching, but to
go forth from the enclosure and meet them. (John 18:4 ff.) Other proposed
explanations of the apparent conflict between Matthew 26:45 and Matthew 26:46
may be found copiously discussed in Morison.
SBC, "Matthew 26:45
Too Late.
In these words our Lord means: "It is too late. The opportunity is lost and gone. The
time for watching and praying is over; you have let it escape you. You may as well sleep
now. Alas! there is now nothing to be done; you must now enter, as you may, into
temptation." If this be the true account of the words as first spoken, we shall readily
think of ways in which they come home to us.
I. They have a direct bearing upon the whole subject of temptation. Christ, who loves us,
bids us watch and pray, lest we enter into temptation. This, beforehand. The traitor was
not yet in sight with his band and his weapons. The high priest’s servants, who were to
be the human tempters, were themselves sleeping unconscious. This is the time for
watching and praying—before the temptation comes. Mark that well. It is the moral of
the whole. Remember there is a prayer which comes too late; there is a prayer which
even contradicts itself in the asking; there is a prayer which asks to be kept safe under
the temptation which we are going in quest of.
II. "Sleep on now, and take your rest." The words have a meaning also as respects
opportunity. God gives us all a multitude of opportunities, and with respect to all He
says to us, "Watch and pray;" "Occupy till I come." We will not, we never see, never feel
the sacred aspect of these things. Each opportunity as it is towards God, is also, as
towards man, a possibility of selfishness. There is not a relation in which we stand one to
another, which may not be taken as a selfishness and refused as an opportunity. One by

298. one, these are withdrawn. He who once said, "Watch and pray," says at last, "Sleep on
now, and take your rest."
III. This saying, which is so true and so solemn as to the several opportunities which
God here gives us, is not less so in its bearing upon that total sum of all opportunities
which is the life. When Christ at last comes, and finds us still sleeping; then He is
compelled to say—else He could be trifled with, else He were not the Judge, He were not
the Faithful One and the True—He is compelled to say, "Sleep on now, and take your
rest." The time is gone by. "The harvest is past, the summer is ended, and we are not
saved."
C. J. Vaughan, Lessons of the Cross and Passion, p. 1.
Matthew 26:45-46
The Parabolical Language of Christ.
I. Our Lord’s habitual language was parabolical. I use the word in a wide sense, to
include all language which is not meant to be taken according to the letter. This seems to
have been, if I may venture to say so, the favourite language in which He preferred to
speak; but when He found that He was not understood, then, according to the nature of
the case, He went on in two or three different manners. (1) When He saw that the
misunderstanding was wilful, He made His language more and more figurative. (2)
When He found not a disposition but yet a profound ignorance of His meaning He broke
off the conversation, and adopted another method of instruction. (3) When He was
speaking to His own disciples, to whom it was given to know the mysteries of the
kingdom of God, He generally explained His meaning—at least so far as to prevent
practical error when He found that they had not understood Him.
II. Note the general lesson conveyed by our Lord’s words in the text. How truly do we
deserve the reproof; how thankfully may we accept the call! Are we to take the words of
reproof literally? May we really sleep on and take our rest? Oh, vain and wilful folly, so
misunderstood! But lest we should misunderstand, let us hear our Lord’s next words:
"Rise, let us be going," and that instantly; the time and opportunity already lost is far
more than enough. Rise, let us be going," so Christ calls us; for He has still other work
for us to do, for Him and with Him. The future is yet our own, though the past be lost.
There will be a time when we might strike out the words, "Rise, let us be going," they will
concern us then no more. It is only said, "Sleep on now, and take your rest;" all your
watching time is wasted, and you can now watch no more; there remains only to sleep
that last sleep, from which we shall then never wake to God and happiness, but in which
we shall be awake for ever to sin and misery.
T. Arnold, Sermons, vol. iv., p. 266.
46 Rise! Let us go! Here comes my betrayer!”

299. BAR ES,"Rise, let us be going - That is, probably, “with them.” Let us go
wheresoever they shall lead us. The time when “I must die” is come. It is no longer
proper to attempt an escape, and no more time can be given to repose.
CLARKE,"Rise, let us be going - That is, to meet them, giving thereby the fullest
proof that I know all their designs, and might have, by flight or otherwise, provided for
my own safety; but I go willingly to meet that death which their malice designs me, and,
through it, provide for the life of the world.
GILL, "Rise, let us be going,.... Not to run away from the enemy, but to meet him:
this was said, partly to arouse his sleepy disciples; and partly to show his love to his
Father, and his submission to his will; as also to express the fortitude of his mind as
man; he was now rid of his fears, and free from those agonies and dreadful
apprehensions of things, he was but a little while ago possessed of; and likewise, to
signify his willingness to be apprehended, and to suffer, and die, in the room of his
people:
he is at hand that doth betray me. This shows his omniscience: he not only knew, as
he did from the beginning, who should betray him; but he knew when be would do it;
and he knew where the betrayer now was, that he was just now coming upon him, in
order to deliver him the hands of sinful men. And this he spake with trepidity of soul,
with greatness of mind, being no more concerned at it, than when he gave him the sop,
and bid him do what he did quickly: he does not mention his name; nor did he ever,
when he spoke of him as the betrayer; either because the disciples, as yet, did not fully
and certainly know who should betray him, and he would not now surprise them with it;
or because they did, and therefore it was needless to mention his name; or rather,
because he was unworthy to be mentioned by name: a "behold" is prefixed to this, partly
to awaken the attention of his disciples; and partly to express what an horrid, insolent,
and unparalleled action that was, Judas was now about to be guilty of.
CALVI , "46.Arise, let us go. By these words he declares that, after having prayed,
he was furnished with new arms. He had formerly, indeed, been sufficiently
voluntary as to dying; but, when he came to the point, he had a hard struggle with
the weakness of the flesh, so that he would willingly have withdrawn from dying,
provided that he had been permitted to do so with the good-will of his Father. He,
therefore, obtained by prayers and tears (Hebrews 5:7) new strength from heaven;
not that he ever hesitated through want of strength, but because under the weakness
of the flesh, which he had voluntarily undertaken, he wished to labor anxiously, and
with painful and difficult exertion, to gain a victory for us in his own person. But
now, when the trembling is allayed, and the fear is subdued, that he may again
present a voluntary sacrifice to the Father, he not only does not retire or conceal
himself, but cheerfully advances to death.
BE SO , "Matthew 26:46-49. Rise, let us be going — amely, to meet those who

300. are coming to arrest me, and to go along with them whithersoever they shall lead us.
Behold, he is at hand that doth betray me — Though they had not come within
sight, our Lord perfectly knew the precise moment of their approach, and gave his
disciples notice of it. And while he yet spake, Judas came — Judas found Christ in
the most heavenly and excellent employment when he came to apprehend him. O
how happy is it when our sufferings find us in God’s way, engaged in his service,
and engaging his assistance by fervent supplication! Thus did our Lord’s sufferings
meet him; may ours so meet us! And with him a great multitude — The chief priests
and elders being informed by Judas that the proper time of apprehending his
Master was come, sent a band of soldiers along with him, and servants — ‫,ץנחסופבע‬
(John 18:3,) carrying lanterns and torches to show them the way, because, though it
was always full moon at the passover, the sky was dark by reason of the clouds, and
the place whither they were going was shaded with trees. At the same time, a
deputation of their number accompanied the band, to see that every one did his
duty, (Luke 22:52,) for they were exceedingly anxious to get Jesus into their hands.
He that betrayed him gave them a sign, &c. — As the soldiers probably had never
seen Jesus before, and it was now night, and there were twelve persons together,
probably dressed much alike, Judas found it necessary to point him out to them by
some such sign as he now gave: a sign, the design of which was less to be suspected
by his other disciples, as it was a Jewish custom, after a long absence, or at
departing from each other, to make use of the ceremony of a kiss. They used it
likewise as a sign of affection to their equals, and as a mark of homage and
reverence to their superiors. See Psalms 2:12; Luke 7:45. It is very probable that our
Lord, in great condescension, had used, agreeably to this custom, to permit his
disciples thus to salute him when they returned, after having been any time absent.
And forthwith he came to Jesus — Here we see it was the portion of our blessed
Redeemer to be betrayed into the hands of his mortal enemies by the treachery of a
false and dissembling friend, whose sin was greatly aggravated by the eminence of
his place and station, and by the peculiar honour done him and trust reposed in
him. For he bare the bag; that is, he was, as it were, almoner and steward of Christ’s
family, to take care for the necessary accommodations of Christ and his apostles;
and yet this man, thus called, thus honoured, thus respectfully treated by Christ, for
the lucre of a little money, perfidiously betrays him! “O whither,” says Burkitt,
“will not a bad heart and busy devil carry a man?” Hail, Master, and kissed him —
“Here was honey on the tongue, and poison in the heart. This treacherous kiss
enhanced his crime beyond expression. O vilest of hypocrites, how durst thou
approach so near thy Lord in the exercise of so much baseness and ingratitude! But
none sin with so much impudence as hypocrites and apostates.”
Jesus Arrested

301. 47 While he was still speaking, Judas, one of the
Twelve, arrived. With him was a large crowd
armed with swords and clubs, sent from the chief
priests and the elders of the people.
BAR ES,"Judas, one of the twelve, came - This was done while Jesus was
addressing his disciples.
John informs us that Judas knew the place, because Jesus was in the habit of going
there with his disciples. Judas had passed the time, after he left Jesus and the other
disciples at the Passover, in arranging matters with the Jews, collecting the band, and
preparing to go. Perhaps, also, on this occasion they gave him the money which they had
promised.
A great multitude with swords and staves - John says that he had received a
band of men and officers from the chief priests and Pharisees.” Josephus says (Antiq. b.
20 chapter iv.) that at the festival of the Passover, when a great multitude of people came
to observe the feast, lest there should be any disorder, a band of men was commanded to
keep watch at the porches of the temple, to repress a tumult if any should be excited.
This band, or guard, was at the disposal of the chief priests, Mat_27:65. It was composed
of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest
side of the temple. In addition to this, they had constant guards stationed around the
temple, composed of Levites. The Roman soldiers were armed with “swords.” The other
persons that went out carried, probably, whatever was accessible as a weapon. These
were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men
might have joined them.
Staves - In the original, “wood;” used here in the plural number. It means rather
“clubs” or “sticks” than spears. It does not mean “staves.” Probably it means any weapon
at hand, such as a mob could conveniently collect. John says that they had “lanterns and
torches.” The Passover was celebrated at the “full moon;” but this night might have been
cloudy. The place to which they were going was also shaded with trees, and lights,
therefore, might be necessary.
CLARKE,"Judas, one of the twelve - More deeply to mark his base ingratitude
and desperate wickedness - He was One of the Twelve - and he is a Traitor, and one of
the vilest too that ever disgraced human nature.
A great multitude with swords and staves - They did not come as officers of
justice, but as a desperate mob. Justice had nothing to do in this business. He who a
little before had been one of the leaders of the flock of Christ is now become the leader of
ruffians and murderers! What a terrible fall!
GILL, "And while he yet spake,.... While he was thus speaking to his disciples,

302. before the last words, he is at hand that doth betray me, were well out of his mouth; such
an exact knowledge had Christ of every motion of Judas, of what he was about, and
where he was:
lo! Judas, one of the twelve, came. The Persic version adds, "in sight"; of Christ,
and the disciples; they saw him, and knew him, though some little distance: he came to
Gethsemane, and into the garden, where they were, with a design to betray his master.
He is described by his name Judas; as in Mat_26:14, for there was another Judas among
the apostles; the Syriac and Persic read, Judas the betrayer, to distinguish him from the
other: and also by his office, "one of the twelve"; i.e. apostles, whom Christ called from
the rest of his disciples and followers, and bestowed extraordinary gifts upon, and sent
forth to preach the Gospel, cast out devils, and heal all manner of diseases; and "lo!", one
of these betrays him! an apostle, and yet a devil! one of the twelve, one of his select
company, and bosom friends, and yet a traitor!
and with him a great multitude, with swords and staves, from the chief
priests and elders the people. Judas was at the head of them, went before them to
show them where Christ was, and to deliver him into their hands: he had not been
asleep, he had been with the chief priests, and acquainted them with the opportunity he
had of making good his agreement with him: he had got the band of soldiers, and other
persons together, in order to make sure work of it. Thus we see how diligent wicked men
are in the accomplishment of their evil designs, whilst good men are asleep and
indifferent to godly and spiritual exercises. Judas is here described by his company; he
who but a few hours ago was at table with his Lord, and the rest of the apostles, is now at
the head of band of Roman soldiers, and other miscreants, and blood thirsty wretches,
intent upon the death of his master. They may well be called a "multitude", because
made up of various sorts of persons, and these, many of them; of Roman soldiers, of the
officers and servants of the chief priests; yea of the chief priests themselves, captains of
the temple, and elders of the people, who were so eager upon this enterprise, that they
could not forbear going in company with them, to see what would be the issue of it. And
"a great one"; for the "band" of soldiers, if it was complete, consisted of a thousand men
itself; and besides this, there were many others, and all to take a single person, and who
had no more about him than eleven disciples; though the (i) Jews pretend he had two
thousand men with him: and who came also "with swords and staves, or clubs"; the
Roman soldiers with their swords, and the servants of the chief priests with their clubs:
the reason of this posse, and of their being thus armed, might be either for fear of the
people, who, should they be alarmed, and have any notice of their design, might rise and
make an uproar, and attempt to rescue him; or that by having a Roman band with them,
and the chief priests and their officers, it might appear, that what they did they did by
authority; and that they seized him as a malefactor, as one guilty either of sedition, or
heresy, or both. And this account is confirmed by the Jews themselves, who say (k), that
the citizens, of Jerusalem were ‫,מזוינים‬ "armed", and equiped, and so took Jesus: and this
multitude also came "from the chief priests and elders of the people". Mark joins the
Scribes with them, Mar_14:43, these composed the sanhedrim, or great council of the
nation, who had been consulting the death of Christ; had agreed to give Judas thirty
pieces of silver to betray him into their hands; had obtained a band of soldiers of the
Roman governor to apprehend him, and sent their officers and servants to assist herein;
these all acted under their direction, influence, and authority. The Vulgate Latin, and
Munster's Hebrew Gospel read, "sent", from them,

303. HE RY, "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_4:20.
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 (Act_
1:16); 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! Psa_3:1. 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, Mat_26:45. The rest were the servants and officers of the High Priest, and they
were Jews; they that were at variance with each other, agreed against Christ.
II. How they were armed for this enterprise.
1. What weapons they were armed with; They came with swords and staves. The
Roman soldiers, no doubt, had swords; the servants of the priests, those of them that
had not swords, brought staves or clubs. Furor arma ministrat - Their rage supplied
their arms. They were not regular troops, but a tumultuous rabble. But wherefore is this
ado? If they had been ten times as many, they could not have taken him had he not
yielded; and, his hour being come for him to give up himself, all this force was needless.
When a butcher goes into the field to take out a lamb for the slaughter, does he raise the
militia, and come armed? No, he needs not; yet is there all this force used to seize the
Lamb of God.
2. What warrant they were armed with; They came from the chief priests, and elders of
the people; this armed multitude was sent by them upon this errand. He was taken up by
a warrant from the great sanhedrim, as a person obnoxious to them. Pilate, the Roman
governor, gave them no warrant to search for him, he had no jealousy of him; but they
were men who pretended to religion, and presided in the affairs of the church, that were
active in this prosecution, and were the most spiteful enemies Christ had. It was a sign
that he was supported by a divine power, for by all earthly powers he was not only
deserted, but opposed; Pilate upbraided him with it; Thine own nation and the chief
priests delivered thee to me, Joh_18:35.
JAMISO , "Mat_26:47-56. Betrayal and apprehension of Jesus - Flight of his
disciples. ( = Mar_14:43-52; Luk_22:47-54; Joh_18:1-12).
For the exposition, see on Joh_18:1-12.
HAWKER 47-56, ""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

304. 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 now arrive to that part in this momentous transaction, as is connected with the
voluntary surrender of Jesus. The great feature, in redemption, to give efficacy and merit
to it, is the freeness of Christ in the work. On this Jesus had particularly dwelt, when he
said: Therefore doth my Father love me, because I lay down my life that I might take it
again. No man taketh it from me. I have power to lay it down, and I have power to take it
again. This commandment have I received of my Father. Joh_10:17-18. But I postpone
the observations on this grand feature of Christ, to the review of the subject, in the
Gospel of John. See Joh_18:4. for there we meet with it more strikingly.
CALVI , "47.While he was still speaking. The Evangelists are careful to state that
our Lord foresaw what happened; from which it might be inferred, that he was not
dragged to death by external violence, except so far as wicked men carried into
execution the secret purpose of God. Although, therefore, a melancholy and
frightful spectacle was exhibited to the disciples, yet they received, at the same time,
grounds of confidence to confirm them, since the event itself showed that nothing
occurred by chance; and since Christ’s prediction directed them to contemplate the
glory of his divinity. The circumstance of an armed multitude having been sent by
the chief priests, and of a captain and band having been obtained by request from
Pilate, makes it evident, that an evil conscience wounded and tormented them, so
that they did every thing in a state of terror. For what need was there for so great a
force to take Christ, who, they were aware, was not provided with any defensive
arms? The reason for such careful preparation was, that the divine power of Christ,
which they had been compelled to feel by numerous proofs, inwardly tormented
them; but, on the other hand, it is a display of amazing rage, that, relying on the
power of arms, they do not hesitate to rise up against God.
COFFMA , "THE BETRAYAL A D SEIZURE OF JESUS
Prompted by Judas' treachery, a fundamental strategy-change occurred in the camp
of Jesus' enemies. They at first thought to murder Jesus privately (see Matthew
26:1-5), but now they decided to move against him boldly with a public arrest and
trial. The great company of the arresting party showed that at that time, for better
or for worse, the religious hierarchy was irrevocably committed to the more open
tactic. That of course was in harmony with God's will and was a fulfillment of Jesus'
prophecy to that effect (Matthew 26:2). As a result of this change, men of all ages
would be able to declare, as Paul did before Festus, "This hath not been done in a
corner!" (Acts 26:26).

305. Just what human considerations moved this change are not completely known, but
one likely possibility is that the treason of one of the Twelve led the chief priests to
suppose that Christ no longer had his former hold upon the people. They also may
have thought that, through Judas, and from information they might logically have
expected Judas to provide, they would be able to establish a legitimate charge
against Christ and murder him under the frames of legality. Strong evidence that
such was actually their purpose came to light when suborned witnesses perjured
themselves before the Sanhedrin.
It has already been noted that that great multitude bearing arms that night
eliminates any supposition that Passover Day had begun at sunset that same night.
The temple guard, under the command of the high priest, would not have borne
arms on such a high day.
BARCLAY, "The Traitor's Kiss (Matthew 26:47-50)
26:47-50 While Jesus was still speaking, there came Judas, one of the Twelve, and a
great crowd with swords and cudgels, from the chief priests and the elders of the
people. The traitor had given them a sign. "Whom I shall kiss," he said, "that is the
man. Lay hold on him!" Immediately he went up to Jesus and said, "Greetings,
Master!" and kissed him lovingly. Jesus said to him, "Comrade, get on with the
deed for which you have come!" Then they came forward, and laid hands on Jesus,
and held him.
As we have already seen, the actions of Judas may spring from one of two motives.
He may really, either from avarice or from disillusionment, have wished to see Jesus
killed; or he may have been trying to force his hand, and may have wished not to see
him killed but to compel him to act.
There is, therefore, a double way of interpreting this incident. If in Judas' heart
there was nothing but black hatred and a kind of maniacal avarice, this is simply
the most terrible kiss in history and a sign of betrayal. If that is so, there is nothing
too terrible to be said about Judas.
But there are signs that there is more to it than that. When Judas told the armed
mob that he would indicate the man whom they had come to arrest by a kiss, the
word he uses is the Greek word philein (Greek #5368), which is the normal word for
a kiss; but when it is said that Judas actually did kiss Jesus, the word used is
kataphilein (Greek #2705), which is the word for a lover's kiss, and means to kiss
repeatedly and fervently. Why should Judas do that?
Further, why should any identification of Jesus have been necessary? It was not
identification of Jesus the authorities required; it was a convenient opportunity to
arrest him. The people who came to arrest him were from the chief priests and the
elders of the people; they must have been the Temple police, the only force the chief
priests had at their disposal. It is incredible that the Temple police did not already
know only too well the man who just days before had cleansed the Temple and
driven the money-changers and the sellers of doves from the Temple court. It is

306. incredible that they should not have known the man who had taught daily in the
Temple cloisters. Having been led to the garden, they well knew the man whom they
had come to arrest.
It is much more likely that Judas kissed Jesus as a disciple kissed a master and
meant it; and that then he stood back with expectant pride waiting on Jesus at last
to act. The curious thing is that from the moment of the kiss Judas vanishes from
the scene in the garden, not to reappear until he is bent on suicide. He does not even
appear as a witness at the trial of Jesus. It is far more likely that in one stunning,
blinding, staggering, searing moment Judas saw how he had miscalculated and
staggered away into the night a for ever broken and for ever haunted man. If this be
true, at that moment Judas entered the hell which he had created for himself, for the
worst kind of hell is the full realization of the terrible consequences of sin.
The Traitor's End (Matthew 27:3-10)
When Judas the traitor saw that Jesus had been condemned, he repented, and he
brought the thirty shekels back to the chief priests and the elders. "I have sinned,"
he said, "for I have betrayed an innocent man." "What has that got to do with us?"
they said. "It is you who must see to that." He threw the money into the Temple and
went away. And when he had gone away, he hanged himself. The chief priests took
the money. "We cannot," they said, "put these into the treasury, for they are the
price of blood." They took counsel, and bought with them the potter's field, to be a
burying place for strangers. That is why to this day that field is called The Field of
Blood. Then there was fulfilled that which was spoken through Jeremiah the
prophet, when he said: "And they took the thirty shekels, the price of him on whom
a price had been set by the sons of Israel, and they gave them for the field of the
potter, as the Lord instructed me."
Here in all its stark grimness is the last act of the tragedy of Judas. However we
interpret his mind, one thing is clear--Judas now saw the horror of the thing that he
had done. Matthew tells us that Judas took the money and flung it into the Temple,
and the interesting thing is that the word he uses is not the word for the Temple
precincts in general (hieron, Greek #2411), it is the word for the actual Temple itself
(naos, Greek #3485). It will be remembered that the Temple consisted of a series of
courts each opening off the other. Judas in his blind despair came into the Court of
the Gentiles; passed through it into the Court of the Women; passed through that
into the Court of the Israelites; beyond that he could not go; he had come to the
barrier which shut off the Court of the Priests with the Temple itself at the far end
of it. He called on them to take the money; but they would not; and he flung it at
them and went away and hanged himself. And the priests took the money, so tainted
that it could not be put into the Temple treasury, and with it bought a field to bury
the unclean bodies of Gentiles who died within the city.
The suicide of Judas is surely the final indication that his plan had gone wrong. He
had meant to make Jesus blaze forth as a conqueror; instead he had driven him to
the Cross and life for Judas was shattered. There are two great truths about sin
here.

307. (i) The terrible thing about sin is that we cannot put the clock back. We cannot undo
what we have done. Once a thing is done nothing can alter it or bring it back.
"The Moving Finger writes; and having writ?
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
or all thy Tears wash out a Word of it."
o one needs to be very old to have that haunting longing for some hour to be lived
over again. When we remember that no action can ever be recalled, it should make
us doubly careful how we act.
(ii) The strange thing about sin is that a man can come to hate the very thing he
gained by it. The very prize he won by sinning can come to disgust and to revolt and
to repel him, until his one desire is to fling it from him. Most people sin because they
think that if they can only possess the forbidden thing it will make them happy. But
the thing which sin desired can become the thing that a man above all would rid
himself of--and so often he cannot.
As we have seen, Matthew finds forecasts of the events of the life of Jesus in the
most unlikely places. Here there is, in fact, an actual mistake. Matthew is quoting
from memory; and the quotation which he makes is, in fact, not from Jeremiah but
from Zechariah. It is from a strange passage (Zechariah 11:10-14) in which the
prophet tells us how he received an unworthy reward and flung it to the potter. In
that old picture Matthew saw a symbolic resemblance to the thing that Judas did.
It might have been that, if Judas had remained true to Jesus, he would have died a
martyr's death; but, because he wanted his own way too much, he died by his own
hand. He missed the glory of the martyr's crown to find life intolerable because he
had sinned.
BROADUS, "II. Matthew 26:47-56. Jesus Delivered Up By Judas, And Seized By
The Soldiers
(Mark 14:43-52, Luke 22:47-53, John 18:2-12)
And while he yet spake. So Mark and Luke, and compare John 18:4. He foresaw not
only 'the hour,' but the moment. Judas, see on "Matthew 10:4"; see on "Matthew
27:3". He had probably gone to the house where the supper was eaten, and not
finding them there, had come on to the well-known garden. (John 18:1 f.) A great
multitude, with swords and staves. So Mark. John (Rev. Ver. margin), says that
Judas received 'the cohort' of soldiers, which, if full, would be several hundred men,
and the extreme solicitude of the Jewish rulers lest the Galilean crowds attending

308. the feast should rescue Jesus might well account for so large a force; but the word
may be used generally for a 'band' of men. The article suggests the particular cohort
or band then garrisoning the temple. It was commanded by a chiliarch, or military
tribune, a rank higher than our colonel. (John 18:12 ; compare, Acts 21:31 ff.)
Edersh. suggests that so large a force and so high an officer commanding would
hardly have been furnished without the knowledge of Pilate, and this might account
for the anxious dream of Pilate's wife. (Matthew 27:19) It was common to
strengthen the garrison of the Castle of Antonia at the time of the great feasts, in
order to restrain the throngs in the city and in the temple courts, (Acts 21:31 ff.) just
as the Turks do now at Easter. This 'band' cannot have been Jewish soldiers, for the
Romans would not have allowed bodies of armed natives in what was now a regular
Roman province. The 'great multitude' may have included many followers through
curiosity, as people were moving about through the whole of the passover night.
Whatever was the number of soldiers, there was at any rate a military force to
support the officials sent to make the arrest, which was not the case at the attempt of
six months earlier. (John 7:32) Besides the weapons, John says the party had
'lanterns and torches.' The moon was full, for the passover came at the middle of the
month, and the month began with the new moon, but the officials might expect to
have occasion for search in dark places, and for assured identification. From the
chief priests and elders. Mark adds, 'the Scribes,' thus showing more plainly that
the Sanhedrin is meant, see on "Matthew 26:59". We learn presently from Luke
22:52 that some of these dignitaries were themselves among the multitude. So there
were soldiers (John), temple officials (Luke, John), at least one servant of the high-
priest (Matthew, Mark, Luke), and some of the chief-priests and elders (Luke);
altogether 'a great multitude' (Matthew, Mark, Luke).
BIBLICAL ILLUSTRATOR 47-52, "And Jesus said unto him, Friend, wherefore art
thou come?
The last pleading of love
I. The patience of Christ’s love. The betrayer in the very instant of his treason has that
changeless tenderness lingering around him, and that merciful hand beckoning to him
still. Sin is mighty, but it cannot make God cease to love us.
II. The pleading of Christ’s patient love. There is an appeal to the traitor’s heart, and an
appeal to his conscience. Christ would have him think of the relations that have so long
subsisted between them, and of the real nature of the deed he was doing. The sharp
question is meant to wake up his conscience. All our evils are betrayals of Christ, and all
our betrayals of Christ are sins against a perfect friendship and an unvaried goodness.
We too have sat at His table, heard His wisdom, had a place in His heart. It is the
constant effort of the love of Christ to get us to say to ourselves the real name of what we
are about. “Wherefore art thou come? “ Almost all actions have a better and a worse side,
prudence is called selfishness; we are clever men of business, he a rogue. It is, therefore,
the office of love to force us to look at the thing as it is. He must begin with rebukes that
He may advance to blessing.
III. The possible rejection Of the pleading of Christ’s patient love. We can resist His
pleadings. It is easily done. Judas merely held his peace-no more. Silence is sufficient.
Non-submission is rebellion. The appeal of Christ’s love hardens where it does not
soften. The sun either scatters the summer morning mists, or it rolls them into heavier

309. folds, from whose livid depths the lightning is flashing by mid-day. That silence was
probably the silence of a man whose conscience was convicted while his will was
unchanged. (A. Maclaren, D. D.)
God’s love embraces the worst man
As the sunshine pours down as willingly and abundantly on filth and dunghills, as on
gold that glitters in its beam, and jewels that flash back its lustre, so the light and
warmth of that unsetting and unexhausted source of life pours down on “the unthankful
and on the good.” The great ocean clasps some black and barren crag that frowns against
it, as closely as with its waves it kisses some fair strand enamelled with flowers and
fragrant with perfumes. So that sea of love in which we live, and move, and have our
being, encircles the worst with abundant flow. He Himself sets us the pattern, which to
imitate is to be the children of “our Father which is in heaven,” in that He loves His
enemies, blessing them that curse, and doing good to them that hate. (A. Maclaren, D.
D.)
Man may reject the Divine love
We cannot cease to be the objects of His love, but we can refuse to be the recipients of its
most precious gifts. We can bar our hearts against it. Then, of what avail is it to us? To
go back to an earlier illustration, the sunshine pours down and floods a world, what does
that matter to us if we have fastened up shutters on all our windows, and barred every
crevice through which the streaming gladness can find its way? We shall grope at
noontide as in the dark, within our gloomy houses, while our neighbours have light in
theirs. What matters it though we float in the great ocean of the Divine love, if with pitch
and canvas we have carefully closed every aperture at which the flood can enter? A
hermetically closed jar, plunged in the Atlantic, will be as dry inside as if it were lying on
the sand of the desert. It is possible to perish of thirst within sight of the fountain. It is
possible to separate ourselves from the love of God, not to separate the love of God from
ourselves. (A. Maclaren, D. D.)
Judas, why made a disciple
But why did Christ choose Judas as a disciple, knowing him a wicked man?
1. To teach us that He will tolerate in the Church militant evil men, and no society
among men so small, so holy, but some will creep in.
2. To show His humility and patience in admitting to His board and bread so vile a
person, yea, to dip his hand in the same dish.
3. To accomplish the ancient prophecy, that his familiar friend, and he that eats
bread with Him, that went up to the house of God with Him as a friend, he should lift
up his hand against Him (Psa_55:13-14.) (Thomas Taylor.)
Perishing by the sword if we use the sword
Human vengeance will produce its own punishment. Resist, and you will be resisted.

310. Treat men unkindly and they will treat you unkindly. But, on the other hand, be gentle
and you will rule. Be willing to bear injuries and you will triumph. Believe in martyrdom.
Let martyrdom be possible. “Blessed are the meek, for they shall inherit the earth.”
Christ is the great fulfilment of that beatitude; and His example is here before us,
consistent to the end. (Dean Howson.)
48 ow the betrayer had arranged a signal with
them: “The one I kiss is the man; arrest him.”
BAR ES,"Gave them a sign - That is, told them of a way by which they might
know whom to apprehend - to wit, by his kissing him.
It was night. Jesus was, besides, probably personally unknown to the “Romans” -
perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent
the possibility of mistake, agreed to designate him by one of the tokens of friendship.
John tells us that Jesus, knowing all things that should come upon him, when they
approached him, asked them whom they sought, and that they replied, Jesus of
Nazareth. He then informed them that he was the person they sought. They, when they
heard it, overawed by his presence and smitten with the consciousness of guilt, went
backward and fell to the ground. He again asked them whom they sought. They made the
same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him,
claimed the right that his disciples should be suffered to escape, “that the saying might
be fulfilled which he spake Joh_18:9; Of them which thou gavest me have I lost none.”
CLARKE,"Gave them a sign - How coolly deliberate is this dire apostate! The man
whom I shall kiss - how deeply hypocritical! That is he, hold him fast, seize him - how
diabolically malicious!
Hail, Master - A usual compliment among the Jews. Judas pretends to wish our
Lord continued health while he is meditating his destruction!
How many compliments of this kind are there in the world! Judas had a pattern in
Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him
through with his sword; but the disciple here vastly outdoes his master, and through a
motive, if possible, still more base. Let all those who use unmeaning or insidious
compliments rank for ever with Joab and Judas.
And kissed him - And tenderly kissed him - this is the proper meaning of the
original word ‫,ךבפוציכחףום‬ he kissed him again and again - still pretending the most
affectionate attachment to him, though our Lord had before unmasked him.

311. GILL, "Now he that betrayed him gave them a sign,.... By which it might be
known who he was; for it being night, though they had lanterns and torches, as John
says, Joh_18:3, yet Judas himself might not be able to discern, him, so as to point him
out, until he came very near him: moreover, Christ and his apostles might be clothed
alike, so that a mistake might be easily made, and one of them be took for him: and so
the Jews say (l), that the two thousand men, they pretend were with him, were clothed
with the same apparel; which story may take its rise from hence: add to this, that James,
the son of Alphaeus, called the brother of our Lord, is reported to be very like unto him.
Besides, it is very likely that the Roman soldiers, who were to be the principal persons in
apprehending, binding, and carrying him away, might never have seen him, and so could
not know him without some sign was given them; and which Judas gave them before he
came out with them: and is as follows:
saying, whomsoever I shall kiss, that same is he, hold him fast. Judas might
the rather pitch upon this to be the sign, partly because it might be what had been usual
with the disciples, when they had been at any time absent from Christ, and which he
admitted of; and partly because he might think this would best cover his treacherous
designs, who, with all his wickedness, had not effrontery enough to come sword in hand
and seize him in a violent manner, and besides, might not judge such a method
advisable, had he impudence enough to prosecute it, lest this should put Jesus upon
taking some measures to make his escape. The reason of his advice, "hold him fast", was,
because he knew that once and again, when attempts were made to seize him, he easily
disengaged himself, passed through the midst, and went his way; see Luk_4:30.
Joh_10:39; and therefore gave them this caution, and strict charge, lest, should he slip
from them, he should lose his money he had agreed with the chief priests for; or to let
them know, that when he was in their hands, he had made good his agreement, and
should expect his money: and that it lay upon them then to take care of him, and bring
him before the sanhedrim. The account the Jews themselves give of the directions of
Judas, is not very much unlike this; who represent him advising in this manner, only as
on the day before:
"gird yourselves ready about this time tomorrow, and the man whom shall worship and
bow to, the same is he; behave yourselves like men of war, fight against his company,
and lay hold on him (m).
HE RY, "Now he that betrayed him gave them a sign,.... By which it might be
known who he was; for it being night, though they had lanterns and torches, as John
says, Joh_18:3, yet Judas himself might not be able to discern, him, so as to point him
out, until he came very near him: moreover, Christ and his apostles might be clothed
alike, so that a mistake might be easily made, and one of them be took for him: and so
the Jews say (l), that the two thousand men, they pretend were with him, were clothed
with the same apparel; which story may take its rise from hence: add to this, that James,
the son of Alphaeus, called the brother of our Lord, is reported to be very like unto him.
Besides, it is very likely that the Roman soldiers, who were to be the principal persons in
apprehending, binding, and carrying him away, might never have seen him, and so could
not know him without some sign was given them; and which Judas gave them before he
came out with them: and is as follows:

312. saying, whomsoever I shall kiss, that same is he, hold him fast. Judas might
the rather pitch upon this to be the sign, partly because it might be what had been usual
with the disciples, when they had been at any time absent from Christ, and which he
admitted of; and partly because he might think this would best cover his treacherous
designs, who, with all his wickedness, had not effrontery enough to come sword in hand
and seize him in a violent manner, and besides, might not judge such a method
advisable, had he impudence enough to prosecute it, lest this should put Jesus upon
taking some measures to make his escape. The reason of his advice, "hold him fast", was,
because he knew that once and again, when attempts were made to seize him, he easily
disengaged himself, passed through the midst, and went his way; see Luk_4:30.
Joh_10:39; and therefore gave them this caution, and strict charge, lest, should he slip
from them, he should lose his money he had agreed with the chief priests for; or to let
them know, that when he was in their hands, he had made good his agreement, and
should expect his money: and that it lay upon them then to take care of him, and bring
him before the sanhedrim. The account the Jews themselves give of the directions of
Judas, is not very much unlike this; who represent him advising in this manner, only as
on the day before:
"gird yourselves ready about this time tomorrow, and the man whom shall worship and
bow to, the same is he; behave yourselves like men of war, fight against his company,
and lay hold on him (m).
CALVI , "48. ow he who betrayed him. I have no doubt that Judas was
restrained, either by reverence for our Lord, or by shame for his crime, from
venturing openly to avow himself as one of the enemies; and the warning which,
Mark tells us, he gave the soldiers — to lead the away cautiously, was given, I
conjecture, for this reason, that he recollected the numerous-proofs by which Christ
had formerly attested his divine power. But it was, at the same time, astonishing
madness, either to attempt to conceal himself by frivolous hypocrisy, when he came
into the presence of the Son of God, or to oppose the tricks and dexterity of men to
his boundless power.
COFFMA , "Who but Satan could have thought of such a sign as that? To betray
with a kiss has come to signify the ultimate in infamy. It was as base as it was
gratuitous, the need of any sign at all being contra-indicated. It was not that difficult
to tell Christ from his disciples (nor is it now!). The employment of so perfidious a
device was grounded in the misassumption that Christ would attempt to conceal his
identity. The repulsive betrayal kiss, therefore, was a gratuitous personal insult,
conceived in hell, instigated by Satan, and bestowed in blindness. It was effectively
designed to augment the shame of the cross to which it would lead.
The impudent audacity of Judas has been a marvel ever since. How could he dare to
pollute the face of Christ with such a kiss? Face to face with the Saviour, he did not
relent nor feel the sting of conscience, as Peter did when Jesus looked upon him.
Caffin said of the kiss:
The Greek word seems to imply that he did it with an affectation of earnestness,

313. with much warmth of manner; perhaps he thought, in his madness and folly, that he
might be able to conceal his sin, thus deceiving Christ and his fellow-apostles into
thinking that he was coming simply to rejoin them, and that he had no connection
with the arresting band that followed.[16]
E D OTE:
[16] B. C. Carlin in The Pulpit Commentary, Vol. 15, Matt. II, p. 546.
BROADUS, "Matthew 26:48-50. Jesus is pointed out and seized. Gave them a sign,
gave it when they set out together. All the better instincts of human nature revolt at
the treacherous disciple's kiss. The kiss was a common form of salutation, but only
between friends. And Judas seems to have pretended a very marked friendliness;
for both Matt. and Mark, in saying 'and kissed him' (Matthew 26:49), do not use the
simple verb as before, but compound it with a preposition, so as to mean kissed
frequently, eagerly, warmly. (Rev. Ver., margin.) There is the same change from the
simple to the compound verb in Luke 7:45 f., where the latter denotes warm
affection; compare also the prodigal's father, (Luke 15:20) and Paul's friends. (Acts
20:37) The distinction is recognized by Meyer, Ellicott, Grimm, Alford, Morison,
Edersh. Compare Proverbs 27:6, Rev. Ver. "The kisses of an enemy are profuse."
Hold him fast, take him, the same word as in Matthew 26:4, Matthew 26:50, and
Matthew 26:55, and the translation ought not to be varied. Our Lord is described by
John as coming voluntarily forward to the multitude and avowing himself to be the
person they were seeking; and this while Judas was standing with them. We may
perhaps suppose that Judas, to fulfil his contract and earn his reward, stepped
forward notwithstanding and gave the appointed sign. And the occasion for this
may have been afforded by the fact that the multitude, overawed by the calm
majesty of the Saviour as he avowed himself, "went backward and fell to the
ground." (John 18:6) Moreover, the Roman officer might not know but that some
other person was pretending to be the one whom he sought, and would naturally
wait for the sign agreed upon. Master, or Rabbi. This term was often used by the
disciples in addressing Jesus, compare on Matthew 8:19. Friend is not the common
Greek term, but signifies companion, 'comrade,' as in Matthew 20:18. He had long
been an every-day associate, and Jesus reminds him of this fact. (Do that) for which
thou art come. This is the natural meaning of the Greek, and not, Wherefore art
thou come? The Greek pronoun used is not an interrogative, but a relative, which as
very often in Greek and Latin suggests its antecedent, '(that) for which thou art
come.' We then have to supply a verb, which might be 'tell' (Morison, 'say'), 'mind'
(Meyer), or better 'do.' (Euthym.) This accords with the saying given by Luke,
'Judas, betrayest thou the Son of man with a kiss?' and with John 13:27, Bib. Un.
Ver., 'What thou doest, do quickly.' 'Wherefore,' in Com. Ver., would imply that
Jesus did not know, and would seem to conflict with Luke. '(What is that) for which
thou art come,' is also a possible way of supplying the gap.(1) Laid hands on Jesus
and took him. The binding (John 18:12) seems to have occurred a little later, when
they were about to lead him away.

314. 49 Going at once to Jesus, Judas said, “Greetings,
Rabbi!” and kissed him.
BAR ES,"Hail, Master - The word translated “hail,” here, means to “rejoice,” to
have joy, and also to have “cause” of joy.
It thus expresses the “joy” which one friend has when he meets another, especially
after an absence. It was used by the Jews and Greeks as a mode of salutation among
friends. It would here seem to express the “joy” of Judas at finding his Master and again
being “with him.”
Master - In the original, “Rabbi.” See the notes at Mat_23:7.
Kissed him - Gave him the common salutation of friends when meeting after
absence. This mode of salutation was more common among Eastern nations than with
us.
GILL, "And forthwith he came to Jesus,.... As soon as ever he appeared, before the
rest could come up; for, he went before them, as Luke says, and that not only as, their
guide to direct them to the person they wanted, but he separated himself from them,
that it might not be thought that he came with them, or belonged to them:
and said, hail, master; and kissed him. Just as Joab asked Amasa of his health,
and took him by the beard to kiss him, and smote him under the fifth rib, 2Sa_20:9. The
salutation he gave him was wishing him all health, prosperity, and happiness. The Syriac
version renders it, "peace, Rabbi"; and the Persic, "peace be upon thee, Rabbi"; which
was the very form of salutation the disciples of the wise men gave to their Rabbins,
"Says (n) Aba bar Hona, in the name of R. Jochanan, in what form is the salutation of a
disciple to his master? ‫.רבי‬
‫עליך‬ ‫,שלום‬ "peace be upon thee, Rabbi".
In Mar_14:45, the word "Rabbi" is repeated, this being usual in the salutation of the
Jewish doctors; and the rather used by Judas under a pretence of doing him the greater
honour, and of showing the highest respect, and strongest affection for him. So this
deceitful wretch still addresses him as his master, though he was now serving his most
implacable enemies; and wishes him all peace and joy, when he was going to deliver him
into the hands of those that sought his life; and to cover all, kissed him, as a token of his
friendship and the sincerity of it. It is rightly observed by Dr. Lightfoot, that it was usual
for masters to kiss their disciples, particularly their heads; but then not for disciples to
kiss their masters: of the former there are many instances in the Jewish writings, but not
of the latter: yet, I can hardly think that this was done out of open contempt and
derision; but under a pretence of respect and love; and even as being concerned for his

315. present case, and as condoling him under the circumstances he was now likely to be in,
through an armed hand, which was just upon him; and which he, by this artifice, would
have suggested he had no concern with,
HE RY, "(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